Biblical Parallels Index – Bereshit 18/0
Biblical Parallels Index – Bereshit 18
Adam and Avraham
There are many points of parallel between the stories of Adam and Avraham. Both are granted an ideal land on condition of living according to God’s will, and both stories center around themes of blessing and curse.
Articles
- See יחסה של פרשת אברהם והמלאכים לסיפור גן עדן ולרשעת סדום by R. Zvi Ehrlich for analysis of parallels between the story of Adam in the Garden of Eden to the story of Avraham welcoming the angels. He notes several linguistic and thematic parallels: both stories take place in similar settings and involve eating, both emphasize the sense of sight, and in both narratives there is reference to guarding a path designated by Hashem. Moreover, Avraham is living in a world shaped by the curses of Adam: in the story of Avraham and the angels, he must work hard to produce food, and the overarching theme of the story is about childbirth. In this context, Avraham’s and Sarah’s actions indicate that they are remedying the sin of Adam and Chavvah, transforming the curses into blessings.
Divine Promises of Children
There are several instances in Tanakh in which Hashem promises a child to a childless parent (as He promises Avraham and Sarah that Yitzchak is to be born in this chapter). These stories follow a similar format, with each story containing several common motifs. However, it is often the variations between the stories which are most telling.
Tools
- See Makbilot BaMiIkra for a list and links to such stories, including: promises of the births of Yitzchak, Yaakov and Esav, Shimshon, Shemuel, and the child of the Shunamite woman.
Articles
- For an analytical comparison and contrasting of these narratives, see How Convention Helps Us Read: The Case of the Bible’s Annunciation Type-Scene by Robert Alter. by Robert Alter. Alter identifies the conventional components of an annunciation type-scene, noting that each instance of it includes certain variations from the expected formula. These differences serve to highlight the uniqueness of each story and set of characters.
Parallel Narratives of Continuity
Tanakh Lab1 demonstrates that Bereshit 18 is most linguistically similar to Bereshit 24, which details the selection of Rivka as the wife of Yitzchak. This reflects the focus of both chapters on the continuity of Avraham’s family.
Tools
- Compare the two chapters in the Tanakh Lab.
- Interestingly, the next chapter with which Bereshit 18 has most in common is Shemot 33, which concerns the forgiveness of the Jewish people for the sin of the golden calf -- another chapter that focuses on continuity, in this case the question of national continuity after devastating sin. See here to compare the two.
Moshe and Eliyahu
Many sources have noted parallels between the figures of Moshe and Eliyahu. Each witnesses the nation affirm their belief in God only to have them revert to idolatry soon after, and each significantly receives personal divine revelation at Chorev.
Tools
- Tanakh Lab – A comparison of the various revelations to Moshe at Sinai (in Shemot 3, 19-20, 24, and 33-34) with Melakhim I 19, which describes Hashem's revelation to Eliyahu, reveals that, despite significant similarity in content, there is not much linguistic overlap between the stories. One notable exception is the phrase "אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה".
Primary Sources
- See Seder Eliyahu, Radak, and Malbim who all note parallels between the figures, some reading into them praise of Eliyahu and others reading into them condemnation.
Articles
- See Moshe and Eliyahu at Sinai for an exploration of the parallels and contrasts between the stories of Hashem’s revelations to Moshe and Eliyahu at Sinai. Some commentators understand this comparison as an implicit rebuke to Eliyahu, who does not defend the Jewish people as Moshe does, while other interpret it as a sign of Eliyahu’s exalted stature that is akin to Moshe’s.
- For other articles which similarly compare the figures, see The Double Revelation of God’s Angel to Eliyahu and “He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev,” by R. Elchanan Samet and Prophet in Distress, by R. Alex Israel. Both suggest that the comparison paints Eliyahu negatively as he, unlike Moshe, comes to Chorev not to ask for mercy for the nation despite their sins, but to accuse.
