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Mikecin, Milica. "APOKRIFNI TEKSTOVI O ABRAHAMU U „LIBRU OD MNOZIJEH RAZLOGA“." Croatica : časopis za hrvatski jezik, književnost i kulturu 45, no. 65 (2021): 67–107. http://dx.doi.org/10.17234/croatica.65.3.
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U slavenskoj srednjovjekovnoj književnosti sačuvan je pored dvaju samostalnih apokrifa o Abrahamu: „Abrahamovo otkrivenje“ („Apocalypsis Abrahae“) i „Abrahamov zavjet“ („Testamentum Abrahae“) također i ciklus apokrifnih pripovijesti o Abrahamu, koji izvorno sadrži šest tekstova: 1. „Pripovijest o pravednom Abrahamu“, 2. „Pripovijest o Melkisedeku“, 3. „Pripovijest o tome kako je Sara poučila Abrahama“, 4. „Pripovijest o Abrahamovu gostoljublju“, 5. „Pripovijest o Izaku“ i 6. „Pripovijest o Abrahamovoj smrti“. U dubrovačkom ćiriličnom zborniku hrvatske redakcije „Libro od mnozijeh razloga“ (1520) nalaze se jedan do drugoga tekstovi dviju pripovijesti toga ciklusa. Prvi tekst pod naslovom „čtenje ōd abrama“ sadrži „Pripovijest o pravednom Abrahamu“, koja govori o Abrahamovu odvraćanju od idolopoklonstva, a drugi tekst pod naslovom „ōd smarti abramove“ sadrži „Pripovijest o Abrahamovoj smrti“, koja govori o Abrahamovu viđenju Božjeg suda dušama. Tekstološka usporedba pripovijesti o pravednom Abrahamu iz „Libra“ s najstarijim sačuvanim slavenskim tekstom apokrifa „Abrahamovo otkrivenje“ – ruskostaroslavenskim tekstom iz „Silvestrova zbornika“ (14. st.), kao i usporedbe „Pripovijesti o Abrahamovoj smrti“ iz „Libra“ s najstarijim sačuvanim slavenskim tekstom apokrifa „Abrahamov zavjet“ – bugarskostaroslavenskim tekstom iz „Sevastjanovljeve zbirke“ (13. st.), te s hrvatskim glagoljičnim tekstovima apokrifa „Abrahamov zavjet“ iz „Oxfordskoga zbornika“ (15. st.), „Petrisova zbornika“ (1468.), „Sienskoga zbornika“ (16. st.), „Tkonskoga zbornika“ (16. st.) i Berčićeve zbirke br. 5 (15. st.), pokazuje kako tekstovi slavenskog ciklusa apokrifnih pripovijesti iz „Libra“ ne pripadaju istoj redakciji. Na temelju usporedbe sa srpskostaroslavenskim tekstovima raške i resavske redakcije – osobito s odgovarajućim tekstovima u zborniku iz manastira Savina (14. st.), u zborniku iz manastira svetog Pavla na Atosu (15. st.) i u „Zborniku svetog Nikole“ (16. st.) – utvrđuje se da ćirilični tekstovi ciklusa apokrifnih pripovijesti o Abrahamu hrvatske i srpske redakcije pripadaju istoj rukopisnoj predaji i da potječu od zajedničke matice te se izlažu posebnosti tih dviju redakcija.
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Halawa, Solingkari, and Bobby Kurnia Putrawan. "Makna Ketaatan Abraham dalam Mempersembahkan Ishak." Jurnal Salvation 3, no. 2 (January 26, 2023): 112–22. http://dx.doi.org/10.56175/salvation.v3i2.67.
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Abstract: In Abraham's life, obedience was the principle that motivated his life. He willingly obeyed God, not out of law, but out of love. In the course of his life, Abraham was an obedient and God-fearing man. In addition, the story in Genesis chapter 22 becomes a severe test in Abraham's life, where God commanded Abraham to sacrifice his only son as a burnt offering (Gen 22:2a). This article aims to find the meaning of Abraham's obedience in offering Isaac in Genesis 22:1-19. The method used is narrative analysis. The result is in this case explaining how the life of Abraham who always feared God as evidence of faith in God. Abraham's life can be a guide for the Christian life today. In this context, Abraham is an example of faith, how people live in obedience to God by giving the best, namely the most beloved son in Abraham's life.Abstrak: Dalam kehidupan Abraham, ketaatan merupakan prinsip yang memotivasi kehidupannya. Ia dengan rela menaati Allah, bukan karena hukum, melainkan karena kasih. Di dalam perjalanan hidupnya, Abraham adalah seorang yang taat dan takut kepada Tuhan. Selain itu, kisah di Kejadian pasal 22 menjadi ujian yang berat dalam hidup Abraham, dimana Allah memerintahkan Abraham untuk mengorbankan anaknya yang tunggal menjadi kurban bakaran (Kej 22:2a). Artikel ini bertujuan menemukan makna ketaatan abraham dalam mempersembahkan ishak di Kejadian 22:1-19. Metode penelitian yang digunakan adalah kualitatif dekriptif dengan pendekatan hermeneutik analisa naratif. Hasilnya adalah dalam hal ini ini menjelaskan bagaimana ketaatan Abraham dalam mempersembahkan Ishak si Kejadian 22:1-19. Kehidupan Abraham yang taat akan Allah sebagai bukti iman kepada Allah. Kehidupan Abraham dapat menjadi pedoman bagi kehidupan orang Kristen pada zaman sekarang ini. Dalam konteks ini, Abraham menjadi contoh teladan iman, bagaimana umat hidup dalam ketaatan kepada Tuhan dengan memberikan yang terbaik, yaitu anaknya yang paling dikasihi dalam hidup Abraham.
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Janse, Sam. "Abrahams initiatief of dat van God? De plaats van Abrahams roeping in de vroeg-Joodse, rabbijnse en vroeg-christelijke literatuur." NTT Journal for Theology and the Study of Religion 70, no. 1 (February 18, 2016): 49–64. http://dx.doi.org/10.5117/ntt2016.70.049.jans.
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In de vroeg-Joodse, vroeg-christelijke en rabbijnse literatuur is Abraham een van de grote identificatiefiguren. Op de vraag hoe Abraham God leert kennen, zijn er grofweg twee antwoorden: 1. Abraham ontdekt de ware God met eigen denkkracht al dan niet met behulp van de astronomia. Op enig moment in dat proces komt God hem tegemoet en bevestigt zijn keuze (vroeg-Joodse en rabbijnse geschriften). 2. God roept Abraham en hij antwoordt in geloof en gehoorzaamheid (vroeg-christelijke literatuur, inclusief Nieuwe Testament, in overeenstemming met de brontekst van Genesis 11 en 12). In de eerste benadering wordt de voorgeschiedenis van Genesis 12 dermate uitgebouwd dat Abrahams roeping gerelativeerd wordt. Jubileeën, Judit, Philo, de Apocalyps van Abraham en Genesis Rabba bieden een zeker evenwicht tussen Abrahams initiatief en Gods roeping, maar bij Josefus valt het tweede moment zelfs weg. Deze conclusies bieden aanleiding om E.P. Sanders’ these van het primaat van Gods genadige verkiezing van Israël in het vroege en rabbijnse jodendom kritisch te doordenken.
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Barlas, Asma. "Abraham's sacrifice in the Qur'an: beyond the body." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 55–71. http://dx.doi.org/10.30674/scripta.67380.
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It has been stated that the body has overtly or latently been a focal point in the history of the three Abrahamic religions’. However, Islam’s scripture, the Qur’an, does not say that Abraham (Ibrahim in Arabic) binds his son’s body, nor is the body the focal point of the story—nor, indeed, is it of more than passing interest in Muslim history. This has lead me to question the tendency to homogenize the narrative of Abraham’s sacrifice and, by extension, the religions that claim their descent from him. There is no denying their family resemblance of course, but while the family may be Abraham’s, Abraham himself is not identical in the Qur’an and the Bible and neither are his trials. The term ‘Abrahamic religions’ is not very helpful here since, in spite of its linguistic pluralism, it obscures this crucial distinction between a genealogy that is shared and depictions of a common ancestor that are not. Nonetheless, it is more accurate than the standard alternative, ‘the Judeo-Christian tradition’, a phrase that papers over the fissures in this tradition while also excising Islam from what is surely an ‘interreligiously shared’ world. The author suggests that the only way to include Islam in this world does not have to be through an assimilative embrace that stifles its individuality; one could, instead, find ways to honour both the plurality of the Abrahamic tradition as well as the specificity of Islam within. The author recites the Qur’anic story of Abraham, as a way to unbind the lessons of his sacrifice from the body and also to illustrate the inappropriateness of using Isaac’s bound body as a universal template for all the Abrahamic religions.
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Edwards, Sarita Gallagher. "My father was a wandering Aramean: Toward a missiological understanding of hybridity in the Abrahamic narrative." Missiology: An International Review 50, no. 1 (October 5, 2021): 41–47. http://dx.doi.org/10.1177/00918296211043529.
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The person of Abraham embodies the tension of living in-between. In studying the life of Abraham, the focus is often on the theological importance of the patriarch’s missional role as a vehicle of blessing to the nations as expressed in Genesis 12:1–3. In recent years, however, the missiological significance of who Abraham was has begun to emerge. Imbedded in the very identity of Abraham is this sense of hybridity; of multiple belonging; cultural identities wedded together; of the fusion that takes place when you are in-between people groups, languages, and lands. In the case of Abraham, this hybrid identity is magnified as the patriarch leaves his Mesopotamian birthplace and travels to a new land that never fully becomes his own. Throughout the rest of his life, Abraham remains a “wandering Aramean” and a foreigner until his death. As God’s missional blessing through Abraham is fulfilled in Scripture, Abraham’s hybrid identity also embodies God’s missional heart to the nations. In this article, I highlight how the hybridity embedded in Abraham’s person provides insight into contemporary mission theory and praxis.
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Edwards, Sarita Gallagher. "My father was a wandering Aramean: Toward a missiological understanding of hybridity in the Abrahamic narrative." Missiology: An International Review 50, no. 1 (October 5, 2021): 41–47. http://dx.doi.org/10.1177/00918296211043529.
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The person of Abraham embodies the tension of living in-between. In studying the life of Abraham, the focus is often on the theological importance of the patriarch’s missional role as a vehicle of blessing to the nations as expressed in Genesis 12:1–3. In recent years, however, the missiological significance of who Abraham was has begun to emerge. Imbedded in the very identity of Abraham is this sense of hybridity; of multiple belonging; cultural identities wedded together; of the fusion that takes place when you are in-between people groups, languages, and lands. In the case of Abraham, this hybrid identity is magnified as the patriarch leaves his Mesopotamian birthplace and travels to a new land that never fully becomes his own. Throughout the rest of his life, Abraham remains a “wandering Aramean” and a foreigner until his death. As God’s missional blessing through Abraham is fulfilled in Scripture, Abraham’s hybrid identity also embodies God’s missional heart to the nations. In this article, I highlight how the hybridity embedded in Abraham’s person provides insight into contemporary mission theory and praxis.
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Manurung, Kosma. "Membingkai Kisah Syafaat Abraham dari Perspektif Spritualitas Pentakostal." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 3, no. 1 (May 31, 2023): 57–68. http://dx.doi.org/10.54170/dp.v3i1.117.
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Not everyone can write down his life story but the Bible gives a special place to the story of Abraham's life to be passed on to today's believers. The story of Abraham's intercession for the cities of Sodom and Gomorrah in Genesis 18:16-33 is an interesting story to study. It is said that God had determined to destroy the inhabitants of Sodom and Gomorrah, but Abraham tried to negotiate with God so that if possible God would keep His punishment against the cities of Sodom and Gomorrah. However, in reality the only survivors of this tragedy were Lot and his two daughters. This research intends to frame the story of Abraham's intercession from the perspective of Pentecostal spirituality. By using the method of narrative interpretation and literature review, it is hoped that it will provide a clear overview of the life lived by Abraham, provide a strong meaning about Abraham's intercession, and frame it from the perspective of Pentecostal spirituality. In conclusion, the Pentecostals view that the story of Abraham's intercession is a story of perseverance in faith, the courage to act out of compassion for others, and is a picture of the mission of the church empowered by the Holy Spirit.
Tidak semua orang bisa menuliskan kisah hidupnya namun Alkitab memberikan tempat khusus pada kisah kehidupan yang dijalani oleh Abraham untuk diwariskan pada orang percaya masa kini. Kisah syafaat Abraham untuk kota Sodom dan Gomora di Kejadian 18: 16-33 adalah kisah yang menarik untuk dikaji. Diceritakan bahwa Allah telah berketetapan untuk membinasakan penduduk Sodom dan Gomora, namun Abraham mencoba upaya bernegosiasi dengan Allah agar sekiranya mungkin Allah menjauhkan hukumanNya terhadap kota Sodom dan Gomora. Walaupun, pada kenyataannya yang selamat dari tragedi ini hanyalah Lot dan kedua anak perempuannya. Penelitian ini bermaksud membingkai kisah syafaat Abraham ini dari perspektif spritualitas Pentakostal. Dengan menggunakan metode tafsir naratif dan kajian literatur diharapkan bisa memberikan ulasan yang jelas tentang kehidupan yang dijalani oleh Abraham, memberikan makna yang kuat tentang syafaat Abraham, dan membingkainya dari perspektif spritualitas Pentakostal. Disimpulkan, kaum Pentakostal memandang bahwa kisah syafaat Abraham merupakan kisah tentang ketekunan iman, keberanian untuk bertindak karena belas kasihan terhadap sesama, serta merupakan gambaran misi gereja yang diberdayakan Roh Kudus.
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Safrai, Chana. "Abraham und Sara – Spender des Lebens." Evangelische Theologie 62, no. 5 (September 1, 2002): 348–61. http://dx.doi.org/10.14315/evth-2002-0504.
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ZusammenfassungDer Artikel untersucht die Rolle, die die biblischen Figuren Abraham und Sarah für die Begründung der Konversion von Nichtjuden zum Judentum sowie für die religionsrechtliche Stellung der Konvertiten spielen. Auffällig ist dabei zunächst, dass in der aggadischen (erzählerischen) Tradition Abraham und Sarah gleichberechtigt für die Begründung der Konversion in Anspruch genommen werden, was in einem so stark männlich geprägten Umfeld wie der rabbinischen Tradition bemerkenswert ist. In der halachischen (religionsgesetzlichen) Diskussion um die Stellung der Konvertiten in der jüdischen Gemeinschaft tritt Sarah in den Hintergrund. Die enge Verknüpfung der Konvertiten mit dem jüdischen Stammvater Abraham als dessen virtuellen Kindern ermöglicht und begründet deren vollkommene Gleichstellung in allen rituellen Fragen bis hin zur gleichberechtigten Teilhabe am Land Israel als Erbteil des jüdischen Volkes. In der Namensgebung für Konvertiten wird die begründende Rolle der Vaterschaft Abrahams (und Mutterschaft Sarah) unterstrichen: In jüdischen Dokumenten werden Konvertiten ’Sohn’ bzw. ’Tochter Abrahams’ genannt. Auch in jüdischer Tradition ist also die Abrahams- und Sarahkindschaft keineswegs für Juden reserviert, sondern ist ein Juden und Menschen aus den anderen Völkern integrierendes Moment.
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Tobin, Thomas H. "What Shall We Say that Abraham Found? The Controversy behind Romans 4." Harvard Theological Review 88, no. 4 (October 1995): 437–52. http://dx.doi.org/10.1017/s0017816000031709.
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In Romans 4 Paul appealed to the precedent of the patriarch Abraham to argue three points on the basis of the Jewish scriptures. First, righteousness was reckoned to Abraham because of his faith and not because of his observance of the law (Rom 4:1–8); second, righteousness was reckoned to Abraham before Abraham's circumcision (4:9–12); and third, God's promise to Abraham and his “seed” came through faith, not through the Mosaic Law (4:13–17a). All three points are based on Paul's interpretation of Gen 15:6 and closely related texts. Paul appealed to Abraham in order to show that Abraham was meant to be the father not only of the circumcised but also of the uncircumcised (Rom 4:11–12,16–17). Paul also insisted that what was written about Abraham was meant not only for Abraham but also for those who believe that God raised Jesus from the dead (4:23–25).
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Livneh, Atar. "Jewish Traditions and Familial Roman Values in Philo'sDe Abrahamo245–254." Harvard Theological Review 109, no. 4 (October 2016): 536–49. http://dx.doi.org/10.1017/s0017816016000262.
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InDe Abrahamo, Philo exegetes selected episodes from the biblical Abraham cycle. These include the account of Sarah's death recorded in Gen 23. Interpreting this narrative literally, Philo expands it by introducing an encomium to the matriarch (Abr. 245–254). This exemplifies her virtuous character by illustrating how she sought an offspring for Abraham through her servant Hagar (see Gen 16).
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Putrawan, Bobby Kurnia, and Edward Everson Hanock. "Abraham's Legacy: Togetherness of Christian and Islamic Faith." Jurnal Theologia 33, no. 1 (June 16, 2022): 19–34. http://dx.doi.org/10.21580/teo.2022.33.1.10575.
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This article is a study about Abraham, known as the ancestor obtained by Isaac and Ishmael. His offspring are already widespread. With all the inheritance given to them, get Abraham to start life in a different land and with different blessings. Here is the crucial point. The difference seems to have proved the fact that as a result of Abraham coming from fellowship and brotherhood remain intertwined and maintained, because these two things are also Abraham's legacy. Through literature studies, some data about Abraham are described in a narrative manner with the aim of being based on Abraham's inheritance, namely blessings, descent and land implemented correctly and proportionally. What is presented in this review article on two dimensions of inheritance: spiritual and community. Spiritual, from a biblical perspective, speaks of a promise, while the community is more towards the vision of sociology and managerial pluralism
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Feldmann Kaye, Miriam. "Alterity, Alacrity, and Excess: Continental Philosophical Interpretations of the Figure of Abraham According to Franz Rosenzweig, Emmanuel Levinas, Jacques Derrida and Jean-Luc Marion." Religions 13, no. 5 (May 13, 2022): 438. http://dx.doi.org/10.3390/rel13050438.
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I propose a new reading of a selection of continental philosophical interpretations of the nature of existentialism after the dialogical turn. This analysis will focus on the particular case study of the biblical character of Abraham as a case in point. Philosophical treatments thereof allow for a consideration of different but connected approaches through the study and re-readings of the character of Abraham, which begin with Kierkegaard’s well-known rendition of the sacrifice of Isaac. This study will focus on interpretations since Kierkegaard, with attention to the continental philosophical trend. The four thinkers I bring, all offered critiques, and even rejections of, a purely existential position. These positions are well-known in the field. However, Existentialism is never actually overcome despite these four critiques of Kierkegaard’s model of Abraham. I will demonstrate this through an analysis of the case of interpretations of the biblical figure of Abraham, showing the ways in which Kierkegaard remains present in dialogical philosophy and even deconstructionism. For Franz Rosenzweig, his stance is relational and thus is fascinated yet ambivalent towards the readiness of Abraham to sacrifice; Emmanuel Levinas admires Kierkegaard’s emphasis on the subject/ivity (Proper Names and Difficult Freedom); Jacques Derrida admires Abraham’s passion (Gift of Death and Abraham as Other); and for Jean-Luc Marion, Abraham’s sacrifice does not present a relinquishing of self, but rather, the phenomenological act symbolises returning a Gift.
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Gallagher, Sarita D. "Blessing on the Move: The Outpouring of God’s Blessing through the Migrant Abraham." Mission Studies 30, no. 2 (2013): 147–61. http://dx.doi.org/10.1163/15733831-12341279.
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Abstract In this article, I explore the relationship between the mission of God and Abraham’s life as a foreign migrant. In the narrative of Genesis, Abraham enters as a nomadic foreigner called by God as a representative of the nations for the nations. The biblical text is remarkably silent on Abraham’s prior history listing no personal achievements, no remarkable character traits, and no religious background. Yet it is through this unknown migrant that God chose to proclaim his greatest blessing declaring that, “in [Abraham] all the nations of the earth will be blessed” (Gen 12:3). The missiological exploration of the person of Abraham usually ends with this divine proclamation, however this is simply the beginning of the outworking of God’s missional promise during Abraham’s lifetime. It is in analyzing Abraham’s cross-cultural encounters as a migrant that the full importance of the fulfillment of Genesis 12:3 emerges in addition to God’s strategic implementation of mission from the periphery.
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Campbell, Stephen D. "The Surety of God's Promises: A Theological Interpretation of Genesis 22." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 3 (July 8, 2019): 123–31. http://dx.doi.org/10.1177/0146107919852267.
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The account in Genesis 22 of Abraham's binding and near sacrifice of his son Isaac is one of the best known passages in all of the Old Testament and presents the reader with a perfect example of the difficulty of achieving the “correct” interpretation of a given text. This essay attempts to offer a fresh interpretation of Genesis 22 that closely attends to the text, moves beyond purely descriptive objectives, wrestles with the questions that the text itself raises, and is motivated by theological concerns. This process begins by placing this text within the Abrahamic narrative of Genesis. In the final assessment, it is argued that when theological concerns are given a voice, this text depicts at least three theological realities. First, this text shows that Yhwh is a God who allows his servants to experience trials. Second, it demonstrates the nature of true faith through the example of Abraham. The faith that Abraham demonstrated is exemplary precisely because of the challenges that he faced. And third, it displays—perhaps surprisingly to the modern reader—the faithfulness of God, for this episode shows that God's choice of Abraham is not arbitrary. Moreover, Genesis 22 demonstrates that when God makes promises, he must be faithful to keep those promises.
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Saraceno, Lorenzo. "Druga noc zbawienia. Próba Abrahama i aqeda Izaaka." Seminare. Poszukiwania naukowe 21 (December 30, 2005): 147–56. http://dx.doi.org/10.21852/sem.2005.21.11.
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Ofiara Izaaka, aqedah, której relację możemy znaleźć w 22 rozdziale Księgi Księga Rodzaju jest epizodem w historii zbawienia, szeroko omawianym zarówno przez Żydów, jak i chrześcijan tradycje. Przykładem jego zastosowania w tradycji żydowskiej jest „Poemat o czwartej nocy zbawienie”, gdzie aqedah jest przedstawiona jako druga noc. W tradycji chrześcijańskiej Ojcowie Kościoła interpretując Księgę Rodzaju 22, widział w ofierze Izaaka zapowiedź Ofiary Chrystusa. Autor tekstu podejmuje się interpretacji tego trudnego fragmentu Biblii wg analizowanie i rozumienie znaczenia wyrazów w kontekście struktury tekstu. Po czytając Rdz 22, pierwszy wniosek, jaki można wyciągnąć, dotyczy relacji między Bogiem a Abraham jako związek zależności i posłuszeństwa. Ten związek prawie przyjmuje cechy paradoksu, gdyż jak twierdzi autor: „To nie Izaak miał umrzeć, lecz Abraham w siebie, ponieważ nie można zobaczyć Boga i pozostać przy życiu, nie można przekazać życia innym niż samemu umrzeć. Tam też urzeczywistnia się współzależność między Abrahamem a Bogiem”. Drugi wniosek wskazuje na chrystologiczną interpretację tekstu. Boży wybór skierowany ku ofierze Syna ukazany jest jako źródło relacji opartej na wzajemnej zależności, wymiana daru życia, który w tym przypadku dotyczył naszego ojca w wierze – Abrahama.
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Kaczorowska, Katarzyna Miriam. "Abraham’s Trials in Ancient and Medieval Jewish Writings." Verbum Vitae 39, no. 4 (December 17, 2021): 1357–76. http://dx.doi.org/10.31743/vv.12973.
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The article presents a brief overview of the Jewish rabbinical resources with regard to the Patriarch Abraham and his life, viewed as a series of trials. From the second century BCE, the Jewish authors were recognizing numerous events in Abraham’s life as ordeals, gradually more and more difficult and challenging. Through them God put Abraham and his faith to the test in order to assure that his election of Abraham was right. On the basis of The Book of Jubilees and several rabbinical works, including Pirqe Abot, Pirqe Rabbi Eliezer and Abot de Rabbi Nathan as well as the writings of Jewish medieval commentators (esp. Maimonides and Rashi), the paper in detail analyzes the concept of these trials and the differences that can be identified in the sources concerning their identification and order. Firstly, the reasons of the rabbinical commentators’ particular interest paid to Abraham have been given. Subsequently, the concept of his numerous trials, identified by the rabbis and Jewish scholars, have been discussed, followed by a thorough presentation of selected rabbinic works and discussions whether the experiences of Abraham’s life should and/or should not be regarded as trials.
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Jasiński OFM, Andrzej Sebastian. "Wybór Abrahama." Scriptura Sacra, no. 21 (July 17, 2021): 25–41. http://dx.doi.org/10.25167/scrs/4294.
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Wybór Abrahama był niezwykle ważny dla całej historii odkupienia opisanej zarówno w Starym, jak i w Nowym Testamencie. Osobisty kontakt z Bogiem przyniósł obraz Boga będącego blisko człowieka. Abraham uważany był za przyjaciela Boga. Tak postrzegany jest we wszystkich trzech religiach monoteistycznych: judaizmie, chrześcijaństwie i islamie. Patriarcha jest więc postacią najbardziej „ekumeniczną” ze wszystkich i nazywany jest „ojcem wiary”. Historyczność Abrahama jest obecnie szeroko dyskutowana. Zagadnienie to było badane z perspektywy historycznej, archeologicznej, etnologicznej i religiologicznej.Przymierze Boga z Abrahamem było pierwszym historycznym wydarzeniem, które przypieczętowało ludzkie relacje wertykalne. Przymierze Boga z Noem nie miało charakteru historycznego, lecz było jedynie ludzką nadzieją na intymną relację z Najwyższym. To sam Bóg wzbudził w człowieku te nadzieje. Opis przymierza z Noem był preludium do przymierza Jahwe z Abrahamem i jego potomkami. Wybór Abrahama przez Boga zmienił na zawsze historię ludzkości. Odtąd Jahwe miał powtarzać.Opowiadanie o związaniu Izaaka – syna Abrahama (Rdz 22,1-19) jest jednym z najbardziej porywających tekstów w całej Biblii hebrajskiej Po rozdziale (Rdz 21), w którym Izaak rodzi się jako spełnienie Bożej obietnicy, czytelnik przechodzi do tekstu, w którym Bóg żąda od Abrahama złożenia chłopca w ofierze. Tekst Rdz 22,1-19 jest mieszaniną źródeł E i J, dlatego opisane w nim motywy musiały być znane w różnych tradycjach izraelskich i były postrzegane jako szczególnie ważne zagadnienia nauczania religijnego.
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Brînzea, Nicolae, and Elena Morcov. "The Experience of Revelation in the Islamic Religion." Technium Social Sciences Journal 51 (November 8, 2023): 350–57. http://dx.doi.org/10.47577/tssj.v51i1.10169.
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The concept of revelation is the fundamental basis of the great belief systems, being articulated and proclaimed within them. This manifestation of divinity then becomes the basis of authority in the religious realm. Religious authority refers to the divine right to introduce or impose upon people a system of beliefs, practices, or values. Islam claims its origins in the Abrahamic tradition and claims to preserve the true faith that Abraham professed. Islam states that it is based on the Abrahamic tradition and that it aims to preserve the true faith that Abraham professed. In this context, Islam aims to establish an authentic monotheism, excluding later developments of doctrine that might affect the original Abrahamic monotheism.
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Orlov, Andrei. "Arboreal Metaphors and the Divine Body Traditions in the Apocalypse of Abraham." Harvard Theological Review 102, no. 4 (October 2009): 439–51. http://dx.doi.org/10.1017/s0017816009000947.
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The first eight chapters of the Apocalypse of Abraham, a Jewish pseudepigraphon preserved solely in its Slavonic translation, deal with the early years of the hero of the faith in the house of his father Terah.1 The main plot of this section of the text revolves around the family business of manufacturing idols. Terah and his sons are portrayed as craftsmen carving religious figures out of wood, stone, gold, silver, brass, and iron. The zeal with which the family pursues its idolatrous craft suggests that the text does not view the household of Terah as just another family workshop producing religious artifacts for sale. Although the sacerdotal status of Abraham's family remains clouded in rather obscure imagery, the authors of the Slavonic apocalypse seem to envision the members of Terah's household as cultic servants whose “house” serves as a metaphor for the sanctuary polluted by idolatrous worship. From the very first lines of the apocalypse the reader learns that Abraham and Terah are involved in sacrificial rituals in temples.2 The aggadic section of the text, which narrates Terah's and Abraham's interactions with the “statues,” culminates in the destruction of the “house” along with its idols in a fire sent by God. It is possible that the Apocalypse of Abraham, which was written in the first centuries of the Common Era,3 when Jewish communities were facing a wide array of challenges including the loss of the Temple, is drawing here on familiar metaphors derived from the Book of Ezekiel, which construes idolatry as the main reason for the destruction of the terrestrial sanctuary. Like Ezekiel, the hero of the Slavonic apocalypse is allowed to behold the true place of worship, the heavenly shrine associated with the divine throne. Yet despite the fact that the Book of Ezekiel plays a significant role in shaping the Abrahamic pseudepigraphon,4 there is a curious difference between the two visionary accounts. While in Ezekiel the false idols of the perished temple are contrasted with the true form of the deity enthroned on the divine chariot, the Apocalypse of Abraham denies its hero a vision of the anthropomorphic Glory of God. When in the second part of the apocalypse Abraham travels to the upper heaven to behold the throne of God, evoking the classic Ezekielian description, he does not see any divine form on the chariot. Scholars have noted that while they preserve some features of Ezekiel's angelology, the authors of the Slavonic apocalypse appear to be carefully avoiding the anthropomorphic description of the divine Kavod, substituting references to the divine Voice.5 The common interpretation is that the Apocalypse of Abraham deliberately seeks “to exclude all reference to the human figure mentioned in Ezekiel 1.”6
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Hadad, Eliezer. "From “God of the World” to “God of the Heavens”: From the Mishneh Torah to The Guide of the Perplexed." Harvard Theological Review 115, no. 1 (January 2022): 90–109. http://dx.doi.org/10.1017/s0017816022000062.
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AbstractMaimonides opened almost all of his books with the verse “in the name of the Lord, the God of the world” (Gen 21:33). This verse describes the nature of Abraham’s calling, which Maimonides interprets, both in the Mishneh Torah and in the Guide of the Perplexed, as an effort to persuade others to abandon their idolatrous perceptions and affirm the uniqueness of God. There is, however, a difference between the way Maimonides describes Abraham and his calling in the Mishneh Torah and their portrayal in the Guide of the Perplexed. In the former, Abraham is presented as a philosopher; in the latter, as a biblical prophet. In the Mishneh Torah, Maimonides’s description of Abraham revolves around a verse that describes the “God of the world”; in the Guide of the Perplexed, Maimonides adds verses in which Abraham mentions “heaven.” In this article, I shall examine these differences and suggest that they represent developments and shifts in Maimonides’s own philosophical position.
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Reed, Annette Yoshiko. "ABRAHAM AS CHALDEAN SCIENTIST AND FATHER OF THE JEWS: JOSEPHUS, ANT. 1.154-168, AND THE GRECO-ROMAN DISCOURSE ABOUT ASTRONOMY/ASTROLOGY." Journal for the Study of Judaism 35, no. 2 (2004): 119–58. http://dx.doi.org/10.1163/157006304773787447.
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AbstractThis article analyzes Josephus' approach to Abraham and astronomy/astrology in Ant. 1.154-168. This retelling of Genesis 12 describes Abraham as inferring the one-ness of God from the irregularity of the stars, thereby implying his rejection of "the Chaldean science" for Jewish monotheism. Soon after, however, Josephus posits that the patriarch transmitted astronomy/astrology to Egypt, appealing to the positive connotations of this art for apologetic aims. Towards explaining the tension between these two traditions, I first map the range of early Jewish traditions about Abraham and the stars, and then consider the Hellenistic discourse about astral wisdom as the domain of ancient "barbarian" nations, as it shaped Hellenistic Jewish traditions that celebrate Abraham's astronomical/astrological skill. I conclude with Josephus' own cultural context, proposing that the attitudes towards astronomy/astrology among his Roman contemporaries may help to account for the ambivalence in his characterization of Abraham as both Chaldean scientist and father of the Jews.
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Ndele, Michael Chris. "The Narrative Significance of the Role of Abraham in the Identity of the Visitors in Genesis 18-19." Old Testament Essays 36, no. 3 (January 30, 2023): 709–35. http://dx.doi.org/10.17159/2312-3621/2023/v36n3a9.
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The identity of the visitor(s) of Abraham and Lot in the Mamre-Sodom story is characterised by ambiguity, which makes it difficult to determine the actual visitor in the narrative. This article therefore employs narrative critical analysis to examine the role of Abraham in relation to the visitor-identity question in the story. Abraham is mentioned in both the Mamre and Sodom accounts and he is arguably the reason for the visit in Gen 18-19. He initiates the departure to Sodom (18:16), he reappears to survey the destruction of Sodom and Gomorrah (19:27) and, lastly, the Sodom episode concludes with him (19:29). Moreover, there seems to be a special relationship between Abraham and the visitor(s) as shown by the verbs מין (18:19), מיןמין (18:19) and מין(19:29). Abraham's significant role throughout the Mamre-Sodom narrative can be seen as a catalyst for identifying the visitor as probably YHWH.
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Pan, Lucilla. "Abraham against the Political." Svensk Teologisk Kvartalskrift 98, no. 2 (November 18, 2022): 147–62. http://dx.doi.org/10.51619/stk.v98i2.24621.
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This article is concerned with Søren Kierkegaard's implicit critique of Christian nationalism in Fear and Trembling (1843). By comparing the story of Abraham and Isaac to the stories of three tragic heroes, Kierkegaard unveils the problems of Christian nationalism: that it seeks to systematize what should not be systematized and that in such a political system, the individual is subsumed under the communal. The example of Abraham – someone who forgoes both his ethical duty to his child and to his promised nation for the sake of his relationship with the divine – reflects Kierkegaard's concerns about nationalism: that humans would be forced to sacrifice their individuality out of a so-called good of the whole. Instead, Kierkegaard praises Abraham because he obeys God instead of the ethical. For Kierkegaard, interpersonal relationships are what are most important for communal and political living. Abraham's faith enables him to preserve his relationships with God and with Isaac because he does not fall into the temptation of the ethical qua universal.
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Kelelufna, Jusuf Haries. "Doa Syafaat Untuk Sodom." Journal Kerusso 6, no. 1 (March 31, 2021): 1–18. http://dx.doi.org/10.33856/kerusso.v6i1.183.
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Several statements in the book of Genesis 18:16-33 raise theological problems, including the clause 'but Abraham still stands before God' and the concept of God's justice. The author wants to re-interpret the narrative of 'Abraham's intercession for Sodom' based on the continuity of the story and the theme of God's justice in the narrative. This research is an exegesis of the biblical text carried out by reading the text research tool (Apparatus Critticus), analyzing Hebrew grammar and lexicons. The results of the analysis are then linked to the believers' current prayers as their relevance. The results of the analysis show that the phrase 'but Abraham still stands before God' should be translated as 'but God is still standing before Abraham' by placing God as the subject which means God who prays, serves, becomes the initiator and as a just judge.
Abstrak Indonesia
Beberapa pernyataan dalam kitab Kejadian 18: 16-33 mengangkat masalah teologis, termasuk klausa 'tetapi Abraham tetap berdiri di hadapan Tuhan' dan konsep keadilan Tuhan. Penulis ingin menafsirkan kembali narasi 'Abraham syafaat untuk Sodom' berdasarkan kesinambungan cerita dan tema keadilan Tuhan dalam narasinya. Penelitian ini merupakan eksegesis teks alkitabiah yang dilakukan dengan membaca alat penelitian teks (Apparatus Critticus), menganalisis tata bahasa dan leksikon Ibrani. Hasil analisis kemudian dikaitkan dengan doa-doa orang percaya saat ini sebagai relevansinya. Hasil analisis menunjukkan bahwa kalimat 'tetapi Abraham masih berdiri dihadapan Tuhan' harus diterjemahkan sebagai 'tetapi Tuhan tetap berdiri dihadapan Abraham' dengan menempatkan Tuhan sebagai subjek yang berarti Tuhan yang berdoa,
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Witczak, Krzysztof Tomasz, and Konrad Tadajczyk. "Doroteos, Do Abrahama (Pap. Bodmer XXX: Ad Abraham)." Vox Patrum 61 (January 5, 2014): 517–26. http://dx.doi.org/10.31743/vp.3643.
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Abdullah, Osman Chuah, and Mohd Shuhaimi Haji Ishak. "Commonalities and Differences among the Abrahamic Faiths." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 325–43. http://dx.doi.org/10.31436/jia.v8i0.264.
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Abrahamic faiths namely Judaism, Christianity and Islam share the theology of monotheism. The three religions trace their origins to Prophet Abraham. Judaism is the religion of the descendents of Jacob, son of Isaac and grandson of Abraham. Christianity began as a sect of Judaism in the 1st century, and later on developed its own creed such as trinity. Islam began in the 7th century; it also traces its link to Ishmael, the son of Prophet Abraham. The three religions share mostly the same heritage, history, greatness and theology of monotheism. This essay attempts to highlight the common features of these three religions, while at the same time presents the differences in terms of the unique roles, perspectives and meanings of each of them.
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Aist, Rodney. "Pilgrimage In The Celtic Christian Tradition." Perichoresis 15, no. 1 (May 1, 2017): 3–19. http://dx.doi.org/10.1515/perc-2017-0001.
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Abstract This papers explores the diversity of pilgrim expressions in the Celtic Christian sources, focusing largely upon scriptural and theological images-namely, the image of Jerusalem, the example of Abraham, and journey as a metaphor for the earthly life. Discussion on Celtic interest in Jerusalem will focus on the text, De locis sanctis, by Adomnán of Iona (d. 704). Central to Abrahamic pilgrimage is the ideal of being a stranger, foreigner, exile and alien in the world. Columbanus (d. 615) and Columba (d. 597) are both described as pilgrims in the tradition of Abraham. The life of Patrick raises the question of the relationship between Abrahamic pilgrimage and the missionary life. The phenomenon of the seafaring monks, most famously St Brendan, will also be discussed through the lens of Abraham, while the corresponding text, The Voyage of St Brendan, will lead to a short discussion of liturgy as a form of pilgrimage. Finally, the lifelong journey of the Christian life-expressed through the metaphors of road and journey in the writings of Columbanus-will be discussed.
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SELA, Shlomo. "The Ibn Ezra–Henry Bate Astrological Connection and the Three Abrahams." Mediterranea. International Journal on the Transfer of Knowledge, no. 2 (March 1, 2017): 163. http://dx.doi.org/10.21071/mijtk.v0i2.6719.
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This paper studies the astrological connection between Abraham Ibn Ezra (ca. 1089–ca. 1161), who created the first comprehensive corpus of Hebrew astrological textbooks that address the main systems of Arabic astrology, and Henry Bate (1246–1310), who first translated into Latin a collection of Ibn Ezra’s astrological writings and brought Ibn Ezra to the knowledge of the Latin West. The first part of this paper offers a brief chronological survey of how Henry Bate became acquainted with Ibn Ezra’s astrological treatises. The second part focuses on a surprising element: when Bate refers to astrological treatises that we now know were written by Ibn Ezra, he assigns them to one of three different authors. All three are ‘Abraham’, but they have distinguishing cognomens. Here we determine which astrological treatises Bate assigned to each of the three Abrahams, try to identify the historical figure behind each of them, and explain Bate’s reason for trisecting Abraham Ibn Ezra.
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Setiawan, Yohanes. "Analisis Konsep Iman dan Pengorbanan Abraham dalam Film His Only Son." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (June 24, 2024): 26–40. http://dx.doi.org/10.34307/sophia.v5i1.228.
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This article aims to analyze the concept of Abraham's faith and sacrifice from the perspective of Christian faith through the dialogue between Abraham and other characters in the film His Only Son. This research uses a descriptive-qualitative approach with Mikhail Bakhtin's dialogical semiotic analysis. The results of the study show that the use of Bakhtin's dialogical analysis in this film enriches the narrative by presenting various emotional and intellectual perspectives through polyphony, heteroglossia, and carnivalesque that display the complexity of dialogue between characters and deepen the understanding of internal and external conflicts. Sacrificing Isaac (his son) in His Only Son shows a significant shift in power by transcending traditional fatherly authority to obey God's command. It shows Abraham's true faith and full trust in God. Artikel ini bertujuan untuk menganalisis tentang konsep iman dan pengorbanan Abraham dari perspektif iman Kristen melalui dialog antara Abraham dengan karakter-karakter lain yang ada di dalam film His Only Son. Penelitian ini menggunakan pendekatan deskriptif-kualitatif dengan analisis semiotika dialogis Mikhail Bakhtin. Hasil analisis menunjukkan penggunaan analisis dialogis Bakhtin dalam film ini memperkaya narasi dengan menghadirkan beragam perspektif emosional dan intelektual melalui polifoni, heteroglossia, dan carnivalesque yang menampilkan kompleksitas dialog antar karakter serta memperdalam pemahaman tentang konflik internal maupun eksternal. Tindakan mengorbankan Ishak (anaknya) dalam film His Only Son menunjukkan pergeseran kekuasaan yang signifikan dengan melampaui otoritas tradisional kebapakan untuk taat pada perintah Tuhan. Hal tersebut menunjukkan iman sejati dan kepercayaan penuh Abraham pada Tuhan.
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Munir, Tjerlang, Timotius Bakti Sarono, John Katrin Klamber Hutabarat, and Sutrisno Sutrisno. "Faith-Based Social Entrepreneurial Orientation." RERUM: Journal of Biblical Practice 2, no. 2 (August 23, 2023): 109–23. http://dx.doi.org/10.55076/rerum.v2i2.150.
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This research investigates the relationship between religion, entrepreneurship, and social impact, using Abraham's life as an example of how these aspects can collaborate to bring about positive change in the world. Abraham's example shows how faith and business can coexist and impact the lives of his employees. As a result, Abraham is not only a role model for entrepreneurs but also an inspiration for individuals who want to make a meaningful impact on society through faith and business. This study emphasizes Abraham's example of faith and persistent entrepreneurial spirit. The aim of this research is to provide inspiration and direction for individuals who wish to combine their religion and work to make the world a better place. This paper uses a qualitative library research method, meaning that the source of this writing uses literary sources both from books and online journals related to the figure of the entrepreneur Abraham. Thus, the author builds theory and constructs Abraham's entrepreneurship and the relationship between faith and business.
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Lemański, Janusz Adam. "Kim był Abraham i skąd pochodził? Kilka uwag na temat potencjalnych śladów tradycji o Abrahamie." Biblical Annals 10, no. 1 (October 9, 2019): 5–30. http://dx.doi.org/10.31743/biban.4828.
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Kim był „historyczny” Abraham i skąd pochodził? Na te pytanie trudno jest znaleźć jednoznaczne odpowiedzi. W artykule uwaga skupiona jest na analizie egipskiego tekstu z czasów Sheshonqa I, w którym wspomina się miejsce identyfikowane czasem jako „pole/fort Abrama”. Taka interpretacja jest tu jednak wskazana jako niepewna, a wręcz bardzo wątpliwa. Dwa kolejne punkty analizy stanowią teksty biblijne (Pwt 26,5a; Rdz 11,27-32). Imiona członków rodziny Abrahama mają charakter toponimiczny (męskie) lub symboliczny (żeńskie), stanowiąc kobiece przydomki związane z kultem boga księżyca. Ich analiza sugeruje region Charanu, pomiędzy rzekami Eufrat i Habur, gdzie kult boga księżyca był bardzo popularny. Tereny te zamieszkiwali wcześniej Amoryci, a potem Aramejczycy. W artykule wnioskuje się, że „historyczny” Abraham mógł pochodzić z okolic Charanu i mieć amoryckie korzenie, zaś identyfikacja z Aramejczykami stanowi jedynie element typologiczny, wynikający z przeżycia tego samego losu (deuteronomista). Dopiero później został on zreinterpretowany na rzecz Jakuba (por. Rdz 46,1-7), a przy końcowej redakcji ostatecznie na rzecz Abrahama.
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Yoseph, Yoseph. "Studi Eksposisi tentang Penegasan Kembali Perjanjian Allah dengan Abraham dalam Kejadian 15:1-21." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (December 25, 2020): 26–38. http://dx.doi.org/10.46817/huperetes.v2i1.40.
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The Bible reveals that every believer is given the privilege of being an heir (John 1:12), including as an heir of God's promises (Rom. 8:17; Gal. 4:7; Eph. 3:6). Even so, believers can still experience difficulties in life. The Bible shows that believers can also experience fluctuations in faith as a result of circumstances that occur around them, such as Abraham's example. Therefore, the discussion of Abraham's experience in Genesis 15:1-21 in waiting for God's promises becomes an interesting topic and contributes to believers today in trusting God and His care during life's struggles. There is also scope for this article to focus on exposition studies regarding the reaffirmation of God's covenant with Abraham regarding heirs and the promised land. This research uses the descriptive-analytical method, which describes or provides an overview of the object of research. The object of research is in the form of data obtained through an exposition study of the text which is the subject of discussion. Based on research it is found that figures like Abraham, including believers, can experience doubts about God's promises. But on the other hand, God remains faithful in fulfilling His covenant to Abraham by reaffirming His promises bound in a covenant ceremonial (Covenant).Alkitab mengungkapkan bahwa setiap orang percaya diberikan hak istimewa yaitu sebagai ahli waris (Yoh. 1:12), termasuk sebagai pewaris dari janji-janji Allah (Rm.8:17; Gal. 4:7; Ef. 3:6). Meskipun demikian orang percaya masih dapat mengalami kesulitan hidup. Alkitab menunjukkan bahwa orang percaya juga dapat mengalami fluktuasi dalam hal iman sebagai akibat dari keadaan yang terjadi disekitarnya, seperti contohnya Abraham. Oleh karena itu, pembahasan tentang pengalaman Abraham dalam Kejadian 15:1-21 dalam menanti janji Allah menjadi topik yang menarik dan memberi kontribusi bagi orang percaya masa kini dalam mempercayai Allah dan pemeliharaan-Nya di tengah pergumulan hidup. Ada pun lingkup pembahasan artikel ini adalah seputar studi eksposisi mengenai penegasan kembali perjanjian Allah dengan Abraham tentang ahli waris dan tanah perjanjian. Penelitian ini menggunakan metode deskriptif – analitis, yaitu mendeskripsikan atau memberikan gambaran terhadap objek penelitian. Adapun objek penelitian itu berupa data yang diperoleh melalui studi eksposisi terhadap teks yang menjadi pokok pembahasan. Berdasarkan penelitian ditemukan bahwa tokoh seperti Abraham, termasuk orang percaya, dapat mengalami keragu-raguan terhadap janji Allah. Namun di sisi lain, Allah tetap setia dalam memenuhi perjanjian-Nya kepada Abraham dengan memberikan penegasan kembali janji-Nya yang diikat dalam sebuah seremonial perjanjian (Covenant)
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DEL VALLE, Carlos. "La obra literaria de Abraham Maimómides y la defensa de los escritos de su padre." Revista Española de Filosofía Medieval 12 (October 1, 2005): 11. http://dx.doi.org/10.21071/refime.v12i.8533.
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The author comments upon the literary work by Abraham Maimonides, son of the philosopher Maimonides, and illustrates it with the translation of Abraham’s two writings. In the fistst, the son of Maimonides describes his literary works and in the second he protects his father from the attacks of the traditionalits. We also bring the testimony of the historiographer Yosef Sambari about Maimonides’ son. Abraham Maimonides inherited from his father the rationalistic tendency, though with a pietistic slope, coming from his motherly family, which was inspired in the Islamic Sufistic theories.
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Rees, Kathy. "From Medieval French Mystery Plays to English Narrative Poem: Abraham’s Temptation, 1834." Translation and Literature 31, no. 3 (November 2022): 295–316. http://dx.doi.org/10.3366/tal.2022.0517.
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This article examines the uncanonical nature of the little-known poem Abraham’s Temptation (1834) written by an Anglican governess, Emily Bowes, later Emily Gosse. It shows how Bowes resists the customary interpretation of Genesis 22, characterizing Abraham as a fearful and indecisive old man, and Isaac as a bold warrior. It suggests, by a comparison of certain verbal and situational features, that Bowes used Théodore de Bèze’s play, Abraham sacrifiant (1550), as her model. It contends that since Bèze borrowed ideas and imagery from the Abraham story in the Mistère du Viel Testament ( c.1450), Bowes unwittingly imbibes and reproduces the medieval idiom in her poem. As a result, certain utterances and tropes appear in Bowes’ poem that recall the English mystery plays on the same theme. The article proposes a transmission of ideas and imagery across temporal, linguistic, cultural, and generic boundaries.
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Li, Lixin, and Aixia Ni. "Reshaping Abraham’s Image in Early Qing China: A Comparative Study of Catholic and Jewish Interpretations." Religions 15, no. 3 (February 26, 2024): 289. http://dx.doi.org/10.3390/rel15030289.
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In the early Qing dynasty, the Jesuit missionary Louis de Poirot’s (He Qingtai 賀清泰, 1735–1814) Chinese rendition of the Bible, Guxin Shengjing (The Ancient and New Testament) (古新聖經), reshaped the figure of Abraham. Contrary to the depiction by Chinese Jews of the era, de Poirot portrayed Abraham as a sage, resonating with the traditional Chinese concept of the “five cardinal relationships” (rulers to subjects, fathers to sons, husbands to wives, among siblings, and between friends), and an exemplar of virtue and faith, devoid of human flaws. Key differences emerged in translating Abraham’s name, religious stature, and national identity, influenced by distinct belief systems, attitudes towards Confucian culture, and political dynamics. Analyzing these Catholic and Jewish perspectives on Abraham enhances our understanding of the Bible’s contextualization and informs contemporary religious localization.
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Adi, Didit Yuliantono, and Simon Simon. "Studi Hermeneutika terhadap Relasi Korban Abraham dengan Pengorbanan Yesus." KARDIA: Jurnal Teologi dan Pendidikan Kristiani 1, no. 2 (August 17, 2023): 88–103. http://dx.doi.org/10.69932/kardia.v1i2.13.
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Abstract: This article specifically discusses how hermeneutics studies the correlation between Abraham's sacrifice and Jesus' sacrifice. This topic is elaborated by the author based on the author's attention to the difference of opinion among believers regarding Abraham's sacrifice, which is a typology of Jesus' sacrifice. The difference of opinion is marked by the view that the typology of Jesus' sacrifice is Ihsak, but there are also those who agree that the typology of Jesus' sacrifice is the sheep. All of these opinions share the same biblical basis as a theological basis for the relationship between Abraham's sacrifice and Jesus' sacrifice. On this basis, the author uses the literature study method with an exegesis approach. The purpose of this study is to connect the common thread of Abraham's sacrifice and its relationship to Christ's sacrifice. By explaining, it gives an understanding that God's plan of salvation for sinful man through His Son was long prophesied in the Old Testament. The findings of this topic reveal that the Old Testament through the New Testament broadly tell of the prophecy and fulfillment of Jesus' sacrifice. Abstrak: Artikel ini membahas secara spesifik bagaimana studi hermeneutika mengenai korelasi pengorbanan yang dilakukan Abraham dengan pengorbanan Yesus. Topik ini diuraikan oleh penulis didasari oleh perhatian penulis terhadap perbedaan pendapat antara orang percaya mengenai perngorbanan Abraham yang merupakan tipologi dari pengorbanan Yesus. Perbedaan pendapat itu ditandai dengan adanya pandangan yang mengatakan bahwa, yang menjadi tipologi pengorbanan Yesus adalah Ihsak, namun ada juga yang setuju yang menjadi tipologi pengorbanan Yesus adalah domba. Semua pendapat tersebut sama-sama memiliki dasar Alkitab sebagai landasan teologis terhadap relasi korban Abraham dengan pengorbanan Yesus. Dengan dasar tersebut penulis menggunakan metode studi pustaka dengan pendekatan eksegese. Tujuan penelitian ini adalah hendak menghubungkan benang merah bagaimana pengorbanan Abraham dan relasinya dengan pengorbanan Kristus. Dengan memaparkan, memberikan pemahaman bahwa rencana keselamatan Allah bagi manusia berdosa melalui Anak-Nya sudah lama dinubuatkan dalam Perjanjian Lama. Temuan dari pemaparan topik ini mengungkapkan bahwa Perjanjian Lama sampai dengan Perjanjian Baru, secara garis besar menceritakan tentang nubuatan dan penggenapan pengorbanan Yesus.
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O'Kane, Martin. "'The Bosom of Abraham' (Luke 16:22): Father Abraham in the Visual Imagination." Biblical Interpretation 15, no. 4-5 (2007): 485–518. http://dx.doi.org/10.1163/156851507x194242.
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AbstractThe phrase 'in the bosom of Abraham' occurs just once in the Bible (Lk. 16:22) and yet has become one of the most powerful and intriguing visual metaphors in the entire repertoire of Christian iconography. As the focal point of the parable of Dives and Lazarus, it suggests a haven of protection and security to which all the (male) characters in the story aspire. The Greek term κóλπoς, 'bosom,' is an ambiguous term that can be applied as much to a female figure as a male and indeed Abraham is often represented as if he were 'mother of all nations' rather than, or as well as, father. The iconography associated with the image of Abraham's bosom is both extensive and complex, especially during the period of the Middle Ages, but in this article, I select a range of representative examples to illustrate how artists and iconographers appealed to other biblical texts to help illuminate the meaning and significance of the phrase in Luke: in particular, the sacrifice of Isaac in Genesis 22; the infancy narrative of Luke including the presentation in the temple (Luke 1-2), and the woman who gives birth in Revelation 12. In interpreting the image, artists frequently followed the direction of the exegetes and Church Fathers but this does not seem always to have been the case, especially when it came to harmonizing the contrasting images of Abraham as sacrificial father of Isaac and protective father of Lazarus. Contrary to many biblical commentators, the iconographical tradition largely ignores any suggestion that the bosom of Abraham signifies Lazarus reclining at a heavenly banquet next to Abraham, preferring instead to concentrate on the challenges posed in conveying the somewhat incongruous notion of Abraham, the most venerated of patriarchs, holding a naked and vulnerable child in his bosom.
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Crüsemann, Frank. "Abraham und die Bewohner des Landes." Evangelische Theologie 62, no. 5 (September 1, 2002): 334–47. http://dx.doi.org/10.14315/evth-2002-0503.
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ZusammenfassungIn Gen 12,1-3 wird Abraham als Verkörperung von Gottes Segen mit weltweiten Wirkungen beschrieben - was bedeutet das für die Kanaanäer, deren Land er gleichzeitig zugesagt bekommt? Der Artikel geht dieser Frage nach und kann zeigen, dass Gen 14-23 in vielfältiger Weise von einem Bund Abrahams mit Kanaäern und von positiven, segensvollen Beziehungen mit ihnen handelt. Es liegt damit ein gewichtiges, den Kanon bestimmendes Gegenbild zu den Texten vor, die ein Bündnis verbieten und den Vollzug des Bannes anordnen.
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Jacobs, Jonathan. "Willing Obedience with Doubts: Abraham at the Binding of Isaac." Vetus Testamentum 60, no. 4 (2010): 546–59. http://dx.doi.org/10.1163/156853310x527860.
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AbstractAmong biblical commentators and scholars, the accepted view of Abraham in the story of the Binding of Isaac is of a one-dimensional, almost superhuman figure whose entire consciousness, on the way to sacrifice his son, is focused solely on fulfilling the Divine will. According to this view there is no textual evidence of any deliberation or hesitation in Abraham’s mind, and he is to be viewed as praiseworthy for fulfilling God’s will without any doubt or misgiving.In contrast to this prevailing opinion, I attempt to show that the biblical narrator uses various literary devices to hint to the qualms that plague Abraham on his journey. Although he gives no voice to his apprehensiveness, it may be uncovered through a careful and attentive reading of the text, exposing Abraham’s inner world.
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Goudarzi, Mohsen. "The Ascent of Ishmael: Genealogy, Covenant, and Identity in Early Islam." Arabica 66, no. 5 (November 14, 2019): 415–84. http://dx.doi.org/10.1163/15700585-12341543.
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Abstract This essay argues that biblical genealogy serves as a fundamental organizing principle in the Qurʾān. In particular, the Qurʾān anchors the cultic and scriptural aspects of the Prophet’s mission squarely on his community’s descent from Abraham via Ishmael. The first part of the essay marshals qurʾānic evidence in support of this claim and critiques a number of recent studies that downplay or deny the significance of Abrahamic-Ishmaelite genealogy in the Qurʾān. The second part reinforces this significance by demonstrating that Ishmael’s qurʾānic characterization as an upright prophet sharply contrasts with his predominantly negative portrayals in pre-Islamic writings. The final part shows that modern scholars initially acknowledged Abraham and Ishmael’s key ancestral and cultic roles in the Qurʾān but came to see these roles as exclusively Medinan constructs. The essay challenge this view and offers a different explanation for the Qurʾān’s varying portrayals of Abraham and Ishmael.
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Handaric, Mihai. "Abraham's Faith in Kierkegaard's Conception: An Analysis of the “Fear and Trembling” Book." Randwick International of Social Science Journal 2, no. 4 (October 31, 2021): 461–68. http://dx.doi.org/10.47175/rissj.v2i4.325.
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The author of the article "Abraham's faith in Kierkegaard's conception: an analysis of the books 'Fear and Trembling,'" analyzes the theme of faith from the perspective of the Danish philosopher Søren Kierkegaard. The philosopher was impressed by the adventure of the faith of Abraham who was challenged to sacrifice his son at the command of Yahweh (Gen. 22). The paper tries to find the explanations of philosophy, with reference to the acceptance of the divine challenge, by Abraham, who seems inhuman and irrational. We will analyze the expression used by Kierkagaard, who calls Abraham the "Knight of the Faith," in what sense, paradoxically, by faith did Abraham win Isaac? What is the significance of the knight of resignation, with reference to the one who refuses the act of faith, and wants to keep the temporality. We will see that from his point of view, the believer cannot accept advice, he will travel alone on this path. The logic of faith, the silence and the fear of faith are analyzed. The relationship between ethics and faith is also discussed. We will discuss the ethics that Kiergegaard refers to, as a set of moral rules shared by a human community - the moral consensus shared by a majority, which seems to be at odds with biblical faith. It also assesses the benefits of faith, in contrast to living by sight, and why Abraham became a guiding star.
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Neuwirth, Angelika. "Biblische Passionen als Herausforderung. Verhandlung, emotionale Entschärfung und Rekonstruktion des Abrahamsopfers im Koran." Paragrana 20, no. 2 (December 2011): 17–27. http://dx.doi.org/10.1524/para.2011.0029.
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AbstractAbraham’s willingness to sacrifice his son, the “binding of Isaac”, already in early Church tradition was discovered as the prototype of the Christian passion story, Abraham figuring as the “type” of God Father, Isaac as the “type” of Christ. The Biblical story which is told in a strongly emotional tone, thus was to find its continuation in a passion story loaded with triggers of emotion. What is less well known is that the story has equally strongly affected the emergence of the third monotheist religion, Islam. Its formative impact on the Qur’anic concepts of sacrifice on the one hand and on the critique of genealogy as a source of authority on the other has until now not been exhaustingly studied. The paper attempts to locate the “passion story of Abraham’s sacrifice” within the Qur’anic development which finally came to rank Abraham as the most significant model of a monotheist believer, a precursor of the Prophet Muhammad. Here, the figure of Abraham at the same time features as a counter-model to the image of Abraham established in Christianity. To blur the image of the emotionally loaded prototype of God Father in the Christian passion story, the Qur’anic Abraham was required to defy any sacrificial pathos (generated by the “un-natural” preference of loyalty toward God over his paternal love) and to perform an act of mere faithfulness – being exculpated from the monstrosity of child sacrifice thanks to his son’s agreement to participate in the act.
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Dettbarn, Irmgard. "»Ich bin nicht die Oma fürs Gröbste«." Altern – Befürchtungen und Hoffnungen im Dialog zwischen Jung und Alt, herausgegeben von Martin Teising und Reinhard Lindner 17, no. 3 (September 2020): 303–14. http://dx.doi.org/10.30820/1613-2637-2020-3-303.
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Perlen in ihrer Hand, ein Prosatext über das Leben einer Großmutter mit Tochter und Enkelin nach dem Zweiten Weltkrieg, geprägt durch traumatische Trennungserlebnisse, wird zu Abrahams Theorie über die Großeltern in Beziehung gesetzt. Nach Abraham (1913) setzen die Kinder ihre Großeltern in der Fantasie als höhere Instanz ein, wenn sie beginnen, Aggressionen ihren Eltern gegenüber zu entwickeln. Abraham hat allerdings Kinder beschrieben, die kaum Kontakt zu ihren Großeltern hatten, ganz im Gegensatz zur Enkelin im genannten Prosatext. Diese Enkelin nutzte die Sprache gleichsam als höhere Instanz, um sich von ihrer unbewussten Identifikation mit der Großmutter zu befreien. Die Großmutter konnte sich ehemals mit dem Ritual des Rosenkranzbetens als Verbindung zu der christlichen »Übermutter« Maria in schweren Situationen trösten und stabilisieren.
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Zoccali, Christopher. "What about Abraham? Abraham as Ingroup Exemplar and “Children of Abraham” as Superordinate Identity in Romans 4." Religions 14, no. 8 (August 8, 2023): 1012. http://dx.doi.org/10.3390/rel14081012.
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In Paul’s eschatologically informed reading of Scripture, the Torah was never intended by God to be itself sufficient to secure membership in Abraham’s family. Because membership here had always been secured on the most fundamental level by God’s ḥesed, a future move of divine initiative is what the Torah and the prophets had all along anticipated. The redemption and reconciliation wrought by Christ has happened then in order to fulfill the original promise to Abraham, as seen through the lens of a broader salvation–historical matrix, in which the restoration of Israel and consequent ingathering of the nations envisaged by the prophets is integral. Romans 4 centrally concerns this new social phenomenon—the coming together of Jews and gentiles into a single, unified, eschatological covenant community, in which previous social identities necessarily retain their fundamental significance. The crucial implication of Paul’s theologizing is that to be a child of Abraham neither eradicates the import of traditional ethnic markers of Judaism, nor, wholesale, the ethnic distinctiveness of the varied people groups of the non-Jewish world. However, both groups are also therein transformed and united as one renewed humanity in Christ. Moreover, as the first person to be brought into a covenant relationship with God on the basis of God’s ḥesed, which was then met by the appropriate response of faithfulness toward God, Abraham functions for Paul as an ingroup exemplar for the Christ community.
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Pawłowski, Zdzisław. "Abraham. Ten, który wbrew nadziei uwierzył nadziei." Verbum Vitae 9 (January 14, 2006): 14–31. http://dx.doi.org/10.31743/vv.1401.
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In this article entitled 'Abraham: the one w ho against hope, in hope believed' we have tried to defin a hope in terms of narrative transformation of Abraham's identity. Abraham as a member of a genealogical tree of Terah lived in a history and a world of his father, unable to live his own independent life (Gen 11,27-32). Only the word of God's promise (Gen 12,1-3) bas been powerful enough to turn him into a new person, opened towards future. In this process hope bas been playing an indispensable role. Shaped by the promise it transgresses every historical circumstances towards eschatological goal.
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Kozlova, Ekaterina E. "Abraham's Burial (Genesis 25.9): An Idyllic Burial or a Dispute over Inheritance?" Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 177–97. http://dx.doi.org/10.1177/0309089216677669.
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Abraham's burial in Genesis 25 is traditionally viewed as a scene of reconciliation between Isaac and Ishmael. Both ancient ( Jub. 22; 23; Gen. Rab. 62.3, 5) and modern exegetes understand that Genesis 25 records the acts of the father and the sons as exemplary for the generations to come: Abraham declares his will concerning his legacy before he dies, and Isaac and Ishmael, ‘show proper filial piety…in joining together to bury their father’. Reading Abraham's story as a whole, this article argues that Ishmael's appearance in Gen. 25.9 cannot be viewed as heralding the arrival of long-awaited harmony in the pious household. Since ancient Israel and cognate cultures recognized the obligation of burying one's deceased parents as legal expectations of an heir, the deposition of Abraham in the grave by Isaac and Ishmael can be understood as a dispute over inheritance.
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Uryupin, Igor S. "Mythosemantics of Abraham image in the art world of I.A. Bunin." Philological Sciences. Scientific Essays of Higher Education, no. 3 (May 2021): 76–81. http://dx.doi.org/10.20339/phs.3-21.076.
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The article in the historical, literary and philosophical and cultural aspects analyzes the mythosemantics of the image of Abraham, which occupies one of the central places in the artistic world of I.A. Bunin. On the material in the essay and prose of the writer, the mythosuggestive potential is revealed not only of the precedent phenomenon, which is the very name of the Hebrew forefather, but also of the biblical text about the ancestor of all peoples as a whole. Accumulating sacred meanings associated with the Old Testament patriarch in the Jewish, Christian and Muslim traditions, I.A. Bunin actualizes various mythosugets and mythomotifs dating back to the Holy Scriptures: the marriage of Abraham and Sarah, projecting on the history of Adam and Eve, Abraham’s good news about the birth of Isaac Particular attention is paid to the comprehension of the meal of Abraham — the Old Testament Trinity, which was extremely important for I.A. Bunin.
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Boehm, Omri. "THE BINDING OF ISAAC: AN INNER-BIBLICAL POLEMIC ON THE QUESTION OF "DISOBEYING" A MANIFESTLY ILLEGAL ORDER." Vetus Testamentum 52, no. 1 (2002): 1–12. http://dx.doi.org/10.1163/15685330252965686.
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AbstractIt is traditionally accepted among scholars that the "original" episode of the Akedah is narrated in Gen. xxii 1-13, 19. Verses 14-18, the "second angelic speech", offering Abraham a blessing for his obedience, are usually considered, on stylistic, structural and critical grounds, a secondary interpolation. Recent studies, however, have argued that Abraham's extraordinary obedience actually necessitates the extra blessings which he receives in the second angelic speech. It, therefore, could not have been simply inserted into the original account. This has suggested to many scholars that the author responsible for vv. 15-18 has left his mark also on vv. 1-13, 19. In re-examining the style, composition and content of this story, I will suggest that the mark may be found in the first angelic speech, stopping Abraham at the crucial moment (vv. 11-12). Without the angelic intervention an episode would emerge in which Abraham disobeyed the divine command, sacrificing the ram "instead of his son", on his own responsibility.
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Wharton, James A. "On the Road Again." Interpretation: A Journal of Bible and Theology 42, no. 4 (October 1988): 380–92. http://dx.doi.org/10.1177/002096438804200405.
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If Abraham is on the road again in the Christian movement, he will provoke preachers to think unaccustomed thoughts, and listeners will recapture something of the Abrahamic character of the Christian journey with God through real history.
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Baskoro, Paulus Kunto, Ni Putu Sumarmi, and Arman Susilo. "Analisa Swot Tokoh Abraham dalam Kitab Kejadian dan Implementasinya bagi orang Percaya di Era Disrupsi." EPIGNOSIS: Jurnal Pendidikan Kristiani dan Teologi 1, no. 2 (October 29, 2022): 76–89. http://dx.doi.org/10.58232/epignosis.v1i2.19.
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Abstract: SWOT analysis in an effort made in business activites to determine future strategies to bo more successful in life. Abraham’s life experience as a father of believers is very interesting to analyze with SWOT so that it can be used an example in the relevance of today’s life. There is a life principle form father Abraham in living God’s call based on a SWOT analysis. And the SWOT principle applies to today’s believers. Literature research, specifically observing the Book of Genesis by exposing the passage with hermeneutic principles with help to get Abraham’s example in fulsilling God’s call. God-given wealth is strength in carrying out God’s call as promised by God. Free will in choosing first ia an opportunity to determine success even though it contains the test of life. The method used is descriptive literature method. This research will discuss about effective ways of evangelism, so that evangelism is more effective and can applied in all ages. The purpose of this writing is First, to understand the principles of Abraham’s life of faith. Second, stay faithful in the face of every test of life. Third, believers become strong individuals and are blessed by God.Abstrak: Menganalisis SWOT adalah suatu upaya yang dilakukan dalam kegiatan usaha untuk penetapan strategi ke depan agar lebih berhasil dalam kehidupan. Pengalaman hidup Abraham sebagai bapa orang beriman sangat menarik untuk dianalisa dengan SWOT sehingga dapat dijadikan teladan dalam relevansi kehidupan masa kini. Ada prinsip hidup dari bapa Abraham dalam menjalani panggilan Tuhan berdasarkan analisa SWOT. Dan prinsip SWOT diterapkan bagi orang percaya masa kini. Penelitian pustaka, secara khusus mengamati Kitab Kejadian dengan membuat eksposisi bagian itu dengan prinsip-prinsip hermeneutika akan menolong mendapatkan keteladan dari Abraham dalam memenuhi panggilan Tuhan. Kekayaan yang diberikan Tuhan merupakan kekuatan dalam menjalani panggilan Tuhan seperti yang dijanjikan Tuhan. Kehendak bebas dalam memilih terlebih dahulu merupakan peluang untuk menentukan keberhasilan meskipun di dalamnya terkandung ujian hidup. Metode yang digunakan adalah metode deskriptif literatur. Penelitian ini akan membahas tentang cara yang efektif dalam penginjilan, sehingga penginjilan lebih tepat guna dan dapat diaplikasikan dalam segala zaman. Tujuan dalam penulisan ini adalah Pertama, mengerti prinsip-prinsip kehidupan iman bapa Abraham. Kedua, tetap setia dalam menghadapi setiap ujian hidup. Ketiga, orang percaya menjadi pribadi yang kuat dan diberkati Tuhan.