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The Passover Haggadah, in the concluding nirtzah section of the Seder, in a reference to Abraham's visitors in Genesis 18:1, recounts how God knocked on Abraham's door in the heat of the day on Passover and Abraham fed his visitors matzah cakes, deducing the season from the report in Genesis 19:3 that Lot fed his visitors matzah. [296]
God sends Abraham three angels, whom Abraham receives hospitably. They announce that he will have a son within a year, although he and his wife are already very old. Also that God intends to execute judgment upon Sodom and Gomorrah, whereupon he intercedes for the sinners. PEOPLE: יהוה YHWH - Abraham - Sarah. PLACES: Mamre. RELATED ...
Chapter 18 (long recension)/Chapter 14:5 (short recension): Abraham prays to God in order to revive the servants. In the long recension, this is preceded by Death becoming beautiful again and some discussion about whether the servants were supposed to die.
Maxine Clarke Beach comments Paul's assertion in Galatians 4:21–31 that the Genesis story of Abraham's sons is an allegory, writing that "This allegorical interpretation has been one of the biblical texts used in the long history of Christian anti-Semitism, which its author could not have imagined or intended".
The Bible contains an intricate pattern of chronologies from the creation of Adam, the first man, to the reigns of the later kings of ancient Israel and Judah.Based on this chronology and the Rabbinic tradition, ancient Jewish sources such as Seder Olam Rabbah date the birth of Abraham to 1948 AM (c. 1813 BCE) [3] and place the death of Jacob in 2255 AM (c. 1506 BCE).
According to the biblical story, in Genesis 15:1–4 Abram’s most important encounter is recorded when the Abrahamic God made a covenant with him. The day started with a vision where Abram expressed his concerns about being childless, thinking his estate will be inherited by Eliezer of Damascus, a servant of his.
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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.