Faith of Abraham
Faith
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Abraham (Hebrew: אַבְרָהָם, Standard Avraham Tiberian ʾAḇrāhām Ashkenazi Avrohom or Avruhom ; Arabic: ابراهيم, Ibrāhīm ; ʾAbrəham) is a man featured in the Book of Genesis, and many other religious, secular and fictional works. Jewish, Christian and Muslim traditions regard him as the founding patriarch of the Israelites, Ishmaelites and Edomite peoples. He is widely regarded as the patriarch of Judaism and monotheism. Abraham means "High Father", coming from the Aramaic words "Aba Rama".
Abraham's father was Terah, the grandfather was Nahor. Abraham's brothers were named Nahor and Haran.[1] According to Genesis, Abraham was brought by God from Mesopotamia to the land of Canaan. There Abraham entered into a covenant: in exchange for sole recognition of YHWH as supreme universal deity and authority, Abraham will be blessed with innumerable progeny. According to Jewish tradition (based on the Anno Mundi era), Abraham lived AM 1948–2123 (1812 BCE to 1637 BCE). Christian traditional dates are about 2000 BCE to 1825 BCE.[2] Judaism, Christianity and Islam are sometimes referred to as the "Abrahamic religions", because of the progenitor role Abraham plays in their holy books. In the Jewish tradition, he is called Avraham Avinu or "Abraham, our Father". God promised Abraham that through his offspring, all the nations of the world will come to be blessed (Genesis 12:3), interpreted in Christian tradition as a reference particularly to Christ. Jews, Christians, and Muslims consider him father of the people of Israel through his son Isaac (cf. Exodus 6:3, Exodus 32:13). For Muslims, he is a prophet of Islam and the ancestor of Muhammad through his other son Ishmael - born to him by his wife's servant, Hagar. Abraham is also a progenitor of the Semitic tribes of the Negev who trace their descent from their common ancestor Sheba (Genesis 10:28).
Etymology
Abraham's original name was Abram (Hebrew: אַבְרָם, Standard Avram Tiberian ʾAḇrām) meaning either "exalted father" or "my father is exalted" (compare Abiram). For the later part of his life, he was called Abraham, which the text glosses as av hamon (goyim) "father of many (nations)" [See Genesis 17:5]; however the name does not have any literal meaning in Hebrew.[3] 'brm represents 'abram, with which Spiegelberg [4] proposes to connect the preceding name (so that the whole would read "the field of Abram."). Outside of Palestine this name (Abiramu) has come to light in Babylonia (e.g. in a contract of the reign of Apil-Sin, second predecessor of Hammurabi; also for the aunt of Esarhaddon 680-669 BCE). Ungnad has recently found it, among documents from Dilbat dating from the Hammurabi dynasty, in the forms A-ba-am-ra-ma, A-ba-am-ra-am, as well as A-ba-ra-ma. Until this latest discovery of the apparently full, historical form of the Babylonian equivalent, the best that could be done with the etymology was to make the first constituent "father of" (construct -i rather than suffix -i), and the second constituent "Ram," a proper name or an abbreviation of a name. (Yet observe above its use in Assyria for a woman; compare ABISHAG; ABIGAIL). Some were inclined rather to concede that the second element was a mystery, like the second element in the majority of names beginning with 'abh and 'ach, "father" and "brother." But the full cuneiform writing of the name, with the case-ending am, indicates that the noun "father" is in the accusative, governed by the verb which furnishes the second component, and that this verb therefore is prove him (though hitherto childless) a great nation. Trusting this promise, Abram journeyed down to Shechem, and at the sacred tree (compare Genesis 35:4, Joshua 24:26, Judges 9:6) received a new promise that the land would be given unto his seed (descendant or descendants). Having built an altar to commemorate the theophany, he removed to a spot between Bethel and Ai, where he built another altar and then called upon (i.e. invoked) the name of God (Genesis 12:1-9.
Genesis narrative
Origins and calling
Abraham was born in the Chaldean City of Ur, Mesopotamia, to Terah, his father. At birth he was named Abram. Josephus, Islamic tradition, and Jewish authorities like Maimonides all concur that Ur of the Chaldees was in northern Mesopotamia — now southeastern Turkey - and identified with Urartu. Others identify Ur of the Chaldee as Urfa, or the nearby Urkesh. Abram migrated to Haran, apparently the classical Carrhae, which lay on the Balikh river, a branch of the Euphrates. After a short stay, he, his wife Sarai, his nephew Lot (the son of Abram's brother Haran), and all their followers, departed for Canaan. Some commentators note that the names of Abram's forefathers Peleg, Serug, Nahor, and Terah, all appear as names of cities in the region of Haran, suggesting that these are eponymous ancestors of these communities. Genesis tells that God called Abram to go to "the land I will show you", and promised to bless him and mankind. In the Old Testament, when applied to the patriarch, the name appears as "Abram", up to Genesis 17:5; thereafter, always as "Abraham". Two other people are named "Abhiram". The identity of this name with "Abhram" cannot be doubted in view of the variation between "Abhiner" and "Abhner", "Abhishalom" and "Abhshalom", etc. "Abraham" also appears in the list at Karnak of places conquered by Sheshonk I.
Sarah and Pharaoh
Forced by a famine to seek refuge in Egypt (Genesis 26:11, Genesis 41:, Genesis 42:), and fearing that his wife's beauty should arouse evil designs of the Egyptians and thus endanger his own safety, Abram asks Sarai to pretend that she is his sister, first to the Philistine king of Gerar and then to an unnamed Pharaoh of Egypt. One interpretation of the original Hebrew account includes Abram's explanation that Sarai was literally his sister since she was his father's daughter, but not his mother's, i.e., a half-sister.[5] However, the kinship pattern of the Semitic chiefs listed in Genesis followed an established protocol that involved betrothal to half-sisters, so Abram may not have lied when he said that Sarai was his sister. On the other hand, there have been ancient tablets recently recovered from the ancient city of Mari that may suggest otherwise. These ancient Semite legal records show that when a woman is married to a man, she is then formally adopted by his father as a full daughter as well[6]. Like Abram, many ancient Semites were Nomads and it was customary for the daughter-in-law to be officially adopted as a full daughter in case her husband is to die while she is traveling with his family. According to Genesis 12:5, Sarai left her family to set out for the land of Canaan, which puts her in this same position as suggested in the ancient tablets of Mari (an ancient Semite city of Abram's time). It is possible that Sarai may not have been Abram's half-sister, but adopted sister by law. However, marriage to half sisters was common throughout the ancient middle east and inheritance in the nomadic Semitic tribes was matrilineal. This gave a powerful incentive to marry a half sister and thus retain property within the family.In any case, this did not save her from the Pharaoh, who took her into the royal harem and enriched Abram with herds and servants. But when Yahweh "plagued Pharaoh and his house with great plagues" Abram and Sarai left Egypt. There are two other parallel tales in Genesis of a wife confused for a sister (Genesis 20-21and 27), describing a similar event at Gerar with the Philistine king Abimelech, though the latter is attributing it to Isaac not Abram.When Abram, along with Sarai and his nephew Lot left Egypt, they returned to Ai. Here he dwelt for some time, until strife arose between his herdsmen and those of his nephew, Lot. Abram thereupon proposed to Lot that they should separate, and allowed Lot the first choice. Lot preferred the fertile land lying east of the Jordan River, while Abram moved down to the oaks of Mamre in Hebron. After receiving reaffirmation and clarification of the promise from Yahweh, he built an altar there.
Chedorlaomer and Melchizedek
Some years after this, Lot was taken prisoner by Chedorlaomer and his allies, who were then warring against the kings of Sodom, and the neighboring places. Abram, with his household, pursued the conquerors, then overtook and defeated them at Dan, near the springs of Jordan and retook the spoil, together with Lot. At his return, while passing near Salem (supposed to be the city afterwards called Jerusalem), Melchizedek, king of that city, and priest of the Most High God, came out and blessed him, and presented him with bread and wine for his own refreshment and that of his army; or as some have thought, offered blessed bread and wine to him, as part of a sacrament of thanksgiving on Abram's behalf.
Ishmael
After this, the Lord renewed his promises to Abram, with fresh assurances that his descendants would possess the land of Canaan and that his posterity should be as numerous as the stars of heaven. As Sarai continued to be infertile, God's promise that Abram's seed would inherit the land seemed incapable of fulfillment. His sole heir was his servant, a certain Eliezer of Damascus (Genesis 15:2). Abram, however, was promised one of his own flesh as heir. The passage recording the ratification of the promise is remarkably solemn (see Genesis 15).Sarai, in accordance with custom, gave to Abram her Egyptian handmaid Hagar as his wife (Genesis 16:3). But, Sarai seeing Hagar with child, was unable to endure the reproach of barrenness (cf. the story of Hannah, 1 Samuel 1:6), and dealt harshly with her and forced her to flee (Genesis 16:1-14). God heard Hagar's sorrow and promised her that her descendants will be too numerous to count, and she returned.Her son, Ishmael, Abram's firstborn, was born when Abram was 86 years of age (Genesis 16:15-16). Hagar and Ishmael were eventually driven permanently away from Abram by Sarai (Genesis 21:).Covenant God made his covenant with Abram thirteen years after the birth of Ishmael, when Abram was 99 years old (Genesis 17:1-5). Abram's name was changed to Abraham and Sarai's to Sarah. The covenant was sealed by Abraham's circumcision (Genesis 17:11-14) and the first commandment relating to circumcision. Ishmael was also circumcised on that day, at the age of 13, as were the other men of Abraham's household. The Lord said to Abraham “ go from the country and your kindred and your fathers house to the land that I will show you.” And I will make of you a great nation and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you. And by you all the families of the earth shall bless themselves. At this time Abraham was promised not only many descendants, but descendants through Sarah specifically, as well as the land where he was living, which was to belong to his descendants. The covenant was to be fulfilled through Isaac, though God promised that Ishmael would become a great nation as well. The covenant of circumcision (unlike the earlier promise) was two-sided and conditional: if Abraham and his descendants fulfilled their part of the covenant, Yahweh would be their God, give them the land, and make a great nation and kings out of Abraham's line.
The promise of a son to Abraham made Sarah "laugh," which became the name of the son of promise, Isaac. Sarah herself "laughs" at the idea because of her age, when God appears to Abraham at Mamre (Genesis 18:1-15, ) and, when the child is born, cries "God has made me into laughter; every one that hears will laugh at me" (Genesis 21:6).
Sodom and Gomorrah
Due to the enormous sins of Sodom, Gomorrah, and the neighboring cities, being now filled up, two angels were sent to inflict upon them the divine vengeance. After visiting Abraham, they were ready to depart and Abraham accompanied them towards Sodom, whither two of them (who proved to be divine messengers) continued their journey. The third remained with Abraham, and informed him of the approaching destruction of Sodom and Gomorrah. Abraham interceded, praying that if fifty righteous persons were found therein, the city should be spared; he reduced the numbers gradually to ten; but this number could not be found (or God, in answer to his prayers, would have averted his design). Lot, his wife, and their 2 daughters were preserved from the disaster, either because they were the only righteous, or because of Abraham's intercession on their behalf. His wife was turned to salt on their escape from the destruction when she disobeyed God's command not to look back at the destruction.Sarah and Abimelech After? or before Sarah conceived, according to the divine promise, she and Abraham left the plain of Mamre and went south, to Gerar, where Abimelech reigned. Fearing that Sarah might be forced from him, and himself put to death, Abraham again called Sarah 'sister,' just as he had done in Egypt.
Abimelech took her to his house, with intentions to marry her. According to scripture, God informed Abimelech, through a dream, that Sarah was Abraham's wife. Abimelech returned Sarah to Abraham with great presents.Binding of Isaac Some time after the birth of Isaac, Abraham was commanded by God to offer his son up as a sacrifice in the land of Moriah. The patriarch traveled three days until he came to the mount that God taught him. He commanded the servant to remain while he and Isaac proceeded alone to the mountain, Isaac carrying the wood upon which he would be sacrificed. Along the way, Isaac repeatedly asked Abraham where the animal for the burnt offering was. Abraham then replied that God would provide one. Just as Abraham was about to sacrifice his son, he was prevented by an angel, and given on that spot a ram which he sacrificed in place of his son. Thus it is said, "On the mountain the Lord provides." (Genesis 22) As a reward for his obedience he received another promise of a numerous seed and abundant prosperity (22). After this event, Abraham did not return to Hebron, Sarah's encampment, but instead went to Beersheba, Keturah's encampment, and it is to Beersheba that Abraham's servant brought Rebecca, Isaac's patrilineal parallel cousin who became his wife. The near sacrifice of Isaac is one of the most challenging, and perhaps ethically troublesome, parts of the Bible. According to Josephus, Isaac was 25 years old at the time of the sacrifice or Akedah, while the Talmudic sages teach that Isaac was 37. In either case, Isaac was a fully grown man, old enough to prevent the elderly Abraham (who was 125 or 137 years old) from tying him up had he wanted to resist. The narrative now turns to Isaac. To his "only son" (22:2, 12) Abraham gave all he had, and dismissed his other sons, as Abraham himself had been dismissed by Terah after Terah had given his territory to Nahor. In Christian theology this event is sometimes interpreted as a foreshadowing of the crucifixion of Jesus, where Abraham is represented as God, and Isaac as Jesus Christ. Key elements from the stories given as symbols of this foreshadowing include: Both of their births were believed to be miraculous (Isaac to a woman who was far too old to have children, Jesus to a virgin). According to scripture Abraham was told by God that he would be the father of many nations, and in the Christian faith God is the seen as the father of all people. In both stories Jesus and Isaac had the wood laid upon their backs and were forced to carry it up to the hills where they were to be sacrificed. Although according to scripture Abraham had fathered a son previously, namely Ishmael with Hagar, Isaac was the only son of Abraham through Sarah, as Jesus was the "only begotten son" of God (see John 3:16)(Isaac is also referred to as "his [Abraham's] only begotten son" in Hebrews 11:17). They both made their way up hills to be sacrificed (Isaac up Moriah, and Jesus to Golgotha, which may be located on the same hill, but with Golgotha on the North end). The exact location referred to is currently a matter of some debate. They both were laid on the wood alive, and it was allegedly voluntary on both their parts (this theory would explain why Isaac, possibly a full grown man at the time would not have resisted when his father tied him down). The difference in the stories comes when Abraham was stopped from sacrificing his son, and God provided an alternative to Isaac. For Jesus, there was no "ram caught in the thicket" (Gen. 22:13) and the "sacrifice" was carried out to completion.
Death of Sarah
Sarah died aged about 127, and was buried in the Cave of the Patriarchs near Hebron, which Abraham had purchased from Ephron the Hittite, along with the adjoining field (Genesis 23). Here Abraham himself was buried so they could be with each other forever. Centuries later the tomb became a place of pilgrimage and Muslims later built an Islamic mosque inside the site.
A wife for Isaac
Abraham, being reminded by this occurrence, probably, of his own great age, and the consequent uncertainty of his life, became solicitous to secure an alliance between Isaac and a female branch of his own family. Eliezer his steward was therefore sent into Mesopotamia, to find from Abraham's kindred a wife for his son Isaac. Eliezer went on his commission with prudence, and returned with Rebekah, daughter of Bethuel, granddaughter of Nahor, and, consequently, Abraham's niece and Isaac's first-cousin. Many biblical commentators believe that Rebekah was still a child when she married Isaac (Genesis 24:14-16, 24:59) while Isaac was forty years of age. (Genesis 25:20)
Other children of Abraham
Abraham lived a long time after these events. After the death of Sarah, who died when he was 127 years of age[7], and while in bad health (Gen 24:1), he took another wife, a concubine named Keturah and she bore Abraham six sons, Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (Genesis 25:1-6)
Death
He died at the age of 175 years. [8] Jewish legend says that he was meant to live to 180 years, but God purposely took his life because he felt that Abraham did not need to go through the pain of seeing Esau's wicked deeds.He was buried by his sons Isaac (aged about 76 years) and Ishmael (aged about 89 years), in the Cave of the Patriarchs, where he had deposited the remains of his beloved Sarah.
Sons of Abraham by wife in order of birth
HagarIshmael
Sarah
IsaacKeturah
Zimran
Jokshan
Medan
MidianIshbak
Shuah
Significance
Biblical narratives represent Abraham as a wealthy, powerful and supremely virtuous man, but humanly flawed, and when afraid for himself, miscalculating, and a sometimes deceiving and an inconsiderate husband. But his central importance in the Book of Genesis, and his portrait as a man favored by God, is unequivocal. Abraham's generations (Hebrew: toledoth, translated to Greek: "Genesis") are presented as part of the crowning explanation of how the world has been fashioned by the hand of God, how the boundaries and relationships of peoples were established by Him, and how the Kingdom of God would be established through Abraham. As the father of Isaac , Abraham is ultimately the common ancestor of the Israelites. As the father of Ishmael, whose twelve sons became desert princes (most prominently, Nebaioth and Kedar), along with Midian, Sheba and other Arabian tribes (25:1-4), the Book of Genesis gives a portrait of Isaac's descendants as being surrounded by kindred peoples, who are also more often enemies. This is because the clans practiced intermarriage. are in the descending scale, perhaps of purity of blood, or as of purity of relationship, or of connectedness to Sarah: Sarah, her servant, her husband's other wife. The Bible says of the Hebrew people: "Your father was a wandering Syrian". Yet to Abraham's face the Hittites said, "You are a great chief among us. Bury your dead in the choicest of our tombs." (Genesis 23:4 and 5) As stated above, Abraham came from Ur in Chaldea to Haran and thence to Canaan. Late tradition supposed that this was to escape Babylonian idolatry (Judith 5, Jubilees 12; cf. Joshua 24:2), and knew of Abraham's miraculous escape from death (an obscure reference to some act of deliverance in Isaiah 29:22). The route along the banks of the Euphrates from south to north was so frequently taken by migrating tribes that the tradition has nothing improbable in itself. It was thence that Jacob, the father of the tribes of Israel, came, and the route to Shechem and Bethel is precisely the same in both. Further, there is yet another parallel in the story of the conquest by Joshua, partly implied and partly actually detailed (cf. also Joshua 8:9 with Gen. 12:8, 13:3), whence it would appear that too much importance must not be laid upon any ethnological interpretation which fails to account for the three versions. That similar traditional elements have influenced them is not unlikely; but to recover the true historical foundation is difficult. The invasion or immigration of certain tribes from the east of the Jordan; the presence of Aramean blood among the Israelites; the origin of the sanctity of venerable sites — these and other considerations may readily be found to account for the traditions. Noteworthy coincidences in the lives of Abraham and Isaac, such as the strong parallels between two tales of a wife confused for a sister, point to the fluctuating state of traditions in the oral stage, or suggest that Abraham's life has been built up by borrowing from the common stock of popular lore. More original is the parting of Lot and Abraham at Bethel. The district was the scene of contests between Moab and the Hebrews (cf. perhaps Judges 3), and if this explains part of the story, the physical configuration of the Dead Sea may have led to the legend of the destruction of inhospitable and vicious cities.
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