Kejadian 4:4

4:4 But Abel brought ¹  some of the firstborn of his flock – even the fattest ²  of them. And the Lord was pleased with ³  Abel and his offering,

Kejadian 22:13

22:13 Abraham looked up ⁴  and saw ⁵  behind him ⁶  a ram caught in the bushes by its horns. So he ⁷  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 22:8

22:8 “God will provide ⁸  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Kejadian 22:6-7

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, ⁹  and the two of them walked on together. 22:7 Isaac said to his father Abraham, ¹⁰  “My father?” “What is it, ¹¹  my son?” he replied. “Here is the fire and the wood,” Isaac said, ¹²  “but where is the lamb for the burnt offering?”

Kejadian 46:1

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ¹³  When he came to Beer Sheba ¹⁴  he offered sacrifices to the God of his father Isaac.

Kejadian 22:2

22:2 God ¹⁵  said, “Take your son – your only son, whom you love, Isaac ¹⁶  – and go to the land of Moriah! ¹⁷  Offer him up there as a burnt offering ¹⁸  on one of the mountains which I will indicate to ¹⁹  you.”

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²⁰ 

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ²¹  on the mountain and invited his relatives to eat the meal. ²²  They ate the meal and spent the night on the mountain.

Kejadian 4:3

4:3 At the designated time ²³  Cain brought some of the fruit of the ground for an offering ²⁴  to the Lord.

Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ²⁵  So Cain became very angry, ²⁶  and his expression was downcast. ²⁷ 

Kejadian 22:3

22:3 Early in the morning Abraham got up and saddled his donkey. ²⁸  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 ²⁹  for the place God had spoken to him about.

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ³⁰  He poured out a drink offering on it, and then he poured oil on it. ³¹ 

Kejadian 22:9

22:9 When they came to the place God had told him about, Abraham built the altar there ³²  and arranged the wood on it. Next he tied up ³³  his son Isaac and placed him on the altar on top of the wood.

[4:4]  ¹ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ² tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ³ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[22:13]  ⁴ tn Heb “lifted his eyes.”

[22:13]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[22:8]  ⁸ 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.

[22:6]  ⁹ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[22:7]  ¹⁰ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ¹¹ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ¹² 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.

[46:1]  ¹³ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ¹⁴ sn Beer Sheba. See Gen 21:31; 28:10.

[22:2]  ¹⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “which I will say to.”

[8:20]  ²⁰ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[31:54]  ²¹ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ²² tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[4:3]  ²³ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

[4:3]  ²⁴ tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.

[4:5]  ²⁵ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ²⁶ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ²⁷ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[22:3]  ²⁸ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ²⁹ tn Heb “he arose and he went.”

[35:14]  ³⁰ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ³¹ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[22:9]  ³² 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]  ³³ 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.