Prof. Carol Bakhos is Robert E. Archer Professor in the Study of Religion in the Department of Near Eastern Studies at UCLA. She is the Director of UCLA’s Center for the Study of Religion, and Chair of the Study of Religion Interdisciplinary Program. She received her M.A. in Theological Studies from Harvard, and her Ph.D. in rabbinics from the Jewish Theological Seminary. She is author of Ishmael on the Border: Rabbinic Portrayals of the First Arab (SUNY 2006), winner of a Koret Foundation Award, and The Family of Abraham: Jewish, Christian and Muslim Interpretations (Harvard University Press, 2014). In addition to monographs, Bakhos has edited several volumes: Ancient Judaism in its Hellenistic Context (Brill 2005), Current Trends in the Study of Midrash (Brill 2006), and co-edited The Talmud in its Iranian Context (with Rahim Shayegan, Mohr Siebeck 2010), Islam and its Past: Jahiliyya and Late Antiquity in Early Muslim Souces (with Michael Cook, Oxford 2017), and The Jewish Middle Ages. The Bible and Women Series (with Gerhard Langer, SBL Press, 2023). More recently she edited Emerging Judaism, the second volume of the Posen Jewish Anthology of Culture and Civilization (Yale University Press), recipient of the Association for Jewish Libraries 2026 Reference Award.
Last Updated
October 28, 2026
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The Quran presents Ishmael as a prophet who helped Abraham raise the foundations of the Kaʿba in Mecca. In the Bible, God blesses him to become a great nation, and it is clear that Abraham loves him. Yet, at Sarah’s demand, he is banished to the wilderness. Some midrashim explain this by portraying Ishmael as an idol worshiper or imagining him trying to shoot Isaac with an arrow. But do these interpretations reflect a straightforward reading of Ishmael’s character? And after the expulsion, does he remain an outcast from his family?
The Quran presents Ishmael as a prophet who helped Abraham raise the foundations of the Kaʿba in Mecca. In the Bible, God blesses him to become a great nation, and it is clear that Abraham loves him. Yet, at Sarah’s demand, he is banished to the wilderness. Some midrashim explain this by portraying Ishmael as an idol worshiper or imagining him trying to shoot Isaac with an arrow. But do these interpretations reflect a straightforward reading of Ishmael’s character? And after the expulsion, does he remain an outcast from his family?
Genesis describes Nimrod as a great hunter before YHWH and a powerful king. In late Second Temple writings, Nimrod is connected to the Tower of Babel and seen as a rebel against God. This negative view of Nimrod persisted through the centuries in the writings of the Church Fathers, and was further expanded in rabbinic midrash and medieval Islamic literature.
Genesis describes Nimrod as a great hunter before YHWH and a powerful king. In late Second Temple writings, Nimrod is connected to the Tower of Babel and seen as a rebel against God. This negative view of Nimrod persisted through the centuries in the writings of the Church Fathers, and was further expanded in rabbinic midrash and medieval Islamic literature.