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Kejadian 22:1-24

Konteks
The Sacrifice of Isaac

22:1 Some time after these things God tested 1  Abraham. He said to him, “Abraham!” “Here I am!” Abraham 2  replied. 22:2 God 3  said, “Take your son – your only son, whom you love, Isaac 4  – and go to the land of Moriah! 5  Offer him up there as a burnt offering 6  on one of the mountains which I will indicate to 7  you.”

22:3 Early in the morning Abraham got up and saddled his donkey. 8  He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 9  for the place God had spoken to him about.

22:4 On the third day Abraham caught sight of 10  the place in the distance. 22:5 So he 11  said to his servants, “You two stay 12  here with the donkey while 13  the boy and I go up there. We will worship 14  and then return to you.” 15 

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 16  and the two of them walked on together. 22:7 Isaac said to his father Abraham, 17  “My father?” “What is it, 18  my son?” he replied. “Here is the fire and the wood,” Isaac said, 19  “but where is the lamb for the burnt offering?” 22:8 “God will provide 20  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

22:9 When they came to the place God had told him about, Abraham built the altar there 21  and arranged the wood on it. Next he tied up 22  his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 23  his son. 22:11 But the Lord’s angel 24  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 25  the angel said. 26  “Do not do anything to him, for now I know 27  that you fear 28  God because you did not withhold your son, your only son, from me.”

22:13 Abraham looked up 29  and saw 30  behind him 31  a ram caught in the bushes by its horns. So he 32  went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 33  It is said to this day, 34  “In the mountain of the Lord provision will be made.” 35 

22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 36  decrees the Lord, 37  ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 38  and I will greatly multiply 39  your descendants 40  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 41  of the strongholds 42  of their enemies. 22:18 Because you have obeyed me, 43  all the nations of the earth will pronounce blessings on one another 44  using the name of your descendants.’”

22:19 Then Abraham returned to his servants, and they set out together 45  for Beer Sheba where Abraham stayed. 46 

22:20 After these things Abraham was told, “Milcah 47  also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 48  22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 49  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.

Kejadian 41:13

Konteks
41:13 It happened just as he had said 50  to us – Pharaoh 51  restored me to my office, but he impaled the baker.” 52 

Ulangan 21:22-23

Konteks
Disposition of a Criminal’s Remains

21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse 53  on a tree, 21:23 his body must not remain all night on the tree; instead you must make certain you bury 54  him that same day, for the one who is left exposed 55  on a tree is cursed by God. 56  You must not defile your land which the Lord your God is giving you as an inheritance.

Yosua 8:29

Konteks
8:29 He hung the king of Ai on a tree, leaving him exposed until evening. 57  At sunset Joshua ordered that his corpse be taken down from the tree. 58  They threw it down at the entrance of the city gate and erected over it a large pile of stones (it remains to this very day). 59 

Yosua 10:26

Konteks
10:26 Then Joshua executed them 60  and hung them on five trees. They were left hanging on the trees until evening.

Yosua 10:2

Konteks
10:2 All Jerusalem was terrified 61  because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.

1 Samuel 21:6

Konteks

21:6 So the priest gave him holy bread, for there was no bread there other than the bread of the Presence. It had been removed from before the Lord in order to replace it with hot bread on the day it had been taken away.

Amsal 30:17

Konteks

30:17 The eye 62  that mocks at a father

and despises obeying 63  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. 64 

Galatia 3:13

Konteks
3:13 Christ redeemed us from the curse of the law by becoming 65  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 66 
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[22:1]  1 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  2 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:2]  3 tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  4 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  5 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  6 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  7 tn Heb “which I will say to.”

[22:3]  8 tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  9 tn Heb “he arose and he went.”

[22:4]  10 tn Heb “lifted up his eyes and saw.”

[22:5]  11 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  12 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  13 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  14 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  15 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[22:6]  16 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[22:7]  17 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  18 tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  19 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:8]  20 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

[22:8]  sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.

[22:9]  21 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  22 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.

[22:10]  23 tn Heb “in order to slaughter.”

[22:11]  24 sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[22:12]  25 tn Heb “Do not extend your hand toward the boy.”

[22:12]  26 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  27 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  28 sn In this context fear refers by metonymy to obedience that grows from faith.

[22:13]  29 tn Heb “lifted his eyes.”

[22:13]  30 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  31 tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  32 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[22:14]  33 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yireh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.

[22:14]  34 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.

[22:14]  35 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.

[22:16]  36 tn Heb “By myself I swear.”

[22:16]  37 tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:17]  38 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  39 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  40 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  41 tn Or “inherit.”

[22:17]  42 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[22:18]  43 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  44 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[22:19]  45 tn Heb “and they arose and went together.”

[22:19]  46 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.

[22:20]  47 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[22:21]  48 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.

[22:23]  49 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[41:13]  50 tn Heb “interpreted.”

[41:13]  51 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  52 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[21:22]  53 tn Heb “him.”

[21:23]  54 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  55 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  56 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[8:29]  57 tn Heb “on a tree until evening.” The words “leaving him exposed” are supplied in the translation for clarity.

[8:29]  58 sn For the legal background of this action, see Deut 21:22-23.

[8:29]  59 tn Heb “to this day.”

[10:26]  60 tn Heb “struck them down and killed them.”

[10:2]  61 tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

[30:17]  62 sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

[30:17]  63 tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”

[30:17]  64 sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.

[3:13]  65 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  66 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.



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