By Professor of Jewish Studies Martin Goodman, George H Kooten, J T a G M Ruiten
Jews, Christians and Muslims describe their origins with shut connection with the narrative of Abraham, together with the complicated tale of Abraham's relation to Hagar. This quantity sketches the background of interpretation of a few of the most important passages during this narrative, now not least the verses which country that during Abraham the entire countries of the earth may be blessed. This passage, which beneficial properties prominently in Christian historiography, is basically passed over in historical Judaism, prompting the query how the relation among Abraham and the international locations used to be perceived in Jewish resources. This concentration is supplemented with the query how Islamic historiography pertains to the Abraham narrative, and particularly to the descent of the Arabs from Abraham via Ishmael and Hagar. In learning the conventional readings of those narratives, the amount bargains a close but wide-ranging research of vital elements of the bills in their origins which emerged in the 3 Abrahamic religions.
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Additional resources for Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative)
L. Grabbe, Ancient Israel: What Do We Know and How Do We Know It? (London ), –. 14 Finally, the renewed debate on the growth of the Pentateuch15 also concerns Abraham. Against this background of Abraham’s travels in the scholarly world, I will first look at the figure of Abraham outside Gen –, discussing the other parts of the Hebrew Bible in which he plays a role. The next step will be to return to the Abraham cycle itself, studying the oldest narratives that focus on the relationship between Abraham and the neighbouring nations: Abraham and Lot; as well as Abraham, Hagar, and Ishmael.
Carr, Reading the Fractures of Genesis: Historical and Literary Approaches (Louisville, Ky. ), –. The seldom used reflexive meaning for the promises of Gen :; : (:) was replaced in a later stage by the more common hitpa#el (Gen :; :). 58 B. Jacob, Das erste Buch der Tora: Genesis (Berlin ), – (Anhang “Quellenscheidung”). ”60 The idea that a second creation is being narrated is further elaborated upon in the exegesis of v. b, with Jacob creating parallels between the five occurrences of the word øåà (“light”) in the first creation story (Gen :–) and the fivefold occurrence—in different forms—of êøá (“to bless”).
7 These developments can be best detected in the summaries of standard works. R. Martin-Achard, “Abraham I,” TRE / :– grounds the patriarchs in the eighteenth and nineteenth centuries bce. Twenty years later “bleibt die Gestalt Abrahams dem historischen Zugriff entzogen” (E. Blum, “Abraham,” RGG4 :). R. Millard, “Abraham,” ABD, :–: “To place Abraham at the beginning of the nd millennium bc is . . sustainable. The extra-biblical information . . does not demand such a date, (but) it certainly allows it” ().