Isaac

Abraham tells his servant to go to his hometown to find a wife for Isaac. When the servant returns, he never reports back to him or introduces Rebecca to him. Why does Abraham disappear from the narrative? And, as Rebecca is his great-niece, why not send the servant to her father’s home directly?

Abraham and Isaac’s sojourn in Gerar and Beersheba, and their covenants with the local ruler Abimelech, reflect the historical circumstances of Judea during the Persian period. They are living in the Promised Land, struggling with the local people, but they come to terms with the friendly and God-fearing ruler.

When Sarah overhears that she and Abraham will have a baby, she laughs and when confronted, denies it for fear of Abraham’s reaction. After all, Abraham has consistently put her in jeopardy, neglected her, and was content with Ishmael, Hagar’s son, as his heir.

In Genesis 21:9, Sarah sees Ishmael מְצַחֵק metzacheq and tells Abraham to banish the boy. The verb has long been interpreted innocently, as laughing or playing, yet this may not be what it means.

Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?

Abraham and Isaac each dig a well in Beersheba and make a treaty with King Abimelech. Which story came first?

Hagar and Sarah are the matriarchs of the Arabs and the Jews in Jewish and Muslim interpretation. In the Bible, the feud between the two women is never mended, but Jewish and Muslim feminist readers have used midrash-style poetry to rewrite the ending of their story, in hope of reconciling the contemporary conflict between their putative descendants.

In the introductory verses of the Akedah (Binding of Isaac), God refers to Isaac as Abraham’s only son, ignoring the existence of Ishmael. Ishmael’s absence has bothered even the earliest readers of the text, but a documentary approach obviates the problem. The key is understanding the relationship between Abraham and Hagar.

The story of the Akedah appears to present Abraham’s actions in a uniformly positive light. However, Isaac’s absence at the end of the story, and Sarah’s death immediately afterwards, suggested to some traditional and modern commentators a criticism of Abraham.

Rachel weeps over her exiled descendants and God hears her plea (Jeremiah 31:14–16). Expanding on this passage, the rabbis in Midrash Eichah Rabbah envision Jeremiah awakening the patriarchs and Moses to plead with God to have mercy on Israel. Upon their failure to move God, the matriarch Rachel intervenes successfully.

Midrash Chad Shenati, discovered in the Cairo Genizah, criticizes Abraham for not praying for Sarah and praises Isaac for praying for Rebekah.

The earliest version of the birth and sacrifice of Isaac account questioned the identity of the boy’s father and concluded with Abraham sacrificing him to God.

God promised Abraham that Isaac would be his heir, yet God asked Abraham to offer Isaac as a sacrifice. What did Abraham believe that allowed him to reconcile this divine contradiction?

Taking the edge off God’s command to Abraham that he sacrifice his son, and Abraham’s compliance.

Who gets to name the child? Priestly and non-Priestly texts give two different answers.

“The Lord visited Sarah” (Gen 21:1) – When God (and his angels) appears to Abraham to announce the birth of Isaac, the text implies a hidden visit to Sarah. Does this mean, as both Philo and Paul claim, that Isaac was born from a divine conception?