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Genesis 22:1-24

Context
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.

Genesis 1:10

Context
1:10 God called the dry ground “land” 50  and the gathered waters he called “seas.” God saw that it was good.

Genesis 5:9

Context

5:9 When Enosh had lived 90 years, he became the father of Kenan.

Genesis 29:20

Context
29:20 So Jacob worked for seven years to acquire Rachel. 51  But they seemed like only a few days to him 52  because his love for her was so great. 53 

Proverbs 1:22

Context

1:22 “How long will you simpletons 54  love naiveté? 55 

How long 56  will mockers 57  delight 58  in mockery 59 

and fools 60  hate knowledge?

Proverbs 3:34

Context

3:34 Although 61  he is scornful to arrogant scoffers, 62 

yet 63  he shows favor to the humble. 64 

Proverbs 29:8

Context

29:8 Scornful people 65  inflame 66  a city, 67 

but those who are wise turn away wrath.

Hosea 7:5

Context

7:5 At the celebration 68  of their king, 69 

his princes become inflamed 70  with wine;

they conspire 71  with evildoers.

Acts 13:41

Context

13:41Look, you scoffers; be amazed and perish! 72 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” 73 

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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.”

[22:9]  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]  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]  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).

[1:10]  50 tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[29:20]  51 tn Heb “in exchange for Rachel.”

[29:20]  52 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  53 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[1:22]  54 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  55 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  56 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  57 sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  58 tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  59 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  60 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[3:34]  61 tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”

[3:34]  62 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.

[3:34]  63 tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”

[3:34]  64 tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.

[29:8]  65 tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”

[29:8]  66 tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).

[29:8]  67 tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.

[7:5]  68 tn Heb “the day of” (so KJV, NAB, NASB, NRSV); NIV “On the day of the festival of our king”; NLT “On royal holidays.”

[7:5]  69 tc The MT preserves the awkward 1st person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the 3rd person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.

[7:5]  70 tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect 3rd person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect 3rd person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.

[7:5]  71 tn Heb “he joined hands”; NCV “make agreements.”

[13:41]  72 tn Or “and die!”

[13:41]  73 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.



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