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In Genesis 17:15, God changes her name to Sarah (princess) ("a woman of high rank") as part of the covenant with El Shaddai after Hagar bears Abram his first born son Ishmael. Abraham, Sarah and Hagar, imagined here in a Bible illustration from 1897. Sarai treated Hagar well, and induced women who came to visit her to visit Hagar also.
The Jewish Encyclopedia's article "Sarah" [1] notes that the story of Sarah's life, brief and incomplete as it is, presents nevertheless curious repetitions, e.g., the incident with Pharaoh and a similar incident with Abimelech (Genesis 12:10 and Genesis 20:1). According to the Jewish Encyclopedia, the recurring story has a unified purpose:
genesis 17 God again appears to Abram, and enters into a personal covenant with him securing Abram's future: God promises him a numerous progeny, changes his name to " Abraham " and that of Sarai to " Sarah ," and institutes the circumcision of all males as an eternal sign of the covenant.
E: Threat to the birth of the first-born; birth of Ishmael; covenant to be fulfilled through second son (Genesis 16–17) E 1: Covenant of circumcision; birth of Isaac foretold (Genesis 17–18:15) D 1: Lot is in jeopardy and is saved (Genesis 18:17–19:28) C 1: Sarah is in danger from Abimelech (Genesis 20:1–21:7)
According to Genesis 17:15 God changed her name to Sarah as part of a covenant with Yahweh after Hagar bore Abraham a son Ishmael. Genesis, Isaiah, Romans, ...
The difficult genealogy of Abraham and Sarah in Genesis 11:29 led to confusion as to the identity of Iscah. The resolution found in Targum Pseudo-Yonathan, the Talmud, and other rabbinic sources is that Sarah was Iscah, and that Iscah was a seer. This meaning is derived from the Aramaic root of Iscah, which denotes seeing.
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Quaestiones in Genesim is a commentary on the biblical Book of Genesis by the Anglo-Saxon scholar Alcuin, addressed to his protege Sigewulf, comprising 281 questions and corresponding answers about Genesis. [1] It has been dated by Michael Fox to around 796. [2]