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the story of abraham in the bible essay
abraham sacrifice of isaac
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Introduction
Standard readings of the Akedah (Genesis 22.1-19) promote Abraham as a paradigm of faith because of his limitless and unwavering commitment to God. God speaks to Abraham, demands a painful violence that threatens to shatter his soteriological promises to Abraham, and Abraham marches forward fully complaint with the injunction. These actions certify Abraham as faith-hero par excellence; Abraham obeys regardless of obstacle or cost. This traditional interpretation is so readily accepted that even Kant fails to question its validity. Consequently, he chastises Abraham for his complete lack of moral when tasked with sacrificing Isaac. Even more awkwardly, while Maimonides argued that this pericope established the “extent and limit of the fear of God,” his assessment often gets mistranslated as an affirmation of limitless (and reckless) fear of God. This interpretation of the Akedah often puts exegetes in the difficult position of having to reconcile the unflinching resolve of Abraham with the potent agony of the story itself. However, rather than acting with limitless and unwavering commitment to the paradox God places before him, Abraham safeguards faith not through rejection of critical reasoning but rather a rejection of faith itself; only because Abraham believes and trusts in God can he so boldly reject the words of God.
Parts one and two of this essay will address issues of Genesis 22.1-14’s dating and structure within the Abraham life cycle in order to show the overall arc of Abraham’s sincere and deep-rooted faith in YHWH. Part three will then more closely scrutinize verses 1-14 to show how the arc of the story emphasizes radical faith amidst his painful testing by YHWH. Part four will conclude the pri...
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...Sanders, A.F. “Kierkegaard’s Reading of the Sacrifice of Isaac” in The Sacrifice of Isaac: The Akedah (Genesis 22) and its Interpretations. Edited by Ed Noort and Eibert Tigchelaar. Boston: Brill, 2002.
Ska, Jean-Louis. Introduction to Reading the Pentateuch. Winona Lake: Eisenbrauns, 2006.
Stern, David H. Jewish New Testament Commentary. Clarksville: Jewish New Testament Publications, 1992.
Van Bekkum, W.J. “The Aqedah and Its Interpretations in Midrash and Piyyut” in The Sacrifice of Isaac: The Akedah (Genesis 22) and its Interpretations. Edited by Ed Noort and Eibert Tigchelaar. Boston: Brill, 2002.
Wenham, Gordon J. Story as Torah. Grand Rapids: Baker Academic, 2000.
Wintermute, O.S. “Jubilees: A New Translation and Introduction” in The Old Testament Pseudepigrapha Volume Two. Edited by James J. Charlesworth. Peabody: Hendrickson Publishers, 2009.
In this exploration, Di Silenctio – the story’s protagonist – focuses on Abraham’s motivation and rationale in relation to his belief that “God could give him a new Isaac, [and] bring the sacrificial offer back to life” (Kierkegaard Loc. 948). Abraham’s faith was not “that he should be happy in the hereafter, but that he should find blessed happiness here in this world” (ibid.). Abraham’s belief in the absurd serves to illustrate Kierkegaard’s rejection of Hegelian ethics; Kierkegaard uses the story of Abraham as an example of his belief that the religious realm is somehow higher than the ethical realm of Hegelian ethics. It is this religious realm of ethics, wherein a “teleological suspension of the ethical” (Kierkegaard 1267) occurs that Di Silenctio attempts to explain. This teleological suspension of the ethical serves as both a rejection of universal ethics, and an acceptance of the fact that “as soon as the single individual wants to assert himself in his particularity, in direct opposition to the universal, he sins, and it is only by recognizing this can he again reconcile himself to the universal” (Kierkegaard 1225). Additionally, it is Abraham’s paradoxical acceptance of the absurd that allows him to fulfil his “duty to God” (Kierkegaard 403) while acting immorally (Isaac’s sacrifice amounts to murder,) and justifies his decision to not “reveal his intention to the parties
Hindson, E. E., & Yates, G. E. (2012). The Essence of the Old Testament: A survey. Nashville, Tenn: B & H Academic.
Kierkegaard was a Danish philosopher in the mid 1800s. He is known to be the father of existentialism and was at least 70 years ahead of his time. Kierkegaard set out to attack Kant’s rational ethics and make attacks on the Christianity of our day. He poses the question, how do we understand faith? He states that faith equals the absurd. In “Fear and Trembling”, he uses the story of Abraham and his son Isaac to show an example of faith as the absurd. The story of God asking Abraham to sacrifice his son Isaac signifies a break in the theory that ethics and religion go hand in hand. He shows how the ethical and the religious can be completely different. “I by no means conclude that faith is something inferior but rather that it is the highest, also that it is dishonest of philosophy to give something else in its place and to disparage faith” (Fear and Trembling, 12).
Is Abraham's decision to sacrifice Isaac faith or murder? According to Kierkegaard, an action is "to be judged by the outcome (Kierkegaard, 91)." One has to know the whole story before choosing a side to support. In Abraham's story, Isaac is not sacrificed. God appears to Abraham and tells him that he can sacrifice an animal instead of his son. In continuation, Kierkegaard shows that a hero, whom has become a skándalon to his generation and is aware that he is in the middle of an incomprehensible paradox, will cry out defiantly to his contemporaries, "The future will show I was right (Kierkegaard, 91)." According to Kierkegaard, those who talk and think like him live secure in their existence. They have a solid position because they understand that everything can only be judged by the end result. These people can be seen as sure prospects in a well-ordered state. "Their lifework is to judge the great, to judge them according to the outcome (Kierkegaard, 91)."
God told Abraham to take Isaac to the land of Moriah and to sacrifice him on a mountain. When Abraham and Isaac got there Abraham started to tie down Isaac and a moment before he went to sacrifice his son God sent him a lamb to sacrifice in Isaac’s place. When reading this the first time I just thought it was a story were God changed his mind at the last second. After reading it through the text of the ESV Bible I grew aware that God didn’t just change his mind but, instead was just testing Abrahams faith in him. This meaning and others started to pour out of the Bible as read it in the ESV
Abraham obeyed God by preparing wood and loading his donkey and took away Isaac and two servants with him. On reaching the place ordered by God, Abraham built an Alter and arranged the wood on it. He tied up his son and placed him on altar, on top of the wood and picked up the knife to kill him. Abraham was stopped by the Lord’s voice from heaven telling him, he was an obedient man who honored God. The angel of God confirmed to him how God would richly bless him and give him many descendants as there are stars in the sky or grains of sand along the seashore.
...ith the Creator-God, but with his misconception of the relationship that must exist between himself and God. Through his repeated disrespect and misunderstanding of who God is Abraham learns about his faith, his God, and himself.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
Arragel, Moses, A. Paz Y Meliá, Julián Paz, and Alba, Jacobo Stuart Fitz-James Y Falcó. Bible (Old Testament). Madrid: Priv. Print. for Presentation to the Members of the Roxburghe Club, 1918. Print.
Cosby, Michael R. Interpreting Biblical Literature: An Introduction to Biblical Studies. Grantham: Stony Run, 2009. 120-25. Print.
1985. “The Logic of Sacrifice” in Anthropological Approaches to the Old Testament. Ed., Bernhard Lane.
From the very beginning of the book, Fee and Stuart seek to explain the importance of proper biblical interpretation. The authors provide hermeneutical approaches for the study of the different ...
The Hebrew Bible, better known as the Old Testament, is a collection of tomes that form part of the Biblical canon. Many scholars around the world do not think that a single author wrote the books contained in the Hebrew Bible, but rather that it represents centuries of stories frequently compiled after the events they describe . The stories were created with visions for the future, in order to allow audiences insight into communities and beliefs that were common thought during their era. The stories responded to the issues and problems of their time, but also addressed contemporary climates. While the stories themselves may not be true, they convey truth without needing literal readings. For example, the creation stories in Genesis, portray God as creating the universe, and while this is considered as not ‘literally true’; the stories communicate theological truths about mankind’s relationship with God through the eyes of Hebrew writers .
LaSor, W., Hubbard, D., Bush, F., & Allen, L. (1996). Old Testament survey: The message, form, and background of the Old Testament (2nd ed.). Grand Rapids, MI: Eerdmans
Flanders, Henry J, Robert W. Crapps, and David A. Smith. People of the Covenant: An Introduction to the Hebrew Bible. New York: Oxford University Press, 1996.