Abraham As Paradigm in the Priestly History in Genesis Essay

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Joseph Blenkinsopp who penned the essay titled "Abraham as Paradigm in the Priestly History in Genesis" asserts that Abraham's tale -- a key portion of the Hexateuch's Priestly History -- was developed to offer individuals, who lived on after the 586 B.C. disaster, a religious foundation to reconstruct their lives on. In more specific terms, the part of Priestly History revolving around Abraham's life aimed at providing a model or paradigm for individuals who returned to Judah or wished to do so, after the Babylonian Empire's collapse in 539 B.C. This paper will examine the teachings explored by Blenkinsopp for the exiles' consideration with respect to their expected relations with "outsiders" since the 597/86 deportations (Blenkinsopp, 2009).



The Teachings on the Relations between Returned Exiles and Outsiders



In the article's 4th chapter titled "The Covenant of Circumcision," Blenkinsopp talks about a critical moment indicated by the rechristening of the aged Sarai and Abram when preparing for a son's miraculous birth. Blenkinsopp observes that, at this instance, the name gets revealed to them via a vision, in Egypt. Meanwhile, another account claims this event transpired in the wilds of Midian. The change is a sign of Yahweh's de-territorialization following the Judean state's liquidation, symbolically represented by the diaspora's move to Babylon from Jerusalem and the portable chariot throne.

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The new name "Abraham" was a sign that, from him, kings and nations would proceed; Sarai was rechristened "Sarah." The vision's highlight is the assurance of a boy to be christened "Isaac." Abraham was commanded to ensure circumcision of all patrimonial household members as an indication of the covenant. Circumcision was declared as incumbent on dependents and slaves (not part of the kinship group) as well. Circumcision was mandatory for babies, eight days after birth -- this requirement confirmed in ritual law and here, was another exilic/postexilic indication (Blenkinsopp, 2009).



Another teaching apparent in the fifth chapter, "The Purchase of a Burial Plot," revolves around Sarah's death. The tale's crux is the persistence to completely and thoroughly legalize the plot acquisition. Purchase proceedings develop in the following three stages; first, after confirming his status as an individual dwelling among the Hittites, Abraham explains his need for burial land. Reluctant to get separated from their patrimonial dominion, the request is initially deflected through flattery, followed by an offer of their best plots to bury Sarah.….....

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References


Blenkinsopp, J. (2009). Abraham as Paradigm in the Priestly History in Genesis. Journal of Biblical Literature, Vol 28, No. 2, 225-241. Retrieved from JSTOR: https://www.jstor.org/stable/pdf/25610180.pdf

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