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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 heritage of interpretation of a few of the most important passages during this narrative, now not least the verses which country that during Abraham all of the international locations of the earth may be blessed. This passage, which beneficial properties prominently in Christian historiography, is basically omitted in historical Judaism, prompting the query how the relation among Abraham and the countries used to be 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 conventional readings of those narratives, the quantity bargains an in depth but wide-ranging research of significant points of the debts in their origins which emerged in the 3 Abrahamic religions.

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Extra info for Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship With Abraham (Themes in Biblical Narrative)

Example text

De Boer, Second-Isaiah’s Message, , argued that in the mt active forms should also be read: íz"áö#ç (“you hew out”) and ízYKð (“you bore/dig”). The rock and the cistern become metaphors for Yhwh himself. The God-seekers of v.  are “people who hew out the rock to find life-giving water and protecting qualities, who dig a cistern that can hold water . . Yhwh reminds . . the exiles of his wonderful and life-giving strength” (). abraham and the nations  Köckert36 and Steck37 point out that øåö (“rock”) is not only used for the deity of Zion, but also for Zion itself, while the verbs refer to the exile.

The Blessing of Abraham: Gen :–57 The Abraham-Lot cycle of Gen *; –* and the Hagar-Ishmael cycle of Gen * () set the stage in terms of peoples, tribes, and groups in Cis- and Transjordan, the Negeb and the Arab desert. The events and groups we meet are relatively small-scale. Returning to the beginning of the Abraham cycle (Gen :–:), the linchpin (Gen :–) of the primeval history and the patriarchal narratives breathes universalism. Apart from the question of translating Gen : (and ), blessings and all the families of the world take the centre stage.

More perspectives from Gnosticism are opened up in the contribution by Lautaro Roig Lanzillotta (Groningen), who comments on the reception of Gen  in the Exegesis of the Soul, the sixth tractate of Nag Hammadi Codex II, probably composed in Greek around  ce. In this tractate the focus is not so much on God’s promise to bless the nations in Abraham (Gen :–), but on the first part of God’s communication with Abraham, on his following command: “Go from your country and your kindred and your father’s house to the land that I will show you” (Gen :).

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