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 major passages during this narrative, now not least the verses which nation that during Abraham all of the international locations of the earth can be blessed. This passage, which positive factors prominently in Christian historiography, is basically skipped over 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 normal readings of those narratives, the quantity deals a close 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 redemption of Abraham is a signal for the future redemption of Jacob/Israel. äãô (“to ransom”) belongs to the field of Deuteronomistic language and is normally used to express deliverance out of Egypt (Deut :; :; :). It remains unclear to which event in the Abraham cycle the text refers. It is either possible that a later interpretation understood Abraham’s adventures in Egypt and Gerar (Gen :–; ) as deliverance or that Abraham being “taken away” from the pagan Mesopotamian context was seen as deliverance (Jub.
C. Tigchelaar; TBN ; Leiden ), –. N. Grüneberg, Abraham, Blessing and the Nations: A Philological and Exegetical Study of Genesis : in Its Narrative Context (BZAW ; Berlin ), for one simple reason. Grüneberg studies the Hebrew nip#al in ch. and concludes that the nip#al expresses a “middle” sense (S. Kemmer, The Middle Voice [Amsterdam ]). Moreover, he states that most nip#al constructions should be rendered as passive forms. Reflexive use of the nip#al is very rare. Therefore, :b should be translated as a passive.
Moreover, the exegetical presentation of the figure of Abraham clearly demonstrates which tendencies in exegesis were fashionable during a certain period. 7 Van Seters and Thompson successfully contested the trustworthiness and relevance of the extra-biblical evidence 4 I neglect the differences in the naming of Abraham before and after Gen . M. Köckert, Vätergott und Väterverheissung: Eine Auseinandersetzung mit Albrecht Alt und seinen Erben (FRLANT ; Göttingen ), and Idem, “Die Geschichte der Abrahamsüberlieferung,” in Congress Volume Leiden (ed.