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 major passages during this narrative, no longer least the verses which kingdom that during Abraham the entire countries of the earth could be blessed. This passage, which good points prominently in Christian historiography, is basically omitted in historic Judaism, prompting the query how the relation among Abraham and the countries used to be 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 amount deals an in depth but wide-ranging research of significant facets of the debts 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)
After her repentance she regains her former state of androgyny by being reunited with her other half, the heavenly bridegroom. ” By quoting Gen : the author encourages his readers to depart from the delusion and flux of the tangible world, to forget the house of the earthly father, and to return to the heavenly Father. The next contribution in this section is by Anthony Hilhorst (Groningen), and is devoted to the emergence of the terminology of Ishmaelites, Hagarenes, and Saracens in the Old Testament, ancient Judaism, and early Christian literature.
E. Noort and E. Tigchelaar; TBN ; Leiden ), : “The figure of Abraham has already been developed to such an extent that Abraham ‘deserves’ to be informed of Yhwh’s plans . .. ” 48 Van Seters, Abraham, –. 49 Van Seters, Abraham, . 50 W. Mose –: Abraham (ZBK; Zürich ), . 51 Even though his formulations are somewhat archaic (“heroic”), H. Gunkel, Genesis (Göttingen ), –, described the background accurately. ed noort Irony might be detected in the names. The name of the older son, Moab (áàåî), in Gen : means “from father,” which is strengthened by the lxx (κα κ λεσεν τ νομα α το Μωαβ λ γουσα κ το πατρο ς μου “and she called his name Moab, saying ‘from my father’ ”).
In Isa :, and reaches its first climax in the call for Yhwh’s intervention (“O that you would tear open the heavens and come down”) in :b mt (: rsv). The plea ends in : with the rhetorical question to Yhwh concerning whether the destruction of Zion/Jerusalem and the temple are not reason enough for a divine response. 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.
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