Abraham as Paradigm in the Priestly History in Genesis

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. 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. The next stage reveals Abraham, equipped with an alternate plan, requesting them to petition the local dignitary, Ephron, son of Zohar, on behalf of Abraham, for granting him (in exchange for money) a burial area at his lands' extremity. They seemed to agree, and in the last stage, the parties gathered again near the town's gate, the usual venue in case of legal proceedings, allowing for many witnesses. Upon hearing Abraham's request, Ephron offered to give him the piece of land having the cave for free, to bury Sarah. Abraham was, thus, obliged to directly offer to purchase the land for its going rate. He casually quoted a price which, in his opinion, would be too expensive for Abraham to pay, intending to rapidly conclude the proceedings. However, to his shock and disappointment, Abraham immediately presented the amount. Thus, with the townsfolk and Hittites as witnesses, Ephron was forced to pass the property to Abraham (Blenkinsopp, 2009).

When describing the above occurrence, Blenkinsopp stresses that the cave and field were acquired in a completely legal fashion. The status of Abraham (a resident in the Hittite area) establishes his eligibility to purchase the land. This occurrence shows Abraham as the model for Babylonian Diaspora migrants in dealing with the natives, with special mention of the crucial matter of land recovery or acquisition (Blenkinsopp, 2009).

Conclusion

Presenting a discourse on the basis of Abraham's life history and teachings to a racial/ethnic diversity like Hawaii would aim at spiritual edification, rather than doctrinal instruction. Abraham's observance of the Almighty's commands (e.g., circumcision) denotes a fine example of the attribute of obedience, essential in today's world if we desire to have a peaceful and orderly world. Furthermore, Abraham showed regard for other individuals and Babylonian cultural norms, when attempting to acquire land to bury his wife. Respecting others, irrespective of their ethnicity, background, and culture helps us dwell harmoniously with them.

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