🕊️ A Nontraditional Chronological Reading of Genesis: Ishmael’s Role in the Sequence of Covenants

This argument represents a nontraditional chronological reading of Genesis that seeks to reconcile narrative and covenantal tensions surrounding Abraham, Ishmael, and Isaac. It reorders the events to portray Ishmael—not Isaac—as the son tested in the near-sacrifice episode, interpreting Genesis as a progressive unfolding of divine trials and covenantal ratifications.

➤ 1. Premise: The Covenants and Promises Are Sequentially Related

Proponents begin by noting that Genesis presents several covenantal moments with Abraham—particularly in Genesis 15, Genesis 17, Genesis 21, and Genesis 22—which they view as successive stages of a single divine plan rather than separate, unrelated episodes.

★ Genesis 15: God promises Abraham descendants as numerous as the stars.

★ Genesis 17: God formalizes this promise through the covenant of circumcision, renaming Abram as Abraham, “father of many nations.”

★ Genesis 21:14–20: Abraham faces his first test concerning Ishmael’s fate when Hagar and Ishmael are sent away into the wilderness.

★ Genesis 22: Abraham faces the ultimate test—offering his “only son” to God.

In this interpretive model, the episodes are not arranged chronologically in the canonical order. Genesis 21 and 22, both dealing with Ishmael, are understood to precede Genesis 17, forming the experiential foundation upon which the covenant of circumcision is later ratified.

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➤ 2. Core Claim: Genesis 22 Chronologically Precedes Genesis 17

According to this reading, Genesis 22 occurs before Genesis 17, despite its later canonical placement. The reasoning is textual and internal:

In Genesis 17, Isaac’s birth is announced for the first time.

Therefore, before Genesis 17, Isaac does not yet exist.

Yet in Genesis 22, Abraham is commanded to sacrifice his “only son,” a description that fits Ishmael in the earlier stage of Abraham’s life.

Thus, the son offered in Genesis 22 must be Ishmael, since Isaac had not been born or promised at that point.

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➤ 3. Genesis 21:14–20 as the First Test of Abraham

Before the near-sacrifice in Genesis 22, Genesis 21:14–20 portrays Abraham’s earlier emotional trial concerning Ishmael. In this episode, Abraham sends Hagar and Ishmael away into the wilderness at Sarah’s request. Ishmael is depicted as an infant, carried by Hagar, aligning closely with the Islamic narrative in which Ishmael is still a small child during their departure to the desert (Mecca).

According to Genesis 16:16 and 21:5, Ishmael was 16–17 years old at this point. The surrounding verses (vv. 14–20), however, treat him as if he were an infant. This is not a stylistic flourish but a direct contradiction in age and behavior within the same episode.

This “banishment test” becomes Abraham’s first trial involving Ishmael, testing his faith and trust in God’s promise of Ishmael’s preservation and greatness (“I will make him a great nation,” Gen 21:18).

The subsequent “sacrifice test” in Genesis 22 then forms the second and supreme trial, wherein Abraham’s obedience is tested to its fullest measure. These two episodes—both centered on Ishmael—thus frame Abraham’s faith development before the covenantal ratification of Genesis 17.

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➤ 4. Identification of the Sacrificed Son as Ishmael

On this reordered chronology:

★ The “only son” of Genesis 22 refers to Ishmael, Abraham’s firstborn by Hagar.

★ The phrase “your son, your only son” (Gen 22:2) fits Ishmael prior to Isaac’s birth.

★ The later introduction of Isaac (Gen 17–18) is not a replacement but a continuation of the divine plan—rewarding Abraham’s faithfulness through a second lineage that expands the original covenant.

Hence, the Akedah (binding of the son) becomes a test of Ishmael’s line, and Genesis 17 becomes a ratification of that obedience through the promise of “many nations.”

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➤ 5. Genesis 17 as Covenant Ratification

In this model, Genesis 17 does not precede but follows the tests of Genesis 21–22. It represents God’s ratification of Abraham’s proven obedience:

★ Abraham is renamed and blessed as “father of many nations.”

★ Circumcision is introduced as a covenantal sign, extending the promise to all his progeny.

★ The birth of Isaac is announced as a reward and continuation of divine favor.

Thus, Genesis 17 serves as the formalization of the faith demonstrated earlier through Abraham’s trials involving Ishmael.

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➤ 6. Literary-Critical Perspective

From a literary-critical standpoint, this interpretation draws upon source-critical and redactional insights. Scholars employing the Documentary Hypothesis often distinguish between several compositional layers within Genesis, each reflecting different theological emphases and historical contexts:

★ Genesis 21 and Genesis 22 are generally attributed to the Elohist (E) and Jahwist (J) sources, which are earlier traditions. These sources emphasize vivid narrative, moral testing, and divine encounter—often conveyed through the figure of the angel of the Lord.

★ Genesis 17, by contrast, is assigned to the Priestly (P) source, which is later in composition and is marked by formal covenantal language, ritual precision, and theological systematization.

Within this framework, proponents of the chronological reordering argue that the older E/J traditions—which may have originally centered on Ishmael—were subsequently integrated and reinterpreted by Priestly editors. These later redactors inserted Genesis 17’s covenantal structure before the narrative of Genesis 22, thereby reshaping the sequence to emphasize Isaac as the covenantal heir.

Thus, from a literary-critical perspective, the hypothesis that Genesis 22 predates Genesis 17 in origin aligns with the idea that an earlier Ishmaelite-focused narrative was overlaid by a later Priestly redaction, producing the canonical order familiar today.

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➤ 7. Summary Articulation

To summarize:

★ 1. Genesis 21:14–20 presents Abraham’s first test concerning Ishmael’s separation, aligning with the Islamic account of the desert episode.

★ 2. Genesis 22 (the near-sacrifice) represents the second and climactic test, also involving Ishmael.

★ 3. Genesis 17, announcing Isaac’s birth and instituting circumcision, follows these trials and serves as God’s ratification of Abraham’s faith.

Therefore, the sequence Genesis 21 → Genesis 22 → Genesis 17 portrays a coherent theological and narrative progression in which Abraham’s obedience regarding Ishmael becomes the foundation for his establishment as the “father of many nations.”

This reading not only restores textual coherence to the phrase “your only son,” but also integrates Ishmael’s covenantal significance and provides a bridge between Biblical and Qur’anic portrayals of Abraham’s faith.

— Azahari Hassim

Founder, The World of Abrahamic Theology