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| Abraham, Isaac, and Jacob are the "biblical" elements of the Jewish Capital Conspiracy and Crime of the deprivation of humanity of its only legal state, the Kingdom of God. | |||
| ]. ''Abraham and Isaac'']] | |||
| '''Abraham''' ({{hebrew Name|אַבְרָהָם|Avraham|ʾAḇrāhām}} <small>]</small> ''Avrohom'' or ''Avruhom'' ; {{lang-ar|'''ابراهيم'''}}, '']'' ; ]: {{lang|gez|አብርሃም}}, ''{{Unicode|ʾAbrəham}}'') is a man featured in the ], as well as in parts of the ]. ], ] and ] traditions regard him as the founding ] of the ], ]ites and ]ite peoples. | |||
| Abraham was the son of ] and the grandson of ]. Abraham's brothers were named Nahor and ].<ref>The city of Haran was not named after this brother and is spelled differently in Hebrew.</ref> According to Genesis, Abraham was brought by God from ] to the land of ]. There Abraham entered into a ]: in exchange for sole recognition of ] as supreme universal deity and authority, Abraham will be blessed with innumerable progeny. According to Jewish tradition (based on the '']'' era), Abraham lived AM 1948–2123 (1812 BCE to 1637 BCE). Christian traditional dates are about 2000 BCE to 1825 BCE.<ref></ref> | |||
| Judaism, Christianity and Islam are sometimes referred to as the "]s", 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 ({{bibleverse||Genesis|12:3|HE}}), interpreted in Christian tradition as a reference particularly to ]. Jews, Christians, and Muslims consider him father of the ] through his son ] (cf. {{bibleverse||Exodus|6:3|HE}}, {{bibleverse||Exodus|32:13|HE}}). For Muslims, he is a ] and the ] of ] through his other son ] - born to him by his wife's ], Hagar. Abraham is also a progenitor of the Semitic tribes of the ] who trace their descent from their common ancestor ] ({{bibleverse||Genesis|10:28|}}). | |||
| ==Etymology== | |||
| Abraham's original name was '''Abram''' ({{lang-he|'''אַבְרָם'''}}, <small>]</small> '''''Avram''''' <small>]</small> ''{{Unicode|ʾAḇrām}}'') meaning either "exalted ]" or "] father is exalted" (compare '']''). For the later part of his life, he was called Abraham, which the text glosses as ''av hamon (goyim)'' "father of many (nations)" ; however the name does not have any literal meaning in Hebrew.<ref> Many interpretations were offered based on modern textual and linguistic analysis, including an analysis of a first element ''abr-'' "chief", which however yields a meaningless second element. ] suggests there was once a word ''raham'' (רָהָם) in Hebrew, meaning "multitude", even though it has not survived into any attested text. The word ''ruhâm'' has this meaning in Arabic. (K.F. Keil (1869), ''Biblical commentary on the Old Testament'', vol. 1, p. 224)</ref> | |||
| 'brm (no. 72) represents 'abram, with which Spiegelberg (Aegypt. Randglossen zum Altes Testament, 14) 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 ], and at the sacred tree (compare {{bibleverse||Genesis|35:4|HE}}, {{bibleverse||Joshua|24:26|HE}}, {{bibleverse||Judges|9:6|HE}}) received a new promise that the land would be given unto his seed (descendant or descendants). Having built an ] to commemorate the ], he removed to a spot between ] and ], where he built another altar and then called upon (i.e. invoked) the name of God ({{bibleverse||Genesis|12:1-9|HE}}. | |||
| ==Genesis narrative== | |||
| ===Origins and calling=== | |||
| Abraham was born in the ], ], to ], his father. | |||
| ], Islamic tradition, and Jewish authorities like ] all concur that Ur of the Chaldees was in Northern Mesopotamia — now southeastern ] (identified with ], or claiming Abraham was born in ]), or the nearby ], which others identify with “Ur of the Chaldee." | |||
| Abram migrated to ], apparently the classical ], which lay on the ], a branch of the ]. Thence, after a short stay, he, his wife ], ] (the son of Abram's brother ]), and all their followers, departed for ]. Moreover, the names of Abram's forefathers ], ], ], and Terah, all appear as names of cities in the region of Haran suggesting that these are eponymous ancestors of these communities. 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 persons 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.{{Fact|date=August 2008}} | |||
| ===Sarah and Pharaoh=== | |||
| {{seealso|Wife-sister narratives in Genesis}} | |||
| Driven by a ] to take refuge in ] ({{bibleverse||Genesis|26:11|HE}}, {{bibleverse||Genesis|41:|HE}}, {{bibleverse||Genesis|42:|HE}}), and fearing that his wife's beauty should arouse evil designs of the ] and thus endanger his own safety, Abraham referred to Sarai as his sister, first to the ] king of ] and then to the unnamed ] 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.<ref>David Rosenberg, Abraham, the First Historical Biography 23 (2006) (reading "But she is also my sister my father's daughter yet not my mother's and she became my wife.")</ref> 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<ref></ref>. 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 {{bibleverse||Genesis|12:5|HE}}, 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 ], who took her into the royal ] and enriched Abram with herds and servants. But when ] "plagued Pharaoh and his house with great ]" Abram and Sarai left Egypt. There are two other parallel tales in Genesis of a wife confused for a sister ({{bibleverse||Genesis|20-21|HE}}and 27), describing a similar event at ] with the ] king ], 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 ], while Abram moved down to the oaks of ] in ]. 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 ] 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), ], 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 bread and wine to God, as a sacrifice of thanksgiving on Abram's behalf. | |||
| ===Ishmael=== | |||
| {{main|Ishmael|Hagar (biblical)}} | |||
| 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 ({{bibleverse||Genesis|15:2|HE}}). Abram, however, was promised one of his own flesh as heir. | |||
| The passage recording the ratification of the promise is remarkably solemn (see {{bibleverse||Genesis|15|HE}}). | |||
| Sarai, in accordance with custom, gave to Abram her Egyptian handmaid ] as his wife ({{bibleverse||Genesis|16:3|HE}}). But, Sarai seeing Hagar with child, was unable to endure the reproach of barrenness (cf. the story of ], ] 1:6), and dealt harshly with her and forced her to flee ({{bibleverse||Genesis|16:1-14|HE}}). God heard Hagar's sorrow and promised her that her descendants will be too numerous to count, and she returned. | |||
| Her son, ], Abram's firstborn, was born when Abram was 86 years of age ({{bibleverse||Genesis|16:15-16|HE}}). Hagar and Ishmael were eventually driven permanently away from Abram by Sarai ({{bibleverse||Genesis|21:|HE}}). | |||
| ===Covenant=== | |||
| {{main|Isaac}} | |||
| God made his covenant with Abram thirteen years after the birth of Ishmael, when Abram was 99 years old ({{bibleverse||Genesis|17:1-5|HE}}). Abram's name was changed to Abraham and Sarai's to ]. The covenant was sealed by Abraham's ] ({{bibleverse||Genesis|17:11-14|HE}}) and the first ]. 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 ], 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 Yahweh (God) appears to Abraham at Mamre ({{bibleverse||Genesis|18:1-15|HE}}, ) and, when the child is born, cries "Yahweh has made me into laughter; every one that hears will laugh at me" ({{bibleverse||Genesis|21:6|HE}}). | |||
| ===Sodom and Gomorrah=== | |||
| {{main|Sodom and Gomorrah|Lot (Biblical)}} | |||
| Due to the enormous sins of Sodom, Gomorrah, and the neighboring cities, being now filled up, three 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{{Or|date=June 2008}}). 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=== | |||
| {{main|Abimelech}} | |||
| After Sarah conceived, according to the divine promise, she and Abraham left the plain of Mamre and went south, to ], 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.</br> | |||
| 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. | |||
| ===Beersheba=== | |||
| {{main|Beersheba}} | |||
| About the same time, Abimelech came with Phicol, his general, to conclude an alliance with Abraham, who made that prince a present of seven ewe-lambs out of his flock, in consideration that a well that he had opened should be his own property; and they called the place Beer-sheba or "the well of swearing". </br> | |||
| Here Abraham resided some time. | |||
| ===Binding of Isaac=== | |||
| {{main|Binding of Isaac}} | |||
| Some time after the birth of ], Abraham was commanded by God to offer his son up as a sacrifice in the land of ]. 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 ], and given on that spot a ] 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 ], Keturah's encampment, and it is to Beersheba that Abraham's servant brought ], Isaac's patrilineal parallel cousin who became his wife. | |||
| The ] is one of the most challenging, and perhaps ] troublesome, parts of the Bible. According to Josephus, Isaac was 25 years old at the time of the sacrifice or ''Akedah'', while the ]ic 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 ] as ]. 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 ], as Jesus was the "only begotten son" of God (see John 3:16)(Isaac is also referred to as "his only begotten son" in Hebrews 11:17). They both made their way up hills to be sacrificed (Isaac up Moriah, and Jesus to ], 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 at an old age at about 127, and was buried in the ] near ], which Abraham had purchased from ], 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 ] and ]s later built an ]ic ] 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. </br> | |||
| ] his steward was therefore sent into Mesopotamia, to fetch from the country and kindred of Abraham a wife for his son Isaac. ] went on his commission with prudence, and returned with Rebecca, daughter of ], granddaughter of ], and, consequently, Abraham's niece. | |||
| ===Other children of Abraham=== | |||
| Abraham lived a long time after these events. After the death of Sarah, who died when he was 137 years of age<ref>Abraham was 10 years senior to Sarah, who died at age 127. ({{bibleverse||Gen|23:1|HE}}).</ref>, and while in bad health ({{bibleverse||Gen|24:1|HE}}), he took another wife, a concubine named ] and she bore Abraham six sons, ], ], ], ], ], and ]. ({{bibleverse||Genesis|25:1-6|HE}}) | |||
| === Death=== | |||
| He died at the age of 175 years. <ref>{{bibleverse||Gen|25:7|HE}}</ref> 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 ]'s wicked deeds. | |||
| He was buried by his sons Isaac (aged about 76 years) and Ishmael (aged about 89 years), in the ], where he had deposited the remains of his beloved Sarah. | |||
| {{Sons of Abraham}} | |||
| ==Significance== | |||
| {{Confusing|date=March 2008}} | |||
| 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 ] would be established through Abraham. | |||
| As the father of Isaac , Abraham is ultimately the common ancestor of the ]. As the father of ], whose twelve sons became desert princes (most prominently, ] and ]), along with ], ] and other ]ian 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 ] 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 ] to Haran and thence to ]. Late tradition supposed that this was to escape Babylonian idolatry (] 5, ] 12; cf. ] 24:2), and knew of Abraham's miraculous escape from death (an obscure reference to some act of deliverance in ] 29:22). The route along the banks of the ] from south to north was so frequently taken by migrating tribes that the tradition has nothing improbable in itself. It was thence that ], the father of the tribes of Israel, came, and the route to ] and ] 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 ] 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 ]; the presence of ] 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 ], 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 ] and the Hebrews (cf. perhaps ] 3), and if this explains part of the story, the physical configuration of the ] may have led to the legend of the destruction of inhospitable and vicious cities.{{Fact|date=February 2007}} | |||
| ===In Christianity=== | |||
| ], 1650 (] d']).]] | |||
| In the ] Abraham is mentioned prominently as a man of ] (see e.g., ] 11), and the apostle ] uses him as an example of ] by faith, as the progenitor of the ] (or ]) (see ] {{bibleverse-nb||Galatians|3:16|KJV}}). | |||
| ] ] of Abraham (] Museum, ]).]] | |||
| Authors of the New Testament report that Jesus cited Abraham to support belief in the ] of the dead. "But concerning the dead, that they rise, have you not read in the ], in the ] passage, how God spoke to him, saying, "I am the God of Abraham, the God of Isaac, and the God of Jacob?" He is not the God of the dead, but the God of the living. You are therefore greatly mistaken" (] {{bibleverse-nb||Mark|12:26-27|KJV}}). The New Testament also sees Abraham as an obedient man of God, and Abraham's interrupted attempt to offer up ] is seen as the supreme act of perfect faith in God. "By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, 'In Isaac your seed shall be called,' concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense" ({{bibleverse||Hebrews|11:17-19|KJV}}). The imagery of a father sacrificing his son is seen as a ] of ] offering his ] on ]. | |||
| The traditional view in ] is that the chief promise made to Abraham in ''Genesis'' 12 is that through Abraham's seed, all the people of earth would be blessed. Notwithstanding this, ] specifically taught that merely being of Abraham's seed was no guarantee of ]. The promise in Genesis is considered to have been fulfilled through Abraham's seed, Jesus. It is also a consequence of this promise that Christianity is open to people of all races and not limited to Jews. | |||
| ====Liturgical commemoration==== | |||
| The ] calls Abraham "our father in Faith," in the ] of the ], recited during the ] (see ]). He is also commemorated in the ] of several denominations: on ] by the ], ] in the ] and the ], with the full ] for the latter, and on ] by the Roman Catholic Church and the ]. He is also regarded as the ] of those in the ] industry.<ref name="Holweck">*Holweck, F. G. ''A Biographical Dictionary of the Saints''. St. Louis, MO: B. Herder Book Co. 1924.</ref> | |||
| The ] commemorates him as the "Rigteous Forefather Abraham", with two ]s in its ]. The first time is on ] (for those churches which follow the traditional ], October 9 falls on October 22 of the modern ]), where he is commemorated together with his nephew "]". The other on the "Sunday of the Forefathers" (two Sundays before ]), where he is commemorated together with other ]. Abraham is also mentioned in the ] of ], just before the ]. Abraham and Sarah are invoked in the prayers said by the ] over a newly married couple at the ] of ] (i.e., the Sacrament of Marriage). | |||
| ===In Islam=== | |||
| {{main|Islamic view of Abraham}} | |||
| Abraham, known as ] in Arabic, is very important in ], both in his own right as a prophet as well as being the father of ] and ]. Ishmael, his firstborn son, is considered the ''Father of the Arabised Arabs'', and Isaac is considered the ''Father of the Hebrews''. Islam teaches that Ishmael was the son Abraham nearly sacrificed on Moriah. To support this view Muslims use various proofs, including the belief that at the time Ishmael was his only son. Abraham is revered by Muslims as one of the ], and is commonly termed ''Khalil Ullah'', "Friend of God". Abraham is considered a ], that is, a discoverer of ]. | |||
| Abraham is mentioned in many passages in 25 Qur'anic suras (chapters). The number of repetitions of his name in the Qur'an is second only to ].<ref name="EoI_Abraham"> Ibrahim, ]</ref> | |||
| Abraham's footprint is displayed outside the Kaaba, which is on a stone, protected and guarded by Mutawa (Religious Police). The annual ], the fifth ], follows Abraham, ], and ]'s journey to the sacred place of the Kaaba. Islamic tradition narrates that Abraham's subsequent visits to the Northern Arabian region, after leaving ] and ] (in the area that would later become the Islamic holy city of ]), were not only to visit ] but also to construct the first house of worship for ] (that is, the monotheistic concept and model of God), the ] -as per God's command.<ref>{{cite web|url=http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/055.sbt.html#004.055.584|title=USC-MSA Compendium of Muslim Texts<!-- Bot generated title -->}}</ref> The ] ceremony is focused on Abraham's willingness to sacrifice his promised son on God's command. In turn, God spared his son's life and instead substituted a sheep. This was Abraham's test of faith. On Eid ul-Adha, Muslims sacrifice a domestic animal — a sheep, goat, cow, buffalo or camel — as a symbol of Abraham's sacrifice, and divide the meat among the family members, friends, relatives, and most importantly, the poor. | |||
| ===Arab connection=== | |||
| A line in the ] (20:13) mentions that the descendants of Abraham's son by Hagar, Ishmael, as well as his descendants by Keturah, became the "Arabians" or "Arabs". The 1st century Jewish historian ] similarly described the descendants of Ishmael (i.e. the Ishmaelites) as an "Arabian" people.<ref>Antiquities of the Jews, book 1, 12:4</ref> He also calls Ishmael the "founder" (κτίστης) of the "Arabians".<ref>Antiquities of the Jews, book 1, 12:2</ref> Some ] also believe that the area outlined in Genesis as the final destination of Ishmael and his descendants ("from ] to ]") refers to the ]. This has led to a commonplace view that modern Semitic-speaking Arabs are descended from Abraham via Ishmael, in addition to various other tribes who intermixed with the Ishmaelites, such as ], ], ], Broham, etc. Both Judeo-Christian and Islamic traditions speak of earlier inhabitants of Arabia. | |||
| Classical Arab historians traced the ] (i.e., the original Arabs from ]) to ] and the Arabicised Arabs (people from the region of ], who assimilated into the Arabs) to ], said to be an ancestor of ], and have further equated Ishmael with ], said to be ancestor of Adnan. ], one of Muhammad's wives, wrote that this was done using the following ] reasoning: ''Thara'' means moist earth, Abraham was not consumed by hell-fire, fire does not consume moist earth, thus A'raq al-Thara must be Ishmael son of Abraham.<ref>The Life of the Prophet Muhammad (Al-Sira al-Nabawiyya), Volume I, translated by professor Trevor Le Gassick, reviewed by Dr. Ahmed Fareed ], pp. 50-52;</ref> | |||
| ==Textual criticism== | |||
| Writers have regarded the life of Abraham in various ways. He has been viewed as a ] of the ], as the head of a great ] migration from ]; or, since Ur and Haran were seats of ]-worship, he has been identified with a moon-god. From the character of the literary evidence and the locale of the stories it has been held that Abraham was originally associated with Hebron. The double name Abram/Abraham has even suggested that two personages have been combined in the Biblical narrative; although this does not explain the change from Sarai to Sarah. | |||
| The interesting discovery of the name ''Abi-ramu'' on Babylonian contracts of about 2000 BCE does not prove the Abraham of the Old Testament to be an historical person, even as the fact that there were ] in Babylonia at the same period does not make it certain that the 'patriarch' was one of their number. | |||
| A fairly lucid treatment of the subject is given by Michael Astour in ''The Anchor Bible Dictionary'' (s.v. "Amraphel", "Arioch" and "Chedorlaomer"), who explains the story of Genesis 14 as a product of anti-Babylonian propaganda during the ] of the Jews: | |||
| <blockquote> | |||
| "After Böhl's widely accepted, but wrong, identification of <sup>]</sup>Tu-ud-hul-a with one of the Hittite kings named ]s, Tadmor found the correct solution by equating him with the Assyrian king Sennacherib (see Tidal). Astour (1966) identified the remaining two kings of the Chedorlaomer texts with Tukulti-Ninurta I of Assyria (see ]) and with the Chaldean Merodach-baladan (see ]). The common denominator between these four rulers is that each of them, independently, occupied Babylon, oppressed it to a greater or lesser degree, and took away its sacred divine images, including the statue of its chief god Marduk; furthermore, all of them came to a tragic end. <br /> | |||
| '''3. Relationship to Genesis 14.''' All attempts to reconstruct the link between the Chedorlaomer texts and Genesis 14 remain speculative. However, the available evidence seems consistent with the following hypothesis: A Jew in Babylon, versed in Akkadian language and cuneiform script, found in an early version of the Chedorlaomer texts certain things consistent with his anti-Babylonian feelings." (''The Anchor Bible Dictionary'', s.v. "Chedorlaomer") | |||
| </blockquote> | |||
| Another scholar, criticizing Kitchen's maximalist viewpoint, considers a relationship between the tablet and Gen. speculative, also identifies but identifies Tudhula as a veiled reference to Sennacherib of Assyria, and Chedorlaomer, i.e. Kudur-Nahhunte, as "a recollection of a 12th century BCE king of Elam who briefly ruled Babylon." ("Finding Historical Memories in the Patriarchal Narratives" by Ronald Hindel, ''BAR'', Jul/Aug 1995) | |||
| The ''Anchor Bible Dictionary'' suggests that the biblical account was in all probability derived from a text very closely related to the Chedorlaomer Tablets, and this in a publication which can be said to do at least a reasonably good job of getting good scholarship. The Chedorlaomer Tablets are thought to be from the 6th or 7th century BCE, well after the time of ], at roughly the time when Gen. through Deu. are thought to have come into their present form (e.g. see the ]). While Astour's identifications of the figures these tablets refer to is certainly open to question, he does cautiously support a link between them and Gen. 14:1. Hammurabi is never known to have campaigned near the Dead Sea at all, although his son had. Writes Astour, "This identification, once widely accepted, was later virtually abandoned, mainly because Hammurabi was never active in the West." The Chedorlaomer Tablets, then, appear to still be the closest archaeological parallel to the kings of the Eastern coalition mentioned in Gen. 14:1. The only problem is, that in all probability, they refer to kings that were from widely separated times, having conquered Babylon in different eras. Linguistically, it seems, there is little reason to reject the identification of Hammurabi with Amraphel, but the narrative does not make sense in light of modern archeology when it is made. A number of scholars also say that the connection does not make sense on chronological grounds, since it would place Abram later than the traditional date, but on this, see the section on chronology below. | |||
| If Gen. ch. 14 is a historical romance (cf., e.g., the ]), it is possible that a writer who lived in an exilic or post-exilic age (i.e. during or after the ]), and who was acquainted with Babylonian history, decided to enhance the greatness of Abraham by claiming his military success against the monarchs of the ] and ], the high esteem he enjoyed in Canaan, and the practical character displayed in his brief exchange with ]. The historical section of the article ] deals more extensively with the historicity of the meeting with Melchizedek. | |||
| Many scholars claim, on the basis of archaeological and philological evidence, that many stories in the Pentateuch, including the accounts about Abraham and ], were written under King ] (7th century BCE) or King ] (8th century BCE) in order to provide a historical framework for the monotheistic belief in Yahweh. Some scholars point out that the archives of neighboring countries with written records that survive, such as Egypt, Assyria, etc., show no trace of the stories of the Bible or its main characters before 650 BCE. Such claims are detailed in "Who Were the Early Israelites?" by ] (William B. Eerdmans Publishing Co., Grand Rapids, MI, 2003). Another similar book by ] and ] is "The Bible Unearthed" (Simon and Schuster, New York, 2001). Even so, the Moabite Stele mentions king Omri of Israel, and many scholars draw parallels between the Egyptian pharaoh ] and the ] of the Bible (1 Ki. 11:40; 14:25; and 2 Chr. 12:2-9), and between the king David of the Bible and a stone inscription from 835 BCE that appears to refer to "house of David"--although some would dispute the last two correspondences. | |||
| ==Dating and historicity== | |||
| ===Traditional dating=== | |||
| According to calculations directly derived from the ] Hebrew ], Abraham was born 1,948 years after ] and lived for 175 years (Genesis 25:7), which would correspond to a life spanning from 1812 BCE to 1637 BCE by ]. The figures in the ] have Abraham born 1,876 years after creation, and 534 years before the ]; the ages provided in the ] agree closely with those of Jubilees before the ], but after the Deluge, they add roughly 100 years to each of the ages of the Patriarchs in the Masoretic Text, resulting in the figure of 2,247 years after creation for Abraham's birth. The Greek ] version adds around 100 years to nearly all of the patriarchs' births, producing the even higher figure of 3,312 years after creation for Abraham's birth. | |||
| Other interpretations of Biblical chronology place Abraham's birth at 2008 AM (]). In Genesis 11:32 : Abraham was the youngest son of Terah who died in Haran aged 205, in year 2083 AM. In Gen.12:4 we learn that at that time Abraham was 75 years old. In other words Abraham was born when his father Terah was 130 years old. (205-75 = 130). Therefore Abraham was born in year 2008 AM. | |||
| ===History of dating attempts=== | |||
| When cuneiform was first deciphered, Theophilus Pinches translated some Babylonian tablets which were part of the Spartoli collection in the British Museum. In particular, he believed he found in the ''Chedorlaomer Text'', currently thought to have been written in the 6th to the 7th century BCE, the names of three of the kings of the Eastern coalition fighting against the five kings from the Vale of Siddim in Gen. 14:1. | |||
| In 1887, Schrader then was the first to propose that Amraphel could be an alternate spelling for Hammurabi (cf. the of 1915, s.v. "Hammurabi"). | |||
| Vincent Scheil subsequently found a tablet in the Imperial Ottoman Museum in ] from Hammurabi to a king of the very same name, i.e. Kuder-Lagomer, as in Pinches' tablet. Thus are achieved the following correspondences: | |||
| {| class="wikitable" style="margin: 1em auto 1em auto" | |||
| ! '''Name from Gen. 14:1''' | |||
| ! '''Name from Archaeology''' | |||
| |- align="center" | |||
| | ] king of ] | |||
| | ] (="Ammurapi") king of ] | |||
| |- align="center" | |||
| | ] king of ] | |||
| | Eri-aku king of ] (i.e. ]) | |||
| |- align="center" | |||
| | ] king of ] (= ''Chodollogomor'' in the ]) | |||
| | Kudur-Lagamar king of Elam | |||
| |- align="center" | |||
| | Tidal, king of nations (i.e. ''goyim'', lit. 'nations') | |||
| | Tudhulu, son of Gazza | |||
| |} | |||
| By 1915, many scholars had become largely convinced that the kings of Gen. 14:1 had been identified (cf. again the of 1915, s.v. Hammurabi, which mentions the identification as doubtful, and also of 1917, s.v. "Amraphel", and Donald A. MacKenzie's 1915 , who has (p. 247) "The identification of Hammurabi with Amraphel is now generally accepted"). The terminal ''-bi'' on the end of Hammurabi's name was seen to parallel Amraphel since the cuneiform symbol for ''-bi'' can also be pronounced ''-pi''. Tablets were known in which the initial symbol for Hammurabi, pronounced as ''kh'' to yield ''Khammurabi'', had been dropped, such that ''Ammurapi'' was a viable pronunciation. Supposing him to have been deified in his lifetime or afterwards yielded Ammurabi-il, which was suitable close to the Bible's Amraphel. | |||
| Albright was instrumental in synchronizing Hammurabi with Assyrian and Egyptian contemporaries, such that Hammurabi is now thought to have lived in the late 18th century, not in the 19th as assumed by the ]. Since many ecumenical theologians may not hold that the dates of the Bible could be in error, they began synchronizing Abram with the empire of ] (23rd century in the ]), and the work of Schrader, Pinches and Scheil fell out of favor with them. | |||
| The objection{{Fact|date=April 2007}} resurfaced that Amraphel could not be derived from ''Khammurabi'', in spite of the ''Ammurabi''/''Ammurapi'' spelling for Hammurabi that had already been found. More substantial objections were later made, including the finding that the days of the Kuder-Lagomer of Hammurabi's letter preceded the writing of the letter early in Hammurabi's reign led some to speculate that the Kuder-Lagomer of Gen. 14:1 should be associated with later Hittite or Akkadian kings with similar names. These scholars{{Fact|date=April 2007}} thus generally considered the passage anachronistic - the product of a much later period, such as during or after the ]. Others{{Fact|date=April 2007}} pointed out that the Lagomer of Kuder-Lagomer was an Elamite deity's name, instead of the king's actual name, which some believe referred to a king that must have preceded Hammurabi. Other misreadings of the Chedorlaomer Text{{Fact|date=April 2007}} were pointed out, causing them to be associated with entirely different personages known from archaeology. It seemed that the theory of Schrader, Pinches and Scheil had fallen utterly apart. | |||
| Mainstream scholarship in the course of the 20th century has given up attempts to identify Abraham and his contemporaries in Genesis with historical figures.<ref>The Encyclopedia Britannica{{Fact|date=February 2007}}<!--2006?--> article on "Amraphel" has: "Scholars of previous generations tried to identify these names with important historical figures—e.g., Amraphel with Hammurabi of Babylon—but little remains today of these suppositions."</ref> While it is widely admitted that there is no archaeological evidence to prove the existence of Abraham, apparent parallels to Genesis in the archaeological record assure that speculations on the patriarch's historicity and on the period that would best fit the account in Genesis remain alive in religious circles. | |||
| "The Herald of Christ's Kingdom" in (2001) implies a historical Abraham by stating "At one time it was popular to connect Amraphel, king of Shinar, with Hammurabi, king of Babylon, but now it is generally conceded that Hammurabi was much later than Abraham." | |||
| A traditional chronology can be constructed from the ] as follows: If Solomon's temple was begun when most scholars put it, ca. 960-970 BCE, using e.g. 966, we get 1446 for the Exodus (I Ki. 6:1). There were 400 years reportedly spent in Egypt (Ex. 12:40), and then we only need add years from Jacob's going into Egypt to Abraham. So, we can add that Jacob was supposedly 130 when he came to Egypt (Gen. 47:9), Isaac was 60 years old when he had Jacob (Gen. 25:26) and Abraham was 100 when Isaac was born, and we get 1446 + 400 + 130 + 60 + 100 = 2136 BCE for Abram's birth. | |||
| A considerable variety of scriptural chronologies is possible. For example, unlike most modern translations, according to all the oldest Bible versions not dependent on the mediaeval rabbis -- the ], the ], and the ] -- the 430 years of the sojourn is the period "in Canaan and Egypt" (probable text of Exodus 12: 42), thus reckoning from the time of Abraham. Cf Paul's belief in Gal 3:17. Therefore the figure is more than two hundred years less (1446 + 430 = 1876 BCE). | |||
| Thus, if one adheres to an Early Exodus theory, then Abram is usually synchronized with ], or sometimes other figures in the Sumerian Empire. If one favors a Late Exodus theory, and then Abraham's life could overlap that of Hammurabi's empire. | |||
| Gen. 10:10 has it that Babel was the beginning of ] empire. Before the location of ] capital city, ], was identified, it was sometimes supposed that Nimrod was ], and that Agade was Babel. But even so, there are reasons to prefer the equation of Hammurabi with Amraphel. The Nimrod of Gen. ch. 10 precedes the Amraphel of ch. 14, and Nimrod's kingdom began with "Babylon, Erech, Akkad, and Calneh, in Shinar" (Gen. 10:10). Mentions of Nimrod both precede and follow those of Abram. Furthermore, Nimrod is associated with the ], not the Tower of Agade, in the Bible. | |||
| Rabbinic materials are full of an accounts of Abram being thrown into the furnace used for making bricks for the Tower of Babel by Nimrod, but Abram was miraculously unharmed, while the furnace spread to the rest of the city, causing the "Fire of the Chasdim".{{Fact|date=April 2007}} The conclusion then, based on these assertions, would be that Nimrod and Abram were more or less contemporaries. But only during the time of Hammurabi did Babylon become the beginning of an Empire in its own right. | |||
| If one insists that Gen. Ch. 14 reads as a testament of historical authenticity, then the Old Babylonian Empire, like Nimrod's, extended into the Trans-Jordan, but only during the reign of Hammurabi's son; whereas the Sumerian Empire by contrast did not. The city of Babel was not only the beginning of the Old Babylonian Empire, it was its capitol. After the end of the Old Babylonian Empire with the defeat of Hammurabi's son by the Elamites, there was not another empire ruled from the city of Babel until the Neo-Babylonian Empire, which was much too late to be synchronized with Abraham. | |||
| There are no archaeological correlates for the life of Abram, whereas the Exodus can be correlated with traces of a Semitic presence in Egypt, as per Bietak, as well as numerous transitions in Israel from Egypto-Canaanite material culture to proto-Israelite. An ] would preclude synchronizing Abram with Hammurabi's empire, pushing him back to Sumerian times. | |||
| ==Modern reception== | |||
| ===In philosophy=== | |||
| Abraham, as a man communicating with God or the divine, has inspired some fairly extensive discussion in some ]s, such as ] and ]. Kierkegaard goes into Abraham's plight in considerable detail in his work '']''. Sartre understands the story not in terms of Christian obedience or a "teleological suspension of the ethical", but in terms of mankind's utter behavioral and moral freedom. God asks Abraham to sacrifice his only son. Sartre doubts that Abraham can know that the voice he hears is really the voice of his God and not of someone else, or the product of a mental condition. Thus, Sartre concludes, even if there are signs in the world, humans are totally free to decide how to interpret them. | |||
| ===Latter-Day Saint Book of Abraham=== | |||
| The ] is a scriptural text for some denominations of the Latter Day Saint movement (also know as ]s). The LDS version of the Abrahamic story includes material not present in Genesis. <ref name="autogenerated1">{{cite web|url=http://scriptures.lds.org/en/bd/a/19|title=The Church of Jesus Christ of Latter-day Saints. “Abraham.” Bible Dictionary. Intellectual Reserve, 1979.}}</ref> For example; Abraham is described as seeking the "blessings of the fathers" (priesthood), using the Urim and Thummim to receive a vision of the history of the universe and humanity's relationship to God, being saved by an angel from being sacrificed on an altar by Pharaoh's priests, and teaching Pharaoh's court about astronomy. Chapters 1 and 2 include details about Abraham’s early life and his fight against the idolatry of Egypt (under rule of Pharaoh) and within his own family.<ref>Vermes, Scripture and Tradition in Judaism, 70–72; Beer, Leben Abraham's, 9–14</ref> includes information about God’s covenant with Abraham and how it would be fulfilled. | |||
| ], founder of the Latter-Day Saint movement, claimed to have translated the Book of Abraham from papyri scrolls which came into the church's possession in 1835. While the scrolls were reported to be longer than the Bible,<ref>Peterson, H. Donl. ''The Story of the Book of Abraham'', 25. Salt Lake City: Deseret Book, 1995.</ref> only a portion was initially published in 1842,<ref>{{cite web|url=http://scriptures.lds.org/en/pgp/introduction|title=Pearl of Great Price, Introductory Note}}</ref> in the Latter-Day Saint newspaper The Times and Seasons. The Book of Abraham was incorporated into the canon of LDS scripture in 1880 as part of the ]. | |||
| In addition to the text, there are three facsimiles of vignettes from the papyrus included in the Book of Abraham. The first and most disputed ] supposedly depicts Abraham about to be sacrificed by a priest; the second is in the form of a ], which Smith said contained important insights about the organization of the heavens (Cosmos) and material associated with LDS Temple ordinances. Smith described the third vignette as showing Abraham teaching in ]’s court. | |||
| The LDS Bible Dictionary states: | |||
| "Abraham is always regarded in the Old Testament as founder of the covenant race, which is personified in the house of Israel. He is the “father of the faithful.” Latter-day revelation has "clarified" the significance of the Abrahamic covenant and other aspects of Abraham’s life and ministry. He was greatly blessed with divine revelation concerning the planetary system, the creation of the earth, and the pre-birth activities of the spirits of people. One of the most valiant spirits in the pre-birth or "premortal" life, he was chosen to be a leader in the kingdom of God before he was born into this world (Abr. 1 - 5) and that he is now exalted and sits upon a throne in eternity ()."<ref name="autogenerated1" /> | |||
| ===Speculations on Hindu connections=== | |||
| In the 18th and 19th centuries, there were isolated speculations about an identity of Abraham and ], or of Abraham and ]. This was based on the similarities of the names (Abraham is a near anagram of ] and his wife Sarah is a near anagram of ] Brahmas wife/consort). ] summarised such speculations: | |||
| This name Bram, Abram, was famous in India and Persia: some learned men even allege that he was the same legislator as the one the Greeks called ]. Others say that he was the Brahma of the Indians.<ref>{{cite web|url=http://www.truthbeknown.com/abraham.html|title=Voltaire's article}}</ref> | |||
| Such arguments were taken up by later religious ] such as ], who argued in 1834 that "The Arabian historians contend that Brahma and Abraham, their ancestor, are the same person. The Persians generally called Abraham Ibrahim Zeradust. Cyrus considered the religion of the Jews the same as his own. The Hindus must have come from Abraham, or the Israelites from Brahma…"<ref>Higgins, G., ]; Vol. I, p. 396.</ref> | |||
| One may also consider noteworthy the similarity of the names of Brahma's wife Sarasvati<ref>Padma Purana, Srishtikhand, Chapter 17. "Accompanied by brahmanas and other devas, or demigods, Lord Brahma once went to Pushkara to perform a sacrifice. Such sacrifices are to be performed along with one’s wife, so when the arrangements for the sacrifice were complete, Lord Brahma sent Narada Muni, the sage among the devas, to bring Sarasvati, Lord Brahma’s consort. But Sarasvati was not ready to leave, so Narada returned to Punkara alone." Translation quoted from Back to Godhead magazine, #32-01, 1998.</ref> compared to Abraham's wife Sarah. | |||
| The argument has been used by ] to prove that Brahma is a corrupted memory of Abraham and by certain ] to suggest the converse.<ref>{{cite web|url=http://www.hinduunity.org/articles/bharathistory/vedicpast1.html|title=The Vedic Past of Pre-Islamic Arabia - Part 1}}</ref> | |||
| The argument has been used by Muslim missionaries to prove that Brahma is a corrupted memory of Abraham. They also have claimed that other characters in Hindu scripture are actually people mentioned in the Quran.<ref>{{cite web|url=http://www.cyberistan.org/islamic/prophhs.html#brahma1|title=Prophet Muhammad (s) in Hindu Scriptures<!-- Bot generated title -->}}</ref> | |||
| A. D. Pusalker, whose essay "Traditional History From the Earliest Times" appeared in ''The Vedic Age'', claims a historical Rama dated to 1950 BCE. So hence this cannot be true, since the historical dating of these scriptures were long before the biblical age.<ref>{{cite web |url=http://www.viewzone.com/abraham2.html |title=Who Was Abraham? |author=Gene D. Matlock |publisher=Viewzone.com}}</ref> | |||
| ==Notes== | |||
| {{reflist}} | |||
| ==References== | |||
| * ]. | |||
| * ] | |||
| * Rosenberg, David. ''Abraham: The First Historical Biography.'' Basic Books/Perseus Books Group, Cambridge, Massachusetts, 2006. ISBN 0-465-07094-9. | |||
| * Holweck, F. G. ''A Biographical Dictionary of the Saints''. St. Louis, MO: B. Herder Book Co. 1924. | |||
| * Latter-day Saint Bible Dictionary | |||
| * Nibley, Hugh W. Abraham's Temple Drama | |||
| * Vermes, Scripture and Tradition in Judaism | |||
| * Beer, Leben Abraham's | |||
| * Louis Ginzberg, The Legends of the Jews, trans. Henrietta Szold (Philadelphia: Jewish Publication Society of America, 1909) | |||
| * Book of Abraham LDS scripture Pearl of Great Price | |||
| * Bloch, Israel und die Völker (Berlin: Harz, 1922) | |||
| * Torcszyner, "The Riddle in the Bible," Hebrew Union College Annual 1 (1924) | |||
| * Ginzberg, Legends of the Jews | |||
| * Kohler, "The Pre-Talmudic Haggada," Jewish Quarterly Review 7 (July 1895): 587. | |||
| ==See also== | |||
| {{commonscat|Abraham}}{{wikiquote}} | |||
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| * The ], Book of Abraham | |||
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Revision as of 09:28, 11 August 2008
"Avram" redirects here. For other uses, see Avram (disambiguation).Abraham, Isaac, and Jacob are the "biblical" elements of the Jewish Capital Conspiracy and Crime of the deprivation of humanity of its only legal state, the Kingdom of God.