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Genesis 22:2

Context
22:2 God 1  said, “Take your son – your only son, whom you love, Isaac 2  – and go to the land of Moriah! 3  Offer him up there as a burnt offering 4  on one of the mountains which I will indicate to 5  you.”

Genesis 22:8

Context
22:8 “God will provide 6  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Genesis 22:13

Context

22:13 Abraham looked up 7  and saw 8  behind him 9  a ram caught in the bushes by its horns. So he 10  went over and got the ram and offered it up as a burnt offering instead of his son.

1 tn Heb “he”; the referent (God) has been specified in the translation for clarity.

2 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

3 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.

4 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.

5 tn Heb “which I will say to.”

6 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

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.

7 tn Heb “lifted his eyes.”

8 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.

9 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).

10 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.



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