Usuário:Caverna06/Traduções/4

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Isaac
Caverna06/Traduções/4
Profeta, Segundo Patriarca Hebraico, Pai de Israel, Antepassado patriarcal
Nascimento Canaã
Morte Canaã
Veneração por Judaísmo
Cristianismo
Islão
Padroeiro Túmulo dos Patriarcas, Hebron
Portal dos Santos

Isaac ou Isaque (play /ˈaɪzək/;[1] Hebraico: יִצְחָק, Moderno Yitsẖak Tiberiano Yiṣḥāq, ISO 259-3 Yiçḥaq, "ele vai rir"; em iídiche: יצחק, Yitskhok; em grego clássico: Ἰσαάκ, Isaak; em latim: Isaac; em árabe: إسحاق ou em árabe: إسحٰق[note A] ʼIsḥāq) segundo as descrições na Bíblia Hebraica, foi o único filho de Abraão com sua esposa Sara e foi o pai de Esaú e Jacó. Isaac foi um dos três patriarcas israelitas. De acordo com o Livro de Gênesis, Abraão tinha 100 anos quando Isaac nasceu e Sara já havia cessado o período fértil.

Isaac foi o único patriarca bíblico cujo nome não foi mudado e também o único que não deixou Canaã. Comparado com Abraão e Jacó, a história de Isaac relata poucos incidentes em sua vida. Morreu quando tinha 180 anos, tornando-se o patriarca de vida mais longa.

Etimologia[editar | editar código-fonte]

O nome anglofônico Isaac é uma transliteração do termo hebraico Yiṣḥāq que significa literalmente "Ele ri/vai rir."[2] Textos ugaríticos que datam do século 13 a.C. referem-se ao sorriso benevolente da divindade cananéia El.[3] Gênesis, no entanto, atribui o riso aos pais de Isaac, Abraão e Sara, ao invés de El. De acordo com a narrativa bíblica, Abraão caiu sobre seu rosto e riu quando Elohim comunicou a notícia do eventual nascimento de seu filho. Riu porque Sara tinha passado da idade de ter filhos; tanto ela como Abraão eram velhos e adiantados em idade. Mais tarde, quando Sara ouviu três mensageiros do Senhor renovar a promessa, riu-se consigo pela mesma razão. Sara, entretanto, negou que o tivesse feito quando Elohim questionou Abraão sobre isso.[4][5][6]

Isaac em Gênesis[editar | editar código-fonte]

Relatos de Isaac a partir do Livro de Gênesis

O nome Isaac é mencionado 80 vezes em Gênesis.

Nascimento[editar | editar código-fonte]

An angel prevents the sacrifice of Isaac. Abraham and Isaac, Rembrandt, 1634

Foi profetizado ao patriarca Abraão que ele teria um filho e que seu nome seria Isaac. Abraão era da idade de 100 anos, quando seu filho nasceu com sua primeira esposa Sara.[7] Embora fosse o segundo filho de Abraão,[8] foi primeiro e único filho de Sara.

Pertencendo à casa de Abraão, Isaac foi circuncidado, no oitavo dia de seu nascimento, a fim de estar em conformidade com aliança do Senhor. [9]

No dia em que Isaac foi desmamado, Sara viu Ismael zombando e pediu ao marido que banisse Agar e Ismael para que Isaac fosse seu único herdeiro. Abraão estava hesitando, mas a ordem de Deus ouviu o pedido de sua esposa.[10]

Sacrifício de Isaac[editar | editar código-fonte]

Ver artigo principal: Binding of Isaac
Ver também: Abraham and Isaac

Em algum momento na juventude de Isaac, seu pai Abraão o levou ao monte Moriá. Pela palavra de Deus, Abraão edificou um altar e ofereceu seu filho como sacrifício. Não obstante, amarrou Isaac no altar e sacou uma faca para matá-lo, no último momento, um anjo de Deus impediu Abraão. Em vez disso, ele foi guiado até um carneiro mais próximo para sacrifica-lo no lugar de seu filho. Este episódio serviu como um teste de fé e obediência de Abraão em Deus e não como um sacrifício real.[11]

The birth of Esau and Jacob, as painted by Benjamin West

Vida em família[editar | editar código-fonte]

Quando Isaac era da idade de 40 anos, Abraão enviou Eliezer, seu mordomo, até a família de seu sobrinho Betuel na Mesopotâmia para encontrar uma esposa para Isaac. Eliezer escolheu Rebeca. Após muitos anos de casamento, Rebeca ainda não tinha dado à luz e acreditava-se ser estéril. Isaac orou por ela instantemente e ela concebeu. Rebeca deu à luz a gêmeos, Esaú e Jacó. Isaac tinha 60 anos de idade, quando seus dois filhos nasceram. Isaac favorecia Esaú e Rebeca favorecia Jacó.[12]

Ocupação[editar | editar código-fonte]

Com 75 anos de idade, Isaac mudou-se para Beer-lahai-roi após a morte de seu pai.[13] Devido a fome no local, retirou-se para o território dos filisteus de Gerar, onde seu pai viveu anteriormente. Esta terra ainda estava sob o controle do Rei Abimeleque, como foi nos dias de Abraão. Isaac como seu pai, também enganou Abimeleque sobre sua esposa afirmando que ela era sua irmã. Voltou a todos os poços que seu pai cavou e viu que todos estavam entulhados e tapados com terra. Os filisteus fizeram isso depois que Abraão morreu. Tão logo, Isaac desenterrou e cavou mais poços até Berseba, onde fez um pacto com Abimeleque, assim como nos dias de seu pai.[14]

Isaac blessing his son,as painted by Giotto di Bondone

Primogenitura[editar | editar código-fonte]

Isaac envelheceu e ficou cego. Chamou seu filho Esaú para ele apanhar alguma caça, a fim de receber a bênção de Isaac. Enquanto Esaú estava caçando, Jacó, depois de ouvir o conselho de sua mãe, enganou seu pai cego deliberadamente passando-se por Esaú e, assim, obteu a bênção de seu pai, de tal forma que Jacó tornou-se herdeiro principal de Isaac e Esaú foi deixado numa posição inferior. Isaac enviou Jacó na Mesopotâmia para escolher uma mulher de sua própria família. Depois de 20 anos trabalhando para Labão, Jacó voltou para casa, e reconciliou-se com seu irmão gêmeo, posteriormente ele e Esaú enterram seu pai quando Isaac morreu com 180 anos de idade.[15][16]

Outras referências[editar | editar código-fonte]

Novo Testamento[editar | editar código-fonte]

In the New Testament, there are references to Isaac having been "offered up" by his father, and to his blessing his sons.[17] Paul contrasted Isaac, symbolizing Christian liberty, with the rejected older son Ishmael, symbolizing slavery;[3][18] Hagar is associated with the Sinai covenant, while Sarah is associated with the covenant of grace, into which her son Isaac enters.The Epistle of James chapter 2, verses 21-24[19] states that the sacrifice of Isaac shows that justification (in the Johannine sense) requires both faith and works.[20]

In the early Christian church, Abraham's willingness to follow God's command to sacrifice Isaac was used as an example of faith[21] and of obedience.[22][23] The Epistle to the Hebrews chapter 11, verse 19[24] views the release of Isaac from sacrifice as analogous to the resurrection of Jesus, the idea of the sacrifice of Isaac being a prefigure of the sacrifice of Jesus on the cross.

Qur'an[editar | editar código-fonte]

Like many of the biblical Hebrew patriarchs and prophets, the Qur'an mentions Isaac as a righteous man of God. Isaac (and Jacob) are mentioned as being bestowed upon Abraham as gifts of God, who then worshipped God only and were righteous leaders in the way of God:

And We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob, and We made righteous men of every one (of them).
And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practise regular charity; and they constantly served Us (and Us only).
— Qur'an, sura 21 (Al-Anbiya), ayah 72-73[25]

Testament of Isaac[editar | editar código-fonte]

Ver artigo principal: Testament of Isaac

The Testament of Isaac is a pseudonymous text which was most likely composed in Greek in Egypt after 100 CE. It is also dependent on the Testament of Abraham. In this testament, God sends the archangel Michael to Isaac in order to inform him of his impending death. Isaac accepts God's decree but Jacob resists. Isaac in his bed-chamber tells Jacob of the inevitability of death. Isaac has a tour of heaven and hell shortly before his death in which God's compassion to repentant sinners is emphasized. In this testament, Isaac also talks with the crowds on the subjects of priesthood, asceticism, and the moral life.[26]

World views[editar | editar código-fonte]

Isaac embraces his father Abraham after the Binding of Isaac, early 1900s Bible illustration

The early Christian church viewed Abraham's willingness to follow God's command to sacrifice Isaac as an example of faith and obedience. For Christians, Abraham's willingness to sacrifice his son is a "type and shadow" of God's willingness to sacrifice his only son, Jesus.

Islã considers Isaac as a prophet of Islam, and describes him as the father of the Israelites and a righteous servant of God.

Documentary hypothesis[editar | editar código-fonte]

The name Isaac occurs 32 times in the Hebrew Bible.[2] Variations of the formula "Abraham, Isaac, and Jacob" occur 23 times in the Hebrew Bible.[26] According to the documentary hypothesis, use of names of God indicates authorship, and form critics variously assign passages like Genesis chapter 26, verses 6-11[27] to the Yahwist source, and Genesis chapter 20 verses 1-7, chapter 21, verse 1 to chapter 22, verse 14 and chapter 22, verse 19[28] to the Elohist source; this source-critical approach has admitted problems, in that the name "Yahweh" appears in Elohist material.[29] According to the compilation hypothesis, the formulaic use of the word toledoth (generations) indicates that Genesis chapter 11, verse 27 to chapter 25, verse 19[30] is Isaac's record through Abraham's death (with Ishmael's record appended), and Genesis chapter 25, verse 19 to chapter 37, verse 2[31] is Jacob's record through Isaac's death (with Esau's records appended).[32]

Jewish views[editar | editar código-fonte]

Isaac Blessing Jacob, painting by Govert Flinck (Rijksmuseum Amsterdam)

In rabbinical tradition the age of Isaac at the time of binding is taken to be 37 which contrasts with common portrayals of Isaac as a child.[33] The rabbis also thought that the reason for the death of Sarah was the news of the intended sacrifice of Isaac.[33] The sacrifice of Isaac is cited in appeals for the mercy of God in later Jewish traditions.[23] The post-biblical Jewish interpretations often elaborate the role of Isaac beyond the biblical description and largely focus on Abraham's intended sacrifice of Isaac, called the aqedah ("binding").[3] According to a version of these interpretations, Isaac died in the sacrifice and was revived.[3] According to many accounts of Aggadah, unlike the Bible, it is Satan who is testing Isaac and not God.[34] Isaac's willingness to follow God's command at the cost of his death has been a model for many Jews who preferred martyrdom to violation of the Jewish law.[33]

According to the Jewish tradition Isaac instituted the afternoon prayer. This tradition is based on Genesis chapter 24, verse 63[35] ("Isaac went out to meditate in the field at the eventide").[33]

Isaac was the only patriarch who stayed in Canaan during his whole life and though once he tried to leave, God told him not to do so.[36] Rabbinic tradition gave the explanation that Isaac was almost sacrificed and anything dedicated as a sacrifice may not leave the Land of Israel.[33] Isaac was the oldest of the biblical patriarchs at the time of his death, and the only patriarch whose name was not changed.[3][17]

Rabbinic literature also linked Isaac's blindness in old age, as stated in the Bible, to the sacrificial binding: Isaac's eyes went blind because the tears of angels present at the time of his sacrifice fell on Isaac's eyes.[34]

Islamic views[editar | editar código-fonte]

Ver artigo principal: Islamic view of Isaac

Isaac (em árabe: إسحاق‎[note A] ʾIsḥāq) is revered by Muslims to be a prophet and the patriarch of Islã. Isaac, along with Ishmael, is highly important for Muslims for continuing to preach the message of monotheism after his father Abraham. Among Isaac's children was the follow-up Israelite patriarch Jacob, who too is venerated an Islamic prophet.

Isaac is mentioned fifteen times by name in the Qur'an, often with his father and his son, Jacob.[37] The Qur'an states that Abraham received "good tidings of Isaac, a prophet, of the righteous", and that God blessed them both (XXXVII: 12). In a fuller description, when angels came to Abraham to tell him of the future punishment to be imposed on Sodom and Gomorrah, his wife, Sarah, "laughed, and We gave her good tidings of Isaac, and after Isaac of (a grandson) Jacob" (XI: 71-74); and it is further explained that this event will take place despite Abraham and Sarah's old age. Several verses speak of Isaac as a "gift" to Abraham (VI: 84; XIX: 49-50), and XXIX: 26-27 adds that God made "prophethood and the Book to be among his offspring", which has been interpreted to refer to Abraham's two prophetic sons, his prophetic grandson Jacob, and his prophetic great-grandson Joseph. In the Qur'an, it later narrates that Abraham also praised God for giving him Ishmael and Isaac in his old age (XIV: 39-41).

Elsewhere in the Qur'an, Isaac is mentioned in lists: Joseph follows the religion of his forefathers Abraham, Isaac and Jacob (XII: 38) and speaks of God's favor to them (XII: 6); Jacob's sons all testify their faith and promise to worship the God that their forefathers, "Abraham, Ishmael and Isaac", worshiped (II: 127); and the Qur'an commands Muslims to believe in the revelations that were given to "Abraham, Ishmael, Isaac, Jacob and the Patriarchs" (II: 136; III: 84). In the Qur'an's narrative of Abraham's near-sacrifice of his son (XXXVII: 102), the name of the son is not mentioned and debate has continued over the son's identity, though many feel that the identity is the least important element in a story which is given to show the courage that one develops through faith.[38]

Western scholarly views[editar | editar código-fonte]

Some scholars have described Isaac as "a legendary figure" while others view him "as a figure representing tribal history, though as a historical individual" or "as a seminomadic leader."[39]

The stories of Isaac, like other patriarchal stories of Genesis, are generally believed in liberal Western scholarship to have "their origin in folk memories and oral traditions of the early Hebrew pastoralist experience."[40] Conservative Western scholarship believes the stories of Isaac, and other patriarchal stories in Genesis, to be factual. The Cambridge Companion to the Bible makes the following comment on the biblical stories of the patriarchs:

Yet for all that these stories maintain a distance between their world and that of their time of literary growth and composition, they reflect the political realities of the later periods. Many of the narratives deal with the relationship between the ancestors and peoples who were part of Israel’s political world at the time the stories began to be written down (eighth century B.C.E.). Lot is the ancestor of the Transjordanian peoples of Ammon and Moab, and Ishmael personifies the nomadic peoples known to have inhabited north Arabia, although located in the Old Testament in the Negev. Esau personifies Edom (36:1), and Laban represents the Aramean states to Israel’s north. A persistent theme is that of difference between the ancestors and the indigenous Canaanites… In fact, the theme of the differences between Judah and Israel, as personified by the ancestors, and the neighboring peoples of the time of the monarchy is pressed effectively into theological service to articulate the choosing by God of Judah and Israel to bring blessing to all peoples.”[41]

According to Martin Noth, a scholar of the Hebrew Bible, the narratives of Isaac date back to an older cultural stage than that of the West-Jordanian Jacob.[39] At that era, the Israelite tribes were not yet sedentary. In the course of looking for grazing areas, they had come in contact in southern Palestine with the inhabitants of the settled countryside.[39] The biblical historian, A. Jopsen, believes in the connection between the Isaac traditions and the north, and in support of this theory adduces Amos 7:9 ("the high places of Isaac").[39]

Albrecht Alt and Martin Noth hold that, "The figure of Isaac was enhanced when the theme of promise, previously bound to the cults of the 'God the Fathers' was incorporated into the Israelite creed during the southern-Palestinian stage of the growth of the Pentateuch tradition."[39] According to Martin Noth, at the Southern Palestinian stage of the growth of the Pentateuch tradition, Isaac became established as one of the biblical patriarchs, but his traditions were receded in the favor of Abraham.[39]

In art[editar | editar código-fonte]

The earliest Christian portrayal of Isaac is found in the Roman catacomb frescoes.[42] Excluding the fragments, Alison Moore Smith classifies these artistic works in three categories:

"Abraham leads Isaac towards the altar; or Isaac approaches with the bundle of sticks, Abraham having preceded him to the place of offering .... Abraham is upon a pedestal and Isaac stands near at hand, both figures in orant attitude .... Abraham is shown about to sacrifice Isaac while the latter stands or kneels on the ground beside the altar. Sometimes Abraham grasps Isaac by the hair. Occasionally the ram is added to the scene and in the later paintings the Hand of God emerges from above."[42]

See also[editar | editar código-fonte]

Notes[editar | editar código-fonte]

  1. ↑ Wells, John C. (1990). Longman pronunciation dictionary. Harlow, England: Longman. p. 378. ISBN 0582053838 
  2. ↑ a b Strong's Concordance, Strong, James, ed., Isaac, Isaac's, 3327 יִצְחָק 3446, 2464.
  3. ↑ a b c d e Encyclopedia of Religion, Isaac.
  4. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:17:15–19| Genesis:17:15–19–HE]] Predefinição:Bibleverse-nb
  5. ↑ Singer, Isidore; Broydé, Isaac (1901–1906). «Isaac». In: Singer, Isidore; Adler, Cyrus; et al. Jewish Encyclopedia 🔗. New York: Funk & Wagnalls. Consultado em October 13, 2011  Verifique data em: |acessodata= (ajuda)
  6. ↑ Hirsch, Emil G.; Bacher, Wilhelm; Lauterbach, Jacob Zallel; Jacobs, Joseph; Montgomery, Mary W. (1901–1906). «Sarah (Sarai)». In: Singer, Isidore; Adler, Cyrus; et al. Jewish Encyclopedia 🔗. New York: Funk & Wagnalls. Consultado em October 13, 2011  Verifique data em: |acessodata= (ajuda)
  7. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:18:10–12| Genesis:18:10–12–HE]]
  8. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:16:15| Genesis:16:15–HE]]
  9. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:21:1–5| Genesis:21:1–5–HE]]
  10. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:21:8–12| Genesis:21:8–12–HE]]
  11. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:22| Genesis:22–HE]]
  12. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:25:20–28| Genesis:25:20–28–HE]]
  13. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:25:11| Genesis:25:11–HE]]
  14. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:26| Genesis:26–HE]]
  15. ↑ Jewish Encyclopedia, Isaac.
  16. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:35:28–29| Genesis:35:28–29–HE]]
  17. ↑ a b Easton, M. G., Illustrated Bible Dictionary, 3rd ed., Isaac.
  18. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Galatians:4:21–31| Galatians:4:21–31–KJV]]
  19. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#James:2:21–24| James:2:21–24–KJV]]
  20. ↑ Encyclopedia of Christianity, Bowden, John, ed., Isaac.
  21. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Hebrews:11:17| Hebrews:11:17–KJV]]
  22. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#James:2:21| James:2:21–KJV]]
  23. ↑ a b Encyclopædia Britannica, Isaac.
  24. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Hebrews:11:19| Hebrews:11:19–KJV]]
  25. ↑ Alcorão 21:72
  26. ↑ a b Eerdmans Dictionary of the Bible, Isaac, p. 647.
  27. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:26:6–11| Genesis:26:6–11–HE]]
  28. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis.:20:1–7| Genesis.:20:1–7–HE]], Predefinição:Bibleverse-nb, Predefinição:Bibleverse-nb
  29. ↑ Collins, John J. (2007). A Short Introduction to the Hebrew Bible. [S.l.]: Fortress Press. p. 49. ISBN 9780800662073 
  30. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:11:27–25:19| Genesis:11:27–25:19–HE]]
  31. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:25:19–37:2| Genesis:25:19–37:2–HE]]
  32. ↑ Morris, Henry M. (1976). The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. Grand Rapids, Michigan: Baker Book House. pp. 26–30. ISBN 0801060044 
  33. ↑ a b c d e The New Encyclopedia of Judaism, Isaac.
  34. ↑ a b Brock, Sebastian P., Brill's New Pauly, Isaac.
  35. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:24:63| Genesis:24:63–HE]]
  36. ↑ [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Genesis:26:2| Genesis:26:2–HE]]
  37. ↑ Encyclopedia of Islam, W. Montgomery Watt, Isaac
  38. ↑ Concise Encyclopedia of Islam, C. Glasse, Isaac
  39. ↑ a b c d e f Eerdmans Encyclopedia of Christianity, Isaac, p. 744.
  40. ↑ Columbia Encyclopedia, Isaac.
  41. ↑ The Cambridge Companion to the Bible, p. 59.
  42. ↑ a b Smith, Alison Moore (1922). «The Iconography of the Sacrifice of Isaac in Early Christian Art». American Journal of Archaeology. 26 (2): 159–173. JSTOR 497708. doi:10.2307/497708 

References[editar | editar código-fonte]

  • Browning, W.R.F (1996). A dictionary of the Bible. [S.l.]: Oxford University Press. ISBN 0192116916 
  • Paul Lagasse, Lora Goldman, Archie Hobson, Susan R. Norton, ed. (2000). The Columbia Encyclopedia 6th ed. Gale Group. ISBN 978-1-59339-236-9 
  • P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs (ed.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912 
  • Erwin Fahlbusch, William Geoffrey Bromiley, ed. (2001). Encyclopedia of Christianity 1st ed. Eerdmans Publishing Company, and Brill. ISBN 0-8028-2414-5 
  • John Bowden, ed. (2005). Encyclopedia of Christianity 1st ed. Oxford University Press. ISBN 0-19-522393-4 
  • The New Encyclopædia Britannica. Encyclopædia Britannica, Incorporated; Rev Ed edition. 2005. ISBN 978-1-59339-236-9 
  • Jane Dammen McAuliffe, ed. (2005). Encyclopedia of the Qur'an. Brill Academic Publishers. ISBN 978-90-04-12356-4 
  • Geoffrey Wigoder, ed. (2002). The New Encyclopedia of Judaism 2nd ed. New York University Press. ISBN 978-0-8147-9388-6 
  • Lindsay Jones, ed. (2005). Encyclopedia of Religion 2nd ed. MacMillan Reference Books. ISBN 978-0-02-865733-2 
  • David Noel Freedman, Allen C. Myers, Astrid B. Beck, ed. (2000). Eerdmans Dictionary of the Bible 1st ed. Wm. B. Eerdmans. ISBN 978-0-8028-2400-4 
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