Abraham, originally called Abram, was Israel's first great patriarch. He probably lived in the late 3d or early 2d millennium BC, but the earliest source for information on his life is Genesis 11-25, written about 10 centuries later. 石礼谦，最初叫亚伯兰，是以色列的第一次大牧首，他可能住在已故的三维或明年初二维公元前3000年，但最早的信息源就他的一生也就成因11月25日，书面约有10世纪之后。 He was born at Ur in Chaldea, where he married his half-sister Sarah.他出生在乌拉圭回合中chaldea ，在那里他娶了半年的姐姐莎拉。 Under divine inspiration, he went to Haran in Mesopotamia.根据神的启示，他又到haran在美索不达米亚平原。 Later God commanded him to leave his home for a new land; in return God offered Abraham fame, land, and descendants, promising that he would become a blessing to all nations.后来上帝命令他离开他的家，为新的土地;回报上帝给予亚伯拉罕名利，土地和子孙，有前途的，他会成为一个祝福所有国家。 Abraham obeyed and migrated to Canaan, where he lived as a nomadic chieftain.亚伯拉罕听从指挥，并迁移到迦南，他在那里住了作为一个游牧民族的首领。 He soon became wealthy, but he still had no son.他很快就成了有钱人，但他仍然没有儿子。 Because Sarah was advanced in years, she substituted her Egyptian slave Hagar, who bore Ishmael, Abraham's first son.因为莎拉是先进来，她取代她的埃及奴隶hagar ，负有伊斯梅尔，亚伯拉罕的第一个儿子。 Later, in accord with a divine promise, Sarah gave birth to Isaac.后来，我们在与神的诺言，莎拉生下艾萨克。
Abraham's faith was put to a severe test when God commanded that he sacrifice Isaac, his only son by Sarah.亚伯拉罕的信仰是一个严峻的考验时，神将他牺牲艾萨克，他唯一的儿子，由莎拉。 Abraham did not waver and he prepared for the sacrifice, but God spared the boy at the last moment, substituting a ram.亚伯拉罕没有动摇，他准备牺牲了，但上帝幸免男孩在最后一刻，而以新的RAM 。 The Bible portrays Abraham as a man struggling to trust God's promises. By his faith Abraham became the father of the Israelite people and is still honored in three different religions.圣经中描绘了亚伯拉罕的，作为一名男子挣扎信任上帝的承诺， 通过他的信仰亚伯拉罕成为父亲的israelite人，目前仍在荣幸，在三个不同的宗教。 Jewish tradition stresses Monotheism. 犹太传统，讲一神教。 Christians see him as a model for the man of faith and recognize him as their spiritual ancestor. 基督徒看到他作为一个模式，该名男子的信仰，并承认他当作自己的精神先祖。 Muslims accept him as an ancestor of the Arabs through Ishmael. Numerous works of art are based on the story of the sacrifice of Isaac. 穆斯林接受他作为祖先的阿拉伯人通过伊斯梅尔。众多艺术作品的基础上的故事，牺牲艾萨克。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
JJM Roberts jjm罗伯茨
Bibliography参考书目
Bright, John, A
History of Israel (1972); Neusner, Jacob, Genesis Rabbah: The Judaic Commentary
on the Book of Genesis, 3 vols.光明的，约翰，历史，以色列（ 1972年） ; neusner
，雅各，成因rabbah ：犹太评这本书的成因， 3卷。 (1985); van Seters, John, Abraham in
History and Tradition (1975). （ 1985年） ;车seters ，约翰亚伯拉罕在历史传统（ 1975年）
。
Abraham, father of a multitude, son of Terah, was named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises.亚伯拉罕的父亲千头万绪，儿子terah ，被命名（创11:27 ） ，然后他的哥哥拿鹤和haran ，因为他是王位继承人的承诺。 Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea.直至年满七十，亚伯兰sojourned他的骨肉，他的国家chaldea 。 He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years.然后，他，与他的父亲和他的亲人和家庭，辞去市乌尔，他在迄今白景富，并到一些300英里的北haran ，在那里他居留权十五年。 The cause of his migration was a call from God (Acts 7:2-4).导致他移徙是一个号召，从神（行为7:2-4 ） 。 There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12.但没有提到这首先要求在旧约，它是隐含的，但是，在将军12 。 While they tarried at Haran, Terah died at the age of 205 years.虽然他们守侯在haran ， terah死亡年龄为205岁。
Abram now received a second and more definite call, accompanied by a promise from God (Gen. 12:1, 2); whereupon he took his departure, taking his nephew Lot with him, "not knowing whither he went" (Heb. 11:8).亚伯兰现在已收到第二次和更明确的要求，并附有一份承诺，从神（创12:1 ， 2 ） ;这种情况下，他自己的离开，同时他的侄子投靠他， "不知道着他去" （希伯来书11日： 8 ） 。 He trusted implicitly to the guidance of Him who had called him.他相信，含蓄，以指导他的人打电话给他。 Abram now, with a large household of probably a thousand souls, entered on a migratory life, and dwelt in tents.亚伯兰而今，随着大批住户的可能是一个人灵魂，进入了一个迁徙的生活，住在帐篷里。 Passing along the valley of the Jabbok, in the land of Canaan, he formed his first encampment at Sichem (Gen. 12:6), in the vale or oak-grove of Moreh, between Ebal on the north and Gerizim on the south.通过沿山谷的jabbok ，在土地的迦南，他形成了他的第一次集结在sichem （创12时06分） ，在谷或栎树林的moreh之间， ebal对北方和盖里济姆于南。 Here he received the great promise, "I will make of thee a great nation," etc. (Gen. 12:2, 3, 7).他在这里获得了巨大的承诺， "我将让祢是一个伟大的国家"等（创12:2 ， 3日， 7日） 。 This promise comprehended not only temporal but also spiritual blessings.这个承诺理解，不仅时间，而且是精神的祝福。 It implied that he was the chosen ancestor of the great Deliverer whose coming had been long ago predicted (Gen. 3:15).它暗示说，他所选的祖先伟大送其来已久前的预言（创3:15 ） 。 Soon after this, for some reason not mentioned, he removed his tent to the mountain district between Bethel, then called Luz, and Ai, towns about two miles apart, where he built an altar to "Jehovah."此后不久，出于某种原因没有提及，他除去他的帐篷里，以山区之间贝瑟尔，那时叫luz ，和AI ，镇约两个远隔万里，他在那里建立了一个神龛，以"耶和华" 。 He again moved into the southern tract of Palestine, called by the Hebrews the Negeb; and was at length, on account of a famine, compelled to go down into Egypt.他又搬进南道的巴勒斯坦，所谓由希伯来人的尼革;并且在长度，对帐户的饥荒，迫使走上进入埃及。
This took place in the time of the Hyksos, a Semitic race which now held the Egyptians in bondage.这件事发生在当时的希克索斯，反犹的比赛中，现在举行埃及人在劳役。 Here occurred that case of deception on the part of Abram which exposed him to the rebuke of Pharaoh (Gen. 12:18).在这里，发生了案件欺骗手段对一部分亚伯兰这暴露了他去责备的法老王（创12时18分） 。 Sarai was restored to him; and Pharaoh loaded him with presents, recommending him to withdraw from the country. ： Sarai就恢复了他;老王装他介绍，建议他退出该国。 He returned to Canaan richer than when he left it, "in cattle, in silver, and in gold" (Gen. 12:8; 13:2. Comp. Ps. 105:13, 14).他回到迦南较富裕的时候，他离开它" ，在牛，在白银和黄金" （创12时08分; 13时02分。可比。聚苯乙烯。 105:13 ， 14 ） 。 The whole party then moved northward, and returned to their previous station near Bethel.全党，然后向北迁移，并归还其先前站附近贝瑟尔。 Here disputes arose between Lot's shepherds and those of Abram about water and pasturage.此纠纷产生之间有很多的牧羊人和那些亚伯兰关于水和牧草。 Abram generously gave Lot his choice of the pasture-ground.亚伯兰慷慨了很多，他选择了草场地上。 (Comp. 1 Cor. 6:7.) He chose the well-watered plain in which Sodom was situated, and removed thither; and thus the uncle and nephew were separated. （ comp.一肺心病。 6时07分） ，他选择了行之有效的浇水平原，其中路透社是坐落，被免去上去;因此，叔叔和侄子被分开。 Immediately after this Abram was cheered by a repetition of the promises already made to him, and then removed to the plain or "oakgrove" of Mamre, which is in Hebron.刚刚处理完这亚伯兰被欢呼声中重复的承诺，已经向他提出，然后再迁移到平原或" oakgrove " mamre ，这是在希伯伦。 He finally settled here, pitching his tent under a famous oak or terebinth tree, called "the oak of Mamre" (Gen. 13:18).他最后定居在这里，俯仰他的帐篷下，一位著名的橡树或terebinth树，被称为"橡树的mamre " （创13时18分） 。
This was his third resting-place in the land.这已经是他第三次休息位，在土地。 Some fourteen years before this, while Abram was still in Chaldea, Palestine had been invaded by Chedorlaomer, King of Elam, who brought under tribute to him the five cities in the plain to which Lot had removed.一些14年在此之前，而亚伯兰仍chaldea ，巴方已侵占chedorlaomer ，国王elam ，谁受到赞扬他的5个城市中平原，其中不少已拆除。 This tribute was felt by the inhabitants of these cities to be a heavy burden, and after twelve years they revolted.这种敬意是感受到居民的这些城市是一个沉重的负担，经过十二年他们反抗。 This brought upon them the vengeance of Chedorlaomer, who had in league with him four other kings.这带给他们复仇的chedorlaomer ，曾在联赛与他的其他四个国王队。 He ravaged the whole country, plundering the towns, and carrying the inhabitants away as slaves.他蹂躏整个国家，掠夺城镇，并进行居民去充当奴隶。 Among those thus treated was Lot.其中，因此治疗是很多。 Hearing of the disaster that had fallen on his nephew, Abram immediately gathered from his own household a band of 318 armed men, and being joined by the Amoritish chiefs Mamre, Aner, and Eshcol, he pursued after Chedorlaomer, and overtook him near the springs of the Jordan.听证会的灾难已落在他的侄子，亚伯兰立即聚集在他自己的家庭乐队的318名武装官兵，并正在参加由amoritish酋长mamre ， aner ， eshcol ，他便去追寻后chedorlaomer ，并超越了他近泉水该约旦。 They attacked and routed his army, and pursued it over the range of Anti-Libanus as far as to Hobah, near Damascus, and then returned, bringing back all the spoils that had been carried away.他们袭击并改为他的军队，并执行它的各种反libanus据以hobah ，大马士革附近，然后再返回，带回了全部赃物已被运走。
Returning by way of Salem, ie, Jerusalem, the king of that place, Melchizedek, came forth to meet them with refreshments.回流的方式，塞勒姆，即耶路撒冷，国王的那个地方， melchizedek ，站出来，以满足这些需求与茶点。 To him Abram presented a tenth of the spoils, in recognition of his character as a priest of the most high God (Gen. 14:18-20).他亚伯兰介绍了十分之一的战利品，以表彰他的性格和一名牧师的最高级神（创14:18-20 ） 。 In a recently-discovered tablet, dated in the reign of the grandfather of Amraphel (Gen. 14:1), one of the witnesses is called "the Amorite, the son of Abiramu," or Abram.在最近发现的片剂，过时，在腥风血雨的祖父的amraphel （创14时01分） ，证人之一是所谓的" amorite ，儿子的abiramu " ，或者亚伯兰。 Having returned to his home at Mamre, the promises already made to him by God were repeated and enlarged (Gen. 13:14).回到他的家在mamre ，曾经作出的承诺，以他的上帝被反复放大（创13时14分） 。 "The word of the Lord" (an expression occurring here for the first time) "came to him" (15:1). "天主圣言" （一种表现此起彼伏，为第一次） "来找他" （ 15:1 ） 。 He now understood better the future that lay before the nation that was to spring from him.他现在更好地理解未来奠定之前，民族，那就是让春天从他的。 Sarai, now seventy-five years old, in her impatience, persuaded Abram to take Hagar, her Egyptian maid, as a concubine, intending that whatever child might be born should be reckoned as her own. Ishmael was accordingly thus brought up, and was regarded as the heir of these promises (Gen. 16). ： Sarai ，现在75年岁，在她的不耐烦，说服亚伯兰采取hagar ，她的埃及侍女，作为一个妾，有意无论孩子可能诞生应该算是她自己。 伊斯梅尔相应地，因此带来了，并被视为继承人的这些诺言 （创16 ） 。
When Ishmael was thirteen years old, God again revealed yet more explicitly and fully his gracious purpose; and in token of the sure fulfilment of that purpose the patriarch's name was now changed from Abram to Abraham (Gen. 17:4, 5), and the rite of circumcision was instituted as a sign of the covenant.当伊斯梅尔是十三岁，上帝再次揭示了，但更加明确和充分，他殷勤的目的，而且在象征性的确保实现这一目的，老人家的名字，现在改由亚伯兰到亚伯拉罕（创17时04分， 5人） ，并礼乐割包皮被提起，作为一种标志，该公约。 It was then announced that the heir to these covenant promises would be the son of Sarai, though she was now ninety years old; and it was directed that his name should be Isaac.它当时宣布说，王位继承人向这些公约的承诺，将儿子： Sarai ，虽然她现在九十年岁，并且是针对他的姓名必须与艾萨克。 At the same time, in commemoration of the promises, Sarai's name was changed to Sarah.在同一时间内，为纪念承诺， ： Sarai的名称变更为莎拉。 On that memorable day of God's thus revealing his design, Abraham and his son Ishmael and all the males of his house were circumcised (Gen. 17).就这一值得纪念的日子上帝的，从而暴露了他的设计，亚伯拉罕和他的儿子伊斯梅尔和所有男性的他的房子被接受割礼（创17 ） 。
Three months after this, as Abraham sat in his tent door, he saw three men approaching. 3个月后，这方面，正如亚伯拉罕坐在帐篷门口，他看到三名男子逼近。 They accepted his proffered hospitality, and, seated under an oak-tree, partook of the fare which Abraham and Sarah provided. One of the three visitants was none other than the Lord, and the other two were angels in the guise of men. The Lord renewed on this occasion his promise of a son by Sarah, who was rebuked for her unbelief.他们接受了他的proffered款待，并在座位下的栎树， partook的票价，其中亚伯拉罕和萨拉所提供的， 其中一人三个visitants不是别人，耶和华，其他两位是天使，在花样翻新的男人。主续约这次他的承诺，提出了一个儿子，由莎拉，他们被斥责为她不信。 Abraham accompanied the three as they proceeded on their journey.石礼谦的陪同下三个，因为他们开始对自己的旅程。 The two angels went on toward Sodom; while the Lord tarried behind and talked with Abraham, making known to him the destruction that was about to fall on that guilty city.两个天使，又对路透社11 ，而主滞在后面，并与亚伯拉罕，使他所知的破坏，这是即将降临在这有罪的城市。 The patriarch interceded earnestly in behalf of the doomed city.牧交错，切实在代表该注定的城市。 But as not even ten righteous persons were found in it, for whose sake the city would have been spared, the threatened destruction fell upon it; and early next morning Abraham saw the smoke of the fire that consumed it as the "smoke of a furnace" (Gen. 19: 1-28).但由于不是甚至超过10正义人士被发现在它，而那些城市已经无一幸免，威胁毁灭下跌后，它和早期第二天早晨亚伯拉罕看到浓烟的火灾消耗它看作是"烟雾一炉" （创19 ： 1-28 ） 。
After fifteen years' residence at Mamre, Abraham moved southward, and pitched his tent among the Philistines, near to Gerar.经过十五年居住在mamre ，亚伯拉罕南下，并定他的帐篷之中philistines ，近至gerar 。 Here occurred that sad instance of prevarication on his part in his relation to Abimelech the King (Gen. 20).在这里，发生了悲惨的实例推诿对他的部分，他与亚比米勒国王（创20 ） 。 Soon after this event, the patriarch left the vicinity of Gerar, and moved down the fertile valley about 25 miles to Beer-sheba.一旦这次事件之后，元老离开附近gerar ，并降了肥沃的山谷大约25英里的啤酒-谢巴。 It was probably here that Isaac was born, Abraham being now an hundred years old.它可能是这里艾萨克出生，亚伯拉罕正在现在是一个百年老。 A feeling of jealousy now arose between Sarah and Hagar, whose son, Ishmael, was no longer to be regarded as Abraham's heir.的感觉，嫉妒，现在之间出现Sarah和hagar ，他的儿子，伊斯梅尔，不再被视为亚伯拉罕的继承人。 Sarah insisted that both Hagar and her son should be sent away.莎拉坚持说，双方hagar和她的儿子要送到距离。 This was done, although it was a hard trial to Abraham (Gen. 21:12).这样做，虽然这是一场艰苦的审讯亚伯拉罕（创21时12分） 。 At this point there is a blank in the patriarch's history of perhaps twenty-five years.在这一点上是一个空白，在元老的历史或许二十五年。 These years of peace and happiness were spent at Beer-sheba.这些年来，和平与幸福，都用在啤酒-谢巴。
The next time we see him his faith is put to a severe test by the command that suddenly came to him to go and offer up Isaac, the heir of all the promises, as a sacrifice on one of the mountains of Moriah.在我们下一次看到他，他的信仰是把一个严峻的考验，由指挥突然来到他竟然去了，并提供了艾萨克，继承人的所有承诺，作为一个牺牲的一个山上的moriah 。 His faith stood the test (Heb. 11:17-19).他的信仰，经受了考验（希伯来书11:17-19 ） 。 He proceeded in a spirit of unhesitating obedience to carry out the command; and when about to slay his son, whom he had laid on the altar, his uplifted hand was arrested by the angel of Jehovah, and a ram, which was entangled in a thicket near at hand, was seized and offered in his stead.他是在精神，毫不犹豫的顺从，进行指挥;时，要斩他的爱子，他已奠定了在祭坛上，他赚的手被逮捕，由天使的耶和华，并采用冲压，这是纠缠在一个丛林在即，被缴获，并在他而起。 From this circumstance that place was called Jehovah-jireh, ie, "The Lord will provide."从这一情况发生了被称为耶和华- jireh ，即"耶和华将提供" 。 The promises made to Abraham were again confirmed (and this was the last recorded word of God to the patriarch); and he descended the mount with his son, and returned to his home at Beer-sheba (Gen. 22:19), where he resided for some years, and then moved northward to Hebron.所作出的承诺，以亚伯拉罕再次证实了（这是最后一个记录上帝的话，以牧）和他的后裔山与他的儿子，然后返回他的家在啤酒-谢巴（创22时19分） ，在那里他居住了很多年，然后向北迁移至希布伦。 Some years after this Sarah died at Hebron, being 127 years old.一些年后，这莎拉死在希伯伦被一百二十七年岁。
Abraham acquired now the needful possession of a burying-place, the cave of Machpelah, by purchase from the owner of it, Ephron the Hittite (Gen. 23); and there he buried Sarah.亚伯拉罕后天，现在需要的，藏有埋位，洞窟machpelah ，购买到由该财产权， ephron了赫梯（创23 ） ;和他在那里埋葬莎拉。 His next care was to provide a wife for Isaac, and for this purpose he sent his steward, Eliezer, to Haran (or Charran, Acts 7:2), where his brother Nahor and his family resided (Gen. 11:31).他的下照顾，是提供一个妻子，以撒，并为此目的，他派了他的管家，埃利泽， haran （或charran行为， 7时02分） ，在那里他的弟弟拿鹤和他的家人居住（创11时31分） 。 The result was that Rebekah, the daughter of Nahor's son Bethuel, became the wife of Isaac (Gen. 24).其结果是rebekah ，女儿拿鹤的儿子bethuel ，成了妻子的艾萨克（创24 ） 。 Abraham then himself took to wife Keturah, who became the mother of six sons, whose descendants were afterwards known as the "children of the east" (Judg. 6:3), and later as "Saracens."石礼谦，然后自己拿了给妻子keturah ，他成为母亲的六个儿子，其后裔后来被称为"儿童的东方" （ judg. 6:3 ） ，后来因为"这部电影" 。 At length all his wanderings came to an end.长度在他的所有wanderings落下帷幕。 At the age of 175 years, 100 years after he had first entered the land of Canaan, he died, and was buried in the old family burying-place at Machpelah (Gen. 25:7-10).在年满175年， 100年后，他曾首次进入了土地的迦南，他真的死了，被掩埋在旧家庭埋位在machpelah （创25:7-10 ） 。 The history of Abraham made a wide and deep impression on the ancient world, and references to it are interwoven in the religious traditions of almost all Eastern nations.历史上的亚伯拉罕作出了广泛和深刻的印象，对古老的世界，以及提述，它是交织在一起，在宗教传统，几乎所有东欧国家。 He is called "the friend of God" (James 2:23), "faithful Abraham" (Gal. 3:9), "the father of us all" (Rom. 4:16).他是所谓的"朋友的上帝" （詹姆斯2时23分） ， "忠实亚伯拉罕" （ gal. 3时09分） ， "父亲对我们所有人" （罗马书4时16分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Abraham stands in the unique position of being the father of a nation and the father of all believers.亚伯拉罕在地的独特地位，作为父亲的一个民族和父亲的所有信徒。 God told Abraham to leave his homeland and go to the land of Canaan.上帝告诉亚伯拉罕要离开自己的家园，前往该地的迦南。 There God entered into a covenant with him (Gen. 12:1-3; 15:12-21).有上帝进入了一个盟约与他（创12:1-3 ; 15:12-21 ） 。 Abraham was the progenitor of the Hebrew nation and of several Arabic peoples.亚伯拉罕是progenitor的希伯来民族和几个阿拉伯语人民。 All Jews regard themselves as his descendants, a special people chosen by God (Isa. 51:1-2).所有犹太人把自己当成他的子孙，一个特殊的人所选择的神（以赛亚书51:1-2 ） 。
But beyond the physical posterity lies the spiritual dimension, for "all peoples on earth will be blessed through you" (Gen. 12:3; 18:18; 22:18; 26:4; 28:14).但除了身体的后代在于精神方面， "所有的人民在地球上，将祝福通过你" （创12时03分; 18时18分; 22时18分; 26:4 ; 28:14 ） 。 This is perhaps the first great missionary text in the Bible.这也许是第一个伟大的宣教士文在圣经。 Paul referred to it as the same gospel which he preached (Gal. 3:8).保罗提到的把它当作福音，同时他所鼓吹（ gal. 3时08分） 。 The blessing came through Christ, "the son of David, the son of Abraham" (Matt. 1:1).祝福来到透过基督， "大卫之子，儿子亚伯拉罕的" 。 （ 1:1 ） 。 All who believe in Christ are the children of Abraham, even the Gentiles (Gal. 3:7-14).所有的人认为，在基督里说是儿童的亚伯拉罕，甚至外邦人（ gal. 3:7-14 ） 。 They too are "Abraham's seed, and heirs according to the promise" (Gal. 3:29).他们也都是"亚伯拉罕的种子和继承人据诺言" （ gal. 3时29分） 。 In fact, faith in Christ is more important than physical descent when it comes to determining who the children of Abraham really are (Matt. 3:9; John 8:33).事实上，在基督里的信仰，更重要的，比物理出身，当谈到确定谁是孩子的亚伯拉罕真的是。 （ 3时09分;约翰8时33分） 。 God's promises to Abraham and the rest of the patriarchs find their unique fulfillment in Christ (Acts 3: 25-26), though in a limited sense any godly king who sat on David's throne fulfilled the Abrahamic covenant (cf. Ps. 72:17).上帝的承诺，到亚伯拉罕与其余的patriarchs找到自己独特的圆满，在基督（使徒3 ： 25-26 ） ，尽管在有限的意义上的任何神圣国王，他们就坐在大卫的宝座，实现了亚伯拉罕盟约（参见聚苯乙烯。 72:17 ） 。 The covenant was unconditional and eternal, but kings and other individuals who disobeyed God would find themselves cut off from the covenant (Gen. 17:13-14; 18:18-19).该公约是无条件的和永恒的，但国王和其他的人不服从上帝会发现自己被切断盟约（创17:13-14 ; 18:18-19 ） 。
The NT mentions Abraham more than any other OT figure except Moses, and it stresses his significance as a man of faith.新台币提到亚伯拉罕比其他任何城市旅游局的数字，除摩西，它强调了他的意义，因为一个人的信仰。 When called to leave Mesopotamia, Abraham "obeyed and went, even though he did not know where he was going" (Heb. 11:8).当所谓离开美索不达米亚平原，亚伯拉罕"服从和每到一地，即使他不知道他在哪里，是正在进行的" （希伯来书11时08分） 。 Even after reaching Canaan, Abraham still remained a stranger and did not live to see the fulfillment of the promises (Heb. 11:9-10).即使达到迦南，亚伯拉罕仍然是一个陌生人，并没有能够活着看到履行该诺言（希伯来书11:9-10 ） 。 He did believe that God would give him a son and that his offspring would someday become as numerous as the stars.他相信上帝会给予他的儿子和他的后代会有朝一日成为一样多的星星。 On the basis of this faith God "credited it to him as righteousness" (Gen. 15:4-6).在此基础上信仰上帝" ，贷记它以他为正义" （创15:4-6 ） 。 Paul cites this passage as his first illustration of justification by faith in Rom.保罗引用了这段话作为他的第一个例证因信称义的ROM 。 4:1-3. 4:1-3 。 In the same chapter Paul notes that Abraham dared to believe that Sarah would give birth to the promised child, even though she was past the age of childbearing and he was a hundred years old (Rom. 4:18-19).在同一章中保罗指出亚伯拉罕不敢相信莎拉会出生到答应孩子，她虽然是过去时代的生育和他是一个百年老（罗马书4:18-19 ） 。 Abraham's unwavering faith in the promises of God remains a challenge to all people to "believe in Him who raised Jesus our Lord from the dead" (Rom. 4:20-24).亚伯拉罕的坚定信念，在承诺的上帝仍然是一个挑战，所有的人， "相信在他的人提出耶稣我们的主从死里复活" （罗马书4:20-24 ） 。
The greatest test of Abraham's faith came when God instructed him to sacrifice Isaac on Mt. Moriah.是最大的考验亚伯拉罕的信仰来到时，上帝指示他的牺牲艾萨克山moriah 。 In spite of the fact that God's previous promises were intertwined with the life of Isaac, Abraham obeyed and was ready to plunge the knife into his dear son.尽管事实，即上帝的前许诺相互交织在一起的生活，以撒，亚伯拉罕听从指挥，并随时准备投身刀到他亲爱的儿子。 According to Heb.根据希伯来书。 11:17-19, Abraham reasoned that God would bring Isaac back to life, so deep was his confidence in God's promises. 11:17-19亚伯拉罕的理由是，上帝会带来艾萨克活回来，如此之深，是他的信心，对上帝的承诺。 This experience of nearly sacrificing his only son placed Abraham in the position of God the Father, who sent his one and only Son to Mt. Calvary, not far from Mt. Moriah (II Chr. 3:1).这方面的经验几乎牺牲他唯一的儿子放在亚伯拉罕在位置在上帝父亲，他派了他的一次，也是唯一的儿子吨。 calvary ，不远处的山。 moriah （二人权委员会。 3:1 ） 。 The Greek word that describes Christ as the "only begotten" or "one and only son," monogenes, is applied to Isaac in Heb.希腊字，描述基督为"唯一造物主"或"一独生子， " monogenes ，是适用于艾萨克在希伯来书。 11:17. 11:17 。 A ram was substituted on the altar for Isaac (Gen. 22:13), but God "did not spare his own son" (Rom. 8:32).公羊取代了对供奉艾萨克（创22时13分） ，但上帝" ，没有放过自己的儿子" （罗马书8时32分） 。 The pain and agony felt by Abraham at the prospect of sacrificing Isaac in some small way helps us understand the suffering of the Father when he offered up his Son for us all.疼痛和痛苦，感受到亚伯拉罕在展望牺牲艾萨克在一些小方法，有助于我们了解痛苦的父亲时，他提出了他的儿子，为我们所有人。
Abraham's fellowship with God is also illustrated through his prayer life.亚伯拉罕的团契与上帝，也表明通过他的祷告生活。 In Gen. 20:7 Abraham is called a prophet who will pray for the healing of a Philistine king and his family.在将军20时07亚伯拉罕是所谓的先知，他们会祈求医治一个庸俗的国王和他的家人。 Earlier, in Gen. 18:22-33, Abraham stood before the Lord and interceded in behalf of the city of Sodom.此前，在将军18:22-33亚伯拉罕站在耶和华面前的交错中，代表市路透社11 。 His boldness in prayer encourages the believer to lay petitions before the throne of grace.他的气魄，在祈祷鼓励信徒所奠定的请愿宝座前的宽限期。 Because of his close walk with the Lord, Abraham is sometimes called the friend of God (II Chr. 20:7; Isa. 41:8; James 2:23).因为他的亲密散步主，亚伯拉罕是有时被称为朋友的神（二人权委员会。 20时07分;伊萨。 41:8 ;詹姆斯2时23分） 。 Both the Hebrew and the Greek words for "friend" include the idea of "the one who loves God."无论是希伯来语和希腊文的"朋友"包括构思， "一个有爱心的上帝" 。 Abraham loved God more than anything else in the world (Gen. 22:2).亚伯拉罕爱上帝比任何事情都重要，在世界上（创22时02分） 。 His obedience to the Lord is emphasized also in Gen. 26:5.他敬畏耶和华是还强调，在将军26:5 。 Before the law was written, Abraham kept God's requirements, commands, and laws.在法律面前写，亚伯拉罕保持上帝的要求，命令和法律。
Abraham was rightly called a prophet because he received divine revelation (Gen. 12:1-3).亚伯拉罕是正确的所谓先知，因为他收到了神圣的启示（创12:1-3 ） 。 God spoke to him in a vision (Gen. 15:1) and appeared to him in a theophany (Gen. 18:1).上帝以他的远见（创15:1 ） ，并依他看来，在一个theophany （创18:1 ） 。
HM Wolf狼陛下
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
J. Walvoord,
"Premillennialism and the Abrahamic Covenant," BS 109:37-46, 293-303; G. von
Rad, OT Theology, I, 170-75; JB Payne, The Theology of the Older Testament; J.
Jeremias, TDNT, I, 8-9; R. Longenecker, "The 'Faith of Abraham,'" JETS
20:203-12; W. Kaiser, Jr., Toward an OT Theology; RE Clements, TDOT,I,
52-58. j. walvoord ， " premillennialism和亚伯拉罕盟约， "布109:37-46 ， 293-303 ;
g.冯RAD数据通信公司，酒店神学，我， 170-75 ;了JB佩恩，神学的老遗嘱的J. jeremias ， tdnt ，我，第8-9页;传译朗格内克说， "
『信仰亚伯拉罕的"喉20:203-12 ;凯塞小，小，对一个城市旅游局神学;重新某种控制， tdot ，我52岁- 58 。
From: Home Bible Study Commentary by James M. Gray 来自：主页圣经研究评论詹姆斯米灰色
This correspondence includes letters of the king of Jerusalem, Ebed-Tob by name, which means "the servant of the Good One," who speaks of himself in the very phrases used by his predecessor Melchizedek (Heb. 7).此对应，包括信用证国王在耶路撒冷， ebed -来的名字，意思是"仆人的好， "谁讲的他自己在非常句话用他的前任melchizedek （希伯来书7 ） 。 The probability is that Melchizedek, like Chedorlaomer, was the common name of a race or dynasty of priest-kings ruling over that city.概率是melchizedek ，像chedorlaomer ，是通用名称一个种族或王朝的牧师-国王统治这个城市。 He is employed as a type of Christ in the 110th Psalm and in Hebrews 7.他所任职的，作为一种基督在110诗篇，并在希伯来人7 。 How does the king of Sodom probably the successor to him who had been slain (10), express his gratitude to Abram (21)?请问王路透社可能的继任者，他已被杀害（ 10 ） ，表达他的谢意亚伯兰（ 21 ） ？ What is Abram's response (22-24)?什么是亚伯兰的反应（ 22-24 ） ？ How does this response show that Melchizedek worshipped the same God?请问这个反应表明melchizedek崇拜，同时上帝吗？ What elements of character does it show in Abram?哪些要素的性质是否显示在亚伯兰？
And now what does Jehovah do to Abram (5)?现在是什么耶和华做亚伯兰（ 5 ） ？ And what does He ask Abram to do?以及什么是他问亚伯兰做什么？ And what does He then promise him?以及什么是他当时承诺，他呢？ Was Abram's faith able to measure up to this stupendous declaration (6)?当时亚伯兰的信心，能达到这一惊人宣言（ 6 ） ？ And in what did this faith of Abram result to him (v. 6, last clause)?以及用什么做这种信仰的亚伯兰结果，让他（指五，六，最后条款） ？ These words, "COUNTED IT TO HIM FOR RIGHTEOUSNESS," reveal a fact more important to Abram personally than the promise of a seed, except that the seed, considered as the forerunner and type of Christ, was the only ground at length on which Abram might be counted righteous.上面这些话， "算到他主持正义" ，揭示一个事实，更重要的亚伯兰亲自比承诺的种子，除了种子，视为先行者和类型的基督，是唯一的理由，在长度上，亚伯兰也许算正义。 To understand these words is vital to an understanding of our own redemption, and an apprehension of the Gospel.要了解这句话是非常重要的一种认识，我们自己的救赎，并逮捕了福音。 Abram was a sinner, born into a state of wrongness, but God now puts him by an act of grace into a state of rightness, not because of Abram's righteous character but on the ground of his belief in God's word.亚伯兰是一个罪人，出生在一个国家的错，但现在上帝把他的行为恩典到一个国家的正确性，而不是因为亚伯兰的正义性质，但在地面上的他的信仰，在上帝的话语。 Nor does this righteous state into which he is brought make it true that thereafter he is without a flaw in his character, for he is guilty of much.这也不正义的国家纳入其中，他带来了令是否属实，此后他没有瑕疵，他的性格，因为他是无罪的。
But he has a right standing before God and because of it God can deal with him in time and eternity as He cannot deal with other men who do not have this standing.但他有权利站在上帝面前，因为它神只要一想就能对付他，在时间和永恒的，因为他不能处理与其他男子，他们并没有本次常委会。 The significance of this to us is seen in Romans 4:23-25, which you are urged to read prayerfully.的意义，这对我们是看到在罗马4:23-25 ，我们敦促阁下务必阅读祷告。 The question is sometimes asked whether Abram, and for that matter, any Old Testament saint, was justified or made righteous just as we are in these days.但问题是，有时询问亚伯兰，为这件事，任何旧约圣，是有道理或作出正义的，正如我们在这些日子。 The answer is yes, and no.答案是肯定的，并没有。 They were made righteous just as we are in that Christ took away their guilt on the cross and wrought out a righteousness for them, but they were not made righteous just as we are in that they knew Christ as we do.他们分别作出了正义的，正如我们在基督拿走他们有罪就两岸关系及锻出正气，为他们，但他们没有作出了正义的，正如我们在这方面，他们知道基督为我们所做的一切。 Christ indeed said that Abram rejoiced to see His day, and he saw it and was glad (John 8:56), but this does not mean that he saw and understood what we now do of the Person and finished work of Christ.基督确说，亚伯兰很高兴看到他的一天，他看到它，并很高兴（约翰8时56分） ，但是这并不等于说，他看到和理解的，我们现在做的人，下班的喊声。 The fact is this: God set a certain promise before Abram.事实是这样的：上帝定某前承诺亚伯兰。 He believed God's testimony concerning it and was counted righteous in consequence.他相信上帝的证词，有关它和计数正义的后果。
God sets a certain promise before us, and if we believe God's testimony concerning it we are counted righteous in consequence.上帝定下某承诺，摆在我们面前的，如果我们相信上帝的证词，有关它，我们必须算正义的后果。 The promise to Abram was that of a natural seed; the promise to us is that of salvation through Jesus Christ, the anti-type of that seed.承诺亚伯兰是一种天然种子;许诺给我们的是救恩透过耶稣基督，反类型的种子。 We have but to believe His testimony concerning Jesus Christ, as Abram believed it concerning the seed, to obtain the same standing before God forever.我们有，但相信他的证词中有关耶稣基督，为亚伯兰相信，它涉及种子，以获得同样站在上帝永远。 It is not our character that gives it to us, nor does our change of standing immediately produce a change of character, but this does not affect the standing, which is the important thing because the character grows out of it.这不是我们的品格，给人以美，也没有改变我们的常委会立即产生一个性格的变化，但是这并不影响到常委会，这是重要的事，因为这个字出自于它。 The reward of the first test of faith brought Abram a country (Gen. 12), but that of the second brought him a better country, that is, a heavenly (Heb. 11: 8-16).该奖励的第一次考验，信仰带来亚伯兰一个国家（创12 ） ，但对第二次他带来更美好的国家，即是天堂（希伯来书11 ： 8-16 ） 。
Afterward part of the victim would be offered in sacrifice to their gods, while the remainder would be eaten by the parties to the covenant.事后部分受害人提供在牺牲自己的神，而其余的将被吃掉各方盟约。 It was the highest form of an oath.这是最高形式的一种宣誓。 God thus condescended to assure Abram, since the smoking furnace and burning lamp, passing between the pieces and doubtless consuming them, typified His presence and acceptance of the bond.上帝因此condescended保证亚伯兰的，因为吸烟炉及燃烧灯，及格之间件无疑会对他们的消费，其典型的存在和接受的债券。 Among men it takes two to make a covenant, but not so here.其中男性需两至作出盟约，但并非如此。 God is alone in this case, and asks of Abram nothing in return but the repose of confidence in His faithfulness.上帝是孤立无援，在这种情况下，并要求对亚伯兰任何回报，但repose的信心，他的虔诚信仰。 It is thus that God covenants with us in Christ.因此，它是神盟约，与我们在基督里。 He gives, and we take.他给人的，我们采取的。 He promises, and we believe.他承诺，我们相信。 But dwelling on what Abram saw we passed over what he heard, and this is an essential part of God's covenant with him (13-16).但在谈到什么亚伯兰看到，我们通过什么他听不到，这将是一个不可或缺的部分上帝的盟约与他（ 13-16 ） 。
What did He say would be true of Abram's seed for a while?什么叫他说，将真实的亚伯兰的种子有一阵子？ It is a matter of dispute how these four hundred years are computed, but Anstey's Romance of Chronology says that Abraham's seed here means Isaac and his descendants from the time of the weaning of the former when he became his father's heir, to the date of the Exodus, which was precisely 400 years.这是一个有争议的如何将这些四百年计算，但anstey的浪漫年表说，亚伯拉罕的种子在这里指艾萨克和他的后裔的时候，该断奶的前，当他成为他父亲的接班人，当日至使用该逃亡，其中恰恰是400年。 What two-fold promise is given Abram personally (15)?有什么可分为两方面的承诺是给予亚伯兰亲自（ 15 ） ？ What particular reason does God give for the delay in possessing Canaan (16)?有什么特别的理由都是站不住脚的，让上帝为拖延藏迦南（ 16 ） ？ "The Amorite" here is the name used doubtless for all the inhabitants of Canaan, of which they were a chief nation and a very wicked one. " amorite "这里是使用的名称，无疑为所有居民的迦南人，其中，他们是一个行政民族，一个非常险恶的。 The long-suffering of God will wait while they go on filling up the measure of their iniquity, but at last the sword of divine justice must fall.长期受苦受难的上帝将拭目以待，而他们去填补了衡量他们的邪恶中，但最后一把神圣的正义必须下降。 The same thing happens with sinners in general, and as another says, it ought to embitter the cup of their pleasures.同样的事情发生，与罪人一般，并作为另一项说，它应该embitter杯他们的乐趣。
Questions 1. 问题 1 。 What corroborative evidence of the historicity of Chapter 14 can you name?什么佐证的证据历史性的第14章，可你的名字吗？ 2. 2 。 Recall in detail what has been taught or suggested about Melchizedek.记得详细一直教导或建议约melchizedek 。 3. 3 。 How would you explain Genesis 15:6?你会如何解释成因15时06分？ 4. 4 。 Can you repeat from memory Romans 4:23-25?你能重复背诵罗马书4:23-25 ？ 5. 5 。 In a word, what is the significance of the transaction in 15:7-21?总的来说，有什么重要意义的交易，在15:7-21 ？
The original form of the name, Abram, is apparently the Assyrian Abu-ramu.原始形式的名称，亚伯兰，看来是因为亚述人阿布- ramu 。 It is doubtful if the usual meaning attached to that word "lofty father", is correct.这是令人怀疑的，如果一般的意义，重视这个词"高尚之父" ，是正确的。 The meaning given to Abraham in Genesis 17:5 is popular word play, and the real meaning is unknown.含义亚伯拉罕在成因17时05分，是流行的文字游戏，真正的意义是未知之数。 The Assyriologist, Hommel suggests that in the Minnean dialect, the Hebrew letter Hê ("h") is written for long a.该assyriologist ， hommel建议，在minnean方言，希伯来语信hê （为" H " ）是写给长甲 Perhaps here we may have the real derivation of the word, and Abraham may be only a dialectical form of Abram.也许在这里，我们可能有真正的推导字，和亚伯拉罕可能只是一个辩证的形式，亚伯兰。
The story of Abraham is contained in the Book of Genesis, 11:26 to 25:18.故事中的亚伯拉罕是包含在这本书的成因， 11:26至25:18 。 We shall first give a brief outline of the Patriarch's life, as told in that portion of Genesis, then we shall in succession discuss the subject of Abraham from the viewpoints of the Old Testament, New Testament, profane history, and legend.我们首先概述了老人家的生活，并说，在这部分的成因，那么，我们应在继承，讨论的主题从亚伯拉罕的观点旧约，新约圣经，亵渎历史，传说众多。
A BRIEF OUTLINE OF ABRAHAM'S LIFE简述亚伯拉罕的生活
Thare had three sons, Abram, Nachor, and Aran. thare有三个儿子，亚伯兰， nachor ， aran 。 Abram married Sarai.亚伯兰已婚： Sarai 。 Thare took Abram and his wife, Sarai, and Lot, the son of Aran, who was dead, and leaving Ur of the Chaldees, came to Haran and dwelt there till he died. thare了亚伯兰和他的妻子： Sarai ，及批号，他们儿子的aran ，人已经死了，留下乌尔的新巴比伦王国，来到haran和白景富延续到他去世。 Then, at the call of God, Abram, with his wife, Sarai, and Lot, and the rest of his belongings, went into the Land of Chanaan, amongst other places to Sichem and Bethel, where he built altars to the Lord: A famine breaking out in Chanaan, Abram journeyed southward to Egypt, and when he had entered the land, fearing that he would be killed on account of his wife, Sarai, he bade her say she was his sister.然后，在这些电话的上帝，亚伯兰，与他的妻子： Sarai ，及批号，其余他的财物，都深入到土地的chanaan ，除其他地方sichem和贝瑟尔，他在那里建立了神坛，向上帝祷告：饥荒爆发在chanaan ，亚伯兰旅南下到埃及，当他进入了土地，怕他将被杀死就交代他的妻子： Sarai ，他的下属，她说她是他的妹妹。 The report of Sarai's beauty was brought to the Pharao, and he took her into his harem, and honoured Abram on account of her.报告： Sarai的美丽被带到了pharao ，他带她到他的harem ，并荣幸亚伯兰就交代她。 Later, however finding out that she was Abram's wife, he sent her away unharmed, and, upbraiding Abram for what he had done, he dismissed him from Egypt. ，但后来得知她是亚伯兰的妻子，他给她远离伤害，而且， upbraiding亚伯兰为他做了，他开除了，从埃及。 From Egypt Abram came with Lot towards Bethel, and there, finding that their herds and flocks had grown to be very large, he proposed that they should separate and go their own ways.从埃及亚伯兰来到同地段走向贝瑟尔，并在那里找到自己的畜群和成群已发展到非常大，他建议他们应该分开走自己的方式。 So Lot chose the country about the Jordan, whilst Abram dwelt in Chanaan, and came and dwelt in the vale of Mambre in Hebron.所以很多选择了该国对约旦，而亚伯兰白景富在chanaan ，来到和白景富在谷芒布雷在希伯伦。 Now, on account of a revolt of the Kings of Sodom and Gomorrha and other kings from Chodorlahomor King of Elam, after they had served him twelve years, he in the fourteenth year made war upon them with his allies, Thadal king of nations, Amraphel King of Senaar, and Arioch King of Pontus.现在，也帐户一个反抗国王的路透社和gomorrha和其他国王从chodorlahomor国王elam后，他们曾担任他十二年，他在第14年取得了战争后，他们与他的盟友， thadal国王的国家， amraphel国王senaar ， arioch王桥。 The King of Elam was victorious, and had already reached Dan with Lot a prisoner and laden with spoil, when he was overtaken by Abram.国王elam是战胜国，并已达成丹同地段还有一名犯人和拉丹与溺爱，当他超越了亚伯兰。 With 318 men the patri arch surprises, attacks, and defeats him, he retakes Lot and the spoil, and returns in triumph.与318名男子帕特里拱惊喜，攻击，并战胜他，但他retakes地段和溺爱，并返回凯旋。 On his way home, he is met by Melchisedech, king of Salem who brings forth bread and wine, and blesses him And Abram gives him tithes of all he has; but for] himself he reserves nothing.就在回家途中，他会见了由melchisedech ，国王的塞勒姆人带来了面包和酒，并祝福他和Abram给他tithes所有他，但为]他自己的储备一无所获。 God promises Abram that his seed shall be as the stars of heaven, and he shall possess the land of Chanaan.上帝应许亚伯兰说，他的种子应当作为星级的天堂，他应具备的土地chanaan 。 But Abram does not see how this is to be, for he has already grown old.但亚伯兰并不见如何，这是值得的，他已老。 Then the promise is guaranteed by a sacrifice between God and Abram, and by a vision and a supernatural intervention in the night.当时承诺是保证牺牲与上帝和Abram ，由远见和超自然干预过夜。 Sarai, who was far advanced in years and had given up the idea of bearing children, persuaded Abram to take to himself her hand-maid, Agar. ： Sarai ，他们远远先进于年内已经放弃了想法生育，说服亚伯兰采取自己的，她手的姑娘，琼脂。 He does so, and Agar being with child despises the barren Sarai.他这样做，琼脂正在与孩子鄙视荒芜： Sarai 。 For this Sarai afflicts her so that she flies into the desert, but is persuaded to return by an angel who comforts her with promises of the greatness of the son she is about to bear.为此： Sarai折磨她，让她飞入沙漠，而且是说服返回一个天使，他们安慰她许诺的伟大儿子，她大约是难以承受。 She returns and brings forth Ismael.她回报，并提出了伊斯梅尔。 Thirteen years later God appears to Abram and promises him a son by Sarai, and that his posterity will be a great nation. 13年后的上帝似乎亚伯兰和承诺，他的儿子： Sarai ，并认为他的子孙将是一个伟大的民族。 As a sign, he changes Abram's name to Abraham, Sarai's to Sara, and ordains the rite of circumcision.作为一种标志，他的变化亚伯兰的名称，以亚伯拉罕： Sarai的向萨拉，并ordains了成年礼的割礼。 One day later, as Abraham is sitting by his tent, in the vale of Mambre, Jehovah with two angels appears to him in human form.一天后，由于亚伯拉罕是坐在他的帐篷里，在谷芒布雷，耶和华与两个天使，在他看来，在人类形式。 He shows them hospitality.他表明，他们的盛情款待。 Then again the promise of a son named Isaac is renewed to Abraham.然后再次承诺，提出了一个儿子叫艾萨克续约到亚伯拉罕。 The aged Sarah hears incredulously and laughs.老人莎拉听见难以置信地发出一阵笑声。 Abraham is then told of the impending destruction of Sodom and Gomorrha for their sins but obtains from Jehovah the promise that he will not destroy them if he finds ten just men therein.亚伯拉罕则表示，该行将毁灭的路透社和gomorrha为他们的罪孽，但如取得耶和华许诺说，他将不会把他们消灭如果他发现10只男人。 Then follows a description of the destruction of the two cities and the escape of Lot.然后如下说明会毁了这两个城市，并逃脱了很多东西。 Next morning Abraham, looking from his tent towards Sodom, sees the smoke of destruction ascending to heaven.第二天早晨，石礼谦，从他的帐篷里对路透社认为，硝烟销毁升天圆满。 After this, Abraham moves south to Gerara, and again fearing for his life says of his wife, "she is my sister".在此之后，亚伯拉罕的举动南gerara ，并再次担心他的生命表示，他的妻子说： "她是我妹妹" 。 The king of Gerara, Abimelech, sends and takes her, but learning in a dream that she is Abraham's wife he restores her to him untouched, and rebukes him and gives him gifts.国王gerara ，亚比米勒发出，并邀请她，但在学习的一个梦想，她是亚伯拉罕的妻子，他恢复了，她向他也不放过，并指责他，并赋予他的礼物。 In her old age Sarah bears a son, lsaac, to Abraham, and he is circumcised on the eighth day.在她的晚年莎拉熊一个儿子， lsaac ，亚伯拉罕，他是接受割礼就第八天。 Whilst he is still young, Sarah is jealous, seeing Ismael playing with the child Isaac, so she procures that Agar and her son shall be cast out.虽然他仍然年轻，莎拉是嫉妒，看到伊斯梅尔玩儿童艾萨克，所以她勾引即琼脂和她的儿子应要被赶出去。 Then Agar would have allowed Ismael to perish in the wilderness, had not an angel encouraged her by telling her of the boy's future.琼脂，然后将允许伊斯梅尔灭亡在荒无人烟的戈壁滩上，已不是天使，就鼓励她，告诉她该男童的未来。
Abraham is next related to have had a dispute with Abimelech over a well at Bersabee, which ends in a covenant being made between them.亚伯拉罕是在明年相关的，能够有纠纷亚比米勒一个良好bersabee ，结束在一个公约所作出的差异。 It was after this that the great trial of the faith of Abraham takes place.它是经过如此大审判的信仰亚伯拉罕的发生。 God commands him to sacrifice his only son Isaac.上帝命令他要牺牲他唯一的儿子艾萨克。 When Abraham has his arm raised and is in the very act of striking, an angel from heaven stays his hand and makes the most wonderful promises to him of the greatness of his posterity because of his complete trust in God.当亚伯拉罕他的手臂提出的，是在非常行为的打击，一个天使从天上停留他的手，并作出最精彩的承诺，以他的伟大，他的后代，因为他完全相信上帝。 Sarah dies at the age of 127, and Abraham, having purchased from Ephron the Hethite the cave in Machpelah near Mambre, buries her there.莎拉去世，当时年仅127 ，和亚伯拉罕，有购自ephron该hethite洞窟在machpelah近芒布雷，埋进她的存在。 His own career is not yet quite ended for first of all he takes a wife for his son Isaac, Rebecca from the city of Nachor in Mesopotamia.他自己的职业生涯尚未结束，不少为首次一切，他的妻子为他的儿子以撒，丽贝卡从市nachor在美索不达米亚平原。 Then he marries Cetura, old though he is, and has by her six children.然后他娶cetura ，老，虽然他现在是，有她的6个孩子。 Finally, leaving all his possessions to Isaac, he dies at age 170, and is buried by Isaac and Ismael in the cave of Machpelah.最后，在离开他的所有家产，以艾萨克，他去世时的年龄170 ，是由埋艾萨克和伊斯梅尔在洞窟machpelah 。
VIEWPOINT OF OLD TESTAMENT观点旧约
Abraham may be looked upon as the starting-point or source of Old Testament religion.石礼谦，可看作为工作的出发点或来源旧约宗教。 So that from the days of Abraham men were wont to speak of God as the God of Abraham, whilst we do not find Abraham referring in the same way to anyone before him.所以说，从天亚伯拉罕的男子won't的发言上帝亚伯拉罕的神，虽然我们并不觉得亚伯拉罕指在以同样的方式向任何人在他面前。 So we have Abraham's servant speaking of "the God of my father Abraham" (Gen. xxiv, 12).所以我们有亚伯拉罕的仆人说到： "上帝为我父亲亚伯拉罕" （创24条， 12条） 。 Jehovah, in an apparition to Isaac, speaks of himself as the God of Abraham (Gen. xxvi, 24), and to Jacob he is "the God of my father Abraham" (Gen. xxxi, 42).耶和华，在一个apparition以艾萨克，谈到自己为亚伯拉罕的神（创26 ， 24 ） ，并在雅各布他是"上帝为我父亲亚伯拉罕" （创三十一， 42 ） 。 So, too, showing that the religion of Israel does not begin with Moses, God says to Moses: "I am the God of thy fathers, the God of Abraham" etc. (Ex. iii, 6).因此，也显示出宗教的以色列不开始于摩西，上帝说摩西说： "我的神，你的父亲，亚伯拉罕的神"等（如三，六） 。 The same expression is used in the Psalms (xlvi, 10) and is common in the Old Testament.同时表达是用在诗篇（四十六， 10 ） ，并共同在旧约。 Abraham is thus selected as the first beginning or source of the religion of the children of Israel and the origin of its close connection with Jehovah, because of his faith, trust, and obedience to and in Jehovah and because of Jehovah's promises to him and to his seed.石礼谦，因此获选为第一的开始或来源的宗教子女以色列和源头，它紧密结合耶和华，因为他的信仰，信任和服从，并在耶和华因为耶和华的承诺，他和他的种子。 So, in Genesis, xv, 6, it is said: "Abram believed God, and it was reputed to him unto justice."因此，在成因，十五，六，它是说： "亚伯兰相信上帝，它是千里眼，他不欲，正义" 。 This trust in God was shown by him when he left Haran and journeyed with his family into the unknown country of Chanaan.这种信赖上帝，是表现出他的时候，他离开haran和旅与他的家人到未知国家的chanaan 。 It was shown principally when he was willing to sacrifice his only son Isaac, in obedience to a command from God.结果表明，主要是当他愿意牺牲他唯一的儿子艾萨克，在服从指挥，由上帝。 It was on that occasion that God said: "Because thou hast not spared thy only begotten son for my sake I will bless thee" etc. (Genesis 22:16, 17).就是在这个场合表示，上帝说： "因为祢不能幸免你的独生子为我，我会祝福你"等（创22:16 17 ） 。 It is to this and other promises made so often by God to Israel that the writers of the Old Testament refer over and over again in confirmation of their privileges as the chosen people.它是在这方面和其他的诺言，所以常常是由上帝给以色列这样写的旧约是指过去，一次又一次的在确认自己的特权，作为选择的人。 These promises, which are recorded to have been made no less than eight times, are that God will give the land of Chanaan to Abraham and his seed (Genesis 12:7) that his seed shall increase and multiply as the stars of heaven; that he himself shall be blessed and that in him "all the kindred of the earth shall be blessed" (xii, 3).这些承诺，这是记录在已取得不低于8倍，是上帝给予的土地chanaan到亚伯拉罕和他的种子（创12时07分） ，他的种子应当增加乘以作为星级的天堂;他本人应有福了，而且在他的" ，所有的骨肉的地球应有福" （第十二条） 。 Accordingly the traditional view of the life of Abraham, as recorded in Genesis, is that it is history in the strict sense of the word.因此传统观点的生命亚伯拉罕的，作为记录的成因，是因为它是历史，在严格意义上的字。 Thus Father von Hummelauer, SJ, in his commentary on Genesis in the "Cursus Scripturae Sacrae" (30), in answer to the question from what author the section on Abraham first proceeded, replies, from Abraham as the first source.因此，父亲冯胡梅劳尔，律政司司长，在他的评论就起源于" cursus scripturae sacrae " （ 30 ） ，在回答问题，从作者一节亚伯拉罕最初的答复，从亚伯拉罕的，作为第一来源。 Indeed he even says that it is all in one style, as a proof of its origin, and that the Passage, xxv, 5-ll, concerning the goods, death, and burial of Abraham comes from Isaac.事实上，他甚至说，它是在同一个风格，作为一个证明其原产地，以及该通道，二十五， 5 - 11 ，有关货物，死亡与埋葬的亚伯拉罕来自艾萨克。 It must, however, be added that it is doubtful if Father von Hummelauer still adheres to these views, written before 1895, since he has much modified his position in the volume on Deuteronomy.但是，它必须予以补充说，这是令人怀疑的，如果父亲冯胡梅劳尔仍然坚持这些意见，以书面前1895年，因为他有很大的修饰他的立场，在体积上申命记。
Quite a different view on the section of Genesis treating of Abraham, and indeed of the whole of Genesis, is taken by modern critical scholars.不少不同的意见，对部分成因治疗亚伯拉罕的，并带动整个的成因，是由现代批判学者。 They almost unanimously hold that the narrative of the patriarch's life is composed practically in its entirety of three writings or writers called respectively the Jahvist, the Elohist, and the priestly writer, and denoted by the letters J, E, and P. J and E consisted of collections of stories relating to the patriarch, some of older, some of later, origin.他们几乎一致认为，叙事的老人家的生活组成，几乎将其全部三种著作或所谓的作家分别jahvist ， elohist ，和司铎的作家，和记字母J以来， E和第j和E其中收藏的故事涉及到元老，有些年纪大了，有的后来，原居地。 Perhaps the stories of J show a greater antiquity than those of E. Still the two authors are very much alike, and it is not always easy to distinguish one from the other in the combined narrative of J and E. From what we can observe, neither the Jahvist nor the Elohist was a personal author.也许故事律政司表现出更大古比权证仍是两位作者都很一样，它并不总是很容易区分，一名来自另一个是在叙事相结合的J ， e.从什么，我们可以观察到，既不jahvist也不elohist是个人作者。 Both are rather schools, and represent the collections of many years.两者都是，而不是学校，并代表收藏了很多年。 Both collections were closed before the time of the prophets; J some time in the ninth century BC, and E early in the eighth century, the former probably in the South Kingdom, the latter in the North.藏品都被关闭之前的时候，先知们; j一些时间在公元前9世纪，电子商务早在8世纪，前者可能是在英国南部，后者在北方。 Then towards the end of the kingdom, perhaps owing to the inconvenience of having two rival accounts of the stories of the patriarchs etc. going about, a redactor R.JE (?) combined the two collections in one, keeping as much as possible to the words of his sources, making as few changes as possible so as to fit them into one another, and perhaps mostly following J in the account of Abraham.然后在接近年底时的英国，也许是由于不便，有两个竞争对手的帐目故事的patriarchs等前往约， redactor传译是（ ？ ） ，使两者相结合，收藏，保存，尽可能地多的话，他的消息来源，使尽可能少作改动等，以适合他们成为彼此，也许大多是以下j单元的帐户亚伯拉罕。 Then in the fifth century a writer who evidently belonged to the sacerdotal caste wrote down again an account of primitive and patriarchal history from the priestly point of view.然后在第五世纪成为一个作家，显然属于这个sacerdotal种姓写下又是一个帐户的原始和重男轻女的历史，从司铎的观点。 He attached great importance to clearness and exactness; his accounts of things are often cast into the shape of formulas (cf. Genesis 1); he is very particular about genealogies, also as to chronological notes.他十分重视清晰和准确的，其账户的东西往往铸造成的形状公式（参见成因1 ）他是一位非常特别的约族谱，也以时间顺序排列的纸币。 The vividness and colour of the older patriarchal narratives, J and E, are wanting in the later one, which in the main is as formal as a legal document, though at times it is not wanting in dignity and even grandeur, as is the case in the first chapter of Genesis.该可视性和色彩的旧宗法的叙述， J及英，法，是要在后来的一个，而这主要是由于正式作为一份法律文件，尽管有时是不想要尊严，甚至轰轰烈烈的情况一样，在第一章的成因。 Finally, the moral to be drawn from the various events narrated is more clearly set forth in this third writing and, according to the critics the moral standpoint is that of the fifth century BC Lastly, after the time of Ezra, this last history, P was worked up into one with the already combined narrative JE by a second redactor R. JEP, the result being the present history of Abraham, and indeed the present book of Genesis; though in all probability insertions were made at even a later date.最后，道德，以取自各种活动解说的是更明确提出，在这第三个写作，并根据批评者的道德立场，是强调在公元前五世纪，最后，经过的时候，以斯拉，这在过去历史上，磷是致力于成为一个与已经结合的叙事是由第二redactor传译jep ，结果被本历史亚伯拉罕的，而事实上本书的成因，虽然没有在所有的概率插入作了甚至稍后日期。
VIEWPOINT OF NEW TESTAMENT观点的新约全书
The generation of Jesus Christ is traced back to Abraham by St. Matthew, and though in Our Lord's genealogy, according to St. Luke, he is shown to be descended according to the flesh not only from Abraham but also from Adam, still St. Luke shows his appreciation of the fruits of descent from Abraham by attributing all the blessings of God on Israel to the promises made to Abraham.一代耶稣基督是追溯到亚伯拉罕由圣马太，虽然在我们的主的家谱，据圣卢克显示，他被史提芬据肉中刺不仅从亚伯拉罕，而且从亚当，还有圣卢克显出他赞赏的成果后裔，从亚伯拉罕的原因归于所有的祝福，上帝对以色列所作出的承诺，以亚伯拉罕。 This he does in the Magnificat, iii, 55, and in the Benedictus, iii, 73.这不，他在Magnificat ） ，三， 55 ，并在benedictus ，三， 73 。 Moreover, as the New Testament traces the descent of Jesus Christ from Abraham, so it does of all the Jews; though as a rule, when this is done, it is accompanied with a note of warning, lest the Jews should imagine that they are entitled to place confidence in the fact of their carnal descent from Abraham, without anything further.此外，由于新约全书追溯后裔耶稣基督，从亚伯拉罕，所以它的所有犹太人，虽然没有作为一项规则，如果这样做，它是伴随着注意的警告，以免犹太人应以为他们是有权位的信心，事实上，他们的肉体的后裔，从亚伯拉罕，在没有作任何进一步。 Thus (Luke 3:8) John the Baptist says: "Do not begin to say: We have Abraham for our father, for I say to you God is able of these stones to raise up children to Abraham."因此， （路加福音3时08分）施洗约翰说： "你不要在开始说：我们有亚伯拉罕为我们的父亲，因为我告诉你们，神是可以的，这些石块，以提高孩子到亚伯拉罕" 。 In Luke 19:9 our Saviour calls the sinner Zacheus a son of Abraham, as he likewise calls a woman whom he had healed a daughter of Abraham (Luke 13:16); but in these and many similar cases, is it not merely another way of calling them Jews or Israelites, just as at times he refers to the Psalms under the general name of David, without implying that David wrote all the Psalms, and as he calls the Pentateuch the Books of Moses, without pretending to settle the question of the authorship of that work?在路加19时09分我们的救主呼唤罪人扎霍伊斯一个儿子亚伯拉罕的，因为他同样呼吁女人，其中他曾治愈一个女儿的亚伯拉罕（卢克13时16分） ，但在这些和许多类似的案件，是不是只是另一个办法称他们是犹太人或以色列人，正如有时他指的诗篇根据一般的名字大卫，如果没有暗示大卫写的所有诗篇，并为他所称的pentateuch书籍的摩西，没有假装要解决的问题对作者这方面的工作？ It is not carnal descent from Abraham to which importance is attached; rather, it is to practising the virtues attributed to Abraham in Genesis.这不是肉体的后裔，从亚伯拉罕向受到重视，相反，它是执业的美德，是由于亚伯拉罕在成因。 Thus in John, viii, the Jews, to whom Our Lord was speaking, boast (33): "We are the seed of Abraham", and Jesus replies (39): "If ye be the children of Abraham, do the works of Abraham".因此，在约翰，八，犹太人，向谁提出我们的主说，夸（ 33 ）说： "我们是种子亚伯拉罕" ，而耶稣的答复（ 39 ）说： "如果你们是孩子的亚伯拉罕，做工程的亚伯拉罕" 。 St. Paul, too, shows that he is a son of Abraham and glories in that fact as in 2 Corinthians 11:22, when he exclaims: "They are the seed of Abraham, so am I".圣保禄，也反映了他的儿子亚伯拉罕和辉煌，在这一事实，因为在哥林多后11:22时，他exclaims ： "他们是种子亚伯拉罕的，所以我会" 。 And again (Romans 11:50): "I also am an Israelite, of the seed of Abraham", and he addresses the Jews of Antioch in Pisidia (Acts 13:26) as "sons of the race of Abraham".并再次（罗马书11:50 ）说： "我也感到一种israelite ，种子亚伯拉罕的" ，他针对犹太人的安提皮西迪亚（使徒行13:26 ） ，因为"儿子的比赛亚伯拉罕的" 。 But, following the teaching of Jesus Christ St. Paul does not attach too much importance to carnal descent from Abraham; for he says (Galatians 3:29): "If you be Christ's, then you are the seed of Abraham", and again (Romans 9:6): "All are not Israelites who are of Israel; neither are all they who are the seed of Abraham, children".但是，随着教学耶稣基督的圣保罗不太过重视肉欲的后裔，从亚伯拉罕;他说， （加拉太3时29分）说： "如果你是基督的，那你就是种子的亚伯拉罕" ，并再次（罗马书9时06分）说