GENESIS 22
by Noel Rude
א וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה
1 And it came to pass after these things,
וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם
that God did tempt[1] Abraham,
וַיֹּ֣אמֶר אֵלָ֔יו
and said unto him,
אַבְרָהָ֖ם
Abraham:
וַיֹּ֥אמֶר
and he said,
הִנֵּֽנִי׃
Behold, here I am.
ב וַיֹּ֡אמֶר
2 And he said,
קַח־נָ֠א אֶת־בִּנְךָ֙
Take now thy son,
אֶת־יְחִֽידְךָ֤
thine only son[2]
אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק
Isaac, whom thou lovest,
וְלֶךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה
and get thee into the land of Moriah; [3]
וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה
and offer him there for a burnt offering [4]
עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים
upon one of the mountains
אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
which I will tell thee of.[5]
ג וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר
3 And Abraham rose up early in the morning,
וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ
and saddled his ass, [6]
וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ
and took two of his young men with him,
וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ
and Isaac his son,
וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה
and clave the wood for the burnt offering,
וַיָּ֣קָם
and rose up,
וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם
and went unto the place
אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃
of which God had told him.
ד בַּיּ֣וֹם הַשְּׁלִישִׁ֗י
4 Then on the third day
וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו
Abraham lifted up his eyes,
וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃
and saw the place afar off.
ה וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו
5 And Abraham said unto his young men,
שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר
Abide ye here with the ass; [7]
וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה
and I and the lad will go yonder
וְנִֽשְׁתַּחֲוֶ֖ה
and worship,
וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
and come again to you.[8]
ו וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה
6 And Abraham took the wood of the burnt offering,
וַיָּ֙שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ
and laid it upon Isaac his son;[9]
וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת
and he took the fire in his hand, and a knife;
וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
and they went both of them together.[10]
ז וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙
7 And Isaac spake unto Abraham his father,
וַיֹּ֣אמֶר
and said,
אָבִ֔י
My father:
וַיֹּ֖אמֶר
and he said,
הִנֶּ֣נִּֽי בְנִ֑י
Here am I, my son.
וַיֹּ֗אמֶר
And he said,
הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים
Behold the fire and the wood:
וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃
but where is the lamb for a burnt offering?
ח וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם
8 And Abraham said,
אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה
…God will provide[11] himself a lamb
לְעֹלָ֖ה
for a burnt offering
בְּנִ֑י
[My son,] :
וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
so they went both of them together.
ט וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮
9 And they came to the place
אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹהִים֒
which God had told him of;
וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ
and Abraham built an altar there,
וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים
and laid the wood in order,
וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ
and bound Isaac his son, [12]
וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃
and laid him on the altar upon the wood.
י וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ
10 And Abraham stretched forth his hand,
וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃
and took the knife to slay his son.
יא וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהוָה֙
11 And the angel of the LORD[13] called unto him
מִן־הַשָּׁמַ֔יִם
out of heaven,
וַיֹּ֖אמֶר
and said,
אַבְרָהָ֣ם ׀ אַבְרָהָ֑ם
Abraham, Abraham: [14]
וַיֹּ֖אמֶר
and he said,
הִנֵּֽנִי׃
Here am I.
יב וַיֹּ֗אמֶר
12 And he said,
אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר
Lay not thine hand upon the lad,
וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה
neither do thou any thing unto him:
כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי
for now I know
כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה
that thou fearest God,
וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥
seeing thou hast not withheld thy son,
אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
thine only son from me.[15]
יג וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו
13 And Abraham lifted up his eyes,
וַיַּרְא֙
and looked, [16]
וְהִנֵּה־אַ֔יִל אַחַ֕ר
and behold behind him a ram [17]
נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו
caught in a thicket by his horns:
וַיֵּ֤לֶךְ אַבְרָהָם֙
and Abraham went
וַיִּקַּ֣ח אֶת־הָאַ֔יִל
and took the ram,
וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה
and offered him up for a burnt offering
תַּ֥חַת בְּנֽוֹ׃
in the stead of his son.
יד וַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא
14 And Abraham called the name of that place
יְהוָ֣ה ׀ יִרְאֶ֑ה
Jehovahjireh:
אֲשֶׁר֙ יֵאָמֵ֣ר הַיּ֔וֹם
as it is said to this day,
בְּהַ֥ר יְהוָ֖ה יֵרָאֶֽה׃
In the mount of the LORD it shall be seen.[18]
טו וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם
15 And the angel of the LORD called unto Abraham
שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃
out of heaven the second time,
טז וַיֹּ֕אמֶר
16 And said,
בִּ֥י נִשְׁבַּ֖עְתִּי
By myself have I sworn, [19]
נְאֻם־יְהוָ֑ה
saith the LORD,
כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה
for because thou hast done this thing,
וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥
and hast not withheld thy son,
אֶת־יְחִידֶֽךָ׃
thine only son:
יז כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗
17 That in blessing I will bless thee,
וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙
and in multiplying I will multiply thy seed
כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם
as the stars of the heaven,
וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם
and as the sand which is upon the sea shore;
וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃
and thy seed shall possess the gate of his enemies;
יח וְהִתְבָּרֲכ֣וּ בְזַרְעֲךָ֔
18 And in thy seed shall [be blessed] [20]
כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ
all the nations of the earth …;
עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי׃
because thou hast obeyed my voice.
יט וַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ
19 So Abraham returned unto his young men, [21]
וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע
and they rose up and went together to Beersheba;
וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ פ
and Abraham dwelt at Beersheba.
כ וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה
20 And it came to pass after these things, [22]
וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר
that it was told Abraham, saying,
הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים
Behold, Milcah, she hath also born children [23]
לְנָח֥וֹר אָחִֽיךָ׃
unto thy brother Nahor;
כא אֶת־ע֥וּץ בְּכֹר֖וֹ
21 1Huz his firstborn,
וְאֶת־בּ֣וּז אָחִ֑יו
and 2Buz his brother,
וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם׃
and 3Kemuel the father of Aram,[24]
כב וְאֶת־כֶּ֣שֶׂד
22 And 4Chesed, [25]
וְאֶת־חֲז֔וֹ
and 5Hazo,
וְאֶת־פִּלְדָּ֖שׁ
and 6Pildash,
וְאֶת־יִדְלָ֑ף
and 7Jidlaph,
וְאֵ֖ת בְּתוּאֵֽל׃
and 8Bethuel.
כג וּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה
23 And Bethuel begat Rebekah: [26]
שְׁמֹנָ֥ה אֵ֙לֶּה֙ יָלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר
these eight Milcah did bear to Nahor,
אֲחִ֥י אַבְרָהָֽם׃
Abraham’s brother.
כד וּפִֽילַגְשׁ֖וֹ
24 And his concubine,
וּשְׁמָ֣הּ רְאוּמָ֑ה
whose name was Reumah,
וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח
she bare also 9Tebah,
וְאֶת־גַּ֔חַם
and 10Gaham,
וְאֶת־תַּ֖חַשׁ
and 11Thahash,
וְאֶֽת־מַעֲכָֽה׃ ס
and 12Maachah.
THE 12 (OR 13) TRIBES OF NAHOR
Milcah
1
Huz
2
Buz
3
Kemuel
Aram
4
Chesed
5
Hazo
NAHOR
6
Pildash
7
Jidlaph
8
Bethuel
Reumah
9
Tebah
10
Gaham
11
Thahash
12
Maachah
Nahor is the third patriarch to produce 12 or 13 tribes in the book of Genesis. Japheth, Noah’s firstborn, is first (Gen 10:2-5), and
ABRAHAM’S 13 TRIBES BY KETURAH
1
Zimran
1
Sheba
2
2
Jokshan
Asshurim
3
Dedan
Letushim
4
Leummim
5
3
Medan
6
Ephah
7
Epher
8
4
Midian
Hanoch
9
Abida
10
Eldaah
11
5
Ishbak
12
6
Shua
13
next came Joktan of Eber (Gen 10:25-30). Then four such groups came of Abraham. Through his concubine Keturah Abraham produced six sons and 13 tribes (Gen 25:1-6). Ishmael produced 12 tribes (Gen 17:20; 25:12-18) and Esau 13 (Gen 36). Then through much trial Jacob fathered 12 patriarchs and in Genesis 48 he split Joseph into two tribes (verse 5): “And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.”
THREE DAYS AND THREE NIGHTS
שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת
τρεῖς ἡμέρας καὶ τρεῖς νύκτας
Jonah 1:17; Matthew 12:40
If Isaac was spared late on the Sabbath, then he would have been dead figuratively for the same period as was Jesus:
Three Days and Three nights
Wednesday
Thursday
Friday
Saturday
night
day
night
day
night
day
night
day
1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. 2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.
4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. …
Ὀψὲ δὲ σαββάτων
‘but late of Sabbaths’
I have a booklet from COG7 (Meridian, Idaho) which argues for two appearances of the women at the tomb—the first on Sabbath evening (in Matthew 28) and the other the next morning (Mark 16; Luke 24; John 20). Two expressions in Matthew 28 are disputed: Ὀψὲ δὲ σαββάτων and τῇ ἐπιφωσκούσῃ,
Matthew 28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
The two expressions are slavishly translated thusly:
Ὀψὲ δὲ σαββάτων,
But evening of Sabbaths,
τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων,
in the dawning toward one of Sabbaths,
ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ
came Mary Magdalene
καὶ ἡ ἄλλη Μαρία
and the other Mary
θεωρῆσαι τὸν τάφον.
to see the sepulchre.
Thayer notes in regard to ὀψέ opse:
[…ὀψέ followed by a genitive seems always to be partitive, denoting late in the period specified by the genitive (and consequently still belonging to it), … Hence in Mt. 1 c. ‘late on the sabbath’]. Keim iii, p. 552 sq. [Eng. Trans. vi. 303 sq.] endeavors to relieve the passage differently [by adopting the Vulg. vespere sabbati, on the evening of the Sabbath], but without success.
The word occurs twice more in the New Testament:
Mark 11:19
19 Καὶ ὅταν ὀψὲ ἐγένετο,
19 And when even was come,
ἐξεπορεύοντο ἔξω τῆς πόλεως.
he went out of the city.
Mark 13:35
35 γρηγορεῖτε οὖν·
35 Watch ye therefore:
οὐκ οἴδατε γὰρ
for ye know not
πότε ὁ κύριος τῆς οἰκίας ἔρχεται,
when the master of the house cometh,
ἢ ὀψὲ ἢ μεσονύκτιον
at even, or at midnight,
ἢ ἀλεκτοροφωνίας ἢ πρωΐ·
or at the cockcrowing, or in the morning:
And the word occurs four times in the Septuagint.
Genesis 24:11
יא וַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים
11 And he made his camels to kneel down
11 καὶ ἐκοίμισε τὰς καμήλους
מִח֥וּץ לָעִ֖יר
without the city
ἔξω τῆς πόλεως
אֶל־בְּאֵ֣ר הַמָּ֑יִם
by a well of water
παρὰ τὸ φρέαρ τοῦ ὕδατος
לְעֵ֣ת עֶ֔רֶב
at the time of the evening,
τὸ πρὸς ὀψέ,
לְעֵ֖ת צֵ֥את הַשֹּׁאֲבֹֽת׃
even the time that women go out to draw
ἡνίκα ἐκπορεύονται αἱ ὑδρευόμεναι.
water.
Exodus 30:8
ח וּבְהַעֲלֹ֨ת אַהֲרֹ֧ן אֶת־הַנֵּרֹ֛ת
8 And when Aaron lighteth the lamps
8 καὶ ὅταν ἐξάπτῃ ᾿Ααρὼν τοὺς λύχνους
בֵּ֥ין הָעֲרְבַּ֖יִם
at even,
ὀψέ,
יַקְטִירֶ֑נָּה
he shall burn incense upon it,
θυμιάσει ἐπ᾿ αὐτοῦ·
קְטֹ֧רֶת תָּמִ֛יד
a perpetual incense
θυμίαμα ἐνδελεχισμοῦ
לִפְנֵ֥י יְהוָ֖ה
before the LORD
διὰ παντὸς ἔναντι Κυρίου
לְדֹרֹתֵיכֶֽם׃
throughout your generations.
εἰς γενεὰς αὐτῶν.
Isaiah 5:11
יא ה֛וֹי מַשְׁכִּימֵ֥י
11 Woe unto them that rise up early
11 Οὐαὶ οἱ ἐγειρόμενοι
בַבֹּ֖קֶר
in the morning,
τὸ πρωΐ,
שֵׁכָ֣ר יִרְדֹּ֑פוּ
that they may follow strong drink;
καὶ τὰ σίκερα διώκοντες,
מְאַחֲרֵ֣י בַנֶּ֔שֶׁף
that continue until night,
οἱ μένοντες τὸ ὀψέ·
יַ֖יִן יַדְלִיקֵֽם׃
till wine inflame them!
ὁ γὰρ οἶνος αὐτοὺς συγκαύσει.
LXX: 11 Woe [to them] that rise up in the morning, and follow strong drink; who wait [at it till] evening: for the wine shall inflame them.
Jeremiah 2:23
כג אֵ֣יךְ תֹּאמְרִ֞י
23 How canst thou say,
23 πῶς ἐρεῖς·
לֹ֣א נִטְמֵ֗אתִי
I am not polluted,
οὐκ ἐμιάνθην
אַחֲרֵ֤י הַבְּעָלִים֙ לֹ֣א הָלַ֔כְתִּי
I have not gone after Baalim?
καὶ ὀπίσω τῆς Βάαλ οὐκ ἐπορεύθην;
רְאִ֤י דַרְכֵּךְ֙ בַּגַּ֔יְא
see thy way in the valley,
ἰδὲ τὰς ὁδούς σου ἐν τῷ πολυανδρίῳ
דְּעִ֖י מֶ֣ה עָשִׂ֑ית
know what thou hast done:
καὶ γνῶθι τί ἐποίησας.
בִּכְרָ֥ה קַלָּ֖ה מְשָׂרֶ֥כֶת דְּרָכֶֽיהָ׃
thou art a swift dromedary traversing her ways;
ὀψὲ φωνὴ αὐτῆς ὠλόλυξε,
LXX: 23 How wilt thou say, I am not polluted, and have not gone after Baal? behold thy ways in the burial-ground, and know what thou hast done: her voice has howled in the evening:
The word for Sabbath is without definite article and plural in ὀψὲ δὲ σαββάτων—why? I’m not sure. Mostly in the Septuagint the word is always plural.
The next expression, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ‘in the dawning into (or to or toward) one of Sabbaths’, εἰς μίαν σαββάτων evidently means ‘into, to, or toward the first day of the week’. What about the participle τῇ ἐπιφωσκούσῃ ‘in the dawning’? Does it imply early morning? The verb ἐπιφώσκω ‘to grow light, to dawn’ (a derivation from φῶς ‘light’) occurs here and in Luke 23:54, “And that day was the preparation, and the sabbath drew on.”
45 καὶ ἡμέρα ἦν παρασκευῆς,
45 And it was a day of preparation
καὶ σάββατον ἐπέφωσκεν.
and Sabbath was dawning.
This is obviously referring to the evening when the day begins—here the dawning is metaphoric—it doesn’t mean morning. The word occurs once in the Septuagint for Job 41:10.
10 ἐν πταρμῷ αὐτοῦ ἐπιφαύσκεται φέγγος,
10 At his sneezing a light shines,
οἱ δὲ ὀφθαλμοὶ αὐτοῦ εἶδος ῾Εωσφόρου.
and his eyes are as the appearance of the morning star.
GENESIS 22
VERSE 2
קַח־נָ֠א אֶת־בִּנְךָ֙
Take now thy son,
λαβὲ τὸν υἱόν σου
אֶת־יְחִֽידְךָ֤
thine only son,
τὸν ἀγαπητόν,
אֲשֶׁר־אָהַ֙בְתָּ֙
whom thou lovest,
ὃν ἠγάπησας,
אֶת־יִצְחָ֔ק
Isaac
τὸν ᾿Ισαάκ,
Masoretic
Septuagint
ב וַיֹּ֡אמֶר
2 And he said,
καὶ εἶπε·
And he said,
קַח־נָ֠א אֶת־בִּנְךָ֙
Take now thy son,
λαβὲ τὸν υἱόν σου
Take thy son,
אֶת־יְחִֽידְךָ֤
thine only son
τὸν ἀγαπητόν,
the beloved one,
אֲשֶׁר־אָהַ֙בְתָּ֙
whom thou lovest,
ὃν ἠγάπησας,
whom thou hast loved,
אֶת־יִצְחָ֔ק
Isaac,
τὸν ᾿Ισαάκ,
Isaac,
וְלֶךְ־לְךָ֔
and get thee
καὶ πορεύθητι
and go
אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה
to the land of Moriah,
εἰς τὴν γῆν τὴν ὑψηλὴν
to the high land,
וְהַעֲלֵ֤הוּ שָׁם֙
and offer him there
καὶ ἀνένεγκον αὐτὸν ἐκεῖ
and offer him there
לְעֹלָ֔ה
for a burnt offering
εἰς ὁλοκάρπωσιν
for a whole-burnt-offering
עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים
upon one of the mountains
ἐφ᾿ ἓν τῶν ὀρέων,
on one of the mountains
אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
of which I shall tell thee.
ὧν ἄν σοι εἴπω.
of which I shall tell thee.
Peshitta
Onqelos
ܘܐܸܡܲܪ ܠܹܗ ܇
And he said to him,
וַאֲמַר
And he said,
ܕܒܲܪ ܠܲܒ݂ܪܵܟ݂
Take thy son,
דְּבַר כְּעַן יָת בְּרָךְ
Take now thy son,
ܠܐܝ̣ܚܝ̣ܕ݂ܵܟ݂
thine only,
יָת יְחִידָךְ
thine only,
ܕܪܚܹܿܡ ܐܲܢ̄ܬ݁
whom thou lovest,
דִּרְחֵימְתָּא
whom thou lovest,
ܠܐܝ̣ܣܚܵܩ ܇
Isaac,
יָת יִצְחָק
Isaac,
ܘܙܸܠ ܠܵܟ݂
and get thee
וְאִיזֵיל לָךְ
and get thee
ܠܐܲܪܥܵܐ ܕܐܵܡܘ̇ܪ̈ܵܝܹܐ
to the land of the Amorites
לַאֲרַע פֻּלְחָנָא
to the land of service
ܘܐܲܣܸܩܝܗܝ ܬܲܡܵܢ
and take him up there
וְאַסֵּיקְהִי קֳדָמַי תַּמָּן
and lift him up before me there
ܠܲܥܠܵܬ݂ܵܐ
to the highlands
לַעֲלָתָא
for a burnt offering
ܥܲܠ ܚܲܕ݂ ܡܸܢ ܛܘ̣ܪܹ̈ܐ
upon one of the mountains
עַל חַד מִן טוּרַיָּא
upon one of the mountains
ܕܐܸܡܲܪ ܠܵܟ݂ ܇ ܀
of which I shall tell thee.
דְּאֵימַר לָךְ.
of which I shall tell thee.
Hebrews 11:
Πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ
17 By faith Abraham has offered up Isaac
πειραζόμενος,
being tested,
καὶ τὸν μονογενῆ προσέφερεν
and he offered up the “only begotten”
ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
the one having received the promises,
πρὸς ὃν ἐλαλήθη
18 To whom it was said,
ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα,
That in Isaac shall thy seed be called.
λογισάμενος ὅτι καὶ ἐκ νεκρῶν
19 Accounting that even from dead ones
ἐγείρειν δυνατὸς ὁ Θεός·
God was able to raise him up,
ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο.
from whence also he received him in a parable.
Peshitta
ܒ݁ܗܰܝܡܳܢܽܘܬ݂ܳܐ ܩܰܪܶܒ݂ ܐܰܒ݂ܪܳܗܳܡ ܠܺܐܝܣܚܳܩ
17 – By faith Abraham offered Isaac
ܒ݁ܢܶܣܝܽܘܢܶܗ
in his trial,
ܘܠܺܝܚܺܝܕ݂ܶܗ ܐܰܣܶܩ ܠܡܰܕ݂ܒ݁ܚܳܐ
and his only he lifted upon the altar, [27]
ܠܗܰܘ ܕ݁ܩܰܒ݁ܶܠ ܗ݈ܘܳܐ ܒ݁ܡܽܘܠܟ݁ܳܢܳܐ ܀
even him whom he had received by the promise:
ܐܶܬ݂ܶܐܡܰܪ ܗ݈ܘܳܐ ܠܶܗ ܓ݁ܶܝܪ
18 – For it had been said to him,
ܕ݁ܒ݂ܺܐܝܣܚܳܩ ܢܶܬ݂ܩܪܶܐ ܠܳܟ݂ ܙܰܪܥܳܐ ܀
That in Isaac shall be called to thee the seed.
ܘܶܐܬ݂ܪܰܥܺܝ ܗ݈ܘܳܐ ܒ݁ܢܰܦ݂ܫܶܗ
19 – For he thought within himself,
ܕ݁ܡܳܛܝܳܐ ܒ݁ܺܐܝܕ݂ܰܘܗ݈ܝ ܕ݁ܰܐܠܳܗܳܐ
that power was in the hand of God
ܐܳܦ݂ ܡܶܢ ܡܺܝܬ݂ܶܐ ܠܰܡܩܳܡܽܘ
even from the dead upraise
ܘܡܶܛܽܠ ܗܳܢܳܐ ܒ݁ܡܰܬ݂ܠܳܐ ܐܶܬ݂ܺܝܗܶܒ݂ ܠܶܗ ܀
and on account of this in a similitude he was given to him.
Vulgate (Hebrews 11:17) – Fide obtulit Abraham Isaac, cum tentaretur, et unigenitum offerebat, qui susceperat repromissiones…
Delitzsch – בָּאֱמוּנָה הָיָה מַעֲלֶה אַבְרָהָם אֶת־יִצְחָק כַּאֲשֶׁר נֻסָּה וְאֶת־יְחִידוֹ יַקְרִיב הַמְקַבֵּל אֶת־הַהַבְטָחוֹת׃
John 3:16
Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον,
For God so loved the world,
ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν,
that he gave his only begotten Son,
ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται
that whosoever believeth in him should not perish,
ἀλλ’ ἔχῃ ζωὴν αἰώνιον.
but have everlasting life.
1John 4:9
ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν,
In this was manifested the love of God toward us,
ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς
because that God sent his only begotten Son
εἰς τὸν κόσμον
into the world,
ἵνα ζήσωμεν δι’ αὐτοῦ.
that we might live through him.
1John 2:15
Μὴ ἀγαπᾶτε τὸν κόσμον
Love not the world,
μηδὲ τὰ ἐν τῷ κόσμῳ.
neither the things that are in the world.
ἐάν τις ἀγαπᾷ τὸν κόσμον,
If any man love the world,
οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ·
the love of the Father is not in him.
Genesis 21:12
וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם
And God said unto Abraham,
εἶπε δὲ ὁ Θεὸς τῷ Ἀβραάμ·
אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙
Let it not be grievous in thy sight
μὴ σκληρὸν ἔστω ἐναντίον σου
עַל־הַנַּ֣עַר
because of the lad,
περὶ τοῦ παιδίου
וְעַל־אֲמָתֶ֔ךָ
and because of thy bondwoman;
καὶ περὶ τῆς παιδίσκης·
כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה
in all that Sarah hath said unto thee,
πάντα ἂν ὅσα εἴπῃ σοι Σάρρα,
שְׁמַ֣ע בְּקֹלָ֑הּ
hearken unto her voice;
ἄκουε τῆς φωνῆς αὐτῆς,
כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃
for in Isaac shall thy seed be called.
ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα.
[1] נִסָּה nissāʰ (pi‘el of נָסָה) ‘test, try’. Here the LXX has ἐπείρασε, same as in Hebrews 11:17, “By faith Abraham, when he was tested [πειραζόμενος]…” The same verb occurs in James 1:14-15: “Let no man say when he is tempted [πειραζόμενος], I am tempted [πειράζομα] of God: for God cannot be tempted [ἀπείραστός] with evil, neither tempteth he [πειράζει] any man: But every man is tempted [πειράζεται], when he is drawn away of his own lust, and enticed.” But the verb can be used in a positive sense, as when of Jesus it says (John 6:6), “And this he said to prove [πειράζων] him…” The Hebrew term can also apply negatively (Deut 6:16), “Ye shall not tempt [תְנַסּוּ tənassû] the LORD your God, as ye tempted [נִסִּיתֶם nissîtem] him in Massah.” And positively (Psalm 26:2): “Examine me, O LORD, and prove me [וְנַסֵּ֑נִי wənassếnî]; try my reins and my heart.”
[2] יְחִידְךָ yəḥîdəkā ‘thine only’. The LXX translates as τὸν ἀγαπητόν ‘the beloved one’ here and in verses 12 and 16. Hebrews 11:17 has instead, καὶ τὸν μονογενῆ προσέφερεν ‘and he offered up the “only begotten”.’ The Greek μονογενής, as applied to Christ, came to mean ‘only begotten’ as if a compound of μόνος ‘only’ and γεννάω ‘I beget’ (but cf. Romans 8:29). The better etymology is μόνος ‘only’ and γένος ‘kind’, i.e., ‘unique, one of a kind’. Thus for John 3:16 the International Standard Version has, “For this is how God loved the world: He gave his unique Son so that everyone who believes in him might not be lost but have eternal life.” Μονογενής occurs 9 times in the New Testament. The occurrences in Luke (7:12; 8:42; 9:38) might refer to an only child or a special child. John (1:14, 18; 3:16; 3:18) and 1John 4:9 all refer to Christ. The reference in Hebrews 11:17 is to Isaac and those references in John recall the Aqedah same as in Hebrews.
Based on this word יָחִיד yāḥîd ‘only, solitary’, Muslims argue that at no time was Isaac Abraham’s only son. Therefore it must have been Ishmael that Abraham was asked to sacrifice — http://en.wikipedia.org/wiki/Binding_of_Isaac#Muslim_views
[3] אֶרֶץ הַמֹּרִיָּה ’ereṣ hammōrîyāʰ ‘the land of Moriah’. In 2Chronicles 3:1 this became the site of the temple in Jerusalem: “Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah [בְּהַר הַמּוֹרִיָּה bəhar hammôrîyāʰ], where the LORD appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite.”
[4] לְעֹלָה lə‘ōlāʰ ‘for a burnt offering’—see Leviticus 1. Jesus’ death is likened to the sacrifice of the Passover (1Cor 5:7), which was eaten, and to the sin offering (2Cor 5:21), “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” The goat of the Atonement ceremony was a sin offering (Lev 16:9), “And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for a sin offering [וְעָשָׂהוּ חַטָּאת wə‘āśā́hû ḥaṭṭā’t].” The sin offering (Leviticus 4) is not the same as the burnt offering (Lev 1). So does John 3:16 indicate that Jesus’ death was also typed by the burnt offering?
On 2Corinthians 5:21Adam Clarke’s is instructive: “For he hath made him to be sin for us – Τον μη γνοντα ἁμαρτιαν, ὑπερ ἡμων ἁμαρτιαν εποιησεν· He made him who knew no sin, (who was innocent), a sin-offering for us. The word ἁμαρτια occurs here twice: in the first place it means sin, i.e. transgression and guilt; and of Christ it is said, He knew no sin, i.e. was innocent; for not to know sin is the same as to be conscious of innocence; so, nil conscire sibi, to be conscious of nothing against one’s self, is the same as nulla pallescere culpa, to be unimpeachable.
“In the second place, it signifies a sin-offering, or sacrifice for sin, and answers to the חטאה chattaah and חטאת chattath of the Hebrew text; which signifies both sin and sin-offering in a great variety of places in the Pentateuch. The Septuagint translate the Hebrew word by ἁμαρτια in ninety-four places in Exodus, Leviticus, and Numbers, where a sin-offering is meant; and where our version translates the word not sin, but an offering for sin. Had our translators attended to their own method of translating the word in other places where it means the same as here, they would not have given this false view of a passage which has been made the foundation of a most blasphemous doctrine; viz. that our sins were imputed to Christ, and that he was a proper object of the indignation of Divine justice, because he was blackened with imputed sin; and some have proceeded so far in this blasphemous career as to say, that Christ may be considered as the greatest of sinners, because all the sins of mankind, or of the elect, as they say, were imputed to him, and reckoned as his own.”
[5] Compare Deuteronomy 12:5—“But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come…”
[6] חֲמֹרוֹ ḥămōrô ‘his ass’. There was only one ass, evidently for the wood.
[7] “Abide ye here with the ass…” The ass did not carry the wood up the mountain!
[8] וְנָשׁוּבָה wənāšûbāʰ ‘and we shall return…’—cf. verse 19.
[9] Isaac carried the wood up the mountain!
[10] Compare verse 19: “So Abraham returned unto his young men…”
[11] יִרְאֶה־לּוֹ yir’eʰ-llô ‘he will see for himself’.
[12] וַיַּעֲקֹד wayya‘ăqōd ‘and he bound…’. Hence the name for this trial: הָעֲקֵידָה hā‘ăqêdāʰ ‘the binding’ or עֲקֵידַת יִצְחָק ‘ăqêdat Yiṣḥāq ‘the binding of Isaac’. The same term in Arabic (عقيدة ‘aqīdaʰ) means creed or belief system.
[13] Here we have מַלְאַךְ יהוה mal’ak YHWH ‘the angel of YHWH’ but in verse 1, וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה wəhā’Ĕlōhîm nissāʰ ‘and the God tested…’ This conforms to the Jewish observation that Elohim is generally used in contexts of justice and YHWH in contexts of mercy. The first isolated use of the latter term is in Genesis 4:1 — קָנִיתִי אִישׁ אֶת־יהוהqānî́tî ’îš ’et-YHWH ‘I have acquired [generated] a man with YHWH’.
[14] “Abraham, Abraham”. In verse 1 God addressed him simply as “Abraham”.
[15] Inasmuch as men of Abraham’s generation sacrificed their sons to their gods, perhaps God wanted to know if Abraham was as dedicated to him. The account here also shows that God does not want human sacrifice. See http://www.angelfire.com/planet/ratinvchr/humansacrifice.htm.
[16] וַיִּשָּׂא אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּרְא wayyiśśā’ ’Abrāhām ’et-‘ênāʸw wayyar’ ‘And Abraham lifted his eyes and saw…’. The same occurs in verse 4. The verb ראה ‘see’ also occurs in verse 8 and twice in verse 14.
[17] וְהִנֵּה־אַיִל wəhinneʰ-’áyil ‘and behold a ram’. Isaac asked (verse 7), “…but where is the lamb [הַשֶּׂה haśśeʰ] for a burnt offering?” Isaac came (Isaiah 53:7) “as a lamb to the slaughter” (כַּשֶּׂה לַטֶּבַח kaśśeh laṭṭébaḥ). One is reminded of (John 1:29, 36), “Behold the Lamb of God!” This was as the Passover sacrifice (Ex 12:3), “In the tenth day of this month they shall take to them every man a lamb [שֶׂה śeh], according to the house of their fathers, a lamb [שֶׂה śeh] for an house…” There is no thought that the Passover lamb was a sacrifice for sin. The guilt offering (אָשָׁם ’āšām), on the other hand, brought by an individual for a sin committed in ignorance, was to be “a ram without blemish” (אַ֧יִל תָּמִ֣ים ’áyil tāmîm) (Lev 5:15, 18). Alternatively, just as the Passover lamb substituted for the firstborn of Israel, so also the ram might picture a substitute power—Daniel 8:3, “Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram [אַ֣יִל אֶחָ֗ד ’áyil ’eḥād] which had two horns…” In the fourth millennium when God begins to bring the Diaspora he raises up alternative powers—Assyria, Babylon, Persia, Greece, Rome.
[18] Note the play between the name (יהוה יִרְאֶה YHWH Yir’eʰ) and the latter part of the saying (יהוה יֵרָאֶה YHWY yērā’eʰ). Only the vowels in the verb (יראה ‘see’) differ: יִרְאֶה yir’eʰ ‘he shall see’ and יֵרָאֶה yērā’eʰ ‘he shall be seen’. In verse 8 Abraham says, “God will provide [יִרְאֶה yir’eʰ ‘he shall see’] himself a lamb for a burnt offering…” (אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה). Rashi comments: ה׳ יִרְאֶה. פְּשׁוּטוֹ כְּתַרְגּוּמוֹ ה׳ יִבְחַר וְיִרְאֶה לּוֹ אֶת הַמָּקוֹם הַזֶּה לְהַשְׁרוֹת בּוֹ שְׁכִינָתוֹ וּלְהַקְרִיב כַּאן קָרְבָּנוֹת ‘Hashem will see. Its simple meaning is as Targum’s: Hashem shall choose and will see for himself this place to rest his Presence in it and to have offering brought here’.
[19] בִּי נִשְׁבַּעְתִּי bî nišbá‘tî ‘by myself have I sworn’. This recalls Psalm 110:4 — “The LORD hath sworn [נִשְׁבַּע יהוה nišba‘ YHWH], and will not repent, Thou art a priest for ever after the order [עַל־דִּבְרָתִי ‘al-dibrātî ‘upon the word of’] of Melchizedek.” Melchizedek blessed Abraham (Gen 14:19), “And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth…” Abraham found favor with God and man (Gen 6:9; Prov 3:4; Luke 2:52; Acts 24:16).
[20] וְהִתְבָּרֲכוּ wəhitbārăkû ‘and they will bless themselves’. This accords with Genesis 12:3, “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed [וְנִבְרְכוּ wənibrəkû].” Peter and Paul reference this blessing: Acts 3:25; Galatians 3:8, 16.
[21] וַיָּשָׁב אַבְרָהָם wayyāšāb ’Abrāhām ‘and Abraham returned’. The subject and verb are both singular. Does this suggest that Isaac did not return with Abraham?
[22] “And it came to pass after these things…” The account of the Aqedah is enveloped by this statement—thus verse one, “And it came to pass after these things…”
[23] The contrast is that whereas Abraham struggled to produce the promised seed, his brother Nahor had already produced twelve patriarchs.
[24] אֲרָם ’Ărām, an archetypical Aramean. Thus Genesis 25:20, “And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian [הָאֲרַמִּי hā’Ărammî] of Padanaram, the sister to Laban the Syrian [הָאֲרַמִּי hā’Ărammî].”
[25] כֶּשֶׂד Kéśed appears as an eponymous ancestor of the כַּשְׂדִּים Kaśdîm ‘Chaldeans’. Ur was there (Gen 11:28) and in Isaiah 13:19 Babylon is called “the beauty of the Chaldees’ excellency” (כַּשְׂדִּים תִּפְאֶרֶת גְּאוֹן tip’éret gə’ôn Kaśdîm).
[26] Genesis 28:5 — “And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.”
[27] ܘܠܺܝܚܺܝܕ݂ܶܗ wəlīḥīḏeh ‘and his only’ is cognate with the Hebrew יְחִידְךָ yəḥîdəkā ‘thine only’ in Genesis 22:2.