Abraham, the Nations, and the Hagarites: Jewish, Christian, by Professor of Jewish Studies Martin Goodman, George H Kooten,

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 historical past of interpretation of a few of the main passages during this narrative, now not least the verses which nation that during Abraham the entire international locations of the earth can be blessed. This passage, which good points prominently in Christian historiography, is basically left out in old Judaism, prompting the query how the relation among Abraham and the international locations was once perceived in Jewish assets. 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 an in depth but wide-ranging research of vital elements of the money owed 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)

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22 Both Jacob and Abraham are mentioned, not as individuals but as the descendants of the fathers, the present generation in exile. In the past, Yhwh had sworn an oath to the fathers (patriarchs). Referring to that oath, the descendants of those patriarchs hope for a renewed fulfilment in the present situation. The oldest prophetic text in which Abraham plays a part is the divine saying in Ezek :–. ” (Ezek :) Yhwh himself quotes the complaint of the people in his word to the prophet. The people addressed are the non-exiled inhabitants of Jerusalem after the fall of the city ( bce).

Nomads and nomadic life are strange and dangerous to him. They are a threat. Nevertheless, these people are brothers and neighbours; and although they are distant brothers, they are still family. This is a family and tribal-oriented narrative in which Abraham has only a background role. The focus is on Ishmael and Hagar. Genesis  is a late reworking of the original narrative of Gen . The deadly threat for Ishmael in Gen  cannot be read without reading Gen , the Aqedah. Genesis  is rewritten as a parallel to that narrative.

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” (). Cf. 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.

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