Kejadian 22:1-24
Konteks22:1 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 6:1
Konteks6:1 When humankind 50 began to multiply on the face of the earth, and daughters were born 51 to them, 52
Amsal 22:10
Konteks22:10 Drive out the scorner 53 and contention will leave;
strife and insults will cease. 54
Yesaya 66:5
Konteks66:5 Hear the word of the Lord,
you who respect what he has to say! 55
Your countrymen, 56 who hate you
and exclude you, supposedly for the sake of my name,
say, “May the Lord be glorified,
then we will witness your joy.” 57
But they will be put to shame.
Lukas 6:22
Konteks6:22 “Blessed are you when people 58 hate you, and when they exclude you and insult you and reject you as evil 59 on account of the Son of Man!
Lukas 6:3
Konteks6:3 Jesus 60 answered them, 61 “Haven’t you read what David did when he and his companions were hungry –
Yohanes 1:9
Konteks1:9 The true light, who gives light to everyone, 62 was coming into the world. 63
Wahyu 13:17
Konteks13:17 Thus no one was allowed to buy 64 or sell things 65 unless he bore 66 the mark of the beast – that is, his name or his number. 67
[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
[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
[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 yir’eh, 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
[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
[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] 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).
[6:1] 50 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 51 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 52 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[22:10] 53 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
[22:10] 54 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, ejn sunedriw), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
[66:5] 55 tn Heb “who tremble at his word.”
[66:5] 56 tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”
[66:5] 57 tn Or “so that we might witness your joy.” The point of this statement is unclear.
[6:22] 58 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 59 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:22] sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
[6:3] 60 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 61 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[1:9] 62 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 63 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:9] sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
[13:17] 64 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 65 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
