Abraham Cycle (11:27-25:11)

1. Abraham Cycle (11:27-25:11)

The Abraham cycle both continues the primeval theme of blessing and begins the history of Israel. The new beginning notably coincides with its hero, Abram, departing for a new land. Reflecting universal epic patterns, the hero's journey (see Campbell 1968) is played out in Abraham's story. He leaves his comfortable surroundings with an eager but simple faith, faces many dangers, and occasionally stumbles. Through these challenges his faith matures and his relationship with God deepens. When God commands Abraham to sacrifice his son he faces his most difficult challenge--and is forever changed.

    The Abraham cycle of stories formally begins with the toledot, or genealogy, of Terah (11:27-32; for an explanation of toledot see Chapter 2.4). This genealogical notice mentions two essential details: Abram married Sarai, who was barren, and Abram's clan left Ur for Canaan but stopped short and settled in Haran. These facts set the stage for the two itineraries that drive the cycle. The first is the metaphorical journey from barrenness to fertility. If there is any unifying motif to the cycle it is the concern for a son. The second itinerary is the geographical journey from Mesopotamia to the Promised Land (see Figure 2.3). The cycle tracks the physical movement of Abraham closely, and Abraham's position with respect to the Promised Land of Canaan is a measure of his faith and the fulfillment of God's promises.

 Figure 2.3 Abraham's Journey. Abraham's clan originally came from southern Mesopotamia, then settled in western Mesopotamia. Abraham, Sarah, and Lot traveled from Haran to Canaan. Abraham's principle sphere of activity is the territory of Judah.

    Abraham's wide-ranging travels through the Middle East may be related to the well-known movements of the Amorites of the second millennium B.C.E. Also, the type of names held by Israelite ancestors fits the pattern of Amorite personal names. Abraham was not an Amorite, but the biblical portrait of him correlates generally with Bronze Age western Mesopotamia.

Amorites and Amurru. The term "Amorite" comes from amurru, an Old Akkadian word meaning "west." It refers to the population of the western territories of Mesopotamia. Sumerian and Akkadian traditions described the Amorites as uncivilized. They ate their meat raw and did not bury their dead. Amorite culture might better be characterized as village agricultural, which explains why the Mesopotamian urban mainstream disparaged the Amorites. The Abraham narrative fits the picture of Bronze Age Amorite culture, and Abraham's movements are consistent with what is known of Amorite migrations (see Haldar 1971 and Mendenhall 1992).

Abram and Sarai. There may be confusion over the names Abram and Sarai. Genesis refers to the first patriarch as Abram and the first matriarch as Sarai from the time of their departure from Ur until the covenant of circumcision is given. At this point God changed their names to Abraham (17:5) and Sarah (17:15). Where a distinction is not relevant, discussions will use the names Abraham and Sarah.