Ἀβραάμ

From the study of John 8:40

Range of meaning

Abraham, ancestor of Israel. In Second Temple Judaism he was the model of faithfulness. 'To do the works of' someone means to act as they acted, the family likeness that shows real sonship.

Against the English

Translations vary between 'Abraham did not do this' (literal; NASB, WEB, ESV in substance) and 'Abraham never did such a thing' or 'did not do such things' (BSB, NIV). The literal wording keeps the emphatic 'this' at the front. The paraphrases make clear that a general pattern of behavior is in view.

Used elsewhere in the period

Sirach 44:19–21 (Abraham kept the law and was found faithful); 1 Macc 2:52 (found faithful when tested); Jubilees (Abraham as model of righteousness); m. Avot 5:19 (the disciples of Abraham have a generous eye, a humble spirit and a lowly soul); Philo, On Abraham 107–118, and the Testament of Abraham, both praising his hospitality to the three visitors of Genesis 18. The idea that a true son is shown by his deeds was widespread (compare Matt 3:9; Rom 4:12).

From the study of John 8:58

Range of meaning

The patriarch of Genesis 12–25, father of Israel. In Second Temple Judaism he was the model of faithfulness, the friend of God, and the guarantee of Israel's covenant standing.

Against the English

The name itself is straightforward. What English readers can miss is how much 'Abraham' meant as a source of identity and honour in this argument.

Used elsewhere in the period

Jewish traditions held that Abraham had been shown the future, including the age to come (4 Ezra 3:14; 2 Baruch 4:4; Apocalypse of Abraham; later Genesis Rabbah 44). Being 'sons of Abraham' was a central claim to belonging (Matt 3:9; John 8:33, 39).

From the study of Galatians 3:7

Range of meaning

The ancestor of Israel, who received God's promises of descendants, land and blessing for the nations (Genesis 12; 15; 17; 22).

Against the English

The name itself needs no correction. What matters is what the name stood for in the first century.

Used elsewhere in the period

Second Temple Jewish literature (the writings of the period between the return from exile and the temple's destruction in AD 70) presented Abraham as keeping the law before it was given (Sirach 44:20; Jubilees 16-23; 2 Baruch 57:2). He was circumcised as the sign of the covenant (Genesis 17), and he became a model for converts, who in later rabbinic tradition were called 'children of Abraham'.