How long did Abraham live? Abraham as a historical figure

In the places where the Lord appeared, Abram built altars to Him, which later became shrines - in Shechem (Gen. 12:7, in Bethel Gen. 12:8 and later in the oak grove of Mamre near Hebron) Gen. 13:8.

Transition to Egypt and return to Canaan

At the head of an armed detachment, Abram defeated the Elamite king and his allies, who attacked the kings of the Valley of Siddim and captured his nephew Lot (Gen. 14: 13-16). In this story about Abram, the word “Jew” appears for the first time in the Old Testament (Genesis 14:30). Upon returning from the war, a meeting took place between Abram and Melchizedek, king of Salem, a priest of the Most High God, who brought bread and wine to Abram and blessed him, and Abram, in turn, allocated a tithe of the spoils to Melchizedek (Gen. 14: 17-24).

Promise of Inheritance and Covenant

To the childless, aged Abram, who is ready to appoint Eliezer as his heir, God gives the promise of an heir and an increase in offspring, which will be as numerous as the stars in the sky (Gen. 15:5). Abram believed this promise, and the Lord counted it to him as righteousness.

The Lord entered into a covenant with Abram, which was accompanied by a sacrifice, predicted the fate of his descendants, up to their return to Canaan from Egyptian slavery, and determined the boundaries of the future Israeli state - “from the river of Egypt to the great river Euphrates...” (Gen. 15:7 -21).

Birth of Ishmael

Repeating the covenant, changing the name, establishing circumcision and promising a son from Sarah

After 13 years, the Lord again appeared to Abram and told him a requirement that applied to his entire life: “Walk before Me and be blameless” (Gen. 17: 1). He made an “everlasting covenant” with Abram, promising that he would become the father of many nations, and the Lord would be the God of Abram and his descendants born of Sarah (Gen. 17:8).

The entry into the eternal covenant was accompanied by a change in the names of Abram (the father is high) and Sarah to Abraham (i.e., the father of many nations - Gen. 17:5) and Sarah. In addition, as a sign of the covenant, God established the circumcision of every male child (vv. 9-14) and blessed Sarah, predicting that the heir of the covenant would be her son Isaac, and not Hagar’s son Ishmael, who, however, also received a blessing (v. 16 -21).

The Appearance of the Three Wanderers. Relocation to Gerar

God once again appeared to Abraham in the form of three strangers (Gen. 18), whom Abraham and Sarah hospitably welcomed. The Lord again promises Abraham that Sarah will give birth to a son. From Abraham, travelers set off to punish the wicked cities of Sodom and Gomorrah. Abraham petitions the Lord for mercy on a city in which there are at least 10 righteous people (Gen. 18:22-33).

Birth of Isaac

The most difficult test of Abraham's faith was the Lord's command to sacrifice the promised heir Isaac: “Take your only son, whom you have loved, Isaac, and go to the land of Moriah and offer him there as a burnt offering.”(Genesis 22:2). Abraham obeyed, hoping that God would raise his son from the dead (Hebrews 11:17-19), but at the last moment the Angel of the Lord stopped the sacrifice, and a ram was sacrificed instead of Isaac. As a reward for Abraham's faith and obedience, the Lord confirmed with an oath the previously given promises: blessings, multiplication of descendants and blessings in the seed of Abraham of all nations of the earth (Genesis 22: 15-18). After this, Abraham returned to Beersheba and lived there (Gen. 22:19).

Death of Sarah. Isaac's marriage

Abraham died at the age of 175 "in good gray hair, aged and full of [life]" and was buried by Isaac and Ishmael in the cave of Machpelah - the burial place of Sarah (Gen. 25: 7 -10).

Abraham had many herds and flocks and plenty of workers (Gen. 24:35). When he left Haran, he took with him the slaves he acquired there (Gen. 12:5). Later, slaves are reported as gifts to him (Gen. 12:16; Gen. 20:14), purchased by him, or born to his female slaves (Gen. 17:23, 27). Of these slaves he had at his disposal 318 men who had been tested in battle against four kings (Gen. 14:14). The leaders of the Hittites treated him as the “prince of God” (Gen. 23:6), and the Amorites and Philistines entered into alliances with him (Gen. 14:13; Gen. 21:22-32). Considering the origin and wealth of Abraham, it can be assumed that among his slaves there were also scribes, because. it is known about the widespread use of writing in Ur of the Chaldeans during the time of Abraham. It is possible that the written evidence of people around Abraham could become a source for the book of Genesis.

Later biblical authors and intertestamental literature, restoring faith in the Jews (Is 51:2), recall the love of God for Abraham (Abraham is the “friend of God”: 2 Chron 20:7; cf. Is 41:8) and the oath promise of the Lord that He will give the descendants of Abraham the land (Exodus 32:13; Exodus 33:1; Deut. 1:8; Deut. 6:10; Deut. 7:2, etc.), about the election of Abraham (Neh. 9:7-8) . For Hellenized Jews, Abraham remains an example of obedience to the Lord's commandments (Sir 44, 20; 1 Mac 2, 52; Jub 6.19; 4 Mac 16, 20, etc.), the embodiment of the Hellenistic ideal of virtue (Wis 10, 5; 4 Mac 16, 20; Philo. 52-54).

The Meaning of Abraham in the Light of the New Testament

The saving advantage of the promise of Abraham over the Law of Moses is emphasized (Gal 3. 17-18), for the promise of Abraham is considered as a “testament of Christ”, and under the “seed” of the apostle. Paul understands Christ Himself (Gal 3:16), but thereby also all those who believe in Christ, who are members of the one Body of Christ (1 Cor 6:15; 12:27). James 2.21-24 calls Abraham, who was justified by his works, a model of submission to the will of God.

The Meaning of Abraham in Christian Theology

In the subsequent Christian tradition, the ideas of New Testament theology found their development: the Old Testament patriarchs learned the secret of the Law, which lies in the fact that the promise of Abraham was fulfilled in Christ, and Christians thus. has the right to call Abraham his father, and himself the chosen people.

The Fathers of the Church and Christian writers used the story of Abraham for instruction in virtue, as an edifying lesson in piety, they see in it prototypes pointing to the New Testament truth of Christ, and even an allegorical image of the procession of the fallen soul under divine protection along the path of perfection. The belief that the future was foreshadowed in the events of the life of the patriarchs. the sacrament of Christ is also expressed in liturgical chants: “In God’s Fathers, Thou didst foretell the mysterious manifestation of Thy eternal Son from the Virgin, which would be on the earth of God, in Abraham, Isaac and Jacob, Judah and others, Jesse and David, and the prophets of all, by the Spirit foretelling in Bethlehem Christ who appeared in the world all appealing". According to church writers, God called Abraham thanks to his personal piety, previously witnessed in the fight against Chaldean idolatry, Abraham was supposed to become a guardian and teacher of faith and morals among the surrounding pagans.

The covenant with Abraham did not exclude previous covenants with the human race, and the pagans, therefore, were not deprived of participation in the covenant of God. The promise of multiplication of descendants and blessing of all tribes of the earth (Genesis 12) refers to all humanity, to which the blessing of God should descend through the Descendant of the patriarchs.

The justification of (uncircumcised) Abraham by faith remains a constant argument in polemics with the Jews to prove superiority Christian faith over the ritual law of Moses.

In edifying preaching, Abraham's faith, submission to God, and willingness to undergo the test of faith remain a model to be followed.

The prototype of the New Testament sacrament of Baptism was seen by some interpreters in the circumcision of Abraham.

In the appearance of three strangers to Abraham (Genesis 18), many saw the mystery of the revelation of the entire Holy Trinity in the Old Testament; “You see... Abraham meets three, but worships one?.. Having seen three, he understood the mystery of the Trinity, and having worshiped, as it were, the One, he confessed the One God in three Persons”; This understanding of this event was reflected in Orthodox liturgical texts: “Thou hast seen how powerful it is for man to see the Trinity, and Thou hast treated Thee as a friend to the blessed Abraham: and therefore Thou hast received the reward of strange hospitality, that thou mayest be of countless languages ​​unto the Father by faith.” , "Of ancient times, sacred Abraham accepted the One Trinitarian Divinity" .

Mostly Western fathers saw in the three wanderers the appearance of angels, in whom God was present and known, as in their prophets, some liturgical texts Orthodox Church support this interpretation "establishing the Mamvrian oak Patriarch Angels, inheriting the promises of old age " , "For the love of strangers of old, Abraham the seer of God, and the glorious Lot, having founded the angels, and having found fellowship with the angels, calling: holy, holy, holy art thou, God our father" .

An educational meaning was seen in the scene of the sacrifice of Isaac (Gen. 22). Already for St. Melito's Sardinian ram prefigures Christ, Isaac freed from his chains - redeemed humanity. The tree symbolizes the Cross, the place of sacrifice is compared to Jerusalem. Isaac going to the sacrifice is also a prototype of Christ and his suffering. St. Irenaeus of Lyons compares Abraham, who is ready to sacrifice his son, with God the Father, who sends Christ to redeem humanity. This interpretation of Isaac as a type of Christ becomes the general opinion of the fathers.

According to the holy fathers, the Lord Himself testified to the educational significance of the sacrifice of Isaac in relation to the Sacrifice of Calvary when he said: “Your father Abraham rejoiced to see My day; and he saw and rejoiced" (John 8:5-6). The hymns of the Orthodox service testify to the educational significance of this sacrifice: “Abraham sometimes ate his son, imagining the slaughter of the One who contained everything, and now in a den he was anxious to be born.” , “Prefigurating your slaughter Abraham Christ, whose son you begot, on the mountain, obeying you, the Master, like a sheep, was called to devour even by faith: but when I return I rejoice with him, glorifying and exalting you, the deliverer of the world.” , “The image of Christ’s passion was revealed to Isaac, who was erected by his stepfather through obedience and sacrifice.” .

The sacrifice of Abraham is often interpreted as a prototype of Hagar in the anaphoras of the Eucharistic sacrifice of the Liturgies of the East and West - for example, the Liturgy of St. Mark, Roman Mass.

In Christian euchological and hymnographic texts the image of the “womb” or “bosom” of Abraham is found as a synonym for paradise (cf. Mt 8:11; Lk 16:22-26): “Remember, Lord... the Orthodox... Give them rest yourself... in Thy Kingdom, in the pleasure of paradise, in the bosom of Abraham, Isaac and Jacob...” , “Sweet is paradise: for the bosom of Abraham, the patriarch, warms you in the eternal villages, fourty martyrs.” and etc.

The name of Abraham is often used in Jewish and Christian prayers as part of an appeal to God (“God of Abraham,” “God of Abraham, Isaac and Jacob,” “God of Abraham and Israel,” etc.) cf. Manasseh's prayer begins "Lord Almighty, God of our fathers, of Abraham and Isaac and Jacob, and of their righteous seed" .

Biblical criticism

Along with this, in the apologetic tradition of the 19th century, which defended the testimony of St. Scriptures from the objections of negative criticism, app. and Orthodox scholars have argued for the historicity of the accounts of the Old Testament patriarchs.

In most cases, historians have no doubt about the historicity of the persons of the Old Testament patriarchs. What speaks in favor of the historicity of Abraham is that the name Abraham is not fictitious name mythical character and not an eponym ethnic group, but also a personal name found in other extra-biblical sources. The name Abram (Gen 11:26 to Gen 17:5) is probably short form named Abiram (Heb., - [my] father is high, exalted) and is found in 1 Kings 16, 34, in its meaning it may be a theophoric epithet emphasizing the greatness of the Lord.

The name Abraham is a dialect variant of Abram, which is found in Egypt. texts of the 18th century BC in the form of Aburahana. The name Abraham has been compared to Akkadian. personal names: for example, Aba(m) rama (from the time of the first Babylonian dynasty) or Assyrian. Aba-rama (love your father; 7th century BC) - the name of the daughter-in-law of King Sennacherib. According to W. Albright, the meaning of the name Abraham is “he is great as far as his father is concerned” (that is, the name indicates the noble origin of its bearer). Theophoric meaning of West Semitic. A.'s name was emphasized by M.: “[my] Father (i.e., patron God) is exalted.”

A historical analysis of biblical stories about the religion of the Old Testament patriarchs (with the use of archaeological and epigraphic material) showed that biblical messages about it reflect the ancient pre-state tradition of Israel and, consequently, in the case of the Old Testament patriarchs we're talking about about real historical figures, regardless of how specific historians imagine their image and connection with the subsequent history of Israel.

Archaeological discoveries 2nd half. V. (especially in Nuzi and Mari) showed that the legend about the Old Testament patriarchs reflected the historical realities of the Middle Bronze Age (1st half of the 2nd millennium BC) and reveals certain parallels with the customs, morals and legal ideas of the ancient East. cultures of this time, etc. confirm the messages of the Bible.

Attempts by scientists to accurately date the time of the Old Testament patriarchs using archeological data do not lead, however, to a consensus, dates are proposed: XX/XXI centuries. BC; between the 20th and 16th centuries. ; XIX/XVIII centuries .

Iconography

The plot of the sacrifice of Abraham (Genesis 22), symbolizing the New Testament sacrifice, became widespread in early Christ. art; one of the earliest images is in the painting of the synagogue at Dura Europos, c. 250. This plot is found in the paintings of the catacombs, reliefs of sarcophagi, and decorates Eucharistic vessels. Sometimes Abraham is depicted as a beardless youth in a short tunic (for example, a glass bowl of the 4th century, found in 1888 in Boulogne-sur-Mer), but usually Abraham is a man with a beard, in a tunic and pallium (in Dura-Europos - with dark hair; in the paintings of the catacombs, mosaics of Santa Maria Maggiore in Rome, 432-440 - with short gray hair).

Among the options for depicting the sacrifice of Abraham, the most common composition is where Abraham holds the kneeling Isaac by the hair with his left hand, and a raised knife in his right hand; to the left of Abraham near the tree is a ram, in the heavenly segment is the right hand of God. Sometimes an angel is depicted behind Abraham (relief of the sarcophagus of Junius Bassus, 359 (Vatican Museums) - the angel is represented as a young man without wings). This type of iconography survived into Byzantium. and in Old Russian art.

From the 9th century Abraham begins to be depicted with a halo. Instead of the right hand of God, an angel is often placed in or near the heavenly segment (Chludov Psalter. 9th century); fresco of St. Sophia Cathedral in Kyiv, mid. XI century, mosaics of the Palatine Chapel in Palermo, 50-60s. XII century, and the Cathedral in Montreal (Southern Italy), 1180-1190; painting in the altar c. Nativity of the Virgin Mary of the Snetogorsk Monastery in Pskov, 1313).

From the 12th century Abraham is usually depicted as an old man with long gray hair. From the 16th century the scene of the sacrifice of Abraham in Russian manuscripts, in addition to illustrations of the Psalms, is known in the miniatures of the Palea, Chronographs, the Front Chronicle, the Bible (Pskov Paley. 1477: miniatures of the mid-16th century); and in the marks of icons (for example, the Holy Trinity with an act, mid-16th century (GRM); the Holy Trinity in being, 1580-1590 (SIHM), etc.).

Along with Old Testament scenes in Byzantium. art, an iconography is being developed based on the Gospel parable of the rich man and poor Lazarus (Luke 16:22), called “Abraham’s Bosom”. The earliest known image is a miniature of the Homilies of Gregory of Nazianzus (880-882), where Abraham sitting on the throne holds a figurine of Lazarus on his knees, symbolizing his soul. In the Barberini Psalter (1092) A. sits under the trees with a figurine in his hands. In the illustrations of the Psalms there are numerous images of Abraham, illustrating various texts about the righteous, paradise, and righteous sacrifice. The composition “Abraham’s Bosom,” symbolizing paradise, is included as one of the elements in the cycle “ Last Judgment"(Gospel. XI century). Together with Abraham in paradise, the Old Testament patriarchs Isaac and Jacob are depicted sitting on the throne, behind whose bosoms there are children's figurines - the souls of the righteous (for example, frescoes of the Demetrius Cathedral in Vladimir, late 12th century). In the 16th century in Russian in temple paintings, “Abraham’s Bosom” is placed in the deacon (Arkhangelsk Cathedral of the Moscow Kremlin, Holy Trinity Church in Vyazemy), which is associated with the tradition of funeral services performed here (Stoglav. Chapter 13). In Paleologian art, the image of Abraham among the Old Testament righteous is found in the temple paintings of the Chora Monastery (Kahrie-Jami) in Constantinople, 1316-1321, c. Theodore Stratelates in Novgorod, 80s. XIV century

Abraham in Judaism

Both in the pre-Christian Jewish tradition and in the later one, the exceptional dignity of Abraham among the forefathers is emphasized.

One of the most bright examples this is in the treatise Bamidbar Rabba 2, where the appearance of Abraham “after twenty generations, from which there was no benefit,” is compared to how on the way of a wanderer in the desert he encounters a fruitful and spreading tree with a spring. The main merits of Abraham are also noted here, which practically outline the entire theme of the aggadic stories about Abraham: Abraham selflessly served the Lord (withstood the test of being thrown into the fiery furnace); he was distinguished by his special hospitality (he kept a hotel where he gave food to every traveler); Abraham is the mentor of the true faith (“brought people under the wings of the Shekinah”); proclaimed the glory of the Lord to the whole world. It is reported that Abraham grew up among idolaters (based on Joshua 24:2).

Having come to true faith, Abraham began to preach the One God and fight idolatry. At first he tried to convince his father, brothers and buyers of idols of the pointlessness of worshiping them, then he smashed and burned the idols made by his father. For this he was captured, from which God Himself saved him. The trial by fire is one of 10 trials (Sarah's barrenness, war with the kings, circumcision, the sacrifice of Isaac, etc.) that befell Abraham.

Abraham's special righteousness was that he kept all the commandments and regulations of the Torah even before they were given on Mount Sinai. At the conversion of Abraham, he received from God the book. Law and established the order of saying the morning prayer and some rules. Abraham's special closeness to God (“friend of God”) is also reflected in the fact that he is His “first prophet.”

Apocalyptic literature tells that Abraham had a chance to see many secrets, incl. and afterlife. The angel of God Hagar teaches Abraham Hebrew so that he can unravel the secrets of all the ancient books.

On the Day of Atonement (Yom Kippur), God looks to the blood of Abraham's circumcision for the sake of which He forgives sins. Abraham and the forefathers were considered the guarantors of the salvation of their descendants, since God made a covenant with Abraham that would last forever (Koran 2.124). Muslims consider him, along with Ismail, the builder of their main shrine -.

Literature

• Origenes. Homiliae in Genesim 3-11 // GCS Origenes. Bd. 6. S. 39-100;
• Gregory the Theologian, St. Word about God the Son // Creations. Part 3. M., 1843;
• Gregory of Nyssa, St. About the Divinity of the Son and the Spirit and praise to righteous Abraham // Creations. Part 4. M., 1862;
• Ambrosius Mediolanensis. In epistula ad Rom. Cap. 4 //PL. 17. Col. 91;
• Prudentius. Psychomachia. Praefatio // PL. 60. Col. 11-20; Vita Barlaam et Joasaph // PG. 96. Col. 909;
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• Zykov V.I., priest Biblical Patriarch Abraham: Biblical History. apologist. feature article. Pg., 1914;
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• ibid. Abram the Hebrew: A New Archaeological Interpretation // BASOR. 1961. Vol. 163. S. 36-54;
• Lerch D. Isaaks Opferung christlich gedeuthet: Eine auslegungsgesch. Untersuchung. B., 1950. (BHTh; 12);
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• Bright J. The History of Israel. L., 1960;
• Vaux R. de. Die hebräischen Patriarchen und die modernen Entdeckungen. Münch., 1961;
• ibid. Histoire ancienne d "Israel. P., 1971. T. 1: Des origenes à l" installation en Canaan;
• Μπρατσιώτης Π. Ι. ̓Αβραάμ // ΘΗΕ. T. ῾. Στλ. 59-62;
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• Weidmann H. Die Patriarchen und ihre Religion im Lichte der Forschung seit J. Wellhausen. Gött., 1968. (FRLANT; 98);
• Lord J. R. Abraham: A Study in Ancient Jewish and Christian Interpretation. Duke, 1968;
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• Thompson T. L. Historicity of the Patriarchal Narratives: The Quest for the Historical Abraham. B.;
• N.Y., 1974. (BZAW; 133);
• Martin-Achard R. Abraham I: Im Alten Testament // TRE. Bd. 1. S. 364-372 [bibliogr.];
• Berger K. Abraham II: Im Frühjudentum und Neuen Testament // Idem. S. 372-382 [bibliogr.];
• Leineweber W. Die Patriarchen im Licht der archäologischen Entdeckungen: Die krit. Darstellung einer Forschungsrichtung. B., 1980;
• Betz O. Abraham // EWNT. Bd. 1;
• Roldanus J. L "héritage d" Abraham d "après Irénée // Text and Testimony: Essays on New Testament and Apocryphal literature in honor of A. F. J. Klijn / Ed. Baarda T., Hilhorst A., et al. Kampen, 1988. P .212-224;
• Berton R. Abraham est "il un modèle? L"opinion des Pères dans les premiers siècles de l"Èglise // Bull. de littérature ecclésiastique. 1996. T. 97. P. 349-373;
• Kundert L. Die Opferung/Bindung Isaacs. Neukirchen-Vluyn, 1998. Bd. 1: Gen 22, 1-19 im Alten Testament, im Frühjudentum und im Neuen Testament. (WMANT; 78) [bibliography];
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• Müller P. Unser Vater Abraham: Die Abrahamrezeption im Neuen Testament - im Spiegel der neueren Literatur // Berliner theol. Ztschr. 1999. Bd. 16. S. 132-143.

To the section "Iconography"

• Lucchesi Palli E. // LCI. Bd. 1. Sp. 20-35;
• Pokrovsky N.V. The Gospel in iconographic monuments. St. Petersburg, 1892. S. 216, 221;
• Ainalov D. The Hellenistic Origins of Byzantine Art. New Brunswick, 1961. P. 94-100;
• Speyart van Woerden I. The Iconographie of the Sacrifice of Abraham // VChr. 1961. Vol. 15. R. 214-255.

Jewish tradition

• Talmud. Mishna and Tosefta / Trans. N. Pereferkovich. St. Petersburg, 1899-1904. T. 1-6;
• Smirnov A. The Book of Jubilees, or Small Genesis. Kaz., 1895;
• Haggadah: Tales, parables, sayings of the Talmud and Midrash / Trans. S. G. Fruga. Berlin, 1922. M., 1993;
• Testaments of the twelve patriarchs, sons of Jacob // Apocryphal Apocalypses: (Ancient Christianity: sources). St. Petersburg, 2000. P. 46-128;
• Testament of Abraham // Ibid. pp. 156-184.
• Beer B. Das Leben Abrahams nach der Auffassung der jüdischen Sage. Lpz., 1859;
• Porfiryev I. Apocryphal tales about Old Testament persons and events. Kaz., 1873;
• Korsunsky I. Jewish interpretation of the Old Testament. M., 1882;
• Buber M. Zur Erzählung von Abraham // Monatsschr. f. Geschichte u. Wissenschaft des Judentums. Breslau, 1939. Bd. 83. S. 47-65;
• Botte B. Abraham dans la liturgie // Cah. Sion. 1951. T. 5/2. P. 88-95;
• Menasce P. J. Traditions juives sur Abraham // Idem. 1951. T. 5/2. P. 96-103;
• Glatzer N. N. The Judaic Tradition. Boston, 1969;
• Urbach E. E. The Sages - Their Concepts and Beliefs. Jerusalem, 1969;
• Sandmel S. Philós Place in Judaism - A Study of Conceptions of Abraham in Jewish Literature. N.Y., 1971;
• Schmitz R. P. Abraham III: Im Judentum // TRE. Bd. 1. S. 382-385 [bibliogr.];
• Billerbeck P. Commentary. Bd. 3. S. 186-201; Bd. 4. S. 1231;
• Kundert L. Die Opferung/Bindung Isaacs. Neukirchen-Vluyn, 1998. Bd. 2: Gen 22, 1-19 in frühen rabbibnischen Texten. (WMANT; 79);
• Gellman J. The figure of Abraham in Hasidic literature // HThR. 1998. Vol. 91. P. 279-300.

Islamic tradition

• Mashanov M. Essay on the life of the Arabs in the era of Muhammad as an introduction to the study of Islam. Kaz., 1885;
• Wensinck A. J. Ibrahim // EI. Leyden;
• L., 1913-1914. Vol. 2. P. 458-460;
• Beck E. Die Gestalt des Abraham am Wendepunkt der Entwicklung Muhammeds // Muséon. 1952. T. 65. P. 73-94;
• Moubarac Y. Abraham dans le Koran. P., 1958 [bibliogr.];
• Schützinger H. Ursprung und Entwicklung der arabischen Abraham-Nimrod-Legende. Bonn, 1961;
• Hjärpe J. Abraham IV: Religionsgeschichtlich // TRE. Bd. 1. S. 385-387 [bibliogr.];
• Piotrovsky M. Ibrahim // Islam: Encycl. dictionary. M., 1991. S. 87-88.

Used materials

• E. N. P., N. V. Kvlividze, A. K. Lyavdansky, R. M. Shukurov “Abraham” // Orthodox Encyclopedia, vol. 1, p. 149-155
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  Triodion Colored. L. 201ob.

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  Troparion of the 7th song of the canon on the Sunday of St. father // Menea (ST). December. L. 132

  Irenaeus of Lyons, St. Against heresies. II 190; Cyril of Alexandria, St. Skillful explanations of selected passages from the book of Genesis // Creations. T. 4. P. 116; cf.: Augustine, bl. About the City of God. XVI 23; John Chrysostom, St. Discourses on the Epistle to the Romans. Ch. 4. Conversation 8. P. 155 next; Commentary on the Epistle to the Galatians. Ch. 3. pp. 95-121. M., 1842

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  Ambrosius Mediolanensis. De Abrahamo. I 5. 33; De Spiritu Sancto II; Athanasius Alexandrinus. De Trinitate. 3

  Augustin. De tempore. Serm. 67, n. 2; 70, no. 4; cf.: Macarius. Orthodox dogmatic theology. T. 1. P. 169

  Troparion of the 5th song of the canon on the Sunday of St. forefathers // Menaea (ST). December. L. 79ob.

  Troparion of the 1st song of the canon on the Sunday of St. father // Menea (ST). December. L. 128ob.

  Justin Martyr, St. Conversation with Tryphon the Jew; Tertullian. Against Marcion. III 2. 27; 5.9; About the flesh of Christ. 17; Against the Jews. 9; Irenaeus of Lyons, St. Against heresies. IV 23; Eusebius of Caesarea. Church ist. I 2; John Chrysostom, St. Conversations on the Book of Genesis. Conversation 42, etc.

  Josephus Flavius. Jude. ancient XI 169; ZavLevi 15:4

  Bereshit Rabbah 4:6; Shemot Rabbah 28:1

  Shemot Rabbah 44:4, etc.

  Koran 2. 119-121; 3. 90-91

Abraham
[Jewish Abraham]

I. The patriarch's name originally sounded like Abram, but was then changed by God to Abraham(Genesis 17:5). Both forms correspond in meaning to the original Aviram- “(my) father is exalted,” and the word “father” can mean God. In Genesis 17:5 Abraham is interpreted as "the father of multitudes" [Hebrew av-hamon]. There is evidence of the existence of this name in the Middle East in the 2nd millennium BC.

II. According to the data contained in the history of the forefathers, 290 years passed between the birth of Abraham and the migration of Jacob to Egypt (Gen. 21:5; Gen. 25:26; Gen. 47:9); The people of Israel lived in Egypt for 430 years (Exodus 12:40). The Bible does not say anything about specific contemporaries of Abraham that would allow them to be identified with famous historical figures. Archaeological finds of recent decades (especially texts from Mari and Nusa) do shed some light on the lifestyle, legal relations, customs and religious beliefs that existed during the time of the patriarchs. However, a more accurate dating of the time of the forefathers in general and the period of Abraham’s life in particular is impossible. Approximately this time can be limited to the first half of the 2nd millennium BC; Abraham lived from approximately 2000 to 1800 BC.

III. Abraham was the son of Terah from the family of Shem. Abraham had brothers Nahor and Haran. The latter, Lot's father, died in Ur of the Chaldeans while Terah was still alive (Gen. 11:27 et seq.). Abraham's wife, Sarah (later Sarah), with whom he had no children (verses 29ff.), was his stepsister(Genesis 20:12). Terah, along with Abraham, Sarah and Lot, left Ur, heading to Canaan. On their way up the Euphrates, they first settled in Harran, a junction of caravan routes. From there, at the age of 75, Abraham continued on to his original destination, Canaan (Genesis 12:4). According to Stephen (Acts 7:4), this happened after the death of Terah.

IV. Abraham set out from Haran, obeying the call of the Lord (Gen. 12:1-3), who brought him out of Ur of the Chaldeans (compare Gen. 15:7; Neh. 9:7 and Acts 7:2-4). Calling Abraham, God gave him a threefold promise: to endow the land, make from it a great nation and bless it, and in it “all the families of the earth” (Gen. 12:3). Abraham probably followed from Haran through Damascus (it is noteworthy that his servant Eliezer was from Damascus, Gen. 15:2) along the usual route connecting Mesopotamia with Canaan. With the exception of Terah, he was accompanied by everyone who left Ur with him, which also indicates that his father Terah died in Haran. But even in Canaan Abraham did not find permanent place residence. He locates his camp in Shechem (Gen. 12:6), where the Lord gives him a promise to give his descendants the land of Canaan (verse 7). After this, Abraham goes to the area located between Bethel and Ai, and from there he goes south, but hunger forces him to go to Egypt. Out of fear of Pharaoh, he marries Sarah as his sister (verses 10-20). Returning to the south of Canaan, Abraham again goes to Bethel (Gen. 13:1,3). Here he parts with Lot, giving him the right to settle in the fertile Jordan Valley, which he himself chose (verses 5-12). Following this, God again promises to give the entire land of Canaan into possession for Abraham and his descendants (verses 15-17), and Abraham settles down to live near the oak grove of Mamre in Hebron (verse 18). Abraham makes an alliance with the Amorites living here (Gen. 14:13). When Lot is captured during a raid by four kings from the east, Abraham frees him. Melchizedek blesses the winner returning home, and Abraham gives him a tithe of his war booty (chapter 14).

V. Abraham receives a promise from God that he will be given numerous offspring. Abraham believed the promise, and God counted it to him as righteousness (Gen. 15:5ff.). The promise of land is sealed by the solemn conclusion of a covenant between God and Abraham (verses 7-21). Abraham tries through his own efforts to fulfill the promise concerning his descendants, and, on the advice of Sarah, gives birth to a son from her maidservant Hagar. According to the law (which is also evidenced by texts from Ur and Nuza), this child was considered the son of the mistress (Gen. 16:2); thus, when Abraham was 86 years old, his son Ishmael was born (Gen. 16:15 et seq.). After 13 years (Genesis 17:1 et seq.), the Lord repeats His promise: not Ishmael, but Isaac, the son of Sarah, who from now on should be called Sarah (“princess/lady”), will be Abraham’s heir (verse 15 et seq.). At the same time, Abraham accepted the sign of the covenant - circumcision, and God changed his name to “Abraham”. Sodom and Gomorrah were destroyed for their sins, but as a result of the intercession of Abraham. Lot was saved (chapter 18ff.). Abraham goes south. In Gerar, he again marries Sarah as his sister, this time to King Abimelech (chapter 20). As in Egypt, he was overcome by fear of people, and he again showed weakness. Then a son, Isaac, was born to hundred-year-old Abraham. At Sarah's request and God's command, Abraham sent Hagar and Ishmael away (Genesis 21:1-21). In Beersheba (“the well of the oath”) Abraham entered into an alliance with the Gerar king Abimelech (verses 22-32) and remained in these places for a long time (verse 33 and following). Here God commanded him to sacrifice Isaac. Abraham obeyed in the hope that God would raise his son from the dead (Hebrews 11:17-19). At the last moment, the Lord intervenes in what is happening and finally confirms all the promises given to Abraham, who returns to Bathsheba again (Genesis 22).

VI. When Sarah died at the age of 127, Abraham bought the cave of Machpelah from Ephron the Hittite and buried her there (chapter 23). The description of this event resembles the form of a bill of sale, similar to the Hittite ones. The price of 400 shekels of silver was considered considerable. This plot was the only land property acquired by Abraham. At the same time, this was the first plot of the promised land received by the forefather of the Israelites. After the death of Sarah, when Abraham was 140 years old, he sent his servant Eliezer (see section IV) to Mesopotamia with the task of finding a wife for Isaac among Abraham's relatives in order to avoid marriage with a pagan Canaanite. Eliezer found Rebekah, the daughter of Bethuel, in the city of Nahor (Genesis 24:10), located near Haran, and brought her with him. Subsequently, Abraham took Keturah as his wife, who gave him 6 more sons (Gen. 25:1 et seq.). Abraham sent all his concubines (and their sons) away (verse 6). Abraham died at the age of 175. Isaac and Ishmael buried him next to Sarah in the cave of Machpelah (verses 7 and 9).

VIII. The Lord has chosen Abraham to be the ancestor of Israel (Gen. 12:2; Gen. 17:4-8; Isa. 51:2), God's people among other nations. Abraham responds to this election with obedience (Gen. 12:4) and faith (Gen. 15:6; Heb. 11:8), setting an example for all believers (Gal. 3:29). Abraham's faith is tested to an unprecedented test, and he becomes "the friend of God" (Isaiah 41:8; James 2:23) and the father of those who are obedient in faith (Rom 4; Gal 3:6-14; Heb 11:8-19; James 2:21-24). → .

ABRAHAM AND SARRA

Many generations after Shem, Abram was born in Ur of the Chaldeans. His wife Sarah was beautiful, but childless. And God said to Abram:

Go from your land and from your father’s house to the land that I will show. I will make you a great nation, and in you all the families of the earth will be blessed.

Abram took his wife and his nephew Lot and set out from Haran in Mesopotamia to the land of Canaan. They came to Shechem to the oak grove of Mor E, and God appeared to Abram there.

“I will give all this land to your descendants,” said God.

And Abram built an altar to God.

From there Abram moved to the mountain east of Bethel and built an altar between Bethel and Ai.

The famine was everywhere in the land of Canaan, Abram continued to move south until he came to Egypt.

And Abram said to Sarah:

When the Egyptians see your beauty, they will kill me. Tell me that you are not my wife, but my sister, and I will be saved.

In fact, at the sight of Sarah, the nobles ran to praise her to Pharaoh, and Sarah was immediately taken to his house.

Abram had a good time: he had flocks and herds, donkeys, slaves, horses, and camels.

But things were not right in Pharaoh’s house since Sarah was taken there. Over time, Pharaoh realized that Sarai was not a sister, but Abram’s wife.

Why didn't you tell me about this? - Pharaoh asked Abram. “I almost made her my wife.”

“I thought that in your area they don’t fear God and they would kill me because of her,” Abram answered.

Take it and leave,” Pharaoh ordered.

ABRAM AND LOT

Abram rose from Egypt to the place where he had previously erected an altar to God, between Bethel and Ai. Lot was with him with his tents and herds. The property of both was so great that the land seemed small to them. Abram's shepherds and Lot's shepherds quarreled among themselves.

And Abram said to Lot:

Aren't we related?! Why strife? Go right and I'll go left, or go left and I'll go right. Isn't the whole earth before us?

Lot raised his eyes, saw the land watered with water, like God’s garden, and went east.

He pitched his tents as far as Sodom, although the inhabitants of Sodom were evil. Abram remained in the land of Canaan.

And again God promised Abram the land of Canaan.

Your descendants will be as numerous as the sand of the earth. Get up, walk across this land in all its breadth - it will all be yours, - said God.

PROMISE OF DESCENDANTS

After these events, Abram fell asleep, and God appeared to him in a dream.

“I am your shield, Abram,” said the Lord, “and your reward is great.”

“I don’t have children,” Abram complained. - The heir in my house is Eliezer from Damascus.

You will have as many descendants as there are stars in the sky. “And I give you this whole region,” said God.

SARAH AND HAGAR

But Avramov’s wife Sarah remained childless. She had a maid from Egypt named Hagar. And Sarai said to Abram:

If it is not given to me to have children, let Hagar bear you a son.

As soon as Hagar became pregnant, she began to rise above her mistress.

“It’s all your fault,” Sarah told Abram.

“Your servant, do with her as you please,” Abram replied.

And Sarai began to oppress Hagar. She was so tormented that the maid ran away.

An angel found her in the desert near a spring and ordered her to return to Sarah and submit to her.

And the angel also said:

You will have a son, call him Ishmael.

Hagar gave birth to a son for Abram, and they named him Ishmael. Abram was then eighty-six years old.

A NEW PROMISE FOR PROGRESSION

Abram was ninety-nine years old when God appeared to him again and said:

I will make you the father of many nations, kings will come from you. And you will no longer be called Abram, but Abraham will be your name. And don’t call your wife Sarah anymore, for her name is now Sarah. I will bless her and in a year at this very time I will give you a son from her, whom you will name Isaac.

Abraham fell on his face and laughed:

Is it possible that a hundred-year-old son will have a son, and will ninety-year-old Sarah really give birth? Let at least Ishmael be alive and well.

Ishmael is destined to have many offspring. There will be twelve princes in his family, said God. - But Sarah will bear you a son.

GUESTS

During the hot part of the day, Abraham was sitting by his tent and suddenly saw three men in front of him. Abraham rushed to them and bowed down to the ground.

Lord! - said Abraham, because all three were one God. - If I have found a blessing in your eyes, do not pass by the house of your servant!

Abraham hurried to Sarah, ordered her to take the best flour and bake unleavened bread. And he ran to the herd and chose a calf for a treat.

Abram went to Hebron and built an altar to God there.

Soon there was a war in those places, and Lot and his family were captured. As soon as Abram found out about this, he armed his slaves, numbering three hundred and eighteen, and attacked the enemy at night. So Abram returned Lot, his relative, and kept his property.

Soon he took butter, milk and the cooked calf, placed it in front of the guests, and he himself stood by the tree while they ate.

Where is Sarah your wife? - they asked him.

“Here, in the tent,” Abraham answered.

“When I come here next time, your Sarah will have a son,” said one of them.

Sarah laughed: “Should I, an old woman, have a child?”

Why is your Sarah laughing? - asked God. - As I said, so it will be.

Sarah was afraid and said from the tent:

I didn't laugh.

No, I laughed, said God.

ABRAHAM'S INTERCESSION

The men got up and went to Sodom. Abraham went to see them off.

People complain a lot about the inhabitants of Sodom and Gomorrah, said God. “I’ll go and see if they act as they say they do.” And if so, then I will destroy them.

As the two continued on their way to Sodom, Abraham stood before God and asked him:

Will you really destroy the righteous along with the wicked? Perhaps fifty righteous people will be found in that city. If you are the judge of all the earth, how can you destroy the innocent?

And God said to Abraham:

If there are fifty righteous people in Sodom, I will spare the entire city.

Forgive me for saying this, I am dust and ashes myself,” Abraham insisted. - What if five doesn’t reach fifty?

And for the sake of forty-five I won’t touch anyone.

Well, what if there are forty righteous people there? - Abraham continued.

And for the sake of forty the city will remain intact.

Do not be angry, Vladyka, at my words, but what if there are thirty of them?

I won’t do this even if there are thirty of them.

Wouldn't you regret twenty? - asked Abraham.

“I’ll be sorry,” God answered.

Don’t be angry, Master, let me say,” Abraham said quietly. - What if there are only ten of them?

And God answered him:

I will not destroy even for the sake of ten.

God did not speak to Abraham anymore.

There were not ten righteous people in Sodom.

SODOM AND GOMORRAH

The angels approached Sodom at the evening hour while Lot was sitting at the city gates. Lot saw them, stood up and bowed:

Come into my house!

“No, we’ll stay on the street,” the angels answered.

Lot begged for a long time, and they finally agreed to enter and accept the treat.

They had not yet gone to bed when all the Sodomites - both young and old - surrounded Lot's house.

Lot, come out! - they shouted.

Lot came out, and the Sodomites began to demand that his guests also come out.

We want to see them! - people shouted.

Lot closed the entrance to his house and addressed the crowd:

My brothers, do no harm! Do not touch these people, because they came under the roof of my house.

You yourself are an alien, it’s not for you to reason! - the crowd shouted. “You can’t save them and you yourself will suffer.”

They pulled Lot aside and rushed to break down the door.

Then the doors of the house opened and angels appeared. They took Lot by the hands and led him into the house, and the people who were at the threshold suddenly all went blind.

Take all your people and leave, the angels told Lot. - We were sent here to destroy the city.

Lot went to the husbands of his daughters and began to say that the city would be destroyed, but they did not believe it - they thought that he was joking. Lot begged them for a long time, but in vain.

When dawn rose, the angels began to hurry Lot, but he still hesitated. Then the angels took Lot, his wife and his two unmarried daughters by the hands and led them out of the city.

Go to the mountain and do not look back at Sodom, otherwise you will perish, the angels told them.

The sun rose and it rained brimstone and fire on Sodom and Gomorrah. The houses, the people of those cities, and everything that grows from the earth disappeared from the face of the earth.

The Destruction of Sodom and the Rescue of Lot

Lot's wife, walking behind, could not stand it and looked back and immediately turned into a pillar of salt.

Early in the morning Abraham got up and went to where he had spoken with God yesterday. He looked towards Sodom and Gomorrah and saw smoke like from a furnace.

BIRTH OF ISAAC

What God said was fulfilled. Sarah bore Abraham a son, and they named him Isaac.

Sarah grumbled:

Whoever hears about me will laugh. An old woman is breastfeeding a baby!

When the child was weaned, Abraham called a great feast. And Sarah saw that Ishmael, the son of the Egyptian woman Hagar, was mocking Isaac.

Drive this slave girl and her son out of the house,” she told Abraham. - It will not happen that he will inherit along with Isaac.

HAGAR

Abraham did not want to throw out his firstborn, but God told him to obey Sarah.

Abraham got up early in the morning, took bread and water, put everything on Hagar’s shoulders and sent her and the boy away.

Soon Hagar became lost in the desert. She wandered and wandered until the water ran out.

She left her son under a dry bush, and she stepped aside so as not to see him die.

Hagar cried for a long time until an angel appeared and said:

Open your eyes! There is a well in front of you!

They began to live in the desert. Ishmael grew up and learned to shoot a bow well. His mother later found a wife for him in the land of Egypt.

Everything that was said about Ishmael was fulfilled. He had twelve sons who became the leaders of the tribes.

ABRAHAM'S SACRIFICE

God said to Abraham:

Take your son Isaac and offer him as a burnt offering on the mountain about which I will let you know.

Abraham got up early in the morning, saddled a donkey, took two slaves, his son Isaac, wood for a burnt offering, and went where God commanded.

On the third day they came to that place. And Abraham said to the servants:

You wait here, and my son and I will be back soon.

Abraham laid wood on his son, took fire and a knife in his hands, and they went together.

And Isaac asks:

Here is the fire, here is the wood, where is the lamb?

“God will provide a lamb for the burnt offering,” Abraham answered.

They came, Abraham laid out the wood, tied up his son Isaac and laid him on the altar on top of the wood. Abraham took a knife and wanted to stab his son, but at that time the voice of an angel was heard:

Abraham! Abraham!

“Here I am,” Abraham responded.

Do not raise your hand to the boy. Now I know that you don’t feel sorry for your son for God.

Abraham raised his eyes and saw a ram whose horns were entangled in a thicket. Abraham took a ram and sacrificed it in place of his son. The voice from heaven came again:

For your obedience, Abraham, you will have many descendants - like the stars in the sky, like the sand on the seashore.

SARRA'S DEATH

Sarah died one hundred and twenty-seven years old. She died in the land of Canaan, where Abraham was a stranger. To bury her, Abraham bought a field and a burial cave in that field. And the field became Abraham's possession.

Burial of Sarah

ISAAC'S MARRIAGE

Abraham became old, and the weight of his years was felt by him. He called the slave who managed everything in the house and said:

Swear that you will not take a local girl as a wife for my son, but you will go to my homeland, Mesopotamia, and there you will choose a wife for him.

And if the girl doesn’t want to come here, shouldn’t I return Isaac to your homeland? - asked the slave.

No, answered Abraham. - God bequeathed this land to my descendants. If the girl resists, you will be free from this oath.

The slave swore, took ten camels, all sorts of jewelry for gifts and set off on the road. He came to the city of Harran in Mesopotamia in the evening and stood at the well at the time when women go out to get water.

“Here I am standing at the source,” thought the slave, “and women with jugs are walking past. Is Isaac's bride among them and how can you recognize her? I’ll ask you to get a drink, and the one who says, “Drink yourself and I’ll give your camels something to drink,” she will be the bride.”

Before he had time to think through these words to the end, Rebekah, the daughter of Abraham’s nephew, comes out, beautiful and young. She fetched water, and the slave ran out to meet her.

Let me drink from your jug.

“Drink, sir,” said Rebekah and tilted the jug.

The slave got drunk, and she said:

I will draw water for your camels too, so they can drink.

And immediately she began to carry water to the camels.

The astonished slave watched her in silence, and when the camels had finished drinking, he gave her gold earring and wrists of gold.

Whose daughter are you? - he asked. - And is there a place to stay in your house?

Rebekah told him whose daughter she was and that in the house they had somewhere to sleep and something to feed the camels.

The slave was surprised that he had taken a direct route to the house of his master’s brother.

Rebekah ran into the house, told everything, showed her earring and wrists, and immediately her brother Laban went to meet the guest. He unsaddled the camels, gave them food, brought water for the guest to wash, and in the meantime they prepared dinner.

“I won’t eat until I tell you why I came,” said the guest.

And he told about Abraham, about what he thought at the well.

Now tell me, do you intend to show mercy to my master, or should I leave with nothing? - asked the guest.

“This is God’s work,” Rebekah’s brother and father answered him. - Here is Rebekah, take her and go.

The guest bowed to the ground, took out gold and silver items, as well as clothes, and generously presented them all.

Then everyone ate and drank, and in the morning the guest began to get ready for the journey.

“Let Rebekah stay with us for ten days,” said her mother.

But the guest did not want to stay. Then Laban brought Rebekah and asked her:

Will you go with this person?

“I’ll go,” said Rebekah.

She received her father's blessing, took her maid, they all mounted the camels and set off.

In the evening Isaac went out into the field, looked up and saw a small caravan.

Rebekah and the slave

And Rebekah saw Isaac. She quickly got down from the camel.

Who is this? - Rebekah asked the slave.

My lord,” said the slave.

Rebekah took a handkerchief and covered herself.

The servant told Isaac about everything that he had done, and Isaac brought Rebekah into the tent of his mother Sarah. This is how Rebekah became Isaac's wife.

ABRAHAM

Abraham took a second wife, named Keturah, and had many more children with her. But he gave everything he had to Isaac. Abraham lived one hundred and seventy-five years and was buried next to Sarah his wife.