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Mother - son relationships
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The worst thing any parent can imagine is losing their child; however, this is the reality that both Hagar and Abraham face in Genesis, as their respective sons come close to death but never reach it. After being banished by Abraham from his camp because of Sarah’s anger, Hagar and Ishmael are forced to wander around the unforgiving desert until they find provisions or run out of water. After the latter happens, Hagar “flung the child under one of the bushes” in order to not have to see him die of dehydration (104). Hagar is not the direct reason for Ishmael’s suffering, while Abraham, on the other hand, is the instigator of his son’s fear and suffering. Called by God to “offer him up as a burnt offering” Abraham comes extremely close to slaughtering …show more content…
his son, the sacrificial knife already raised above Isaac when the Lord’s messenger tells him to stop (108). The fundamental difference in the role both parents play in their children’s suffering can be tied back to their previous interactions with God. Hagar first interacts with God while she is alone and pregnant, desperately fleeing the abuse of Sarah.
A messenger of God comes to tell her to “return to your mistress and suffer abuse at her hand,” for if she does this God “will surely multiply your seed” (79). Hagar, an Egyptian, who has had no previous contact with God, blindly follows His instructions and returns to an abusive situation. She trusts that God will eventually provide and care for her, naming her son Ishmael or “God has heard” (79). Abraham on the other hand doubts God. Even after He has continuously promised He will multiply Abraham’s seed to be as great as the stars in the sky, Abraham and Sarah both laugh when they hear Sarah will conceive a son. When God hears Sarah’s laughter from behind a curtain He questions her and when she denies it, sternly reprimands, “Yes, you did laugh” revealing that He is always listening and making note of their doubts and fears even when He is not physically present. Although Abraham has followed God’s instructions thus far, he and his wife have revealed their doubt in His ultimate divine plan. In contrast Hagar fully accepts that a great nation will spring from her and returns back to a place of suffering in order that God’s plan might be carried
out. These themes of trust and doubt connect back to the trials each parent must endure. God quickly comes to Hagar and Ishmael’s aid, revealing a well with fresh water in it. God had promised Hagar that He would listen and when He hears both her and her son’s desperate cries He provides, fulfilling His promise that He will care for them in even the direst situations. Abraham, on the other hand, is forced to undergo a test where he will knowingly murder his son. Walking those three days to the sacrificial site must have been torturous for Abraham knowing that each day passed brought him closer to killing his only child. It is only when Abraham is looking down on his son ready to deliver the death blow that God calls out for him to stop. Through these situations God tests both Abraham’s and Hagar’s faith in him, telling Abraham “I know that you fear God” (111). Both reveal their trust that God will take care of his children whatever situation they are in, but Abraham and Isaac arguably suffer more emotional distress that creates repercussions later in their lives. This could be in response to Abraham’s original doubt towards God. By showing how easy it is for his child’s life to be taken away, he makes Abraham more grateful for the covenant that he has bestowed upon him as well as more fearful towards the power of the Lord. Through enduring the pain of watching their children suffer, both Hagar and Abraham grow in their strength and their trust in God. Through this pair of parent-child relationships and the subsequent pairs that follow, God reveals that anguish is necessary for greatness. After undergoing the trials God put them in, they are more ready to be the progenitors that give life to a great nation and recognize their roles of being parents to two great nations respectively. As for Isaac and Ishmael, after surviving near death experiences they are able to take on the leadership roles needed to proliferate their populations and fulfill God’s covenant with each of their parents. Both boys will use their experience of suffering and consequent deliverance by God to fuel their future actions that will solidify God’s promise of two great nations.
Hagar was the Egyptian slave of Sarai(Sarah), who was given to Sarai’s husband Abram(Abraham) in order for him to have children. Once Hagar had served her purpose she and her son were cast out of the community and left to fend for themselves in the desert with only a little food and water provided by Abram so he would not feel bad about banishing them. Hagar Dead was used in a similar fashion by Milkman, and then promptly thrown out once Milkman grew tired of her. Also, similar to Abram’s gift of food and water before casting them out, Milkman gave Hagar Dead the gift of a thank you note, “Thank you for all you have meant to me” (99) it said, so Milkman wouldn't feel bad about ending their relationship. The rest of biblical Hagar’s narrative mirrors that of Hagar Dead’s as well. Stranded in the desert, the biblical Hagar and her son began to die of hunger and thirst, but when God heard their cries he opened up their eyes to a well they hadn't noticed before and they both were saved. After Milkman left Hagar Dead, she began to starve. Not in a literal sense, but in the sense that she needed love. Hagar Dead’s sustenance is love, which she shows the reader in the beginning of the novel by saying“some of my days were hungry ones”(48) which Pilate clarifies with “...She don't mean food”(49). Without Milkman’s love to sustain her, of course she began to
Unfortunately, Sarah was unable to bare children for many years. She even assigned blame, asserting, “The Lord has kept me from having children (Genesis 16:1).” God had promised Sarah she would bear children but Sarah grew impatient, as she often did. Now, Sarah turned to her Egyptian servant, Hagar. Sarah rendered Hagar to Abraham so that she could bear his child. Abraham consented to his wife’s wishes and later Ishmael was born. [The Book does not mention whether Hagar consented to this arrangement or not.] Now, both Sarah and Hagar were connected to Abraham. After Hagar conceives a child with Abraham, Sarah holds a certain level of antipathy towards her servant. Sarah feels that her servant holds her to a lower esteem because she cannot conceive, and Sarah starts to feels insignificant. In return, Sarah treats her servant harshly until finally Hagar flees from her. While in exile, an angel proposed that Hagar return to Sarah and Abraham and be subservient; in return, blessings would be bestowed upon
The Aqedah as narrated in Genesis serves as a prefigurement to the Passion of Jesus Christ. There are great typological similarities in these two narratives, but in the Gospel we find the reality of truth, Jesus, who is the completion and fulfillment of the type modeled by Abraham in the Aqedah.
As human beings, we are designed to belive in something. Although the belief in a higher power or religion is diverse, many theologies share common themes. “The Epic of Gilgamesh” and the Hebrew book of “Genesis” are seemingly polar opposites. Christianity, demonstrated in Genesis, is monotheistic, and the Hebrews base their faith on their relationship with God. On the other hand, Sumerian philosophy, found in Gilgamesh, is polytheistic, and the Sumerian people base their theology on fear. Ancient polytheistic literature forms an archetypical pattern of the mortals trying desperately to please the gods. A mortal’s entire existence rests in the hands of the sometimes childish gods. In spite of this, these two stories
In the Bible, the story of creation occurs in the garden of Eden. The book of Genesis tells the tale of Adam and Eve, whom God allowed to eat the fruit from any tree in the garden except for that of the central tree of knowledge. Unfortunately, with the serpent’s deceitful encouragement, Eve enticed Adam to eat from that banned tree. The fruit opened Adam’s eyes to the reality that he was naked (Gen. 3:7-20). Interestingly, the second paragraph of “Araby” alludes to the Genesis account of Eden. “The wild garden behind the house contained a central apple tree and a few straggling bushes.” Aside from commenting on the “eroded” isle of Ireland, Joyce uses this allusion to arrange the entire plot of the story: man trusts woman, woman tricks man, and man realizes his mistake. “Araby’s” Eve is the beloved girl who is kept nameless by Joyce, while Adam is the narrator, an adolescent boy who is infatuated with the Eve. Through an examination of the shift in emotions and thoughts of the narrator through a plot filled with trust and betrayal, the reader discovers that a person’s mind distorts reality by creating a fantasy environment. Without any control over reality and emotion, this illusionary world imprisons the thinker. In other words, one’s mind self-paralyzes.
Throughout the world there are various cultures with varying religions and creation stories to explain the creation of the Earth and it’s inhabitants. Of these creation stories two with similar and also different characteristics is the Creation story in the book of Genesis which is a part of the 1st Testament in the Hebrew Bible and explains the creation of Earth and humans, and the Theogony which is the greek creation story that describes the origins of the Earth and the Greek Gods. Both the Theogony and the Creation in Genesis show nature as a blessing for humans but it can also affect them negatively, However the myths differ in the ways that the Earth and humans were created and how humans interact with the deities of the creation stories.
One day, Abram had a vision. In the vision God tells Abram to leave his father’s house which is today’s Iraq, and travel to a place that God will show him. God said that if Abram who becomes Abraham obeyed this command, his descendants would become a great nation, and that he will bless thee,...
The Epic of Gilgamesh has many similarities to the Bible, especially in Genesis and it’s not just that the both begin with the letter “g”’! One major similarity being the flood story that is told in both works. The two stories are very similar but also very different. Another being the use of serpents in both works and how they represent the same thing. A third similarity being the power of God or gods and the influence they have on the people of the stories. Within these similarities there are also differences that need to be pointed out as well.
Although there are many religions in the world that have affected the lives and cultures of many people it is clear that most of the historical developments that have affected the way people now live seem to have been greatly influenced by the three religions with close relationships to each other resulting in being clustered together as the Abrahamic faiths. While there are many differences among the three most populous religions called the Abrahamic faith (Judaism, Christianity, and Islam), there are a number of similarities that deserve a closer look. In this article will look at three major similarities. At times there may be more similarities between any two of them but dissimilarity with the third. For instance, on the personality and
In the first book of the Old Testament, Genesis, we read of the fall of man. As we study the Bible and recognize it’s importance in our lives today we must realize the role these stories play in our time. The Bible is not simply a history book or a book of stories of morality, but it is a book that speaks to us today of how we should live and interact with God. We are confronted with this fact in Genesis “through a graphic and dramatic representation it gives a
In the Old Testament, Abraham and Moses were two very prominent leaders chosen by God to do his will. Throughout Genesis and Exodus, both men play important roles in fulfilling God’s will. They are put to many tests, given covenants, and communicate constantly with God. Although they have many similarities such as being leaders and men of God, there are also many differences between the two.
Sarah was of old age and the angels promised her a baby she laughed because she was of old age and knew that it was impossible for her to give birth. Genesis 18 verse 11 says ‘Abraham and Sarah were already old and well advanced in years, and Sarah was past the age of child bearing”. Therefore this verse shows that the bible is in support of microevolution and some of its limitations it brings
It is stated that of his early childhood “almost nothing is known”. The author still manages, however, to dig up an anecdote which portrays Abraham as a “generous child”. He was “large and strong for his age”, and when a “severe mysterious sickness” breaks out, Abraham pulls through, though many die around him.
Furthermore Jacob studied the theological significance of Abraham; he observes the key relationship between Abraham and the nation of Israel in his role as father. That in the New Testament Abraham becomes the pattern for faith in and obedience to God. Muilenburg assumes that the Church and synagogue find their ultimate historical roots in Abraham. As a result, their mission is to call the nations to worship the sovereignty of God rather than their national interests. Wansbrough considers the essential core of the Abraham stories as his lack of knowledge of Yahweh’s fulfilment of the promises Yahweh had made.
And he cut the wood for the burnt offering and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place from afar. 5 Then Abraham said to his young men, ‘Stay here with the donkey; I and the boy[a] will go over there and worship and come again to you.’ 6 And Abraham took the wood of the burnt offering and laid it on Isaac his son. And he took in his hand the fire and the knife. So they went both of them together. 7 And Isaac said to his father Abraham, ‘My father!’ And he said, ‘Here I am, my son.’ He said, ‘Behold, the fire and the wood, but where is the lamb for a burnt offering?’ 8 Abraham said, ‘God will provide for himself the lamb for a burnt offering, my son.’ So they went both of them