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 historical past of interpretation of a few of the most important passages during this narrative, now not least the verses which kingdom that during Abraham the entire international locations of the earth might be blessed. This passage, which good points prominently in Christian historiography, is essentially left out in historic Judaism, prompting the query how the relation among Abraham and the international locations 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 deals a close but wide-ranging research of significant features of the debts in their origins which emerged in the 3 Abrahamic religions.
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Additional info for Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative)
Therefore, Lot’s rescue seems to be presented as the rescue of a ÷éãö (“a righteous one”). ” Furthermore, “According to the interpretation of this author, Lot was not rescued because he was righteous but because he was part of Abraham’s 52 Code of Hammurabi § : 67When an aw¯ ılum 69has had intercourse daughter 71they shall make 70that aw¯ılum 71leave the city. 53 Noort, “For the Sake of Righteousness,” . ”54 The oldest parts of the Abraham-Lot cycle do not include a universalistic role for Abraham.
Within this complex, the reasoning in Isa : is remarkable. Yhwh’s fatherhood and the fatherhood of Abraham and Jacob/Israel are contrasted in a surprising way. Beyond the fatherhood of Abraham, the prayer’s final trust rests in Yhwh’s fatherhood. Nevertheless, the phrase “for Abraham does not know us” (Isa :b) is crucial. Most scholars understand v. 42 Beuken43 explained the verse in a different way. With regard to Isa :aβγ, he argues that Abraham and Jacob no longer wish to know their offspring, and therefore he connects this passage to the Levi saying of Deut : (“[Levi], who said of his father and mother, ‘I regard them not’; he disowned his brothers, and ignored his children”).
The oldest text, Ezek :–, reflects the Jerusalemites’ claim on the land after bce. The juxtaposition—he was only one, we are many—presupposes the position of the group as Abraham’s offspring. Abraham is claimed for this small group and Yhwh refutes the claim in the context of a judgement oracle. In the oracle of salvation, Isa :–, vv. – give Abraham a special status: he is said to love Yhwh. Corporate Israel is not only the offspring of Jacob, but also of Yhwh’s servant Abraham.