His life as narrated in the book of Genesis reflects the traditions of different ages. It is the latest writer (P) who mentions Abram (the original form of the name), Nahor and Haran, sons of Terah, at the close of a genealogy of the sons of Shem, which includes among its members Eber the eponym of the Hebrews.
Terah is said to have come from Ur of the Chaldees. He migrated to Haran in Mesopotamia, apparently the classical Carrhae, on a branch of the Habor. Thence, after a short stay, Abram with his wife Sarai, and Lot the son of Haran, and all their followers, departed for Canaan?. The oldest tradition does not know of this twofold move, and seems to locate Abram's birthplace and the homes of his kindred at Haran (Genesis 24:4, 7; 26:43).
At the divine command, and encouraged by the promise that Yahweh would make of him, although hitherto childless, a great nation, he journeyed down to Shechem, and at the sacred tree (compare Genesis 25:4, Joshua 24:26, Judges 9:6) received a new promise that the land would be given unto his seed. Having built an altar to commemorate the theophany, he removed to a spot between Bethel and Ai, where he built another altar and called upon (i.e. invoked) the name of Yahweh (Genesis 12:1-9).
Here he dwelt for some time, until strife arose between his herdsmen and those of Lot. Abram thereupon proposed to Lot that they should separate, and allowed his nephew the first choice. Lot preferred the fertile land lying east of the Jordan, whilst Abram, after receiving another promise from Yahweh, moved down to the oaks of Mamre in Hebron? and built an altar.
In the subsequent history of Lot and the destruction of [Sodom and Gomorrah]?, Abram appears prominently in a fine passage where he intercedes with Yahweh on behalf of Sodom, and is promised that if ten righteous men can be found therein the city shall be preserved (18:16-33).
A peculiar passage narrates the patriarch's visit to Egypt. Driven by a famine to take refuge in Egypt (26:11, 41:57, 42:1), he feared lest his wife's beauty should arouse the evil designs of the Egyptians and thus endanger his own safety, and alleged that Sarai was his sister. This did not save her from the Pharaoh, who took her into the royal harem and enriched Abram with herds and servants. But when Yahweh "plagued Pharaoh and his house with great plagues" suspicion was aroused, and the Pharaoh rebuked the patriarch for his deceit and sent him away under an escort (12:10-13:1).
This story of Abram and his increased wealth (13:2) receives no comment at the hands of the narrator, and in its present position would make Sarai over sixty years of age at the time the Pharaoh desired her. (12:4, 17:1, 17).
A similar experience is said to have happened to Abraham and Sarah at Gerar with the Philistine king Abimelech (20), but the tone of the narrative is noticeably more advanced, and the presents which the patriarch receives are compensation for the king's offence. Here, however, Sarah has reached her ninetieth year (17:17).
Still another episode of the same nature is recorded of Isaac and Rebekah at Gerar, also with Abimelech. Ethically it is the loftiest, and Isaac obtains his wealth simply through his successful farming. Arising out of the incident is an account of a covenant between Abimelech and Isaac (26:16-33, J), a duplicate of which is placed in the time of Abraham (21:22-34, J and E).
Beersheba, which figures in both, is celebrated by the planting of a sacred tree and (like Bethel) by the invocation of the name of Yahweh. This district is the scene of the birth of Ishmael and Isaac.
As Sarai was barren (Genesis 9:30) the promise that his seed should possess the land seemed incapable of fulfilment. According to one rather obscure narrative, Abram's sole heir was the servant, who was over his household, apparently a certain Eliezer of Damascus (15: 2). He is now promised as heir one of his own flesh, and a remarkable and solemn passage records bow the promise was ratified by a covenant. The description is particularly noteworthy for the sudden appearance of birds of prey, which attempted to carry off the victims of the sacrificial covenant. The interpretation of the evil omen is explained by an allusion to the bondage of the Israelites in Egypt and their return in the fourth generation (15:16; contrast 5:13, after four hundred years; the chapter is extremely intricate and has the appearance of being of secondary origin).
The main narrative now relates how Sarai, in accordance with custom, gave to Abram her Egyptian handmaid Hagar, who, when she found she was with child, presumed upon her position to the extent that Sarai, unable
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