BEMA Episode Link: 8: Buried in a Genealogy
Episode Length: 43:38
Published Date: Thu, 10 Nov 2016 01:00:00 -0800
Session 1
About this episode:

Marty Solomon and Brent Billings are joined by Elle Grover Fricks to ask the question the Rabbis have asked over the centuries: Why did God choose Abraham?

Buried in a Genealogy Presentation (PDF)

Code of Hammurabi — Wikipedia

The Epic of Eden by Sandra L. Richter

“Sarah: Midrash and Aggadah” by Tamar Kadari — Jewish Women’s Archive

[Legacy] Follow-up 1: BEMA 208: Midrash — Iscah, Sarai, and Birth Orders

[Legacy] Follow-up 2: BEMA FAQ: Abram, Sarai & Iscah — Marty Solomon, YouTube

Study Tools

Legacy Episode Content

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 8 Study Notes: Buried in a Genealogy

Title & Source Summary

Episode: BEMA 8: Buried in a Genealogy (E8v24)
Hosts: Marty Solomon, Brent Billings, with guest Elle Grover Fricks
Topic: An examination of Genesis 11:27-32 revealing why God chose Abraham through careful analysis of a genealogy that contains hidden insights about Abraham’s character and righteousness.

Key Takeaways

  • Abraham (Avram) first appears in Genesis 11, not Genesis 12, embedded within a genealogy
  • Jewish tradition teaches that genealogies contain purposeful literary problems that reveal deeper truths
  • Abraham’s character is revealed through his sacrificial choice to marry Sarai, a barren woman
  • The Midrash suggests Sarai and Iscah are the same person, solving literary puzzles in the text
  • Abraham demonstrates righteousness by choosing love over legacy and compassion over self-interest
  • Eastern storytelling leads readers to discover truth rather than simply stating it directly
  • Women’s presence in genealogies is intentionally notable and signals their importance to the story

Main Concepts & Theories

The Nature of Biblical Genealogies

Genealogies in Scripture are not mere historical records but contain intentional literary elements designed to teach spiritual lessons. The presence of women, unusual word order, and seemingly unnecessary details all serve to highlight important themes and character qualities.

Jewish Midrashic Interpretation

Midrash is a Jewish interpretive tradition that seeks to uncover hidden meanings in biblical texts by addressing apparent problems or inconsistencies. Rather than providing simple answers, Midrash leads readers to discover deeper truths through careful textual analysis. This method assumes that all Scripture is purposeful, including genealogies.

Ancient Near Eastern Marriage Customs

In the patriarchal beit av (house of father) system, marriage served multiple functions:

  • Protection and provision for women, especially orphaned daughters
  • Preservation of family inheritance and legacy
  • Formation of strategic alliances between families
  • Uncle-niece marriages were acceptable and often beneficial for keeping wealth within the family
Hebrew Grammar and Meaning

The Hebrew text uses specific grammatical structures to convey meaning:

  • Singular verbs with multiple subjects indicate unified action or shared intention
  • Family terms like “father” and “sister” can refer to extended relationships (grandfather, niece, etc.)
  • Names often carry prophetic or descriptive meanings (Sarai = “my commander”)
The Character of Abraham

Abraham’s righteousness is demonstrated through his willingness to:

  • Sacrifice personal legacy by marrying a barren woman
  • Choose compassion over cultural advantage
  • Trust God’s story rather than secure his own interests
  • Show hospitality and care for vulnerable family members

Examples & Applications

Ancient Medical Understanding

The transcript reveals how ancient cultures understood infertility exclusively as a woman’s problem, often attributing it to divine judgment or moral failing. Medical diagnostic manuals from the era combined physical symptoms with superstitious elements, showing how painful Sarai’s condition would have been both physically and socially.

Guardianship Systems

Ancient legal codes like Hammurabi’s provided some protection for orphaned women, including:

  • Retention of dowry rights
  • Placement in religious orders
  • Assignment to family guardians who arranged marriages
  • Legal protections against exploitation
Modern Application

Abraham’s example challenges contemporary believers to:

  • Choose service over self-advancement
  • Value people beyond their productivity or usefulness
  • Trust God’s timing rather than force outcomes
  • Show hospitality and care for the vulnerable
  • Look beyond surface-level readings of Scripture

Potential Areas for Further Exploration

Comparative Ancient Literature
  • Study other Ancient Near Eastern genealogies and their literary functions
  • Examine marriage customs across different Mesopotamian cultures
  • Research the development of legal codes protecting women and orphans
Biblical Hermeneutics
  • Explore other examples of Midrashic interpretation in Jewish tradition
  • Study the role of women in biblical genealogies (Ruth, Tamar, Rahab, etc.)
  • Investigate other “literary problems” that reveal character insights
Theological Implications
  • The relationship between divine sovereignty and human character in election
  • The role of hospitality and compassion in biblical righteousness
  • How Eastern storytelling methods affect biblical interpretation
Historical Context
  • Daily life in ancient Mesopotamian households
  • Medical understanding and treatment of infertility in ancient cultures
  • The development of the beit av system and its influence on biblical narrative

Comprehension Questions

  1. Textual Analysis: What specific “literary problems” does the genealogy in Genesis 11:27-32 present, and how does Jewish Midrash resolve them through the identification of Sarai with Iscah?

  2. Cultural Context: Explain the ancient Near Eastern concept of beit av (house of father) and how it influenced marriage customs, inheritance patterns, and the treatment of orphaned women.

  3. Character Development: How does Abraham’s choice to marry Sarai demonstrate his righteousness and foreshadow his later calling by God? What personal sacrifices did this decision require?

  4. Interpretive Method: Compare and contrast Eastern and Western approaches to discovering truth in narrative. Why does Midrash use indirect methods rather than explicit statements?

  5. Application: What principles from Abraham’s example of choosing “love over legacy” can contemporary believers apply when facing decisions between self-interest and service to others?

Personal Summary

Episode 8 reveals that God’s choice of Abraham was not arbitrary but based on character qualities already demonstrated in his family relationships. Before any divine calling or promise, Abraham showed remarkable righteousness by choosing to marry Sarai despite her barrenness, effectively sacrificing his own potential for legacy and patriarchal honor. This decision, made in partnership with his brother Nahor, demonstrated Abraham’s commitment to justice, compassion, and hospitality - the very qualities God seeks in those He calls.

The episode masterfully demonstrates how Jewish interpretive traditions uncover layers of meaning hidden within biblical genealogies. Through careful attention to literary details, grammar, and apparent textual problems, the Midrash reveals character insights that would be missed in superficial readings. This approach reflects the Eastern preference for leading readers to discover truth rather than simply stating it directly.

Most significantly, this passage shows that righteousness is not merely about following rules but about making sacrificial choices that honor others’ dignity and welfare. Abraham’s willingness to trust God’s story rather than secure his own future established a pattern that would characterize his entire relationship with the Divine. The episode challenges modern readers to examine their own decisions through this lens of compassion over comfort and faith over security.

BEMA Episode 8: Buried in a Genealogy - Study Notes

Title & Source Summary

Episode: BEMA 8: Buried in a Genealogy (E8v16)
Topic: The genealogy of Terah and God’s choice of Abraham through the lens of Jewish midrash and Hebraic interpretation

This episode explores the genealogy in Genesis 11:27-32, examining why God chose Abraham by uncovering hidden details in the family tree that reveal Abraham’s character. The discussion demonstrates how Jewish teachers find profound meaning in seemingly mundane biblical genealogies, revealing Abraham’s selfless nature as the reason for God’s selection.

Key Takeaways

  • Jewish rabbis ask “Why did God choose Abraham?” because they believe every story teaches us about the kinds of people God wants to partner with
  • The answer lies not in Genesis 12 where God calls Abraham, but in the preceding genealogy of Genesis 11:27-32
  • Abraham’s marriage to the barren Sarai (possibly also called Iscah) demonstrates profound self-sacrifice
  • Abraham chose to marry someone who could not continue his family line in order to provide protection, dignity, and provision for vulnerable family members
  • This selfless act parallels God’s own nature - doing something for others rather than for personal gain
  • The genealogy reveals unusual patterns: the youngest son (Haran) married first, multiple women mentioned unusually, and grammatical anomalies in Hebrew
  • Abraham represents the antithesis of the self-centered characters in Genesis 1-11 (Cain, Tower of Babel builders)

Main Concepts & Theories

The Problem with Western vs. Jewish Reading

Western readers often view God’s choice of Abraham as arbitrary (“God chooses who God wants”), while Jewish teachers insist there must be a reason embedded in the text that teaches us about the character God seeks in partnership.

Genealogical Anomalies in Genesis 11:27-32

The text presents several unusual elements:

  • Birth order issues: Haran (youngest) married and had children before his older brothers
  • Excessive female presence: Women rarely appear in genealogies unless absolutely necessary, yet we see Sarai, Milcah, and Iscah all mentioned
  • Iscah’s mystery: She serves no apparent narrative purpose yet is specifically named
  • Grammatical irregularities: The Hebrew phrase “Abram and Nahor, he took wives” (singular) rather than “they took wives” (plural)
The Midrashic Solution: Sarai = Iscah

Jewish midrash suggests Abraham married Iscah, which initially contradicts the text stating he married Sarai. However, linguistic analysis reveals:

  • “Iscah” in Chaldean means “princess” or “my princess”
  • “Sarai” in Hebrew also means “my princess”
  • These may be two names for the same person (like Jacob/Israel)
The Hebrew Grammar of Benevolent Unity

The grammatical structure “Abram and Nahor, he took wives” appears elsewhere in Scripture (Noah’s story with Shem and Japheth). This construction indicates:

  • Two people acting with one mind in a benevolent act
  • Credit given to the first person mentioned (the idea originator)
  • A righteous decision made for others’ benefit
Abraham’s Self-Sacrificial Choice

In patriarchal culture, Abraham as firstborn and idea-originator had first choice of bride. By choosing the barren Sarai/Iscah, he:

  • Sacrificed his own lineage continuation
  • Provided protection and dignity for vulnerable women
  • Demonstrated concern for others over self-interest
  • Embodied the opposite spirit of Genesis 1-11’s self-centered characters

Examples & Applications

Historical Context

In ancient patriarchal societies, unmarried women (especially after their father’s death) faced extreme vulnerability. Marriage provided essential protection, provision, and social dignity. Abraham’s choice to marry within the family fulfilled cultural obligations to care for clan members.

Literary Parallels
  • Cain’s story: Self-focused on acquisition and making a name
  • Tower of Babel: Community focused on “making a name for ourselves”
  • Abraham’s choice: Other-focused, willing to sacrifice personal legacy
Modern Applications

The principle applies to contemporary situations where we must choose between:

  • Personal advancement vs. caring for others
  • Building our own reputation vs. serving those in need
  • Protecting our interests vs. sacrificial love

Potential Areas for Further Exploration

  • The connection between Abraham’s fiery furnace experience (mentioned in midrash) and Daniel’s companions
  • How Abraham’s character development continues throughout Genesis
  • The role of barrenness narratives in biblical theology
  • Comparative study of Hebrew grammatical structures indicating unity of purpose
  • The significance of name changes (Abram to Abraham, Sarai to Sarah) in biblical narrative
  • How the chiastic structure of Genesis 1-11 points toward Abraham as the solution to humanity’s self-centeredness

Comprehension Questions

  1. Why do Jewish rabbis consider the question “Why did God choose Abraham?” essential rather than arbitrary, and how does this reflect different approaches to biblical interpretation?

  2. What specific textual anomalies in Genesis 11:27-32 suggest there is more to the genealogy than appears on the surface, and why would these details matter to ancient readers?

  3. How does the Hebrew grammatical construction “Abram and Nahor, he took wives” parallel the Noah story, and what does this reveal about the nature of their decision to marry their nieces?

  4. In what ways does Abraham’s choice to marry the barren Sarai/Iscah demonstrate the opposite character traits of the individuals in Genesis 1-11 (Cain, Tower of Babel builders)?

  5. How does Abraham’s self-sacrificial decision to provide for vulnerable family members parallel God’s own character and actions, and what does this teach us about the kind of people God chooses to partner with?

Personal Summary

This episode reveals how careful attention to biblical genealogies can uncover profound theological truths. Rather than viewing God’s choice of Abraham as arbitrary, the text embedded in Genesis 11 demonstrates that Abraham possessed the exact character God was seeking - someone willing to sacrifice personal gain for others’ welfare. The episode shows how Abraham’s decision to marry his barren niece Sarai (possibly also named Iscah) represented a profound act of selflessness, providing protection and dignity to vulnerable women even at the cost of ending his own family line.

The teaching emphasizes that Scripture consistently reveals God’s preference for individuals who embody self-sacrificial love over self-centered ambition. Abraham stands as the antithesis to the self-focused characters dominating Genesis 1-11, offering hope that humans can indeed reflect God’s image through choosing others’ needs over personal advancement. This foundational character trait explains not only God’s initial choice of Abraham but establishes the pattern for all who would follow in faithful partnership with God throughout biblical history.

The episode masterfully demonstrates how Jewish interpretive methods can illuminate seemingly mundane passages, revealing that even genealogies contain treasures of spiritual insight when approached with careful attention to textual details, linguistic analysis, and cultural context.

Original Notes

  • Genesis 11:27-32
  • The Jewish mind asks the question, “Why does G-d choose Avram?”
    • Western minds typically respond with it doesn’t matter, he is who G-d chose.
    • However, there must be a reason. We actually meet Avram in the genealogies before his story begins.
  • Genesis 11:27-32
    • Westerners think there is definitely no treasure buried in a genealogy.
      • But we will try to find the treasure
    • Problems:
      • Avram had the choice to marry someone who wasn’t barren but did not
      • Avram is the firstborn and his responsibility is to carry on the line.
        • A barren wife prevents that from happening.
      • Women do NOT show up in genealogies UNLESS there is a good reason.
        • They are there for a reason.
        • Why is Milkah mentioned so many times?
        • Why is Milkah and Iskah mentioned at all?
          • Milkah shows up later in the story HOWEVER, Iskah does not and it makes little sense why should would be in the story.
        • Why talk about Sarai’s barreness after talking about Milkah and Iskah? Why not mention that two verses sooner?
    • Jewish Midrash
      • There is a midrash that teaches Avram enters and leaves a furnace and when he leaves, he marries Iskah.
    • In a Chaldean tongue, Iskah means “princess”. In the Hebrew, Sarai means “my princess”.
      • Iskah and Sarai may be the same person.
      • When reading the Hebrew, the grammar is odd.
        • “Avram and Nahor, HE took wives” instead of “Abram and Nahor, THEY took wives”.
        • We see something similar in the story of Noah’s Nakedness,
          • “Shem and Japheth, he took a blanket and they walked backwards”.
          • In the Hebrew mind, this means two of more people decide to do a benevolent act together and they are of one mind.
        • In the Hebrew mind, credit for the idea goes to the first person mentioned.
        • Abram is given credit for the idea to take the daughters of their deceaced brother as their wives out of benevolence and Nahor agrees.
          • Why? Their father has died and he is everything to his children. He provides, protects, gives dignity, etc. for his children.
          • Avram by every stretch of the imagination get the first choice and he chooses the oldest daughter of Haran who was known to be barren.
            • How would they know she was barren? The moment a girl mentrates in this culture, they are given away in marriage.
            • It is remarkable that there is a person who is more interested in someone else, who knows when to stop, and doesn’t put himself first.
              • This when when G-d shows up. G-d says, I can work with this.
    • We are invited to be like Avram, to know when to say enough, and to put others first.

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