Kejadian 22:1-24
Konteks22:1 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.
Kejadian 12:1
Konteks12:1 Now the Lord said 50 to Abram, 51
“Go out 52 from your country, your relatives, and your father’s household
to the land that I will show you. 53
Kejadian 13:1
Konteks13:1 So Abram went up from Egypt into the Negev. 54 He took his wife and all his possessions with him, as well as Lot. 55
Kejadian 13:1
Konteks13:1 So Abram went up from Egypt into the Negev. 56 He took his wife and all his possessions with him, as well as Lot. 57
Bilangan 14:24
Konteks14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants 58 will possess it.
Bilangan 14:1
Konteks14:1 59 Then all the community raised a loud cry, 60 and the people wept 61 that night.
1 Samuel 12:20
Konteks12:20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned. 62 However, don’t turn aside from the Lord. Serve the Lord with all your heart.
Matius 10:38
Konteks10:38 And whoever does not take up his cross 63 and follow me is not worthy of me.
Matius 16:21-25
Konteks16:21 From that time on 64 Jesus began to show his disciples that he must go to Jerusalem 65 and suffer 66 many things at the hands of the elders, chief priests, and experts in the law, 67 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 68 “God forbid, 69 Lord! This must not happen to you!” 16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 70 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 71 he must deny 72 himself, take up his cross, 73 and follow me. 16:25 For whoever wants to save his life 74 will lose it, 75 but whoever loses his life for my sake will find it.
Matius 19:28
Konteks19:28 Jesus 76 said to them, “I tell you the truth: 77 In the age when all things are renewed, 78 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 79 the twelve tribes of Israel.
Markus 8:33-38
Konteks8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” 80
8:34 Then 81 Jesus 82 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 83 he must deny 84 himself, take up his cross, 85 and follow me. 8:35 For whoever wants to save his life 86 will lose it, 87 but whoever loses his life for my sake and for the gospel will save it. 8:36 For what benefit is it for a person 88 to gain the whole world, yet 89 forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him 90 when he comes in the glory of his Father with the holy angels.”
Lukas 9:22-26
Konteks9:22 saying, “The Son of Man must suffer 91 many things and be rejected by the elders, 92 chief priests, and experts in the law, 93 and be killed, and on the third day be raised.” 94
9:23 Then 95 he said to them all, 96 “If anyone wants to become my follower, 97 he must deny 98 himself, take up his cross daily, 99 and follow me. 9:24 For whoever wants to save his life will lose it, 100 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 101 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 102 of me and my words, the Son of Man will be ashamed of that person 103 when he comes in his glory and in the glory 104 of the Father and of the holy angels.
[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.”
[22:8] 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.
[22:9] 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
[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
[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 yir’eh, 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
[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] sn I will greatly multiply. The
[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] 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] sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
[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).
[12:1] 50 sn The
[12:1] 51 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 52 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 53 sn To the land that I will show you. The call of Abram illustrates the leading of the
[13:1] 54 tn Or “the South [country]” (also in v. 3).
[13:1] sn Negev is the name for the southern desert region in the land of Canaan.
[13:1] 55 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:1] 56 tn Or “the South [country]” (also in v. 3).
[13:1] sn Negev is the name for the southern desert region in the land of Canaan.
[13:1] 57 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[14:1] 59 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 60 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 61 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
[12:20] 62 tn Heb “you have done all this evil.”
[10:38] 63 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
[16:21] 64 tn Grk “From then.”
[16:21] 65 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:21] 66 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[16:21] 67 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
[16:22] 68 tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[16:22] 69 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
[16:24] 71 tn Grk “to come after me.”
[16:24] 72 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[16:24] 73 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[16:25] 74 tn Or “soul” (throughout vv. 25-26).
[16:25] 75 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[19:28] 76 tn Here δέ (de) has not been translated.
[19:28] 77 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 78 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 79 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[8:34] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 82 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 83 tn Grk “to follow after me.”
[8:34] 84 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[8:34] 85 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[8:35] 86 tn Or “soul” (throughout vv. 35-37).
[8:35] 87 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[8:36] 88 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 89 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 90 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:22] 91 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 92 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 93 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 94 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 95 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 96 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 97 tn Grk “to come after me.”
[9:23] 98 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 99 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 100 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 101 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 102 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 103 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 104 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
