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 advanced 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, no longer least the verses which nation that during Abraham all of the international locations of the earth may be blessed. This passage, which gains prominently in Christian historiography, is essentially left out in historic Judaism, prompting the query how the relation among Abraham and the countries was once 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 quantity bargains an in depth but wide-ranging research of significant facets of the money owed in their origins which emerged in the 3 Abrahamic religions.
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Extra resources for Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative)
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”).
The Beersheba scene repeats that the promises to Isaac will be fulfilled because of Abraham (:). ” In the Jacob cycle the notion of “the blessing of Abraham” (íäøáà úëøá) is introduced as a well-known formula, referring to offspring and possession of the land (:). 16 Offspring, the sworn and given land,17 and the covenant18 are the main themes connecting the deity and the three patriarchs. 20 Here, Abraham figures in the prophetic literature on the edge of exile or later. The last verse of the book of Micah (:) presupposes the promise of the land as an oath to the patriarchs: 16 God of Abraham, God of Isaac (Gen :); God of (our fathers) Abraham, Isaac, and Israel ( Kgs :; Chr :; Chr :); God of my father, God of Abraham, and ÷çöé ãçô (“the fear of Isaac”) (Gen :); God of my father Abraham, God of my father Isaac (Gen :); God of your father, the God of Abraham, Isaac, and Jacob (Exod :); God of your/their fathers, the God of Abraham, Isaac, and Jacob (Exod :, ; :); God before whom Abraham and Isaac walked (Gen :); God of Abraham, God of Nachor (Gen :); God who chose (øçá) Abram/renamed Abraham (Neh :); Yhwh appeared to Abraham, Isaac, and Jacob as éãÖ ìà (“El Shaddai”) (Exod :).
On the one hand Moab is the ed noort enemy, the threat to Israel as narrated in the Balaam cycle with reference to the Moabite king Balak. ” Hence, the land of Moab is granted to Lot’s descendants as a divine gift from Yhwh. The same is the case with Ammon. This ambivalence can also be found at the end of the Abraham-Lot cycle in Gen :– . As Blum has demonstrated,45 the aetiological narrative concerning the origin of Ammon and Moab cannot be detached from the preceding scenes concerning the annihilation of Sodom, the promise of Isaac’s birth, and the division of the land between Lot and Abraham.
Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative) by Professor of Jewish Studies Martin Goodman, George H Kooten, J T a G M Ruiten