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nticipated that eliezer of damascus head of his household would inherit his estate on his death 43 he was to be rewarded in virtue of his trust in god 44 abram and god then made a covenant ceremony and god told abram of the future bondage of his people in a land that is not theirs 45 referring to egypt 46 51 god then described to abram the land that his offspring would claim the land of the kenites kenizzites kadmonites hittites perizzites the rephaim amorites canaanites girgashites and jebusites 47 hagar see also hagar abraham sarah and hagar bible illustration from 1897 abram and sarai tried to make sense of how he would become a progenitor of nations because after 10 years of living in canaan no child had been born sarai then offered her egyptian slave hagar to abram with the intention that she would bear him a son 48 after hagar found she was pregnant she began to despise her mistress sarai sarai responded by mistreating hagar and hagar fled into the wilderness an angel spoke with hagar at the fountain on the way to shur he instructed her to return to abram s camp and that her son would be a wild ass of a man his hand shall be against every man and every man s hand against him and he shall dwell in the face of all his brethren she was told to call her son ishmael hagar then called god who spoke to her el roi thou god seest me kjv from that day onward the well was called beer lahai roi the well of him that liveth and seeth me kjv margin located between kadesh and bered she then did as she was instructed by returning to her mistress in order to have her child abram was 86 years of age when ishmael was born 49 the covenant of circumcision thirteen years later when abram was 99 years of age god appeared to abram again and called upon him to be perfect or blameless so that god could make a covenant with him 50 abram fell or bowed to the ground in a gesture of reverence 51 and god gave abram a new name he was now to be called abraham 52 abraham means father of a multitude 53 he would be a father of many nations the new name denotes a new stage in abraham s life 46 54 abraham then received god s instructions concerning circumcision 55 god also declared sarai s new name to be sarah blessed her and told abraham i will give thee a son also of her 56 abraham again fell to the ground and he laughed saying in his heart shall a child be born unto him that is a hundred years old and shall sarah that is ninety years old bear a child 57 immediately after abraham s encounter with god he had his entire household of men including himself age 99 and ishmael age 13 circumcised 58 three visitors abraham and the three angels watercolor by james tissot c 1896 1902 not long afterward during the heat of the day abraham had been sitting at the entrance of his tent by the terebinths of mamre he looked up and saw three men in the presence of god then he ran and bowed to the ground to welcome them abraham then offered to wash their feet and fetch them a morsel of bread to which they assented abraham rushed to sarah s tent to order ash cakes made from choice flour then he ordered a servant boy to prepare a choice calf when all was prepared he set curds milk and the calf before them waiting on them under a tree as they ate 59 one of the visitors told abraham that upon his return next year sarah would have a son while at the tent entrance sarah overheard what was said and she laughed to herself about the prospect of having a child at their ages the visitor inquired of abraham why sarah laughed at bearing a child at her age as nothing is too hard for god frightened sarah denied laughing 60 abraham s plea main articles sodom and gomorrah and lot biblical person abraham sees sodom in flames watercolor by james tissot c 1896 1902 after eating abraham and the three visitors got up accompanied by abraham the visitors walked over to the peak that overlooked the cities of the plain to discuss the fate of sodom and gomorrah for their detestable sins that were so great they moved god to action because of god s promise to abraham regarding his destiny god revealed plans to assess what these cities have done and confer judgment on them 61 at this point the two other visitors left for sodom then abraham turned to god and pleaded decrementally with him from fifty persons to less that if there were at least ten righteous men found in the city would not god spare the city for the sake of ten righteous people god declared that he would not destroy the city 62 when the two visitors arrived in sodom to conduct their report they planned on staying in the city square however abraham s nephew lot met with them and strongly insisted that these two men stay at his house for the night a rally of men stood outside of lot s home and demanded that lot bring out his guests so that they may know v 5 them however lot objected and offered his virgin daughters who had not known v 8 man to the rally of men instead they rejected that notion and sought to break down lot s door to get to his male guests 63 thus confirming the wickedness of the city and portending their imminent destruction 64 early the next morning abraham went to the place where he stood before god he looked out toward sodom and gomorrah and saw what became of the cities of the plain where not even ten righteous v 18 32 had been found as the smoke of the land went up as the smoke of a furnace 65 abimelech see also endogamy and wife sister narratives in the book of genesis the caravan of abraham watercolor by james tissot before 1903 jewish museum new york abraham moved to live between kadesh and shur settling in gerar 66 later associated with the philistines while he was living in there abraham openly claimed that sarah was his sister and she confirmed this assertion leading king abimelech to call for sarah to be brought to him god then came to abimelech in a dream and declared that taking her would result in his death because she was a man s wife abimelech had not laid hands on her so he inquired if he would also slay a righteous nation especially since abraham and sarah had claimed that they were siblings in response god told abimelech that he did indeed have a blameless heart and that is why he continued to exist however should he not return the wife of abraham back to him god would surely destroy abimelech and his entire household abimelech was informed that abraham was a prophet who would pray for him 67 early next morning abimelech informed his servants of his dream and approached abraham inquiring as to why he had brought such great guilt upon his kingdom abraham stated that he thought there was no fear of god in that place and that they might kill him for his wife then abraham defended what he had said as not being a lie at all and yet indeed she is my sister she is the daughter of my father but not the daughter of my mother and she became my wife 68 abimelech returned sarah to abraham and gave him gifts of sheep oxen and servants and invited him to settle wherever he pleased in abimelech s lands further abimelech gave abraham a thousand pieces of silver to serve as sarah s vindication before all abraham then prayed for abimelech and his household since god had stricken the women with infertility because of the taking of sarah 69 two incidents follow in which abraham and abimelech resolve issues by agreement 46 53 firstly abimelech supported by phicol the chief of his troops secures from the patriarch an agreement that he will act honestly in his dealings with abimelech and his descendants reciprocating the manner in which abimelech says he has treated abraham 70 subsequently a specific issue arises in relation to a well which abraham has dug but which abimelech s servants have taken over abimelech and phicol approached abraham because of a dispute over the well abraham reproached abimelech due to his servants aggressive attacks and the seizing of the well abimelech claimed ignorance of the incident then abraham offered a pact by providing sheep and oxen to abimelech further to attest that abraham was the one who had dug the well he also gave abimelech seven ewes for proof because of this sworn oath they called the place of this well beersheba after abimelech and phicol headed back to philistia abraham planted a tamarisk grove in beersheba and called upon the name of the l ord the everlasting god 71 isaac as had been prophesied at mamre the previous year 72 sarah became pregnant and bore a son to abraham on the first anniversary of the covenant of circumcision abraham was an hundred years old when his son whom he named isaac was born and he circumcised him when he was eight days old 73 for sarah the thought of giving birth and nursing a child at such an old age also brought her much laughter as she declared god hath made me to laugh so that all who hear will laugh with me 74 isaac continued to grow and on the day he was weaned abraham held a great feast to honor the occasion during the celebration however sarah found ishmael mocking an observation that would begin to clarify the birthright of isaac 75 ishmael the expulsion of hagar and ishmael by adriaen van der werff c 1699 rhode island school of design museum rhode island ishmael was fourteen years old when abraham s son isaac was born to sarah when she found ishmael teasing isaac sarah told abraham to send both ishmael and hagar away she declared that ishmael would not share in isaac s inheritance abraham was greatly distressed by his wife s words and sought the advice of his god god told abraham not to be distressed but to do as his wife commanded god reassured abraham that in isaac shall seed be called to thee 76 he also said ishmael would make a nation because he is thy seed 77 early the next morning abraham brought hagar and ishmael out together he gave her bread and water and sent them away the two wandered in the wilderness of beersheba until her bottle of water was completely consumed in a moment of despair she burst into tears after god heard the boy s voice an angel of the lord confirmed to hagar that he would become a great nation and will be living on his sword a well of water then appeared so that it saved their lives as the boy grew he became a skilled archer living in the wilderness of paran eventually his mother found a wife for ishmael from her home country the land of egypt 78 binding of isaac main article binding of isaac the angel hinders the offering of isaac by rembrandt 1635 hermitage museum saint petersburg at some point in isaac s youth abraham was commanded by god to offer his son up as a sacrifice in the land of moriah the patriarch traveled three days until he came to the mount that god told him of he then commanded the servants to remain while he and isaac proceeded alone into the mount isaac carried the wood upon which he would be sacrificed along the way isaac asked his father where the animal for the burnt offering was to which abraham replied god will provide himself a lamb for a burnt offering just as abraham was about to sacrifice his son he was interrupted by the angel of the lord and he saw behind him a ram caught in a thicket by his horns which he sacrificed instead of his son the place was later named as jehovah jireh for his obedience he received another promise of numerous descendants and abundant prosperity after this event abraham went to beersheba 79 later years see also abraham s family tree sarah died and abraham buried her in the cave of the patriarchs the cave of machpelah near hebron which he had purchased along with the adjoining field from ephron the hittite 80 after the death of sarah abraham took another wife a concubine named keturah and together they had six sons zimran jokshan medan midian ishbak and shuah 81 abraham lived to see isaac marry rebekah and to see the birth of his twin grandsons jacob and esau he died at age 175 and was buried in the cave of machpelah by his sons isaac and ishmael 82 historical context historicity abraham s well at beersheba israel in the early and middle 20th century leading archaeologists such as william f albright and g ernest wright and biblical scholars such as albrecht alt and john bright believed that the patriarchs and matriarchs were either real individuals or believable composites of people who lived in the patriarchal age the 2nd millennium bce 83 however in the 1970s new arguments concerning israel s past and the biblical texts challenged these views these arguments can be found in thomas l thompson s the historicity of the patriarchal narratives 1974 84 and john van seters abraham in history and tradition 1975 85 thompson a literary scholar based his argument on archaeology and ancient texts his thesis centered on the lack of compelling evidence that the patriarchs lived in the 2nd millennium bce and noted how certain biblical texts reflected first millennium conditions and concerns van seters examined the patriarchal stories and argued that their names social milieu and messages strongly suggested that they were iron age creations 86 van seters and thompson s works were a paradigm shift in biblical scholarship and archaeology which gradually led scholars to no longer consider the patriarchal narratives as historical 87 some conservative scholars attempted to defend the patriarchal narratives in the following years but this has not found acceptance among scholars 88 89 by the beginning of the 21st century archaeologists had stopped trying to recover any context that would make abraham isaac or jacob credible historical figures 90 origins of the narrative abraham s gate tel dan israel abraham s story like those of the other patriarchs most likely had a substantial oral prehistory 91 he is mentioned in the book of ezekiel 92 and in the book of isaiah 93 as with moses abraham s name is apparently very ancient as the tradition found in the book of genesis no longer understands its original meaning which is likely father is exalted the meaning offered in genesis 17 5 father of a multitude is a folk etymology 94 at some stage the oral traditions became part of the written tradition of the pentateuch a majority of scholars believe this stage belongs to the persian period roughly 520 320 bce 95 the mechanisms by which this came about remain unknown 96 but there are currently at least two hypotheses 97 the first called persian imperial authorisation is that the post exilic community devised the torah as a legal basis on which to function within the persian imperial system the second is that the pentateuch was written to provide the criteria for determining who would belong to the post exilic jewish community and to establish the power structures and relative positions of its various groups notably the priesthood and the lay elders 97 the completion of the torah and its elevation to the centre of post exilic judaism was as much or more about combining older texts as writing new ones the final pentateuch was based on existing traditions 98 in the book of ezekiel ...