GENESIS 1 1-20

Genesis: Chapter 11

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 11:1-4
Now the whole earth had one language and a common speech. As people moved eastward, they found a plain in Shinar and settled there. They said to each other, "Come, let us make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar. Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise, we will be scattered over the face of the whole earth."

Quran:
And they said, "Build for him a structure that I might look at the deity of Moses. And indeed, I think he is among the liars." (28:38)

This verse speaks of Pharaoh’s arrogance in attempting to reach the heavens, paralleling the pride of the people of Babel who sought to make a name for themselves rather than submitting to Allah.

II. Genesis 11:5-7
But YHWH came down to see the city and the tower the people were building. YHWH said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let Us go down and confuse their language so they will not understand each other."

Quran:
And if your Lord had willed, He could have made mankind one community; but they will not cease to differ. (11:118)

Allah's decree allows for diversity among people, which contrasts with the unified language in Babel before Allah intervened to introduce variety.

III. Genesis 11:8-9
So YHWH scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel—because there YHWH confused the language of the whole world. From there YHWH scattered them over the face of the whole earth.

Quran:
And among His signs is the creation of the heavens and the earth, and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge. (30:22)

The Quran acknowledges linguistic diversity as a sign of Allah's wisdom, reflecting the event at Babel where languages were diversified by divine will.

IV. Genesis 11:10-26
This is the account of Shem’s descendants: Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad. Arphaxad was the father of Shelah; Shelah was the father of Eber. Eber was the father of Peleg, and in his days the earth was divided. Peleg was the father of Reu; Reu was the father of Serug; Serug was the father of Nahor; Nahor was the father of Terah.

Quran:
And We certainly sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient. (57:26)

The lineage from Shem to Terah (the father of Abraham) aligns with the Quranic emphasis on prophethood being established through specific descendants.

V. Genesis 11:27-32
This is the account of Terah’s family line. Terah became the father of Abram, Nahor, and Haran. Haran was the father of Lot. While Terah was still alive, Haran died in Ur of the Chaldeans, in the land of his birth. Terah took his son Abram, his grandson Lot (Haran’s son), and his daughter-in-law Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeans to go to Canaan. But when they came to Harran, they settled there. Terah lived 205 years, and he died in Harran.

Quran:
And We gave Abraham, Isaac and Jacob and made in his descendants prophethood and scripture. (29:27)

The Quran affirms the lineage of Abraham and his descendants, connecting back to the Biblical narrative of Terah and his sons moving toward Canaan.

Summary and Quranic Parallels:

Genesis 11 details the Tower of Babel, the scattering of nations through language confusion, and the genealogy from Shem to Abraham. The Quran complements this by reinforcing divine intervention in human affairs, the diversity of languages as Allah’s sign, and the prophetic lineage established through Shem's descendants. The pride of Babel is mirrored in Pharaoh's arrogance, and the theme of guidance versus misguidance remains central in both texts.

Jewish Perspective:

1. The story of the Tower of Babel (Genesis 11:1-9) is understood in Judaism as an account of human pride and the consequences of defying God's will. The unity of language is seen as a symbol of human potential, but their attempt to build a tower to reach the heavens reflects arrogance.
2. Jewish teachings emphasize that God's intervention in confusing their language was not a punishment but a way to prevent further rebellion, ensuring that humanity remained humble and dependent on Him.
3. The genealogy of Shem (Genesis 11:10-32) is significant in Jewish tradition as it traces the lineage leading to Abraham, who is considered the father of the Jewish nation and the recipient of the covenant.
4. The dispersion of people across the earth aligns with the Jewish understanding of God's control over human affairs, ensuring that His divine plan unfolds according to His will.

Islamic Perspective:

1. The Quran does not directly mention the Tower of Babel, but the concept of human arrogance and divine intervention aligns with Islamic teachings on past nations who rebelled against Allah and were subsequently divided or punished (Surah 16:92, Surah 28:4).
2. Islam teaches that unity in language is a blessing from Allah, but if used for arrogance or defiance, Allah has the power to change it, just as He has caused divisions among past nations (Surah 30:22).
3. The genealogy of Shem and the descent leading to Abraham (Ibrahim) is crucial in Islam, as Abraham is considered a major prophet and the father of many righteous nations, including the lineage of Prophet Muhammad (PBUH) (Surah 2:124).
4. The scattering of people across the earth reflects Allah’s divine will in distributing nations and languages, ensuring that people turn to Him rather than relying on their own achievements (Surah 49:13).

Christian Perspective:

1. The Tower of Babel narrative is often interpreted as a lesson on human pride and the limits of human ambition. The confusion of languages is seen as an example of divine intervention to remind humanity of their dependence on God.
2. The story serves as a contrast to the unity later restored at Pentecost (Acts 2), where language barriers were miraculously overcome to spread the Gospel.
3. The genealogy leading to Abraham is significant in Christianity because it establishes the lineage through which Jesus Christ would come, fulfilling the promises made to Abraham about a great nation and a blessing to all people (Galatians 3:16).
4. The dispersion of people across the earth is viewed as part of God's sovereign plan to spread nations and prepare the world for the unfolding of salvation history.

Logical Summary of Truth:

1. Both Judaism and Islam emphasize that human pride and arrogance lead to divine intervention, and God's will prevails over human ambition.
2. The lineage of Shem is significant in both traditions as it leads to Abraham, the father of monotheism, reinforcing the continuity of Allah’s plan.
3. The division of languages and the scattering of people is seen as a means to prevent rebellion and ensure submission to God, aligning with monotheistic teachings on divine authority.

Questions:

1. If Genesis 11 describes the Tower of Babel and the confusion of languages, does this not emphasize God’s direct control over human affairs, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 11 focus on humanity’s pride and God's judgment in scattering people across the earth, rather than introducing the concept of a God-man needed to redeem humanity through death?
3. How does the story of Babel in Genesis 11, where God frustrates human plans to unify in defiance of His will, contradict the Christian doctrine of salvation requiring a divine incarnation?
4. If Genesis 11 illustrates God’s sovereignty in dividing and guiding humanity, why does Christianity assert that salvation can only come through the death of a divine being incarnated as man?
5. Why does Genesis 11 emphasize human pride and God’s intervention through scattering and confusing languages, rather than suggesting that humanity needs a blood sacrifice to be redeemed?
6. If both Judaism and Islam affirm that God’s judgment and mercy are executed without the need for an incarnation or crucifixion, how does Christianity’s doctrine of the crucifixion align with the message in Genesis 11?

Conclusion:

• Judaism and Islam view the Tower of Babel as an example of human arrogance and God's intervention to maintain divine order, reinforcing submission to Him.
• Christianity integrates the Babel story into a broader theological narrative, linking it to the New Testament event of Pentecost, which is not part of the Jewish or Islamic understanding.

Genesis: Chapter 12

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 12:1-3

And YHWH said to Abram, “Go from your country, your people, and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you, I will curse; and all peoples on earth will be blessed through you.”

Quran:
"And [mention] when Abraham said, 'My Lord, make this a secure city and provide its people with fruits—whoever of them believes in Allah and the Last Day.' He (Allah) said, 'And whoever disbelieves—I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.'" (2:126)

The call of Abram parallels Allah’s command to Prophet Ibrahim to leave his homeland. The divine promise of blessing in Genesis finds resonance in the Quran’s acknowledgment of Ibrahim as a chosen servant of Allah, through whom nations are guided.

II. Genesis 12:4-9

So Abram went, as YHWH had told him, and Lot went with him. Abram was seventy-five years old when he set out from Haran. He took his wife Sarai, his nephew Lot, and all their possessions and people they had acquired in Haran, and they set out for the land of Canaan, where they arrived. Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land.

Then YHWH appeared to Abram and said, “To your offspring, I will give this land.” So he built an altar there to YHWH, who had appeared to him. From there he went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to YHWH and called on the name of YHWH. Then Abram set out and continued toward the Negev.

Quran:
"And [mention] when Abraham said, 'My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication.'" (14:40)

Like in Genesis, the Quran acknowledges Ibrahim’s journey and his devotion to Allah. The concept of Allah’s promise of land is seen in the Quran, but it is always linked to faith and righteousness rather than ethnic lineage.

III. Genesis 12:10-20

Now there was a famine in the land, so Abram went down to Egypt to live there for a while because the famine was severe. As he was about to enter Egypt, he said to his wife Sarai, “I know that you are a beautiful woman. When the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live. Say you are my sister, so that I will be treated well for your sake, and my life will be spared because of you.”

When Abram came to Egypt, the Egyptians saw that Sarai was a very beautiful woman. Pharaoh’s officials saw her and praised her to Pharaoh, and she was taken into his palace. He treated Abram well for her sake, and Abram acquired sheep, cattle, male and female donkeys, male and female servants, and camels.

But YHWH inflicted serious diseases on Pharaoh and his household because of Abram’s wife, Sarai. So Pharaoh summoned Abram and said, “What have you done to me? Why didn’t you tell me she was your wife? Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now then, here is your wife. Take her and go!” Then Pharaoh gave orders about Abram to his men, and they sent him on his way, with his wife and everything he had.

Quran:
"And We had certainly given Abraham his sound judgment before, and We were of him well-Knowing." (21:51)

The Quran does not mention this specific event in Egypt, but it consistently portrays Ibrahim as a man of wisdom, guided by Allah’s protection. Unlike the Biblical account, the Quran does not attribute deception to Ibrahim, maintaining his role as a leader in faith and righteousness.

Summary and Quranic Parallels:

Genesis 12 details the divine command for Abram to leave his homeland, Allah’s promise of blessings, his journey to Canaan, and his temporary stay in Egypt. The Quran parallels this by presenting Ibrahim as a prophet chosen by Allah, whose migration was part of divine guidance. While Genesis emphasizes physical blessings and land, the Quran highlights Ibrahim’s spiritual legacy as the father of monotheism.

Jewish Perspective:

1. Genesis 12 marks the beginning of the story of Abraham (Avraham), the father of the Jewish nation. His call by God to leave his homeland and journey to an unknown land is central to Jewish identity and faith.
2. The covenantal promise given to Abraham—that he will become a great nation and that all families of the earth will be blessed through him—is foundational in Jewish theology (Genesis 12:2-3).
3. Abraham's journey to Canaan signifies obedience and trust in God's plan, a key lesson in Jewish teachings.
4. The temporary sojourn in Egypt due to famine highlights divine providence and foreshadows later events in Jewish history, particularly the Israelites' eventual exile and deliverance.

Islamic Perspective:

1. Abraham (Ibrahim) is a central figure in Islam, recognized as one of the greatest prophets and a model of true monotheism (Surah 16:120-123). His migration from his homeland signifies submission to Allah's command.
2. The promise of making Abraham’s descendants a great nation is seen in Islam as referring not only to the Israelites but also to the lineage of Ishmael (Ismail), through whom Prophet Muhammad (PBUH) descended (Surah 2:124).
3. His reliance on Allah and his willingness to leave his homeland serve as examples of tawakkul (trust in Allah), a key Islamic principle.
4. The incident in Egypt, where Pharaoh takes interest in Abraham’s wife, is interpreted in Islam as a test of faith and divine protection, similar to how Allah safeguards His prophets.

Christian Perspective:

1. Abraham’s calling and covenant in Genesis 12 are fundamental to Christian theology, as they establish the lineage through which Jesus Christ would come, fulfilling the blessing to all nations (Galatians 3:8).
2. His faith and obedience serve as a model for Christian believers, illustrating righteousness through faith rather than works (Romans 4:1-3).
3. The journey to Canaan is often seen as a metaphor for the believer’s spiritual journey toward God’s promises.
4. The episode in Egypt is viewed as a lesson in divine providence and human fallibility, as Abraham's actions demonstrate both faith and fear.

Logical Summary of Truth:

1. Both Judaism and Islam emphasize Abraham's absolute obedience to God’s command and his role as a model of monotheistic faith.
2. The covenant made with Abraham is acknowledged in both traditions, with Islam extending its significance to the lineage of Ishmael as well as Isaac.
3. The migration and divine guidance reinforce the principle that God directs the lives of His chosen servants, shaping history according to His will.

Questions:

1. If Genesis 12 describes God’s covenant with Abram, promising to make him a great nation, does this not emphasize God’s direct guidance and promise, rather than suggesting the need for a divine incarnation to redeem humanity?
2. Why does Genesis 12 focus on God's call to Abram and His covenant with him, rather than introducing the concept that salvation requires God to become man and die for humanity’s sins?
3. How does the story of Abram's obedience to God in Genesis 12, where God promises blessings to those who bless him and curses to those who curse him, contradict the idea that salvation depends on a divine incarnation and crucifixion?
4. If Genesis 12 highlights God’s direct interaction with Abram and His promise to bless the nations through him, why does Christianity propose that salvation requires a sacrifice of a God-man?
5. Why does Genesis 12 emphasize God's promise of a great nation through Abram, rather than suggesting that mankind’s salvation requires God to become flesh and be sacrificed for sin?
6. If both Judaism and Islam teach that salvation comes through God's mercy, obedience, and covenant without the need for a divine incarnation, how does Christianity’s crucifixion doctrine align with the teachings in Genesis 12?

Conclusion:

• Judaism and Islam uphold Abraham as a prophet who exemplifies true monotheism, obedience, and trust in God.
• Christianity reinterprets Abraham’s covenant in light of Jesus, emphasizing faith as the means of inheriting God's promises.

Genesis: Chapter 13

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 13:1-4

So Abram went up from Egypt to the Negev, with his wife and everything he had, and Lot went with him. Abram had become very wealthy in livestock, silver, and gold. From the Negev, he went from place to place until he came to Bethel, to the place between Bethel and Ai where his tent had been earlier and where he had first built an altar. There Abram called on the name of YHWH.

Quran:
"And We gave Abraham, Isaac, and Jacob and made in his descendants prophethood and scripture, and We gave him his reward in this world, and indeed, he is in the Hereafter among the righteous." (29:27)

The Quran affirms that Allah granted wealth and blessings to Ibrahim, but always in connection to his faith and righteousness. His journeys were not just for worldly gain but were part of Allah’s plan for him.

II. Genesis 13:5-9

Now Lot, who was moving about with Abram, also had flocks and herds and tents. But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together. And quarreling arose between Abram’s herders and Lot’s herders. The Canaanites and Perizzites were also living in the land at that time.

So Abram said to Lot, “Let there be no strife between you and me, or between your herders and mine, for we are close relatives. Is not the whole land before you? Let’s part company. If you go to the left, I will go to the right; if you go to the right, I will go to the left.”

Quran:
"And do not dispute and [thus] lose courage, and [then] your strength would depart; and be patient. Indeed, Allah is with the patient." (8:46)

Abram’s peaceful resolution with Lot aligns with the Quranic principle of avoiding disputes and maintaining unity. Allah commands patience and wisdom in handling conflicts, as demonstrated by Ibrahim.

III. Genesis 13:10-13

Lot looked around and saw that the whole plain of the Jordan toward Zoar was well watered, like the garden of YHWH, like the land of Egypt. (This was before YHWH destroyed Sodom and Gomorrah.) So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company: Abram lived in the land of Canaan, while Lot lived among the cities of the plain and pitched his tents near Sodom. Now the people of Sodom were wicked and were sinning greatly against YHWH.

Quran:
"And [mention] Lot, when he said to his people, 'Indeed, you commit such immorality as no one has preceded you with among the worlds.'" (7:80)

The Quran confirms that the people of Sodom were known for their immorality, a theme consistent with their description in Genesis. Lot’s separation from Ibrahim foreshadows the destruction that will befall his people.

IV. Genesis 13:14-18

YHWH said to Abram after Lot had parted from him, “Look around from where you are, to the north, south, east, and west. All the land that you see, I will give to you and your offspring forever. I will make your offspring like the dust of the earth so that if anyone could count the dust, then your offspring could be counted. Go, walk through the length and breadth of the land, for I am giving it to you.”

So Abram went to live near the great trees of Mamre at Hebron, where he pitched his tents. There he built an altar to YHWH.

Quran:
"And [mention, O Muhammad], when Abraham was tried by his Lord with commands, and he fulfilled them. He [Allah] said, 'Indeed, I will make you a leader for the people.' [Abraham] said, 'And of my descendants?' He [Allah] said, 'My covenant does not include the wrongdoers.'" (2:124)

While Genesis emphasizes the land as a promise to Abram’s offspring, the Quran clarifies that Allah’s covenant is for the righteous among his descendants, excluding the wrongdoers. Ibrahim’s leadership is based on faith, not merely lineage.

Summary and Quranic Parallels:

Genesis 13 describes Abram and Lot’s separation due to their growing wealth, Lot’s settlement near Sodom, and Allah’s renewed promise to Ibrahim regarding his offspring and the land. The Quran reinforces Ibrahim’s role as a righteous leader, highlights patience in conflict resolution, and warns against the wickedness of Lut’s people. The focus in the Quran is not just on physical inheritance but on spiritual guidance and obedience to Allah.

Jewish Perspective:

1. Genesis 13 recounts Abraham (Avraham) and Lot’s separation due to the increasing size of their flocks, highlighting the theme of peaceful conflict resolution.
2. The choice given to Lot reflects Abraham’s humility and trust in God’s provision, a key lesson in Jewish ethics.
3. The reaffirmation of God’s promise to Abraham, including the land inheritance and countless descendants, strengthens the Jewish claim to the land of Israel.
4. The contrast between Abraham’s faith and Lot’s decision to settle near Sodom foreshadows the moral decline of Sodom and Gomorrah.

Islamic Perspective:

1. Abraham’s (Ibrahim’s) wisdom in resolving disputes peacefully aligns with Islamic teachings on patience and reliance on Allah’s decree (Surah 42:39).
2. His trust in Allah’s provision, even after allowing Lut to choose first, is a demonstration of tawakkul (trust in Allah), a core Islamic principle.
3. The reiteration of Allah’s promise to Ibrahim about numerous descendants and a blessed land aligns with Islamic narratives about his role as a leader of monotheists (Surah 2:124).
4. Lot’s (Lut’s) choice to settle near Sodom foreshadows his later prophetic mission in Islam, warning against the immoral behavior of its people (Surah 7:80-81).

Christian Perspective:

1. Abraham’s willingness to let Lot choose first exemplifies Christian teachings on humility and selflessness (Philippians 2:3-4).
2. The divine reaffirmation of the promise to Abraham is viewed as a foreshadowing of the greater spiritual inheritance found in Christ (Galatians 3:29).
3. Lot’s decision represents the dangers of prioritizing material wealth over spiritual well-being, a lesson emphasized in Christian teachings (Matthew 6:19-21).
4. The contrast between Abraham’s righteousness and the wickedness of Sodom serves as an early example of divine judgment, later echoed in Christian eschatology.

Logical Summary of Truth:

1. Both traditions emphasize Abraham’s role as a leader chosen by God to establish monotheism and ethical conduct.
2. His peaceful resolution with Lot and reliance on divine provision reinforce themes of trust in God and justice.
3. Lot’s choice and the mention of Sodom serve as warnings against immorality and deviation from divine guidance.

Questions:

1. If Genesis 13 describes the separation between Abram and Lot, does this not emphasize the importance of personal responsibility and choice, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 13 focus on Abram’s faithfulness to God and His promise to bless him, rather than introducing the idea that salvation depends on God becoming flesh to atone for sin?
3. How does God’s promise to Abram in Genesis 13, that his descendants will inherit the land, contradict the Christian doctrine that humanity needs a divine sacrifice for salvation?
4. If Genesis 13 highlights the importance of following God's guidance and making decisions based on faith, why does Christianity claim that salvation can only come through the death of a God-man?
5. Why does Genesis 13 focus on the land promise to Abram’s descendants, rather than suggesting that mankind’s salvation requires a blood sacrifice in the form of a divine incarnation?
6. If both Judaism and Islam emphasize God’s covenant and the path of righteousness without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion fit with the teachings in Genesis 13?

Conclusion:

• Judaism and Islam uphold Abraham’s legacy as foundational to monotheism, emphasizing faith, ethics, and divine promise.
• Christianity reinterprets Abraham’s promise as a spiritual inheritance, moving away from the original covenant tied to land and lineage.

Genesis: Chapter 14

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 14:1-12

At that time, Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of Goyim went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). All these latter kings joined forces in the Valley of Siddim (that is, the Dead Sea Valley). For twelve years they had been subject to Kedorlaomer, but in the thirteenth year, they rebelled.

In the fourteenth year, Kedorlaomer and the kings allied with him came and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, and the Horites in the hill country of Seir, as far as El Paran near the desert. Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar.

Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim, and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five. Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them, and the rest fled to the hills. The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom.

Quran:
"Have you not considered how your Lord dealt with 'Aad, with Iram—who had lofty pillars, the like of whom had never been created in the land, and Thamud, who carved out the rocks in the valley?" (89:6-9)

Just as the people of ‘Aad and Thamud were powerful yet destroyed due to their disobedience, the kings of these nations fought for power, but their greed and rebellion led to their downfall. The Quran emphasizes that no earthly might can stand against Allah’s decree.

II. Genesis 14:13-16

A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother of Eshkol and Aner, all of whom were allied with Abram. When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. During the night, Abram divided his men to attack them, and he routed them, pursuing them as far as Hobah, north of Damascus. He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.

Quran:
"And We granted him Isaac and Jacob and placed in his descendants prophethood and scripture, and We gave him his reward in this world, and indeed, he is in the Hereafter among the righteous." (29:27)

Ibrahim’s righteousness and leadership are reflected in his swift action to rescue Lot. He was not just a man of faith but also a man of justice, willing to fight against oppression. The Quran upholds his legacy of guidance and deliverance.

III. Genesis 14:17-20

After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley). Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying:

"Blessed be Abram by God Most High,
Creator of heaven and earth.
And praised be God Most High,
who delivered your enemies into your hand."

Then Abram gave him a tenth of everything.

Quran:
"Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish." (35:29)

The act of giving a tenth of his wealth reflects the Quranic principle of charity and recognizing Allah as the true giver of victory and sustenance. Those who trust in Allah and give in His cause will never be at loss.

IV. Genesis 14:21-24

The king of Sodom said to Abram, "Give me the people and keep the goods for yourself."

But Abram said to the king of Sodom, "With raised hand I have sworn an oath to YHWH, God Most High, Creator of heaven and earth, that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’ I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol, and Mamre. Let them have their share."

Quran:
"That home of the Hereafter We assign to those who do not seek exaltedness upon the earth or corruption. And the best outcome is for the righteous." (28:83)

Abram’s refusal to take wealth from the king of Sodom aligns with the Quranic view that true success is not found in material wealth but in righteousness and trust in Allah. Those who seek worldly gain at the expense of their integrity will not have success in the Hereafter.

Summary and Quranic Parallels

Genesis 14 recounts a great war, Abram’s rescue of Lot, his encounter with Melchizedek, and his refusal to take wealth from Sodom. The Quran parallels this with themes of power and downfall, the righteous leadership of Ibrahim, the importance of charity, and the rejection of material greed. The message remains clear: ultimate success lies in faith, justice, and submission to Allah.

Jewish Perspective:

1. Genesis 14 recounts the story of Abraham (Avraham) rescuing Lot from the capture of invading kings, demonstrating Abraham’s bravery and commitment to family.
2. The encounter with Melchizedek, the king of Salem and priest of God Most High, establishes a significant theological moment, highlighting the importance of God’s priesthood and the foreshadowing of future priestly roles.
3. Abraham’s refusal to take any spoils from the victory reinforces Jewish values of humility and trust in God’s provision, as he does not want to become wealthy by worldly means.
4. The narrative also lays the foundation for the later development of Israel’s kingship and priesthood, connecting Abraham to the broader covenantal promises.

Islamic Perspective:

1. Abraham’s (Ibrahim’s) victory over the invading kings aligns with Islamic teachings on his role as a defender of righteousness and a model of faith and courage.
2. The figure of Melchizedek is not directly mentioned in the Quran, but the concept of divine priesthood and righteousness is consistent with Islamic values. Allah’s message is delivered through chosen individuals who embody moral and spiritual authority.
3. Abraham’s refusal to accept spoils reflects the Islamic principle of avoiding materialism and relying on Allah for sustenance, further emphasizing trust in divine provision.
4. The victory further strengthens the idea that Abraham (Ibrahim) was divinely chosen and protected by Allah, establishing him as a leader for future generations of believers.

Christian Perspective:

1. The story of Abraham rescuing Lot is seen as an illustration of righteousness and courage, with a focus on Abraham’s faith in God’s protection and guidance.
2. The encounter with Melchizedek is pivotal in Christian theology, as Melchizedek is often seen as a type of Christ, a priest-king who foreshadows the eternal priesthood of Jesus (Hebrews 7:1-3).
3. Abraham’s refusal to take the spoils is viewed as an act of faith and selflessness, showing his desire not to be indebted to anyone but God.
4. The victory serves to affirm God’s covenant with Abraham and highlights the ongoing divine protection over the lineage that would lead to Jesus Christ.

Logical Summary of Truth:

1. Both traditions recognize Abraham’s righteousness and his commitment to his family and faith.
2. The refusal to accept spoils reflects Abraham’s dedication to God, aligning with the values of trust in divine provision rather than material wealth.
3. The story of Melchizedek, though viewed differently in each tradition, emphasizes the importance of priesthood and righteousness as divine qualities.
4. The victory of Abraham over the kings shows his role as a chosen servant of God, protected and guided to fulfill God’s promises.

Questions:

1. If Genesis 14 describes Abram’s rescue of Lot and his encounter with Melchizedek, does this not emphasize God's deliverance through human action, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 14 focus on Abram’s faithfulness and Melchizedek’s blessing, rather than introducing the idea that salvation depends on God becoming flesh to atone for sin?
3. How does the interaction between Abram and Melchizedek in Genesis 14, where Melchizedek blesses Abram and recognizes the Most High God, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 14 emphasizes God’s intervention in human affairs through human action, why does Christianity propose that salvation can only be achieved through the death of a divine being?
5. Why does Genesis 14 focus on the importance of faith, obedience, and God’s intervention, rather than suggesting that mankind’s salvation requires a blood sacrifice in the form of a divine incarnation?
6. If both Judaism and Islam teach that salvation is based on faith and obedience to God’s commandments, without the need for an incarnation or crucifixion, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 14?

Conclusion:

• Judaism and Islam both emphasize Abraham’s faithfulness and trust in God, particularly his refusal to accept material wealth and his role as a leader chosen by God.
• Christianity highlights Abraham’s victory and Melchizedek as a foreshadowing of Christ’s eternal priesthood, shifting the focus from the literal Abrahamic covenant to a spiritualized understanding.

Genesis: Chapter 15

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 15:1-6

After this, the word of YHWH came to Abram in a vision:

"Do not be afraid, Abram. I am your shield, your very great reward."

But Abram said, "Sovereign YHWH, what can you give me since I remain childless and the one who will inherit my estate is Eliezer of Damascus?"

And Abram said, "You have given me no children; so a servant in my household will be my heir."

Then the word of YHWH came to him: "This man will not be your heir, but a son who is your own flesh and blood will be your heir."

He took him outside and said, "Look up at the sky and count the stars—if indeed you can count them." Then he said to him, "So shall your offspring be."

Abram believed YHWH, and he credited it to him as righteousness.

Quran:
"And [Abraham] said, 'My Lord, make me an establisher of prayer, and [raise] from my descendants [another] establisher of prayer. Our Lord, and accept my supplication.'" (14:40)

Just as Abram trusted in Allah’s promise despite his circumstances, the Quran highlights his faith and prayer for his descendants to be faithful as well. Allah’s promise to Abram reflects His boundless ability to fulfill what He has decreed, and His promise extends to all who trust in Him.

II. Genesis 15:7-11

He also said to him, "I am YHWH, who brought you out of Ur of the Chaldeans to give you this land to take possession of it."

But Abram said, "Sovereign YHWH, how can I know that I will gain possession of it?"

So YHWH said to him, "Bring me a heifer, a goat and a ram, each three years old, along with a dove and a young pigeon."

Abram brought all these to him, cut them in two and arranged the halves opposite each other; the birds, however, he did not cut in half.

Then birds of prey came down on the carcasses, but Abram drove them away.

Quran:
"And [Abraham] said, 'Indeed, they are [my] enemies, except the one who has believed in Allah and has done righteous deeds.'" (60:4)

The act of offering sacrifices to confirm a covenant mirrors the Quranic practice of sincerity and devotion to Allah. Just as Abram fought off birds of prey, one must protect their faith and fulfill their commitments to Allah with vigilance.

III. Genesis 15:12-16

As the sun was setting, Abram fell into a deep sleep, and a thick and dreadful darkness came over him.

Then YHWH said to him, "Know for certain that for four hundred years your descendants will be strangers in a country not their own and that they will be enslaved and mistreated there. But I will punish the nation they serve as slaves, and afterward they will come out with great possessions. You, however, will go to your ancestors in peace and be buried at a good old age. In the fourth generation, your descendants will come back here, for the sin of the Amorites has not yet reached its full measure."

Quran:
"And [Allah] said, 'Indeed, it is a burden [upon] those who were given the Book and the Prophets, except those who repent and do righteous deeds.'" (4:69)

The trial of Abram's descendants in a foreign land parallels the Quranic theme of perseverance through trials, where the faithful will eventually be delivered. Allah promises justice and rewards the patient ones who trust in His plan, as Abram’s descendants will face hardship but ultimately triumph.

IV. Genesis 15:17-21

When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces. On that day YHWH made a covenant with Abram and said, "To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates—the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites."

Quran:
"And We made a covenant with the Children of Israel and sent to them a messenger from among themselves, saying, 'Do not worship except Allah. And fear [the Day of Judgment] when every soul will be compensated for what it has earned.'" (7:105)

The covenant made with Abram is similar to the covenant made with the Children of Israel, where Allah promises land and guidance, but also expects adherence to His commands. Both covenants emphasize faithfulness, divine justice, and fulfillment of promises.

Summary and Quranic Parallels:

Genesis 15 records YHWH’s covenant with Abram, promising him descendants and land, as well as foretelling the future trials his descendants will face. The Quran reflects these themes of divine promises, testing, and reward, as well as the importance of trust in Allah’s will. Abram’s steadfast faith is echoed in the Quran as an example of those who submit to Allah’s decree.

Jewish Perspective:

1. Genesis 15 marks a pivotal moment in the covenant between God (YHWH) and Abraham (Avraham), where God promises Abraham numerous descendants and land, reaffirming the promise made earlier.
2. The idea of faith as righteousness is introduced when Abraham believes in God's promise, and this faith is counted to him as righteousness, a central theme in Jewish faith.
3. The ritual of the covenant, where animals are cut in half, symbolizes the seriousness and unbreakable nature of God’s covenant with Abraham.
4. The prophecy of the Israelites' future slavery in Egypt and their eventual return to the promised land reflects God's sovereignty over history and the fulfillment of divine promises despite future hardships.

Islamic Perspective:

1. The covenant between Abraham (Ibrahim) and Allah is also a central aspect of Islamic teachings, where Ibrahim’s faith and obedience are rewarded by Allah’s promises of descendants and blessings.
2. The concept of faith being counted as righteousness is significant in Islam, as faith and obedience to Allah are paramount. Ibrahim’s trust in Allah’s promises is revered as a model for submission to the will of Allah.
3. The ritual of covenant-making is similar in Islam in the sense that Allah establishes covenants with His prophets, reinforcing the idea of divine promises and the seriousness of their fulfillment.
4. The prophecy of the Israelites’ future suffering and eventual return is seen as part of Allah’s plan for the children of Israel, acknowledging both the trials and eventual deliverance of the Israelites.

Christian Perspective:

1. Genesis 15 is central to Christian theology, particularly in its teaching on justification by faith. Abraham's belief in God’s promises and God’s reckoning it to him as righteousness is often viewed as foreshadowing salvation through faith in Christ (Romans 4:3).
2. The covenant is seen as the foundation for the Christian understanding of God's faithfulness, where God's promise to Abraham is ultimately fulfilled through Christ, who is viewed as the descendant who brings blessings to all nations.
3. The ritual of the covenant is often interpreted as a foreshadowing of Christ’s sacrificial death, where the animals represent the atonement and the covenant sealed by Jesus’ blood.
4. The prophecy of the Israelites’ slavery is viewed as part of God’s unfolding plan of redemption, with the deliverance from Egypt being seen as a type of salvation leading to Christ.

Logical Summary of Truth:

1. Both Judaism and Islam view the covenant between Abraham and God as central to their faiths, emphasizing Abraham's faith and trust in God’s promises.
2. The idea of faith being counted as righteousness reflects the importance of believing in God’s promises and obeying His commands, which is a core teaching in both traditions.
3. The ritual of the covenant in both Judaism and Islam highlights the seriousness and permanence of God’s promises to His chosen people.
4. The prophecy of the Israelites’ future suffering and deliverance shows that both Judaism and Islam view divine history as unfolding according to God’s will, despite hardships.

Questions:

1. If Genesis 15 describes God’s covenant with Abram and the promise of descendants, does this not highlight God’s direct promise and guidance, rather than suggesting the need for a divine incarnation or sacrifice for salvation?
2. Why does Genesis 15 focus on God’s covenant with Abram, where He assures him of land and descendants, rather than introducing the idea that salvation requires God to become flesh and die for humanity’s sins?
3. How does the promise of an everlasting covenant in Genesis 15, where God assures Abram that his descendants will inherit the land, contradict the Christian doctrine of salvation depending on a divine incarnation and sacrifice?
4. If Genesis 15 emphasizes God’s covenant with Abram and His promise to protect and bless his descendants, why does Christianity propose that salvation can only come through the death of a God-man?
5. Why does Genesis 15 focus on the importance of trust in God’s promises and His covenant, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam maintain that salvation comes through God’s grace, covenant, and obedience to His commandments, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 15?

Conclusion:

• Judaism and Islam emphasize the covenant between Abraham and God as central to their understanding of divine promises, with Abraham’s faith being counted as righteousness and the serious nature of the covenant ritual.
• Christianity shifts the focus to justification by faith and the fulfillment of God’s promises through Christ, offering a spiritualized interpretation that departs from the literal and historical understanding held by Judaism and Islam.

Genesis: Chapter 16

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 16:1-4

Now Sarai, Abram’s wife, had borne him no children. But she had an Egyptian maidservant named Hagar; so she said to Abram, "The LORD has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her."

Abram agreed to what Sarai said.

So after Abram had been living in Canaan for ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife.

He slept with Hagar, and she conceived.

Quran:
"And [the wife of] 'Imran said, 'My Lord, indeed, I have pledged to You what is in my womb, consecrated, so accept this from me. Indeed, You are the Hearing, the Knowing.'" (3:35)

The Quran reflects the devotion of a woman who offers her actions for the sake of Allah, though in Genesis 16, the situation arises from a different motivation. Both stories illustrate the human desire to fulfill divine promises, though sometimes they are fulfilled in ways not initially understood by those involved.

II. Genesis 16:5-6

Then Sarai said to Abram, "You are responsible for the wrong I am suffering. I put my servant in your arms, and now that she is pregnant, she despises me. May the LORD judge between you and me."

"Your servant is in your hands," Abram said. "Do with her whatever you think best."

Then Sarai mistreated Hagar; so she fled from her.

Quran:
"And if you forgive, pardon, and overlook, then indeed, Allah is Forgiving and Merciful." (64:14)

The mistreatment of Hagar by Sarai reflects the complexities of human emotions and relationships. In the Quran, forgiveness and mercy are central tenets, teaching that in such conflicts, turning to Allah for guidance and choosing forgiveness leads to harmony and divine mercy.

III. Genesis 16:7-10

The angel of the LORD found Hagar near a spring in the desert; it was the spring that is beside the road to Shur.

And he said, "Hagar, servant of Sarai, where have you come from, and where are you going?"

"I’m running away from my mistress Sarai," she answered.

Then the angel of the LORD told her, "Go back to your mistress and submit to her."

The angel added, "I will increase your descendants so much that they will be too numerous to count."

Quran:
"And mention when the angels said, 'O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary.'" (3:45)

The angel’s message to Hagar is similar to divine proclamations given to others in the Quran. Both Hagar and Mary receive guidance and promises of great things to come, despite their difficult circumstances. In Hagar’s case, the promise is of numerous descendants, and her willingness to return highlights submission to Allah’s will, which is rewarded.

IV. Genesis 16:11-12

The angel of the LORD also said to her: "You are now pregnant and you will give birth to a son. You shall name him Ishmael, for the LORD has heard of your misery.

He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers."

Quran:
"And [Ishmael] was a man of truth and patience. And We gave him good news of a boy, and We made him a guide for the people." (37:101)

The Quran speaks of Ishmael with honor and distinction, as a man of truth and patience. The characterizations in the Bible of Ishmael living in hostility are not seen in the Quranic account, which presents him as a prophet and a guide for his people. His story emphasizes patience, perseverance, and trust in Allah’s decree.

V. Genesis 16:13-16

She gave this name to the LORD who spoke to her: "You are the God who sees me," for she said, "I have now seen the One who sees me."

That is why the well was called Beer Lahai Roi; it is still there, between Kadesh and Bered.

So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.

Abram was eighty-six years old when Hagar bore him Ishmael.

Quran:
"And indeed, Ibrahim (Abraham) and his sons were honored in the sight of Allah." (21:72)

The Quran acknowledges the honor of Ibrahim (Abraham) and his descendants, including Ishmael. Ishmael’s birth is a part of the divine plan, and the Quran places his name in a noble context, offering respect and honor to him as a prophet of Allah.

Summary and Quranic Parallels:

Genesis 16 tells of Sarai’s attempt to fulfill the promise of a child through Hagar, the mistreatment that followed, and the divine intervention that resulted in the birth of Ishmael. The Quran reflects the themes of divine intervention, patience, and submission to Allah’s will, portraying Ishmael as a prophet of truth and patience. Both narratives emphasize human struggles, but the Quran offers a higher perspective on the significance of these events.

Jewish Perspective:

1. Genesis 16 recounts the story of Sarai’s (Sarah’s) decision to give her maidservant, Hagar, to Abraham (Avraham) to bear a child, due to her own inability to conceive.
2. The story highlights the complexities of human actions, including impatience and lack of trust in God’s timing. Sarai’s plan leads to tension and conflict, which is later resolved through God’s intervention.
3. Hagar’s encounter with the Angel of the Lord in the wilderness and the promise of blessings for her son, Ishmael, demonstrates God’s mercy and care even for those outside the direct line of the covenant.
4. The birth of Ishmael is seen as the beginning of the Arab nations, and this chapter sets the stage for later biblical narratives about the descendants of Abraham through both Isaac and Ishmael.

Islamic Perspective:

1. The story of Hagar (Hajar) and the birth of Ishmael (Ismail) is significant in Islam. Hagar’s submission to God’s plan and her role in the birth of Ishmael are seen as acts of faith and obedience.
2. The Islamic view emphasizes that Ishmael is a key figure in the lineage of the Prophet Muhammad and holds an important place in Islamic history. The promise to bless Ishmael and his descendants is significant in the context of the future prophethood.
3. Hagar’s encounter with the Angel of the Lord in the wilderness is interpreted as a moment of divine intervention, where Allah provides guidance and sustenance, reinforcing the belief that Allah’s mercy extends to all His creations.
4. The tension between Sarai (Sarah) and Hagar and the birth of Ishmael is seen as part of the divine plan, highlighting the importance of patience and trust in Allah’s timing.

Christian Perspective:

1. Genesis 16 is often viewed as a story of human impatience and lack of faith. Sarai’s decision to give Hagar to Abraham is seen as a failure to trust in God’s promise, which leads to unnecessary conflict.
2. The birth of Ishmael is seen as a pivotal moment that sets the stage for the later separation between Isaac (the child of the promise) and Ishmael, leading to different lineages that will play out throughout biblical history.
3. The angel’s message to Hagar is viewed as a divine intervention, offering hope and blessings to her and her son, but also as a reminder of the consequences of human attempts to fulfill God’s promise outside of His will.
4. The Christian interpretation often focuses on the spiritual significance of Isaac, who is seen as the child of the promise, contrasting his lineage with that of Ishmael.

Logical Summary of Truth:

1. Both Judaism and Islam recognize the story of Hagar and Ishmael as a significant moment in the Abrahamic narrative. The birth of Ishmael is seen as the beginning of a lineage that will play a crucial role in later events.
2. Both traditions emphasize the importance of patience and trust in God’s timing, with Sarai’s impatience and the ensuing conflict serving as a reminder of the consequences of taking matters into one’s own hands.
3. The divine intervention in the wilderness with Hagar highlights the mercy and care of God (Allah) for those in distress, regardless of their status in the covenant.
4. Both Judaism and Islam place emphasis on the importance of divine promises, with Ishmael’s lineage playing a key role in their respective traditions.

Questions:

1. If Genesis 16 describes the story of Sarai, Hagar, and the birth of Ishmael, does this not emphasize human action and the consequences of impatience, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 16 focus on the challenges and decisions Abram and Sarai face, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the story of Hagar and the birth of Ishmael in Genesis 16, where God provides guidance and protection despite human error, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 16 shows God’s mercy and intervention in human affairs without requiring a divine incarnation, why does Christianity propose that salvation can only come through the death of a God-man?
5. Why does Genesis 16 emphasize God’s care for Hagar and Ishmael, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam affirm God’s guidance and mercy without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 16?

Conclusion:

• Both Judaism and Islam emphasize the importance of Hagar’s story and the birth of Ishmael as a significant moment in the Abrahamic narrative, underscoring the need for patience, trust in God, and divine mercy.
• Christianity focuses on the human failure to trust God’s promise and the resulting conflict between Isaac and Ishmael, often overlooking the broader theological importance of Ishmael’s lineage in both Judaism and Islam.

Genesis: Chapter 17

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 17:1-2

When Abram was ninety-nine years old, YHWH appeared to him and said, "I am El Shaddai; walk before Me and be blameless. I will confirm My covenant between Me and you and will greatly increase your numbers."

Quran:
"Indeed, Allah is the one who created the heavens and the earth in six days, and then He established Himself above the Throne. You have not besides Him any protector or intercessor, so will you not be reminded?" (32:4)

The Quranic passage reminds of Allah’s ultimate sovereignty, reflecting the moment in Genesis when YHWH speaks directly to Abram, emphasizing His supreme power and His covenant. Both texts highlight divine authority and the importance of remaining faithful to His commands.

II. Genesis 17:3-5

Abram fell facedown, and YHWH said to him, "As for Me, this is My covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations."

Quran:
"And [mention] when Ibrahim said, 'My Lord, make this city secure and keep me and my sons away from worshiping idols.'" (14:35)

In the Quran, Ibrahim (Abraham) is shown as a man of submission to Allah, asking for the well-being of his descendants. In Genesis, YHWH’s promise to Abraham to make him the father of many nations reflects a similar divine blessing that transcends his immediate lineage, laying the foundation for future generations.

III. Genesis 17:6-8

"I will make you very fruitful; I will make nations of you, and kings will come from you. I will establish My covenant as an everlasting covenant between Me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God."

Quran:
"And We gave him good tidings of a boy, possessing forbearance. And We gave him [as a son] Isaac, and Jacob as a grandson. And We made them both righteous." (37:101-102)

In both texts, the promise to Abraham is vast, not only involving his direct descendants but the blessing of entire nations. The Quran mentions Isaac and his descendants, underlining that divine promises will unfold through the righteous. Abraham’s covenant with YHWH in Genesis extends to the land of Canaan, just as the Quran speaks of the righteous heirs of Abraham receiving blessings.

IV. Genesis 17:9-14

Then YHWH said to Abraham, "As for you, you must keep My covenant, you and your descendants after you for the generations to come. This is My covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between Me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring."

Quran:
"And [Ibrahim] said, 'Indeed, I have turned my face to Him who created the heavens and the earth, Hanifan, and I am not of the polytheists.'" (6:79)

The Quran emphasizes submission to Allah’s will as Ibrahim’s guiding principle. While the Genesis account details the covenant of circumcision, both scriptures stress the importance of commitment to divine commands. In the Quran, Ibrahim’s devotion is seen through his rejection of idols, aligning with the covenantal nature of his relationship with Allah.

V. Genesis 17:15-17

YHWH also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her."

Abraham fell facedown; he laughed and said to himself, "Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?"

Quran:
"She said, 'Woe to me! Shall I bear a child while I am an old woman and this my husband is an old man? Indeed, this is a strange thing!'" (11:72)

The Quran recounts Sarah’s surprise at being promised a son at such an old age, which mirrors Abraham’s reaction in Genesis. Both scriptures highlight the miraculous nature of the birth of Isaac, a sign of Allah’s power to do what He wills, regardless of human expectations.

VI. Genesis 17:18-21

And Abraham said to YHWH, "If only Ishmael might live under Your blessing!"

But YHWH said, "Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish My covenant with him as an everlasting covenant for his descendants after him."

And as for Ishmael, I have heard you; I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation.

Quran:
"And [mention] when Ibrahim said, 'My Lord, make this city secure and keep me and my sons away from worshiping idols.'" (14:35)

In the Quran, Ibrahim prays for his sons, reflecting his deep concern for their well-being. In Genesis, Abraham’s request for Ishmael’s blessing is answered, yet the covenant is affirmed for Isaac. Both accounts emphasize divine favor over both of Abraham’s sons, though the divine promises differ in scope and purpose.

VII. Genesis 17:22-27

When He had finished speaking with Abraham, YHWH went up from him. On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as YHWH told him.

Abraham was ninety-nine years old when he was circumcised, and his son Ishmael was thirteen; Abraham and his son Ishmael were both circumcised on that same day.

And every male in Abraham’s household, including those born in his household or bought from a foreigner, was circumcised with him.

Quran:
"And [Ibrahim] was a man of truth and patience." (37:101)

The Quran affirms the righteousness and patience of Ibrahim. Genesis illustrates the fulfillment of the covenant through the act of circumcision, which signifies Abraham’s obedience and submission to Allah’s command. Both texts emphasize Abraham’s steadfastness in fulfilling Allah’s will.

Summary and Quranic Parallels:

Genesis 17 recounts the covenant that YHWH establishes with Abraham, marking the promise of many nations, the miraculous birth of Isaac, and the covenant of circumcision. The Quran reflects this covenant, highlighting Abraham’s devotion and trust in Allah, while also offering a more detailed account of Abraham’s prayers for his descendants. Both texts share the common theme of divine promises fulfilled through faithfulness and obedience to Allah’s will.

Jewish Perspective:

1. Genesis 17 introduces the covenant of circumcision, a key commandment in Judaism. God establishes an everlasting covenant with Abraham, symbolized by the act of circumcision, which is to be passed down through his descendants.
2. The name change from Abram to Abraham and Sarai to Sarah signifies the transformation of their roles and the confirmation of the covenant. Abraham is promised to be the father of many nations, and his descendants are to inherit the land of Canaan.
3. The covenant of circumcision marks the beginning of a unique relationship between God and the Israelites, with circumcision serving as a physical sign of this covenant.
4. The promise of Isaac’s birth is reiterated, and God also promises to bless Ishmael, though Isaac is chosen as the child of the covenant.

Islamic Perspective:

1. The covenant of circumcision is also acknowledged in Islam, where it is considered an important ritual passed down from Abraham (Ibrahim) as a sign of the covenant with Allah.
2. In Islam, the name changes for Abraham and Sarah (Sara) carry significant meaning, reinforcing their roles as key figures in the divine plan. The promise of many nations coming from Abraham’s descendants is seen as fulfilled through both Isaac and Ishmael.
3. The covenant of circumcision is viewed as an essential part of the tradition of Abraham’s descendants, and it is practiced by Muslims as a symbol of their submission to Allah’s will.
4. The promise of Isaac’s birth and Allah’s blessing on Ishmael are central to the Islamic narrative. Both Isaac (Ishaq) and Ishmael (Ismail) are regarded as prophets in Islam, and both lineages are honored in Islamic tradition.

Christian Perspective:

1. Genesis 17 is pivotal in Christian theology, particularly in the establishment of the covenant through circumcision. While circumcision is not practiced in Christianity, the idea of a spiritual circumcision of the heart is emphasized in the New Testament (Romans 2:29).
2. The name changes from Abram to Abraham and Sarai to Sarah are seen as a divine confirmation of the covenant and the promises made to Abraham. Christians view the promise of Abraham becoming the father of many nations as fulfilled through the lineage of Jesus Christ, who is seen as the ultimate fulfillment of God’s promise.
3. The covenant of circumcision is often spiritualized in Christianity, representing the new covenant in Christ, where faith, not outward signs, is the mark of God’s people.
4. The promise of Isaac’s birth is central, as Isaac is seen as the child of the covenant, and through him, the lineage leading to Jesus Christ is established. Ishmael, however, is generally regarded as less central in Christian theology.

Logical Summary of Truth:

1. Both Judaism and Islam acknowledge the covenant of circumcision as an enduring symbol of God’s promise to Abraham and his descendants, reinforcing their identity as God’s chosen people.
2. The transformation of Abraham and Sarah’s names signifies their roles in God’s plan, and the promise of many nations coming from Abraham is central to both Jewish and Islamic theology.
3. The covenant of circumcision is upheld as a physical symbol of obedience to God’s commands, with both traditions continuing the practice as part of their religious identity.
4. The promise of Isaac’s birth and the blessing on Ishmael are acknowledged in both Judaism and Islam, with both figures playing crucial roles in their respective traditions.

Questions:

1. If Genesis 17 describes God’s covenant of circumcision with Abram and the promise of descendants, does this not emphasize the importance of obedience to God’s commands, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 17 focus on God’s covenant with Abram, confirming the promise of land and descendants, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the covenant of circumcision in Genesis 17, a symbol of God’s direct relationship with His people, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 17 emphasizes the importance of obedience to God’s covenant and the physical sign of circumcision, why does Christianity propose that salvation can only come through the death of a God-man?
5. Why does Genesis 17 focus on the covenantal relationship between God and Abram’s descendants, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam teach that salvation is through obedience to God’s commandments and covenant, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 17?

Conclusion:

• Judaism and Islam emphasize the literal and ongoing significance of the covenant of circumcision, with both traditions continuing this practice as a symbol of God’s promises to Abraham and his descendants.
• Christianity, however, spiritualizes the covenant and circumcision, focusing on faith and a transformed heart rather than physical rituals. The promise of Abraham as the father of many nations is interpreted through the lens of Jesus Christ’s lineage, sidelining the importance of Isaac and Ishmael in the original covenant.

Genesis: Chapter 18

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 18:1-2
The Lord appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground.

Quran:
"And when [the angels] entered upon her and said, 'Peace!' She answered, 'Peace, you are a people unknown.'" (19:23)

In both accounts, the appearance of divine figures prompts a humble response. In Genesis, Abraham bows low to honor the visitors, recognizing their significance, while in the Quran, Maryam (Mary) reacts with awe and humility upon encountering the angels. Both figures convey a deep respect for divine visitors.

II. Genesis 18:3-5
He said, "If I have found favor in your eyes, my lord, do not pass your servant by. Let a little water be brought, and then you may all wash your feet and rest under this tree. Let me get you something to eat, so you can be refreshed and then go on your way—now that you have come to your servant."

Quran:
"And Ibrahim said, 'Do you bring me a message of truth?' They said, 'Yes, we have come to you with the truth, and indeed, we are truthful.'" (51:7)

Abraham’s hospitality in Genesis mirrors the Quranic depiction of Ibrahim’s recognition of divine messages. In both texts, the figures arrive with significant news, and Abraham/Ibrahim offers hospitality while seeking understanding.

III. Genesis 18:6-8
So Abraham hurried into the tent to Sarah. "Quick," he said, "get three seahs of the finest flour and knead it and bake some bread." Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree.

Quran:
"And when he saw from them that they would not eat, he felt from them apprehension. They said, 'Do not be afraid.' And they gave him good tidings of a learned boy." (11:70)

In both stories, the figures express surprise at the guests not eating the prepared food. In Genesis, Abraham is eager to serve, while in the Quran, Ibrahim’s guests, after declining food, give him the joyful news of a son. Both texts demonstrate the profound respect for guests and the divine intervention that follows.

IV. Genesis 18:9-15
"Where is your wife Sarah?" they asked him. "There, in the tent," he said. Then one of them said, "I will surely return to you about this time next year, and Sarah your wife will have a son." Now Sarah was listening at the entrance to the tent, which was behind him. Abraham and Sarah were already very old, and Sarah was past the age of childbearing. So Sarah laughed to herself as she thought, "After I am worn out and my lord is old, will I now have this pleasure?"

Quran:
"And his wife approached with a cry [of alarm] and struck her face and said, 'A barren old woman!'" (51:29)

Both texts share the reaction of disbelief from Sarah, who is astonished at the promise of having a child in her old age. The Quran echoes this disbelief, highlighting Sarah’s initial response to the divine message. The miraculous nature of the promise is emphasized in both scriptures.

V. Genesis 18:16-21
When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. Then the Lord said, "Shall I hide from Abraham what I am about to do? Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him, so that he will direct his children and his household after him to keep the way of YHWH by doing what is right and just, so that YHWH will bring about for Abraham what He has promised him."

Quran:
"Indeed, I will make you a leader for the people." Ibrahim said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers." (2:124)

In both texts, the promise of leadership and blessings for Abraham is affirmed. The Lord speaks of Abraham's importance and his future role in guiding his descendants to righteousness. The Quran also emphasizes Ibrahim's leadership, noting the importance of righteousness and the exclusion of wrongdoers from divine promises.

VI. Genesis 18:22-33
Then the men turned away and went toward Sodom, but Abraham remained standing before YHWH. Then Abraham approached him and said: "Will You sweep away the righteous with the wicked? What if there are fifty righteous people in the city? Will You really sweep it away and not spare the place for the sake of the fifty righteous people in it?"

Quran:
"And when Ibrahim said, 'My Lord, make this city secure and keep me and my sons away from worshiping idols.'" (14:35)

The Quran depicts Ibrahim as an intercessor for the people, seeking mercy for them. In Genesis, Abraham similarly intercedes for Sodom, pleading with YHWH to spare the city for the sake of the righteous. Both figures exhibit deep compassion for others, seeking to prevent divine wrath on behalf of the righteous.

Summary and Quranic Parallels:

Genesis 18 centers on the divine visitation to Abraham and the promise of a son to Sarah, the announcement of the destruction of Sodom, and Abraham’s intercession. The Quran echoes many of these themes, such as the promise of a son to Ibrahim’s wife and his intercession for the people of his city. Both scriptures emphasize divine mercy, the miraculous birth, and the importance of righteousness and justice. The intercessory role of Abraham/Ibrahim stands as a key moment in both texts, demonstrating his compassion and leadership.

Jewish Perspective:

1. Genesis 18 presents the story of three visitors who come to Abraham (Avraham) and announce the impending birth of Isaac, even though Sarah (Sarai) is well past the age of childbirth.
2. The chapter also highlights God’s conversation with Abraham regarding the fate of Sodom and Gomorrah. Abraham’s intercession on behalf of the righteous in those cities is seen as an example of mercy and justice.
3. The chapter’s focus on hospitality, particularly Abraham’s treatment of the visitors, aligns with Jewish teachings on kindness and hospitality, which are considered essential virtues in Judaism.
4. The story also reinforces the idea of God’s promises being fulfilled, even when they seem unlikely, emphasizing faith in God's power and faithfulness.

Islamic Perspective:

1. In Islam, the visitors are seen as angels sent by Allah to deliver messages to Abraham (Ibrahim) and Sarah (Sara). The story emphasizes the miraculous nature of Isaac’s birth and the role of divine intervention.
2. The Islamic tradition also recounts Abraham’s intercession for the people of Lot (Lut), but unlike the Jewish perspective, it highlights the divine will to punish the wicked cities if no righteous people can be found.
3. The emphasis on hospitality is also prominent in Islam, where the importance of showing kindness and respect to guests is a well-established tradition.
4. The narrative of God’s promises being fulfilled in the birth of Isaac and the eventual destruction of Sodom and Gomorrah is seen as a reflection of Allah’s justice and mercy.

Christian Perspective:

1. Genesis 18 is seen as a pivotal moment in Christian theology, where God’s promise to Abraham is reaffirmed and the miraculous birth of Isaac is foretold.
2. The intercession of Abraham for the cities of Sodom and Gomorrah is often highlighted as a lesson in prayer and advocacy for others. Abraham’s plea for mercy is seen as an example of faith and God’s willingness to listen to the righteous.
3. Christianity often emphasizes the themes of God’s faithfulness to His promises and the miracle of Isaac’s birth, which is viewed as a precursor to the greater miracle of Jesus Christ’s incarnation.
4. The visitation of the three angels is sometimes interpreted as a foreshadowing of the Holy Trinity, with the three visitors symbolizing the Father, Son, and Holy Spirit.

Logical Summary of Truth:

1. Both Judaism and Islam agree on the miraculous nature of Isaac’s birth, seeing it as a clear example of divine intervention. God’s promise to Abraham is reaffirmed in both traditions, with a focus on the fulfillment of the covenant.
2. The intercession of Abraham for the cities of Sodom and Gomorrah is seen as a demonstration of God’s justice and mercy. Both traditions view God as just and merciful, willing to listen to the pleas of the righteous on behalf of others.
3. The theme of hospitality is central in both Judaism and Islam, with both traditions placing great importance on kindness and respect for guests as a reflection of faith and righteousness.
4. Both traditions emphasize the fulfillment of God’s promises and His ability to bring about miracles, even when they seem impossible.

Questions:

1. If Genesis 18 describes God’s visit to Abraham and the promise of a son, does this not emphasize God’s direct involvement in human affairs and the fulfillment of His promises, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 18 focus on God’s visit to Abraham and the promise of Isaac’s birth, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the interaction between God and Abraham in Genesis 18, where God reveals His plans for Sodom and Gomorrah, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 18 emphasizes God’s direct communication with His prophets and His promise of a son to Abraham and Sarah, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Genesis 18 focus on the importance of faith and God’s promises, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam affirm that salvation comes through faith in God and His promises, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 18?

Conclusion:

• Judaism and Islam share a similar understanding of Genesis 18, focusing on God’s promise to Abraham, the miraculous birth of Isaac, the intercession for Sodom and Gomorrah, and the importance of hospitality. Both traditions emphasize the oneness of God and the fulfillment of divine promises.
• Christianity, while agreeing on many of the moral lessons in Genesis 18, introduces the concept of the Trinity and the idea that Isaac’s miraculous birth foreshadows the incarnation of Jesus Christ. This interpretation diverges from the monotheistic teachings of Judaism and Islam.

Genesis: Chapter 19

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 19:1-3
The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground. "My lords," he said, "please turn aside to your servant’s house. You can wash your feet and spend the night and then go on your way early in the morning."

Quran:
"And when Our messengers came to Lot, he was distressed for them and felt for them great discomfort and said, 'This is a trying day.'" (11:77)

Both texts describe the arrival of divine messengers to Lot. In Genesis, he offers them hospitality, while in the Quran, he is troubled by their presence, knowing the wickedness of his people. Both accounts highlight Lot’s concern for his guests and the moral corruption of his city.

II. Genesis 19:4-9
Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, "Where are the men who came to you tonight? Bring them out to us so that we can have relations with them."

Quran:
"They said, 'Have we not forbidden you from protecting people?'" (15:70)

The wickedness of Sodom is evident in both texts, where the men of the city seek to commit immoral acts. Lot's struggle to protect his guests is emphasized in both accounts. The Quran also captures the people’s defiance, challenging Lot’s attempts to safeguard the messengers.

III. Genesis 19:10-13
But the men inside reached out and pulled Lot back into the house and shut the door. Then they struck the men who were at the door of the house, young and old, with blindness so that they could not find the door.

Quran:
"They said, 'O Lot, indeed we are messengers of your Lord; they will never reach you. So set out with your family during a portion of the night and let not any among you look back—except your wife; indeed, she will be struck by what strikes them.'" (11:81)

Both texts describe the divine intervention that protects Lot. The messengers in Genesis blind the aggressors, while in the Quran, they reassure Lot of their protection and instruct him to leave with his family. In both accounts, Lot’s wife is mentioned as one who will face destruction.

IV. Genesis 19:14-17
So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, "Hurry and get out of this place, because YHWH is about to destroy the city!" But his sons-in-law thought he was joking.

Quran:
"So We saved him and his family, except for his wife; she was of those who remained behind." (7:83)

Lot’s efforts to warn his family are met with disbelief in both texts. In Genesis, his sons-in-law dismiss his warning, while in the Quran, his wife chooses to stay behind, aligning herself with the corrupt people. Both accounts highlight the consequences of rejecting divine warnings.

V. Genesis 19:18-22
But Lot said to them, "No, my lords, please! Your servant has found favor in your eyes, and you have shown great kindness to me in sparing my life. But I can’t flee to the mountains; this disaster will overtake me, and I’ll die. Look, here is a town near enough to run to, and it is small. Let me flee to it—it is very small, isn’t it? Then my life will be spared."

Quran:
"They said, 'O Lot, we are messengers of your Lord; they will never reach you. So travel with your family during the night.'" (11:81)

Lot’s hesitation to flee is shown in both scriptures. In Genesis, he requests to flee to a nearby town, while in the Quran, the command is straightforward—leave immediately and do not look back. Both accounts emphasize the urgency of escaping divine judgment.

VI. Genesis 19:23-26
By the time Lot reached Zoar, the sun had risen over the land. Then YHWH rained down burning sulfur on Sodom and Gomorrah—from YHWH out of the heavens. Thus He overthrew those cities and the entire plain, destroying all those living in the cities—and also the vegetation in the land. But Lot’s wife looked back, and she became a pillar of salt.

Quran:
"So We saved him and his family, except his wife; We destined her to be of those who remained behind. And We rained upon them a rain [of stones], and evil was the rain of those who were warned." (27:57-58)

The destruction of Sodom and Gomorrah is described in both texts. Genesis mentions sulfur raining from the sky, while the Quran describes a rain of stones. Lot’s wife looks back in Genesis and turns into a pillar of salt, while in the Quran, she is explicitly mentioned as remaining behind to share in the city's fate.

VII. Genesis 19:27-29
Early the next morning, Abraham got up and returned to the place where he had stood before YHWH. He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace.

Quran:
"And We have certainly left of it a sign as clear evidence for a people who use reason." (29:35)

Both texts present the aftermath of the destruction as a sign for future generations. In Genesis, Abraham witnesses the ruins, while in the Quran, the destroyed city is left as a warning to those who reflect.

VIII. Genesis 19:30-38
Lot and his two daughters left Zoar and settled in the mountains, for he was afraid to stay in Zoar. One day the older daughter said to the younger, "Our father is old, and there is no man around here to give us children." That night they got their father to drink wine, and the older daughter slept with him. The next day, the younger daughter did the same. Both became pregnant by their father.

The Quran does not include this account of Lot and his daughters. The story in Genesis describes an event leading to the birth of the Moabites and Ammonites, while the Quran focuses on Lot’s prophetic mission and the destruction of his people due to their wickedness.

Summary and Quranic Parallels:

Genesis 19 details the destruction of Sodom and Gomorrah, Lot’s warning to his family, the divine intervention protecting him, and the tragic fate of his wife. The Quran presents a similar account, emphasizing Lot’s distress, his people's corruption, divine warnings, and ultimate punishment. Both scriptures highlight the consequences of immorality and the necessity of heeding divine guidance. The Quran does not include the post-destruction story of Lot’s daughters, focusing instead on the moral lessons from his prophetic mission.

Jewish Perspective:

1. Genesis 19 recounts the destruction of Sodom and Gomorrah due to their extreme wickedness and lack of righteousness. Lot (Lut) and his family are saved due to divine intervention.
2. The story highlights the Jewish view of divine justice and the consequences of widespread immorality. The outcry against Sodom and Gomorrah signifies the severity of their sins.
3. The hospitality of Lot, who protects the angelic visitors, is significant, although his willingness to offer his daughters raises moral and ethical concerns in later Jewish interpretations.
4. The transformation of Lot’s wife into a pillar of salt is seen as a lesson in obedience to divine command.
5. The subsequent account of Lot’s daughters and their actions is viewed in Jewish tradition with discomfort, emphasizing the moral consequences of Sodom’s influence.

Islamic Perspective:

1. The Quran recounts the destruction of the people of Lot (Lut) in multiple places, emphasizing their transgressions, particularly their arrogance, immorality, and rejection of divine warnings (Surah 7:80-84, Surah 26:160-175).
2. Lot (Lut) is regarded as a Prophet of Allah, and his attempts to guide his people are highlighted. The people’s rejection of his message and their persistence in sin lead to their ultimate destruction.
3. The story strongly condemns the immoral behavior of the people of Sodom and Gomorrah, reinforcing the Quranic principle that Allah’s justice will prevail against corruption.
4. The emphasis on divine mercy is also present, as Lot and his family are spared, except for his wife, who is punished for her disobedience.
5. Unlike the Jewish narrative, the Quran does not include the account of Lot’s daughters and their actions, as Islam upholds a strong moral framework regarding chastity and righteousness.

Christian Perspective:

1. The story of Sodom and Gomorrah in Genesis 19 is often used in Christianity to illustrate divine judgment and the consequences of sin. It is frequently referenced in discussions about morality.
2. Lot’s actions in protecting the angels and the subsequent destruction of the cities are seen as evidence of God's justice and deliverance.
3. The transformation of Lot’s wife into a pillar of salt serves as a warning against looking back toward a sinful past instead of moving forward in obedience to God.
4. Christian teachings emphasize the New Testament references to Sodom and Gomorrah, particularly in relation to divine judgment (Luke 17:28-30, 2 Peter 2:6).
5. The account of Lot’s daughters is often interpreted with caution, viewed as a tragic consequence of the corruption in Sodom rather than a model for behavior.

Logical Summary of Truth:

1. Both traditions emphasize the destruction of Sodom and Gomorrah as an act of divine justice, punishing a society that had become utterly corrupt.
2. Lot (Lut) is portrayed as a righteous man who is spared due to his obedience, though his connection to Sodom leaves a lasting impact on his descendants.
3. The importance of obeying divine command is reinforced through the fate of Lot’s wife, who is punished for her defiance.
4. Islam removes the morally problematic account of Lot’s daughters, keeping the focus on the destruction of Sodom as a divine warning rather than a source of controversy.

Questions:

1. If Genesis 19 describes the destruction of Sodom and Gomorrah and God’s judgment on sin, does this not emphasize God’s justice and mercy, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 19 focus on God’s judgment on the wickedness of Sodom and Gomorrah, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the story of Lot’s rescue and the destruction of the cities in Genesis 19, where God shows mercy to the righteous but executes judgment on the wicked, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 19 highlights God’s mercy in saving Lot and his family, and His justice in punishing the wicked, why does Christianity propose that salvation can only come through the death of a God-man?
5. Why does Genesis 19 focus on God’s ability to deliver the righteous and punish the wicked, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam emphasize God’s justice, mercy, and ability to guide humanity without the need for an incarnation or crucifixion, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 19?

Conclusion:

• Judaism and Islam maintain the core message of Genesis 19 as a story of divine justice, emphasizing morality, righteousness, and obedience to God's commands.
• Islam’s version removes controversial elements related to Lot’s daughters, keeping the focus on the punishment of a sinful nation.
• Christianity retains the core narrative but integrates it into a broader theological context, sometimes emphasizing Sodom and Gomorrah in discussions of sin, judgment, and eschatology.

Genesis: Chapter 20

In the name of Almighty, the Most Gracious, the Most Merciful.

I. Genesis 20:1-2
Abraham moved on from there into the region of the Negev and lived between Kadesh and Shur. For a while, he stayed in Gerar, where he said of his wife Sarah, “She is my sister.” Then Abimelech, king of Gerar, sent for Sarah and took her.

Quran:
"And We gave to him Isaac and Jacob and placed in his descendants prophethood and scripture, and We gave him his reward in this world, and indeed, he will be among the righteous in the Hereafter." (29:27)

Abraham’s journey continues, and he again presents Sarah as his sister, leading to Abimelech taking her. While this specific event is not mentioned in the Quran, Abraham is recognized as a Prophet blessed by Allah, and his trials serve as tests of faith.

II. Genesis 20:3-7
But YHWH came to Abimelech in a dream one night and said to him, “You are as good as dead because of the woman you have taken; she is a married woman.” Abimelech had not gone near her, so he said, “Lord, will you destroy an innocent nation? Did he not say to me, ‘She is my sister’? And didn’t she also say, ‘He is my brother’? I have done this with a clear conscience and clean hands.”

Quran:
"And We saved him and Lot to the land which We had blessed for the worlds." (21:71)

In both texts, divine intervention occurs to protect Abraham and those involved. Abimelech, like Pharaoh in an earlier account, is warned by YHWH before committing wrongdoing. The Quran consistently portrays Abraham as being guided and protected by Allah.

III. Genesis 20:8-13
Early the next morning, Abimelech summoned all his officials, and when he told them what had happened, they were very afraid. Then Abimelech called Abraham and asked, “What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom?”

Abraham replied, “I said to myself, ‘There is surely no fear of God in this place, and they will kill me because of my wife.’ Besides, she really is my sister, the daughter of my father though not of my mother, and she became my wife.”

Quran:
"And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith]." (6:75)

Abraham explains his reasoning, revealing his fear that the people of Gerar do not fear God. The Quran repeatedly emphasizes Abraham’s unwavering faith in Allah and how he was granted wisdom and insight into divine matters.

IV. Genesis 20:14-18
Then Abimelech brought sheep and cattle and male and female slaves and gave them to Abraham, and he returned Sarah to him. And Abimelech said, “My land is before you; live wherever you like.” To Sarah, he said, “I am giving your brother a thousand shekels of silver. This is to cover the offense against you before all who are with you; you are completely vindicated.”

Quran:
"So We gave him good tidings of a forbearing boy." (37:101)

Abimelech acknowledges Abraham’s status as a Prophet and restores Sarah, offering gifts and land as an act of reparation. While this specific event is not detailed in the Quran, Abraham is continually portrayed as a chosen and honored Prophet, blessed by Allah in numerous ways.

Summary and Quranic Parallels:

Genesis 20 recounts another instance of Abraham identifying Sarah as his sister, leading to her being taken by Abimelech. Divine intervention prevents wrongdoing, and Abraham is restored with wealth and protection. The Quran does not mention this specific event but repeatedly affirms Abraham’s righteousness, his trials, and the divine guidance and blessings he received. The key themes in both texts emphasize divine protection, prophetic wisdom, and faith in Allah’s plan.

Jewish Perspective:

1. Genesis 20 recounts how Abraham (Ibrahim) and Sarah (Sarah) traveled to Gerar, where Abraham, fearing for his life, told King Abimelech that Sarah was his sister rather than his wife.
2. This event is seen as a test of faith, highlighting human weakness and divine protection. Despite Abraham’s deception, God intervenes to prevent Abimelech from sinning.
3. Abimelech’s righteous actions—returning Sarah and seeking to make amends—are viewed as a contrast to Pharaoh’s actions in Genesis 12.
4. This story reinforces the idea that God actively protects His chosen people, even when they make mistakes.
5. The theme of divine intervention and warnings through dreams is significant in Jewish thought, demonstrating that God communicates with non-Israelites as well.

Islamic Perspective:

1. The Quran does not explicitly recount this event, but Islamic tradition acknowledges Abraham (Ibrahim) as a prophet who faced numerous trials. His reliance on Allah’s protection is a key theme in Islam.
2. In Islamic teachings, prophets are regarded as models of righteousness, and any actions that may seem deceptive in the Biblical narrative are understood within the broader context of divine wisdom and protection.
3. The Quran emphasizes the moral character of prophets, and any perceived missteps are interpreted as strategic decisions made in challenging circumstances rather than moral failings.
4. The theme of divine intervention to protect the righteous aligns with the Quran’s message that Allah guides and safeguards His prophets (Surah 21:69).
5. The story reinforces the Islamic belief in the importance of trust in Allah, as seen in Abraham’s (Ibrahim’s) other trials.

Christian Perspective:

1. In Christianity, Genesis 20 is viewed as another instance of Abraham’s human frailty, yet also as a testament to God’s faithfulness in protecting His covenant promises.
2. Abimelech’s dream and his obedience to God’s warning demonstrate that God’s moral laws extend beyond Israel to other nations.
3. The story is sometimes interpreted as an example of God’s mercy, showing that even His chosen servants make mistakes, yet He remains faithful to them.
4. The Christian perspective often connects this passage to the broader theme of faith and grace, reinforcing that salvation is dependent on God rather than human perfection.
5. Some Christian interpretations use this event to highlight Abraham’s role as a forefather of faith, drawing connections to Paul’s discussions in the New Testament (Romans 4:3).

Logical Summary of Truth:

1. Both traditions recognize the importance of divine protection over Abraham (Ibrahim) and Sarah (Sarah), emphasizing God’s active role in guiding events.
2. The theme of faith and trust in God is central, even when human fears and challenges arise.
3. Divine warnings to Abimelech affirm that God's justice applies universally, not just within the Israelite community.
4. Islam, however, avoids portraying prophets as making serious misjudgments, emphasizing that their actions align with divine wisdom.

Questions:

1. If Genesis 20 describes Abraham’s interaction with King Abimelech, where Abraham deceives the king about Sarah being his sister, does this not emphasize human flaws and God’s protection, rather than suggesting that salvation requires a divine incarnation or sacrifice?
2. Why does Genesis 20 focus on Abraham’s deception and God’s intervention to protect Sarah, rather than introducing the idea that salvation depends on God becoming flesh and dying for humanity’s sins?
3. How does the story of Abraham and Abimelech in Genesis 20, where God prevents Abimelech from sinning by taking Sarah, contradict the Christian doctrine that salvation requires a divine sacrifice in the form of a God-man?
4. If Genesis 20 illustrates God’s intervention to protect His chosen ones, despite human errors, why does Christianity propose that salvation can only come through the death of a divine being?
5. Why does Genesis 20 emphasize God’s mercy and protection over Abraham and Sarah, rather than suggesting that mankind’s salvation requires a blood sacrifice through the incarnation of God?
6. If both Judaism and Islam affirm that God’s mercy and guidance are provided through His will and power, without the need for a divine sacrifice, how does Christianity’s doctrine of the crucifixion align with the teachings in Genesis 20?

Conclusion:

• Judaism and Islam emphasize Abraham’s (Ibrahim’s) role as a prophet under divine protection, focusing on the broader lessons of trust in God and divine justice.
• Islam avoids portraying prophets as engaging in deception, emphasizing their moral integrity and Allah’s guidance.
• Christianity, while recognizing Abraham’s significance, often incorporates his actions into a theological framework emphasizing human weakness and divine grace.

Genesis 11-20 Summary Islamically:

The Tower of Babel (Genesis 11)

Genesis 11 describes the Tower of Babel, where humanity, speaking one language, seeks to build a tower reaching the heavens. Islam acknowledges that mankind was once united in language and purpose but emphasizes that Allah divided them as a test (Quran 30:22). Unlike the Biblical account, where God fears human ambition, Islam affirms that Allah is never threatened by creation. Instead, differing languages and nations are part of His divine plan for diversity and recognition of His signs (Quran 49:13).

The Call of Abraham (Genesis 12)

Genesis 12 introduces Prophet Abraham (PBUH) and his departure from his homeland. Islam upholds that Abraham (PBUH) was a pure monotheist (Hanif) who rejected idol worship from his youth (Quran 6:74-79). Unlike the Biblical narrative, which suggests Abraham lied about his wife to Pharoah of Egypt, Islam maintains that all Prophets are protected from major sins (Quran 21:51-73). The Quran highlights his unwavering faith and his call to pure monotheism, devoid of the Trinity or intermediaries (Quran 16:120-123).

The Separation of Abraham and Lot (Genesis 13)

Genesis 13 recounts the separation of Abraham and Lot (PBUT) due to the growth of their flocks. Islam acknowledges Lot (PBUH) as a Prophet who was sent to guide his people (Quran 21:74-75). Unlike the Biblical emphasis on wealth division, Islam focuses on the spiritual distinction between the righteous and the corrupt. Abraham (PBUH) chooses faith over material wealth, teaching the importance of trust in Allah.

The Battle of the Kings (Genesis 14)

Genesis 14 describes Abraham (PBUH) rescuing Lot (PBUH) from captivity. Islam confirms that Prophets uphold justice but does not emphasize military conquest. Instead, Abraham (PBUH) is recognized for his role in spreading monotheism and guiding people away from falsehood (Quran 2:258). The Biblical figure Melchizedek is absent in Islamic tradition, as Islam does not associate priestly figures with divine authority.

The Covenant with Abraham (Genesis 15)

Genesis 15 details Allah’s covenant with Abraham (PBUH), promising him descendants. Islam confirms that Abraham (PBUH) was chosen as a leader of nations but rejects the concept of a covenant limited to one lineage (Quran 2:124). The Quran clarifies that leadership is based on faith and righteousness, not mere bloodline, countering the Jewish belief in an exclusive covenant.

Hagar and Ishmael (Genesis 16)

Genesis 16 introduces Hagar and Ishmael (PBUH). Islam confirms that Hagar was a righteous woman and that Ishmael (PBUH) was a blessed son and a Prophet (Quran 19:54-55). Unlike the Biblical portrayal of Ishmael as an outcast, Islam honors him as part of Allah’s divine plan. The incident at Zamzam, where Hagar runs between Safa and Marwah searching for water, is commemorated in the Hajj pilgrimage (Quran 2:158), affirming the sanctity of Ishmael’s lineage.

The Covenant of Circumcision (Genesis 17)

Genesis 17 discusses the covenant of circumcision. Islam confirms circumcision as part of the natural disposition (Fitrah) but does not associate it with land inheritance (Quran 16:123). The Quran rejects any notion that Allah’s promise was exclusive to Isaac’s lineage, as both Ishmael and Isaac (PBUT) were honored Prophets chosen to spread monotheism.

The Three Visitors and Sarah’s Pregnancy (Genesis 18)

Genesis 18 describes three visitors announcing Isaac’s (PBUH) birth. Islam acknowledges the angels’ visit but emphasizes that both Isaac and Ishmael (PBUT) were chosen by Allah (Quran 11:69-73). Unlike the Biblical view that favors Isaac’s lineage, Islam maintains that both sons played vital roles in Allah’s plan. The Quran also highlights Abraham’s (PBUH) concern for the people of Lot, showing his mercy and commitment to righteousness.

The Destruction of Sodom and Gomorrah (Genesis 19)

Genesis 19 recounts the destruction of Sodom and Gomorrah. Islam confirms that Prophet Lut (PBUH) warned his people against immorality, specifically engaging in actions against Allah’s natural order (Quran 7:80-84). However, the Quran rejects the Biblical exaggeration of Lot’s (PBUH) drunkenness and incest with his daughters, as Islam maintains the moral integrity of all Prophets (Quran 21:74-75). The destruction of Lut’s people serves as a lesson in divine justice, not a hereditary curse on any nation.

Abraham and Abimelech (Genesis 20)

Genesis 20 recounts the incident where Prophet Abraham (PBUH) and his wife Sarah (PBUH) travel to Gerar. Fearing for his safety, Abraham (PBUH) tells King Abimelech that Sarah is his sister. As a result, Abimelech takes Sarah into his household. However, Allah warns Abimelech in a dream, informing him that Sarah is married. Abimelech, frightened by the divine warning, confronts Abraham (PBUH), who explains that Sarah is indeed his half-sister by lineage but also his wife. Abimelech then returns Sarah and offers gifts to Abraham (PBUH), recognizing Allah’s protection over him.

In Islam, the integrity of Prophets is upheld, and they do not engage in deception. Abraham (PBUH) is honored for his unwavering trust in Allah and his commitment to pure monotheism (Quran 21:51-73). The focus remains on his role as a caller to truth rather than on human weaknesses.

Pure Monotheism in Islam

Throughout Genesis 11-20, Islam upholds pure monotheism, rejecting humanization of Allah and false attributions to His Prophets. Christianity’s concept of divine covenants leading to Jesus (PBUH) as the Son of God contradicts Islam’s strict monotheism (Quran 112:1-4). Judaism, while maintaining Abraham’s (PBUH) role, distorts the status of Ishmael (PBUH), whereas Islam restores the truth: both Isaac and Ishmael (PBUT) were Prophets of Allah, and the final revelation, the Quran, was sent to complete His guidance for all humanity (Quran 2:136).

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