Kejadian 22:1

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.

Kejadian 31:11

31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied.

Keluaran 3:4

3:4 When the Lord ³  saw that ⁴  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁵  And Moses ⁶  said, “Here I am.”

Keluaran 3:1

3:1 Now Moses ⁷  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ⁸  and came to the mountain of God, to Horeb. ⁹ 

1 Samuel 3:4

3:4 The Lord called to Samuel, and he replied, “Here I am!”

1 Samuel 3:8-10

3:8 Then the Lord called Samuel a third time. So he got up and went to Eli and said, “Here I am, for you called me!” Eli then realized that it was the Lord who was calling the boy. 3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.

3:10 Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!”

1 Samuel 3:2

3:2 Eli’s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place,

1 Samuel 15:26

15:26 Samuel said to Saul, “I will not go back with you, for you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel!”

Yesaya 6:8

6:8 I heard the voice of the sovereign master say, “Whom will I send? Who will go on our behalf?” ¹⁰  I answered, “Here I am, send me!”

[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.

[3:4]  ³ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ⁴ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ⁵ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ⁶ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:1]  ⁷ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ⁸ tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ⁹ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.

[6:8]  ¹⁰ tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.