Genesis 22:3

22:3 Early in the morning Abraham got up and saddled his donkey. ¹  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 ²  for the place God had spoken to him about.

Genesis 22:10

22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter ³  his son.

Genesis 26:5

26:5 All this will come to pass ⁴  because Abraham obeyed me ⁵  and kept my charge, my commandments, my statutes, and my laws.” ⁶ 

Genesis 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁷  in the days of Abraham. ⁸  Isaac went to Abimelech king of the Philistines at Gerar.

Genesis 2:1

2:1 The heavens and the earth ⁹  were completed with everything that was in them. ¹⁰ 

Jeremiah 7:23

7:23 I also explicitly commanded them: ¹¹  “Obey me. If you do, I ¹²  will be your God and you will be my people. Live exactly the way I tell you ¹³  and things will go well with you.”

Hebrews 11:1-40

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see. 11:2 For by it the people of old ¹⁴  received God’s commendation. ¹⁵  11:3 By faith we understand that the worlds ¹⁶  were set in order at God’s command, ¹⁷  so that the visible has its origin in the invisible. ¹⁸  11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹⁹  he was commended as righteous, because God commended him for his offerings. And through his faith ²⁰  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²¹  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner ²²  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ²³  of the same promise. 11:10 For he was looking forward to the city with firm foundations, ²⁴  whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, ²⁵  he received the ability to procreate, ²⁶  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ²⁷  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ²⁸  on the seashore. ²⁹  11:13 These all died in faith without receiving the things promised, ³⁰  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ³¹  on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, ³²  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ³³  yet he was ready to offer up ³⁴  his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” ³⁵  11:19 and he reasoned ³⁶  that God could even raise him from the dead, and in a sense ³⁷  he received him back from there. 11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ³⁸  11:22 By faith Joseph, at the end of his life, ³⁹  mentioned the exodus of the sons of Israel ⁴⁰  and gave instructions about his burial. ⁴¹ 

11:23 By faith, when Moses was born, his parents hid him ⁴²  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ ⁴³  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁴⁴  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, ⁴⁵  so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. 11:30 By faith the walls of Jericho ⁴⁶  fell after the people marched around them ⁴⁷  for seven days. 11:31 By faith Rahab the prostitute escaped the destruction of ⁴⁸  the disobedient, because she welcomed the spies in peace.

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, ⁴⁹  gained what was promised, ⁵⁰  shut the mouths of lions, 11:34 quenched raging fire, ⁵¹  escaped the edge of the sword, gained strength in weakness, ⁵²  became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. ⁵³  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁵⁴  11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁵⁵  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth. 11:39 And these all were commended ⁵⁶  for their faith, yet they did not receive what was promised. ⁵⁷  11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁵⁸ 

[22:3]  ¹ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ² tn Heb “he arose and he went.”

[22:10]  ³ tn Heb “in order to slaughter.”

[26:5]  ⁴ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ⁵ tn Heb “listened to my voice.”

[26:5]  ⁶ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[26:1]  ⁷ tn Heb “in addition to the first famine which was.”

[26:1]  ⁸ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[2:1]  ⁹ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ¹⁰ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[7:23]  ¹¹ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ¹² tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ¹³ tn Heb “Walk in all the way that I command you.”

[11:2]  ¹⁴ tn Or “the elders,” “the ancients.”

[11:2]  ¹⁵ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[11:3]  ¹⁶ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ¹⁷ tn Grk “by God’s word.”

[11:3]  ¹⁸ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[11:4]  ¹⁹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²⁰ tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ²¹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:9]  ²² tn Or “settled as a resident alien.”

[11:9]  ²³ tn Or “heirs with him.”

[11:10]  ²⁴ tn Grk “that has foundations.”

[11:11]  ²⁵ tn Grk “past the time of maturity.”

[11:11]  ²⁶ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:12]  ²⁷ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²⁸ tn Grk a collective “the sand.”

[11:12]  ²⁹ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ³⁰ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ³¹ tn Or “sojourners.”

[11:16]  ³² tn Grk “now.”

[11:17]  ³³ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ³⁴ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:18]  ³⁵ tn Grk “in Isaac seed will be named for you.”

[11:19]  ³⁶ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ³⁷ tn Grk “in/by a symbol.”

[11:21]  ³⁸ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ³⁹ tn Grk “coming to an end,” “dying.”

[11:22]  ⁴⁰ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁴¹ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:23]  ⁴² tn Grk “Moses, when he was born, was hidden by his parents.”

[11:26]  ⁴³ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁴⁴ tn Grk “he was looking away to.”

[11:28]  ⁴⁵ tn Grk “the pouring out of the blood.”

[11:30]  ⁴⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[11:30]  ⁴⁷ tn Grk “after they had been encircled.”

[11:31]  ⁴⁸ tn Grk “did not perish together with.”

[11:33]  ⁴⁹ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁵⁰ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:34]  ⁵¹ tn Grk “quenched the power of fire.”

[11:34]  ⁵² tn Or “recovered from sickness.”

[11:35]  ⁵³ tn Grk “received back their dead from resurrection.”

[11:35]  ⁵⁴ tn Grk “to obtain a better resurrection.”

[11:37]  ⁵⁵ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[11:39]  ⁵⁶ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ⁵⁷ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ⁵⁸ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”