Abraham: Biblical Archaeology

This paragraph discusses the historical context of Abraham, a figure central to three major world religions, and addresses the skepticism around his existence and the authenticity of the stories related to him in Genesis. It explores whether Abraham's account corresponds to a real historical period or is a later fabrication. The paragraph delves into the dating of Abraham to the early Bronze Age based on biblical chronology, but also highlights the challenges in aligning this with archaeological findings. It suggests that the biblical age indications for Abraham and his descendants might be idealized formulas rather than factual records. The paragraph also examines the plausibility of the biblical narrative within the historical and cultural context of the Middle Bronze Age, considering customs, laws, and archaeological sites from that era.

This paragraph examines Abraham's life and travels within the Middle Bronze Age, addressing the commonality of a nomadic lifestyle combined with connections to cities during this period. It discusses the evidence from Mari texts that supports the Genesis account of Abraham's family ties and movements, as well as the plausibility of his travels to Egypt during a time when Egypt was experiencing the First Intermediate Period. The paragraph also explores the cultural context of the Middle Bronze Age, including the practice of foreign marriages by pharaohs and the likelihood of Abraham's journey to Egypt during a famine. Additionally, it considers the archaeological evidence supporting the existence of cities mentioned in Genesis, such as Shechem, Beersheba, and Hebron, and their relevance to the Abraham narrative.

This paragraph delves into the political landscape of the Middle Bronze Age, particularly the formation of coalitions among kings, which is relevant to the biblical account of Abraham's interactions with various rulers. It discusses the historical accuracy of the narrative in Genesis 14, which describes a coalition of kings attacking the cities of the plain, known as Sodom and Gomorrah. The paragraph also examines the cultural practices of the time, such as the practice of surrogate parenthood, which is reflected in the biblical accounts of Sarah, Rachel, and Leah providing their handmaidens to their husbands for offspring. It further explores the customs of inheritance and the role of household idols in establishing claims to inheritance rights, as depicted in the Genesis narratives.

This paragraph contrasts the accounts in Genesis with later Israelite practices and customs, highlighting features in the Genesis narrative that do not align with the Mosaic Law or later Israelite religious practices. It discusses the absence of themes such as the destruction of pagan idols, the contest between Yahweh and pagan gods, and the concept of the promised land in Genesis. The paragraph also notes the portrayal of Abraham and his descendants' moral behavior and religious practices, which would not have supported the later Israelite goals of promoting Mosaic laws and purity. Furthermore, it considers the historical context of these accounts, suggesting that the Genesis narratives are more consistent with a pre-Mosaic era rather than a later period of Israelite history.

This paragraph assesses the historical plausibility of the Genesis narrative, considering the coherence and accuracy of the information provided about the Middle Bronze Age. It argues that the detailed and accurate parallels found in the biblical narrative with the archaeological and cultural evidence of the Middle Bronze Age strongly suggest that the Genesis accounts are based on real historical events rather than being later legends or fabrications. The paragraph also addresses potential anachronisms in the text, such as the mention of camels and the Philistines, and explains how updating language and place names was a common practice in the ancient world. It concludes that the Genesis narrative of Abraham and his descendants should be trusted as historical accounts.