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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God commands Abraham to offer up (1, 2)
Isaac. Abraham's faith and obedience to the (3–10)
Divine command. Another sacrifice is provided instead of (11–14)
Isaac. The covenant with Abraham renewed. (15–19)
The family of Nahor. (20–24.)

We have here the famous story of Abraham's offering up his son Isaac, that is, his offering to offer him, which is justly looked upon as one of the wonders of the church. Here is, I. The strange command which God gave to Abraham concerning it, ver. 1, 2. II. Abraham's strange obedience to this command, ver. 3-10. III. The strange issue of this trial. 1. The sacrificing of Isaac was countermanded, ver. 11, 12. 2. Another sacrifice was provided, ver. 13, 14. 3. The covenant was renewed with Abraham hereupon, ver. 15-19. Lastly, an account of some of Abraham's relations, ver. 20, &c.
Adam Clarke: Commentary on the Bible - 1831
The faith and obedience of Abraham put to a most extraordinary test, Gen 22:1. He is commanded to offer his beloved son Isaac for a burnt-offering, Gen 22:2. He prepares, with the utmost promptitude, to accomplish the will of God, Gen 22:3-6. Affecting speech of Isaac, Gen 22:7; and Abraham's answer, Gen 22:8. Having arrived at mount Moriah he prepares to sacrifice his son, Gen 22:9, Gen 22:10; and is prevented by an angel of the Lord, Gen 22:11, Gen 22:12. A ram is offered in the stead of Isaac, Gen 22:13; and the place is named Jehovah-jireh, Gen 22:14. The angel of the Lord calls to Abraham a second time, Gen 22:15; and, in the most solemn manner, he is assured of innumerable blessings in the multiplication and prosperity of his seed, Gen 22:16-18. Abraham returns and dwells at Beer-sheba, Gen 22:19; hears that his brother Nahor has eight children by his wife Milcah, Gen 22:20; their names, Gen 22:21-23; and four by his concubine Reumah, Gen 22:24.
Albert Barnes: Notes on the Bible - 1834
- Abraham Was Tested
2. מריה morı̂ yâ h, "Moriah"; Samaritan: מוראה mô r'â h; "Septuagint," ὑψηλή hupsē lē, Onkelos, "worship." Some take the word to be a simple derivative, as the Septuagint and Onkelos, meaning "vision, high, worship." It might mean "rebellious." Others regard it as a compound of יה yâ h, "Jah, a name of God," and מראה mı̂ r'eh, "shown," מורה mô reh, "teacher," or מורא mô rā', "fear."
14. יראה yı̂ r'ē h, "Jireh, will provide."
16, נאם ne'um, ῥῆμα rē ma, "dictum, oracle; related: speak low."
21. בוּז bû z, "Buz, scoffing." קמוּאל qemû'ē l, "Qemuel, gathered of God."
22. חזו chă zô, "Chazo, vision." פלדשׁ pı̂ ldâ sh, "Pildash, steelman? wanderer?" ידלף yı̂ dlâ p, "Jidlaph; related: trickle, weep." בתוּאל betû'ē l, "Bethuel, dwelling of God."
23. רבקה rı̂ bqâ h, "Ribqah, noose."
24. ראוּמה re'û mâ h, "Reumah, exalted." טבה ṭ ebach, "Tebach, slaughter." גחם gacham, "Gacham, brand." תחשׁ tachash, "Tachash, badger or seal." <מעכה ma‛ ă kâ h, "Ma'akah; related: press, crush."
The grand crisis, the crowning event in the history of Abraham, now takes place. Every needful preparation has been made for it. He has been called to a high and singular destiny. With expectant acquiescence he has obeyed the call. By the delay in the fulfillment of the promise, he has been taught to believe in the Lord on his simple word. Hence, as one born again, he has been taken into covenant with God. He has been commanded to walk in holiness, and circumcised in token of his possessing the faith which purifieth the heart. He has become the intercessor and the prophet. And he has at length become the parent of the child of promise. He has now something of unspeakable worth, by which his spiritual character may be thoroughly tested. Since the hour in which he believed in the Lord, the features of his resemblance to God have been shining more and more through the darkness of his fallen nature - freedom of resolve, holiness of walk, interposing benevolence, and paternal affection. The last prepares the way for the highest point of moral likeness.
Verse 1-19
God tests Abraham's unreserved obedience to his will. "The God." The true, eternal, and only God, not any tempter to evil, such as the serpent or his own thoughts. "Tempted Abraham." To tempt is originally to try, prove, put to the test. It belongs to the dignity of a moral being to be put to a moral probation. Such assaying of the will and conscience is worthy both of God the assayer, and of man the assayed. "Thine only one." The only one born of Sarah, and heir of the promise. "Whom thou lovest." An only child gathers round it all the affections of the parent's heart. "The land of Moriah." This term, though applied in Ch2 3:1 to the mount on which the temple of Solomon was built, is here the name of a country, containing, it may be, a range of mountains or other notable place to which it was especially appropriated. Its formation and meaning are very doubtful, and there is nothing in the context to lend us any aid in its explanation. It was evidently known to Abraham before he set out on his present journey. It is not to be identified with Moreh in Gen 12:6, as the two names occur in the same document, and, being different in form, they naturally denote different things. Moreh is probably the name of a man. Moriah probably refers to some event that had occurred in the land, or some characteristic of its inhabitants. If a derivative, like בריה porı̂ yâ h, "fruitful," it may mean the land of the rebellious, a name not inapposite to any district inhabited by the Kenaanites, who were disposed to rebellion themselves Gen 14:4, or met with rebellion from the pRev_ious inhabitants. If a compound of the divine name, Jah, whatever be the other element, it affords an interesting trace of the manifestation and worship of the true God under the name of Jab at some antecedent period. The land of Moriah comprehended within its range the population to which Melkizedec ministered as priest.
And offer him for a burnt-offering. - Abraham must have felt the outward inconsistency between the sacrifice of his son, and the promise that in him should his seed be called. But in the triumph of faith he accounted that God was able to raise him up, even from the dead. On no other principle can the prompt, mute, unquestioning obedience of Abraham be explained. Human sacrifice may have been not unknown; but this in no way met the special difficulty of the promise. The existence of such a custom might seem to have smoothed away the difficulty of a parent offering the sacrifice of a son. But the moral difficulty of human sacrifice is not so removed. The only solution of this, is what the ease itself actually presents; namely, the divine command. It is evident that the absolute Creator has by right entire control over his creatures. He is no doubt bound by his eternal rectitude to do no wrong to his moral creatures. But the creature in the present case has forfeited the life that was given, by sin. And, moreover, we cannot deny that the Almighty may, for a fit moral purpose, direct the sacrifice of a holy being, who should eventually receive a due recompense for such a degree of voluntary obedience. This takes away the moral difficulty, either as to God who commands, or Abraham who obeys. Without the divine command, it is needless to say that it was not lawful for Abraham to slay his son.
Upon one of the hills of which I will tell thee. - This form of expression dearly shows that Moriah was not at that time the name of the particular hill on which the sacrifice was to be offered. It was the general designation of the country in which was the range of hills on one of which the solemn transaction was to take place. "And Abraham rose up early in the morning." There is no hesitation or lingering in the patriarch. If this has to be done, let it be done at once.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 22:1, Abraham is tempted to offer Isaac; Gen 22:3, He gives proof of his faith and obedience; Gen 22:11, The angel pRev_ents him; Gen 22:13, Isaac is exchanged for a ram; Gen 22:14, The place is called Jehovah-jireh; Gen 22:15, Abraham is again blessed; Gen 22:20, The generations of Nahor unto Rebekah.
John Gill
INTRODUCTION TO GENESIS 22
In this chapter we have an account of an order given by God to Abraham to sacrifice his son, Gen 22:1; of his readiness to obey the will of God, he immediately preparing everything for that purpose, Gen 22:3, of the order being reversed, and another sacrifice substituted in its room, which occasioned the giving a new name to the place where it was done, Gen 22:11; upon which the promise of special blessings, of a numerous offspring, and of the seed in whom all nations should be blessed, is renewed, Gen 22:15; after this Abraham returns to Beersheba, where he is informed of the increase of his brother Nahor's family, Gen 22:19.
22:122:1: Եւ եղեւ յետ բանիցս այսոցիկ, փորձեա՛ց Աստուած զԱբրաամ՝ եւ ասէ ցնա. Աբրաա՛մ Աբրաա՛մ։ Եւ նա՛ ասէ. Ա՛ւասիկ եմ։
1 Այս դէպքերից յետոյ Աստուած փորձեց Աբրահամին: Նա ձայն տուեց նրան. «Աբրահա՛մ, Աբրահա՛մ»: Սա պատասխանեց. «Այստեղ եմ»:
22 Այս բաներէն ետքը Աստուած փորձեց Աբրահամը ու ըսաւ անոր. «Ո՛վ Աբրահամ» եւ անիկա ըսաւ. «Ահա հոս եմ»։
Եւ եղեւ յետ բանիցս այսոցիկ փորձեաց Աստուած զԱբրահամ եւ ասէ ցնա. Աբրահամ, [284]Աբրահամ: Եւ նա ասէ. Աւասիկ եմ:

22:1: Եւ եղեւ յետ բանիցս այսոցիկ, փորձեա՛ց Աստուած զԱբրաամ՝ եւ ասէ ցնա. Աբրաա՛մ Աբրաա՛մ։ Եւ նա՛ ասէ. Ա՛ւասիկ եմ։
1 Այս դէպքերից յետոյ Աստուած փորձեց Աբրահամին: Նա ձայն տուեց նրան. «Աբրահա՛մ, Աբրահա՛մ»: Սա պատասխանեց. «Այստեղ եմ»:
22 Այս բաներէն ետքը Աստուած փորձեց Աբրահամը ու ըսաւ անոր. «Ո՛վ Աբրահամ» եւ անիկա ըսաւ. «Ահա հոս եմ»։
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22:11: И было, после сих происшествий Бог искушал Авраама и сказал ему: Авраам! Он сказал: вот я.
22:1 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ὁ ο the θεὸς θεος God ἐπείραζεν πειραζω try; test τὸν ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him Αβρααμ αβρααμ Abraam; Avraam Αβρααμ αβρααμ Abraam; Avraam ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐγώ εγω I
22:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) נִסָּ֖ה nissˌā נסה try אֶת־ ʔeṯ- אֵת [object marker] אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
22:1. quae postquam gesta sunt temptavit Deus Abraham et dixit ad eum Abraham ille respondit adsumAfter these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.
22:1. After these things occurred, God tested Abraham, and he said to him, “Abraham, Abraham.” And he answered, “Here I am.”
22:1. 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].
22:1. 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].
22:1. After these things occurred, God tested Abraham, and he said to him, “Abraham, Abraham.” And he answered, “Here I am.”
22:1 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, [here] I:
1: И было, после сих происшествий Бог искушал Авраама и сказал ему: Авраам! Он сказал: вот я.
22:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ο the
θεὸς θεος God
ἐπείραζεν πειραζω try; test
τὸν ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
Αβρααμ αβρααμ Abraam; Avraam
Αβρααμ αβρααμ Abraam; Avraam
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
22:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
נִסָּ֖ה nissˌā נסה try
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
22:1. quae postquam gesta sunt temptavit Deus Abraham et dixit ad eum Abraham ille respondit adsum
After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.
22:1. After these things occurred, God tested Abraham, and he said to him, “Abraham, Abraham.” And he answered, “Here I am.”
22:1. 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].
22:1. 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].
22:1. After these things occurred, God tested Abraham, and he said to him, “Abraham, Abraham.” And he answered, “Here I am.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И было после сих происшествий…» Это обычное, довольно неопределенное библейское указание — не столько на самое время, сколько на последовательность событий. Из последующего контекста (6: ст.) во всяком случае видно, что жертвоприношение Исаака происходило тогда, когда он уже успел подрасти настолько, что был в состоянии нести потребное количество дров для костра, следовательно, имел не менее 12–15: лет от роду.

«Бог искушал Авраама…» Митрополит Филарет различает два рода искушений: искушение во зле, или возбуждение к действованию злых склонностей, кроющихся в человеке и искушение в добре, или направление, даваемое действующему в нем началу добра к открытой брани против зла или против препятствий в добре, для достижения победы и славы; первое — не от Бога, но есть следствие оставления Богом (2: Пар 32:31); второе — от Бога, и, в меру духовных сил, посылается как благодать тем, которые достойны принять «и благодать на благодать». «Не для того искушал Бог Авраама, — говорит еще блаженный Феодорит, — чтобы самому узнать, чего не знал; но чтобы научить незнающих, сколько справедливо возлюбил патриарха». Подобный взгляд на искушение, как на проявление божественной любви и на повод к развитию и укреплению добродетели, проводится и во многих других местах Библии (Исх 16:4; Втор 8:2; 13:3; 2: Пар 32:31; Пс 25:2; Иак 1:12; 1: Пет 1:7; 1: Кор 10:13: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-2: Abraham Commanded to Offer Isaac.B. C. 1872.
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.
Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it was made to appear that he loved God better than his father; now that he loved him better than his son. Observe here,
I. The time when Abraham was thus tried (v. 1): After these things, after all the other exercises he had had, all the hardships and difficulties he had gone through. Now, perhaps, he was beginning to think the storms had all blown over; but, after all, this encounter comes, which is sharper than any yet. Note, Many former trials will not supersede nor secure us from further trials; we have not yet put off the harness, 1 Kings xx. 11. See Ps. xxx. 6, 7.
II. The author of the trial: God tempted him, not to draw him to sin, so Satan tempts (if Abraham had sacrificed Isaac, he would not have sinned, his orders would have justified him, and borne him out), but to discover his graces, how strong they were, that they might be found to praise, and honour, and glory, 1 Pet. i. 7. Thus God tempted Job, that he might appear not only a good man, but a great man. God did tempt Abraham; he did lift up Abraham, so some read it; as a scholar that improves well is lifted up, when he is put into a higher form. Note, Strong faith is often exercised with strong trials and put upon hard services.
III. The trial itself. God appeared to him as he had formerly done, called him by name, Abraham, that name which had been given him in ratification of the promise. Abraham, like a good servant, readily answered, "Here am I; what says my Lord unto his servant?" Probably he expected some renewed promise like those, ch. xv. 1, and ch. xvii. 1. But, to his great amazement, that which God has to say to him is, in short, Abraham, Go kill thy son; and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it; and every word here is a sword in his bones: the trial is steeled with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet, when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial, v. 2. Observe,
1. The person to be offered. (1.) "Take thy son, not thy bullocks and thy lambs;" how willingly would Abraham have parted with them by thousands to redeem Isaac! "No, I will take no bullock out of thy house, Ps. l. 9. I must have thy son: not thy servant, no, not the steward of thy house, that shall not serve the turn; I must have thy son." Jephthah, in pursuance of a vow, offered a daughter; but Abraham must offer his son, in whom the family was to be built up. "Lord, let it be an adopted son;" "No, (2.) Thy only son; thy only son by Sarah." Ishmael was lately cast out, to the grief of Abraham; and now Isaac only was left, and must he go too? Yes, (3.) "Take Isaac, him, by name, thy laughter, that son indeed," ch. xvii. 19. Not "Send for Ishmael back, and offer him;" no, it must be Isaac. "But, Lord, I love Isaac, he is to me as my own soul. Ishmael is not, and wilt thou take Isaac also? All this is against me:" Yea, (4.) That son whom thou lovest. It was a trial of Abraham's love to God, and therefore it must be in a beloved son, and that string must be touched most upon: in the Hebrew it is expressed more emphatically, and, I think, might very well be read thus: Take now that son of thine, that only one of thine, whom thou lovest, that Isaac. God's command must overrule all these considerations.
2. The place: In the land of Moriah, three days' journey off; so that he might have time to consider it, and, if he did it, must do it deliberately, that it might be a service the more reasonable and the more honourable.
3. The manner: Offer him for a burnt-offering. He must not only kill his son, but kill him as a sacrifice, kill him devoutly, kill him by rule, kill him with all that pomp and ceremony, with all that sedateness and composure of mind, with which he used to offer his burnt-offerings.
Adam Clarke: Commentary on the Bible - 1831
22:1: God did tempt Abraham - The original here is very emphatic: והאלהים נסה את אברהם vehaelohim nissah eth Abraham, "And the Elohim he tried this Abraham;" God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word επειρασε, which signifies tried, pierced through; and Symmachus translates the Hebrew נסה nissah by εδοξαζεν, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with נס nas, which signifies to glister with light, whence נס nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: "God put great honor on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God." The Targum of Jonathan ben Uzziel paraphrases the place thus: "And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father's heir, because I am his first-born; but Isaac said, It is more proper that I should be my father's heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother's slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them. These words were immediately heard before the Lord of the universe, and מימרא דיי meimera daiya, the Word of the Lord, did try Abraham." I wish once for all to remark, though the subject has been referred to before, that the Chaldee term מימרא meimera, which we translate word, is taken personally in some hundreds of places in the Targums. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his meimera, which he appears to consider, not as a speech or word spoken, but as a person quite distinct from the Most High. St. John uses the word λογος in precisely the same sense with the Targumists, Joh 1:1 (note); see the notes there, and see before on Gen 21:22 (note), and Gen 15:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: am 2132, bc 1872, Jos, Ant
God: Exo 15:25, Exo 15:26, Exo 16:4; Deu 8:2, Deu 13:3; Jdg 2:22; Sa2 24:1; Ch2 32:31; Pro 17:3; Co1 10:13; Heb 11:17; Jam 1:12-14, Jam 2:21; Pe1 1:7
tempt: Or prove, or try, as tempt, from tento, originally signified.
Behold, here I am: Heb. Behold me, Gen 22:7, Gen 22:11; Exo 3:4; Isa 6:8
Carl Friedrich Keil and Franz Delitzsch
22:1
Offering Up of Isaac. - For many years had Abraham waited to be fulfilled. At length the Lord had given him the desired heir of his body by his wife Sarah, and directed him to send away the son of the maid. And now that this son had grown into a young man, the word of God came to Abraham to offer up this very son, who had been given to him as the heir of the promise, for a burnt-offering, upon one of the mountains which should be shown him. This word did not come from his own heart, - was not a thought suggested by the sight of the human sacrifices of the Canaanites, that he would offer a similar sacrifice to his God; nor did it originate with the tempter to evil. The word came from Ha-Elohim, the personal, true God, who tried him (נסּה), i.e., demanded the sacrifice of the only, beloved son, as a proof and attestation of his faith. The issue shows, that God did not desire the sacrifice of Isaac by slaying and burning him upon the altar, but his complete surrender, and a willingness to offer him up to God even by death.
Nevertheless the divine command was given in such a form, that Abraham could not understand it in any other way than as requiring an outward burnt-offering, because there was no other way in which Abraham could accomplish the complete surrender of Isaac, than by an actual preparation for really offering the desired sacrifice. This constituted the trial, which necessarily produced a severe internal conflict in his mind. Ratio humana simpliciter concluderet aut mentiri promissionem aut mandatum non esse Dei sed Diaboli; est enim contradictio manifesta. Si enim debet occidi Isaac, irrita est promissio; sin rata est promissio, impossibile est hoc esse Dei mandatum (Luther). But Abraham brought his reason into captivity to the obedience of faith. He did not question the truth of the word of God, which had been addressed to him in a mode that was to his mind perfectly infallible (not in a vision of the night, however, of which there is not a syllable in the text), but he stood firm in his faith, "accounting that god was able to raise him up, even from the dead" Heb 11:19). Without taking counsel with flesh and blood, Abraham started early in the morning (Gen 22:3, Gen 22:4), with his son Isaac and two servants, to obey the divine command; and on the third day (for the distance from Beersheba to Jerusalem is about 20 1/2 hours; Rob. Pal. iii. App. 66, 67) he saw in the distance the place mentioned by God, the land of Moriah, i.e., the mountainous country round about Jerusalem. The name מריּה, composed of the Hophal partic. of ראה and the divine name יה, an abbreviation of יהוה (lit., "the shown of Jehovah," equivalent to the manifestation of Jehovah), is no doubt used proleptically in Gen 22:2, and given to the mountain upon which the sacrifice was to be made, with direct reference to this event and the appearance of Jehovah to Abraham there. This is confirmed by Gen 22:14, where the name is connected with the event, and explained in the fuller expression Jehovah-jireh. On the ground of this passage the mountain upon which Solomon built the temple is called המּריּה with reference to the appearance of the angel of the Lord to David on that mountain at the threshing-floor of Araunah (2Kings 24:16-17), the old name being revived by this appearance.
John Gill
22:1 And it came to pass after these things,.... Recorded in the preceding chapter: according to the Talmudists (b), the following affair was transacted quickly after the weaning of Isaac, when he was about five years old, which is the opinion of some, as Aben Ezra on Gen 22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Gen 22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so:
that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation:
and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Gen 17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him:
and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would.
(b) T. Bab. Sanhedrin: fol. 89. 2. (c) Antiqu. l. 1. c. 13. sect. 2. (d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1. (f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exod. xii. 42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.
John Wesley
22:1 Here is the trial of Abraham's faith, whether it continued so strong, so vigorous, so victorious, after a long settlement in communion with God, as it was at first, when by it he left his country: then it appeared that he loved God better than his father; now, that he loved him better than his son. After these things - After all the other exercises he had had, all the difficulties he had gone through: now perhaps he was beginning to think the storms were blown over but after all, this encounter comes, which is stranger than any yet. God did tempt Abraham - Not to draw him to sin, so Satan tempts; but to discover his graces, how strong they were, that they might be found to praise and honour and glory. The trial itself: God appeared to him as he had formerly done, called him by name Abraham, that name which had been given him in ratification of the promise: Abraham, like a good servant, readily answered, Here am I; what saith my Lord unto his servant? Probably he expected some renewed promise, like those, Gen 15:1, Gen 17:1, but to his great amazement that which God hath to say to him is in short, Abraham, go kill thy son: and this command is given him in such aggravating language as makes the temptation abundantly more grievous. When God speaks, Abraham, no doubt, takes notice of every word, and listens attentively to it: and every word here is a sword in his bones; the trial is steel'd with trying phrases. Is it any pleasure to the Almighty that he should afflict? No, it is not; yet when Abraham's faith is to be tried, God seems to take pleasure in the aggravation of the trial.
Robert Jamieson, A. R. Fausset and David Brown
22:1 OFFERING ISAAC. (Gen. 22:1-19)
God did tempt Abraham--not incite to sin (Jas 1:13), but try, prove--give occasion for the development of his faith (1Pet 1:7).
and he said, . . . Here I am--ready at a moment's warning for God's service.
22:222:2: Եւ ասէ ցնա. Ա՛ռ դու զորդիդ քո սիրելի զոր սիրեցեր զԻսահակ, եւ գնա՛ դու յերկիր բարձր, եւ հանցես զդա անդ յողջակէզ ՚ի վերայ միոյ լերանց յորոց ասացից քեզ։
2 Աստուած ասաց նրան. «Ա՛ռ քո միակ որդուն՝ քո սիրելի Իսահակին, գնա՛ մի բարձրադիր տեղ եւ այնտեղ՝ լերան վրայ, որ ցոյց կը տամ քեզ, ողջակիզի՛ր նրան»:
2 Աստուած ըսաւ. «Հիմա քու սիրած մէկ հատիկ որդիդ Իսահակը առ ու Մօրիայի երկիրը գնա՛ եւ հոն զանիկա ողջակէզ ըրէ լեռներէն մէկուն վրայ, որ ես քեզի պիտի ցուցնեմ»։
Եւ ասէ ցնա. Առ դու զորդիդ քո [285]սիրելի զոր սիրեցեր` զԻսահակ, եւ գնա դու [286]յերկիր բարձր``, եւ հանցես զդա անդ յողջակէզ ի վերայ միոյ լերանց յորոց ասացից քեզ:

22:2: Եւ ասէ ցնա. Ա՛ռ դու զորդիդ քո սիրելի զոր սիրեցեր զԻսահակ, եւ գնա՛ դու յերկիր բարձր, եւ հանցես զդա անդ յողջակէզ ՚ի վերայ միոյ լերանց յորոց ասացից քեզ։
2 Աստուած ասաց նրան. «Ա՛ռ քո միակ որդուն՝ քո սիրելի Իսահակին, գնա՛ մի բարձրադիր տեղ եւ այնտեղ՝ լերան վրայ, որ ցոյց կը տամ քեզ, ողջակիզի՛ր նրան»:
2 Աստուած ըսաւ. «Հիմա քու սիրած մէկ հատիկ որդիդ Իսահակը առ ու Մօրիայի երկիրը գնա՛ եւ հոն զանիկա ողջակէզ ըրէ լեռներէն մէկուն վրայ, որ ես քեզի պիտի ցուցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: [Бог] сказал: возьми сына твоего, единственного твоего, которого ты любишь, Исаака; и пойди в землю Мориа и там принеси его во всесожжение на одной из гор, о которой Я скажу тебе.
22:2 καὶ και and; even εἶπεν επω say; speak λαβὲ λαμβανω take; get τὸν ο the υἱόν υιος son σου σου of you; your τὸν ο the ἀγαπητόν αγαπητος loved; beloved ὃν ος who; what ἠγάπησας αγαπαω love τὸν ο the Ισαακ ισαακ Isaak καὶ και and; even πορεύθητι πορευομαι travel; go εἰς εις into; for τὴν ο the γῆν γη earth; land τὴν ο the ὑψηλὴν υψηλος high; lofty καὶ και and; even ἀνένεγκον αναφερω bring up; carry up αὐτὸν αυτος he; him ἐκεῖ εκει there εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις in; on ἓν εις.1 one; unit τῶν ο the ὀρέων ορος mountain; mount ὧν ος who; what ἄν αν perhaps; ever σοι σοι you εἴπω επω say; speak
22:2 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say קַח־ qaḥ- לקח take נָ֠א nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] בִּנְךָ֙ binᵊḵˌā בֵּן son אֶת־ ʔeṯ- אֵת [object marker] יְחִֽידְךָ֤ yᵊḥˈîḏᵊḵˈā יָחִיד only one אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָהַ֨בְתָּ֙ ʔāhˈavtā אהב love אֶת־ ʔeṯ- אֵת [object marker] יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and לֶךְ־ leḵ- הלך walk לְךָ֔ lᵊḵˈā לְ to אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הַ ha הַ the מֹּרִיָּ֑ה mmōriyyˈā מֹרִיָּה Moriah וְ wᵊ וְ and הַעֲלֵ֤הוּ haʕᵃlˈēhû עלה ascend שָׁם֙ šˌām שָׁם there לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering עַ֚ל ˈʕal עַל upon אַחַ֣ד ʔaḥˈaḏ אֶחָד one הֶֽ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֹמַ֥ר ʔōmˌar אמר say אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
22:2. ait ei tolle filium tuum unigenitum quem diligis Isaac et vade in terram Visionis atque offer eum ibi holocaustum super unum montium quem monstravero tibiHe said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision: and there thou shalt offer him for a holocaust upon one of the mountains which I will show thee.
22:2. He said to him: “Take your only begotten son Isaac, whom you love, and go into the land of vision. And there you shall offer him as a holocaust upon one of the mountains, which I will show to you.”
22:2. 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.
22:2. 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.
22:2. He said to him: “Take your only begotten son Isaac, whom you love, and go into the land of vision. And there you shall offer him as a holocaust upon one of the mountains, which I will show to you.”
22:2 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:
2: [Бог] сказал: возьми сына твоего, единственного твоего, которого ты любишь, Исаака; и пойди в землю Мориа и там принеси его во всесожжение на одной из гор, о которой Я скажу тебе.
22:2
καὶ και and; even
εἶπεν επω say; speak
λαβὲ λαμβανω take; get
τὸν ο the
υἱόν υιος son
σου σου of you; your
τὸν ο the
ἀγαπητόν αγαπητος loved; beloved
ὃν ος who; what
ἠγάπησας αγαπαω love
τὸν ο the
Ισαακ ισαακ Isaak
καὶ και and; even
πορεύθητι πορευομαι travel; go
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τὴν ο the
ὑψηλὴν υψηλος high; lofty
καὶ και and; even
ἀνένεγκον αναφερω bring up; carry up
αὐτὸν αυτος he; him
ἐκεῖ εκει there
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις in; on
ἓν εις.1 one; unit
τῶν ο the
ὀρέων ορος mountain; mount
ὧν ος who; what
ἄν αν perhaps; ever
σοι σοι you
εἴπω επω say; speak
22:2
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
קַח־ qaḥ- לקח take
נָ֠א nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
בִּנְךָ֙ binᵊḵˌā בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
יְחִֽידְךָ֤ yᵊḥˈîḏᵊḵˈā יָחִיד only one
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָהַ֨בְתָּ֙ ʔāhˈavtā אהב love
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
לֶךְ־ leḵ- הלך walk
לְךָ֔ lᵊḵˈā לְ to
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הַ ha הַ the
מֹּרִיָּ֑ה mmōriyyˈā מֹרִיָּה Moriah
וְ wᵊ וְ and
הַעֲלֵ֤הוּ haʕᵃlˈēhû עלה ascend
שָׁם֙ šˌām שָׁם there
לְ lᵊ לְ to
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
עַ֚ל ˈʕal עַל upon
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הֶֽ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֹמַ֥ר ʔōmˌar אמר say
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
22:2. ait ei tolle filium tuum unigenitum quem diligis Isaac et vade in terram Visionis atque offer eum ibi holocaustum super unum montium quem monstravero tibi
He said to him: Take thy only begotten son Isaac, whom thou lovest, and go into the land of vision: and there thou shalt offer him for a holocaust upon one of the mountains which I will show thee.
22:2. He said to him: “Take your only begotten son Isaac, whom you love, and go into the land of vision. And there you shall offer him as a holocaust upon one of the mountains, which I will show to you.”
22:2. 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.
22:2. 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.
22:2. He said to him: “Take your only begotten son Isaac, whom you love, and go into the land of vision. And there you shall offer him as a holocaust upon one of the mountains, which I will show to you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «возьми сына твоего, единственного твоего, которого ты любишь, Исаака…» Исаак называется «единственным» сыном Авраама, потому что он единственный сын от Сарры, законной жены Авраама, и еще больше потому, что единственно на нем, как сыне обетования, покоились все божественные благословения о будущей славной судьбе потомства Авраама. И вот этой-то единственной опоре всех заветных дум престарелого патриарха теперь и грозит жертвенное заклание!

«пойди в землю Мориа…» Слово «Мориа» по переводу с еврейского означает: «усмотрение Всевышнего», и можно думать, что, давая Аврааму повеление идти согласно Его божественному внушению, Господь не указывал ему какой-либо определенной местности, уже в то время носившей название «Мориа», а просто повелел ему идти в ту землю, куда Он поведет его, другими словами — в землю божественного усмотрения. Такой страной, как оказалось впоследствии, послужила одна из гор, лежавшая от Вирсавии на расстоянии трехдневного пути (4: ст.) и получившая, в память этого события, название горы Мориа. По свидетельству кн. Паралипоменон, позднее на этой самой горе был воздвигнут храм Соломона (2: Пар 3:1).

Авраам дает сильнейшее доказательство своей глубокой веры.
Adam Clarke: Commentary on the Bible - 1831
22:2: Take now thy son - Bishop Warburton's observations on this passage are weighty and important. "The order in which the words are placed in the original gradually increases the sense, and raises the passions higher and higher: Take now thy son, (rather, take I beseech thee נא na), thine only son whom thou lovest, even Isaac. Jarchi imagines this minuteness was to preclude any doubt in Abraham. Abraham desired earnestly to be let into the mystery of redemption; and God, to instruct him in the infinite extent of the Divine goodness to mankind, who spared not his own Son, but delivered him up for us all, let Abraham feel by experience what it was to lose a beloved son, the son born miraculously when Sarah was past child-bearing, as Jesus was miraculously born of a virgin. The duration, too, of the action, Gen 22:4, was the same as that between Christ's death and resurrection, both which are designed to be represented in it; and still farther not only the final archetypical sacrifice of the Son of God was figured in the command to offer Isaac, but the intermediate typical sacrifice in the Mosaic economy was represented by the permitted sacrifice of the ram offered up, Gen 22:13, instead of Isaac." See Dodd.
Only son - All that he had by Sarah his legal wife.
The land of Moriah - This is supposed to mean all the mountains of Jerusalem, comprehending Mount Gihon or Calvary, the mount of Sion and of Acra. As Mount Calvary is the highest ground to the west, and the mount of the temple is the lowest of the mounts, Mr. Mann conjectures that it was upon this mount Abraham offered up Isaac, which is well known to be the same mount on which our blessed Lord was crucified. Beer-sheba, where Abraham dwelt, is about forty-two miles distant from Jerusalem, and it is not to be wondered at that Abraham, Isaac, the two servants, and the ass laden with wood for the burnt-offering, did not reach this place till the third day; see Gen 22:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Take: Gen 17:19, Gen 21:12; Joh 3:16; Rom 5:8, Rom 8:32; Heb 11:17; Jo1 4:9, Jo1 4:10
Moriah: Ch2 3:1
and offer: Jdg 11:31, Jdg 11:39; Kg2 3:27; Mic 6:7
Geneva 1599
22:2 And he said, Take now thy son, thine only [son] Isaac, whom thou lovest, and get thee into the land of (a) Moriah; and (b) offer him there for a burnt offering upon one of the mountains which I will tell thee of.
(a) Signifying the fear of God, in which place he was also honoured, Solomon later building the temple there.
(b) This was the main point of his temptation, seeing that he was commanded to offer up him in whom God had promised to bless all the nations of the world.
John Gill
22:2 And he said, take now thy son,.... Directly, immediately; not thine ox, nor thy sheep, nor thy ram, nor thy lamb, nor thy servant, but thy son:
thine only son Isaac; for, though Ishmael was his son, he was a son by his maid, by his concubine, and not by his wife; Isaac was his only legitimate son, his only son by his lawful wife Sarah; the only son of the promise, his only son, in whom his seed was to be called:
whom thou lovest; on whom his affections were strongly set, being a lovely youth, a dutiful son, and the child of promise; on whom all his hope and expectation of a numerous offspring promised him was built, and in whose line the Messiah was to spring from him; even Isaac, which stands last in the original text: so that, if what had been said was not sufficient to describe him, he is expressed by name, and the description is gradually given, and the name of his son reserved to the last, that he might be by degrees prepared to receive the shocking order; every word is emphatic and striking, and enough to pierce any tender heart, and especially when told what was to be done to him. The Jews (i) represent God and Abraham in a discourse together upon this head: God said, take now thy son; says Abraham, I have two sons; take thine only son; says he, they are both only sons to their mothers; take him whom thou lovest; I love them both, replied he; then take Isaac; thus ended the debate:
and get thee into the land of Moriah; so called by anticipation, from a mountain of that name in it; the Septuagint render it, "the high land", the hill country of the land of Canaan, particularly that part of it where Jerusalem afterwards stood, which was surrounded with hills: hence Aquila, another Greek interpreter, renders it, "conspicuous", as hills and mountains are, and a mountainous country is; Onkelos and Jonathan paraphrase it, "a land of worship", of religious worship; for in this country afterwards the people of God dwelt, the city of the living God was built, and in it the temple for divine service, and that upon Mount Moriah; and the Targum of Jerusalem has it here,"to Mount Moriah;''the Jews are divided about the reason of this name, some deriving it from a word (k) which signifies to "teach", and think it is so called, because doctrine or instruction came forth from thence to Israel; others from a word (l) which signifies "fear", and so had its name because fear or terror went from thence to the nations of the world (m); but its derivation is from another word (n), which signifies to "see", and which is confirmed by what is said Gen 22:14,
and offer him there for a burnt offering; this was dreadful work he was called to, and must be exceeding trying to him as a man, and much more as a parent, and a professor of the true religion, to commit such an action; for by this order he was to cut the throat of his son, then to rip him up, and cut up his quarters, and then to lay every piece in order upon the wood, and then burn all to ashes; and this he was to do as a religious action, with deliberation, seriousness, and devotion:
upon one of the mountains which I will tell thee of; for there were several of them adjoining to, or pretty near each other, which afterwards went by different names, as Mount Sion, Deut 4:48; the hill Acra; Mount Calvary, Lk 23:33; and Mount Moriah, 2Chron 3:1; supposed to be the mount intended; and so Aben Ezra says it was the place where the temple was built, and where was the threshing floor of Araunah, 2Chron 3:1. Some learned men are of opinion, that the account which Sanchoniatho (o) gives of Cronus or Saturn sacrificing his own son, refers to this affair of Abraham's; his words are,"there being a pestilence and a mortality, Cronus offered up his only son a whole burnt offering to his father Ouranus;''which Porphyry (p), from the same historian, thus relates; Cronus, whom the Phoenicians call Israel, (a grandson of Abraham's, thought, through mistake, to be put for Abraham himself,) having an only son of a nymph of that country called Anobret, (which according to Bochart (q) signifies one that conceived by grace, see Heb 11:11;) whom therefore they called Jeoud (the same with Jehid here, an only once); so an only one is called by the Phoenicians; when the country was in great danger through war, this son, dressed in a royal habit, he offered up on an altar he had prepared. But others (r) are of a different sentiment, and cannot perceive any likeness between the two cases: however, Isaac may well be thought, in the whole of this, to be a type of the Messiah, the true and proper Son of God, his only begotten Son, the dear Son of his love, in whom all the promises are yea and amen; whom God out of his great love to men gave to be an offering and a sacrifice for their sins, and who suffered near Jerusalem, on Mount Calvary, which very probably was a part of Mount Moriah; and which, with other mountains joining in their root, though having different tops, went by that common name.
(i) T. Bab. Sanhedrin, fol. 89. 2. Pirke Eliezer, c. 31. Jarchi in loc. (k) "docuit". (l) "timuit". (m) T. Bab. Taanith, fol. 16. 1. (n) "vidit". (o) Apud Euseb. Evangel. Praeparat. p. 38. (p) Apud ib. p. 40. & l. 4. c. 15. p. 156. (q) Canaan, l. 2. c. 2. col. 711, 712. (r) See Cumberland's Sanchoniatho, p. 37, 38, 134, &c.
John Wesley
22:2 And he said, take thy son - Not thy bullocks and thy lambs; how willingly would Abraham have parted with them by thousands to redeem Isaac! Not thy servant, no, not the steward of thine house. Thine only son - Thine only son by Sarah. Ishmael was lately cast out, to the grief of Abraham, and now Isaac only was left and must he go too? Yes: take Isaac, him by name, thy laughter, that son indeed. Yea, that son whom thou lovest - The trial was of Abraham's love to God, and therefore it must be in a beloved son: in the Hebrew 'tis expressed more emphatically, and I think might very well be read thus, Take now that son of thine, that only son of thine, whom thou lovest, that Isaac. And get thee into the land of Moriah - Three days journey off: so that he might have time to consider it, and if he do it, must do it deliberately. And offer him for a burnt offering - He must not only kill his son, but kill him as a sacrifice, with all that sedateness and composedness of mind, with which he used to offer his burnt - offering.
Robert Jamieson, A. R. Fausset and David Brown
22:2 Take now thy son, &c.--Every circumstance mentioned was calculated to give a deeper stab to the parental bosom. To lose his only son, and by an act of his own hand, too!--what a host of conflicting feelings must the order have raised! But he heard and obeyed without a murmur (Gal 1:16; Lk 14:26).
22:322:3: Եւ յարեաւ Աբրաամ ընդ առաւօտն, համետեաց զէշ իւր. եւ ա՛ռ ընդ իւր երկուս ծառայս. եւ զԻսահակ զորդի իւր. եւ պատառեաց փայտ յողջակէզ՝ եւ յարեաւ գնա՛ց. եւ եկն ՚ի տեղին զոր ասաց նմա Աստուած։
3 Աբրահամն առաւօտեան վեր կացաւ, համետը դրեց իր էշի վրայ, հետը վերցրեց երկու ստրուկ ծառաներ, իր որդի Իսահակին, ողջակիզութեան համար փայտ կոտրեց եւ ճանապարհ ընկաւ, եկաւ այն տեղը, որ Աստուած ասել էր նրան:
3 Աբրահամ առտուն կանուխ ելաւ ու իր իշուն համետը դրաւ եւ իրեն հետ երկու ծառայ ու իր Իսահակ որդին առաւ եւ ողջակէզի համար փայտ ճեղքեց ու ելաւ գնաց այն տեղը, որ Աստուած իրեն ըսաւ։
Եւ յարեաւ Աբրահամ ընդ առաւօտն, համետեաց զէշ իւր, եւ առ ընդ իւր երկուս ծառայս, եւ զԻսահակ զորդի իւր. եւ պատառեաց փայտ յողջակէզ, եւ յարեաւ գնաց. եւ եկն ի տեղին զոր ասաց նմա Աստուած:

22:3: Եւ յարեաւ Աբրաամ ընդ առաւօտն, համետեաց զէշ իւր. եւ ա՛ռ ընդ իւր երկուս ծառայս. եւ զԻսահակ զորդի իւր. եւ պատառեաց փայտ յողջակէզ՝ եւ յարեաւ գնա՛ց. եւ եկն ՚ի տեղին զոր ասաց նմա Աստուած։
3 Աբրահամն առաւօտեան վեր կացաւ, համետը դրեց իր էշի վրայ, հետը վերցրեց երկու ստրուկ ծառաներ, իր որդի Իսահակին, ողջակիզութեան համար փայտ կոտրեց եւ ճանապարհ ընկաւ, եկաւ այն տեղը, որ Աստուած ասել էր նրան:
3 Աբրահամ առտուն կանուխ ելաւ ու իր իշուն համետը դրաւ եւ իրեն հետ երկու ծառայ ու իր Իսահակ որդին առաւ եւ ողջակէզի համար փայտ ճեղքեց ու ելաւ գնաց այն տեղը, որ Աստուած իրեն ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: Авраам встал рано утром, оседлал осла своего, взял с собою двоих из отроков своих и Исаака, сына своего; наколол дров для всесожжения, и встав пошел на место, о котором сказал ему Бог.
22:3 ἀναστὰς ανιστημι stand up; resurrect δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam τὸ ο the πρωὶ πρωι early ἐπέσαξεν επισαττω the ὄνον ονος donkey αὐτοῦ αυτος he; him παρέλαβεν παραλαμβανω take along; receive δὲ δε though; while μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own δύο δυο two παῖδας παις child; boy καὶ και and; even Ισαακ ισαακ Isaak τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even σχίσας σχιζω split; cut out ξύλα ξυλον wood; timber εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις stand up; resurrect ἐπορεύθη πορευομαι travel; go καὶ και and; even ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the θεός θεος God
22:3 וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַֽ wˈa וְ and יַּחֲבֹשׁ֙ yyaḥᵃvˌōš חבשׁ saddle אֶת־ ʔeṯ- אֵת [object marker] חֲמֹרֹ֔ו ḥᵃmōrˈô חֲמֹור he-ass וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֤י šᵊnˈê שְׁנַיִם two נְעָרָיו֙ nᵊʕārāʸw נַעַר boy אִתֹּ֔ו ʔittˈô אֵת together with וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יְבַקַּע֙ yᵊvaqqˌaʕ בקע split עֲצֵ֣י ʕᵃṣˈê עֵץ tree עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וַ wa וְ and יָּ֣קָם yyˈāqom קום arise וַ wa וְ and יֵּ֔לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לֹ֥ו lˌô לְ to הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
22:3. igitur Abraham de nocte consurgens stravit asinum suum ducens secum duos iuvenes et Isaac filium suum cumque concidisset ligna in holocaustum abiit ad locum quem praeceperat ei DeusSo Abraham rising up in the night, saddled his ass: and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust he went his way to the place which God had commanded him.
22:3. And so Abraham, getting up in the night, harnessed his donkey, taking with him two youths, and his son Isaac. And when he had cut wood for the holocaust, he traveled toward the place, as God had instructed him.
22:3. 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.
22:3. 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.
22:3. And so Abraham, getting up in the night, harnessed his donkey, taking with him two youths, and his son Isaac. And when he had cut wood for the holocaust, he traveled toward the place, as God had instructed him.
22:3 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:
3: Авраам встал рано утром, оседлал осла своего, взял с собою двоих из отроков своих и Исаака, сына своего; наколол дров для всесожжения, и встав пошел на место, о котором сказал ему Бог.
22:3
ἀναστὰς ανιστημι stand up; resurrect
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
πρωὶ πρωι early
ἐπέσαξεν επισαττω the
ὄνον ονος donkey
αὐτοῦ αυτος he; him
παρέλαβεν παραλαμβανω take along; receive
δὲ δε though; while
μεθ᾿ μετα with; amid
ἑαυτοῦ εαυτου of himself; his own
δύο δυο two
παῖδας παις child; boy
καὶ και and; even
Ισαακ ισαακ Isaak
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
σχίσας σχιζω split; cut out
ξύλα ξυλον wood; timber
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις stand up; resurrect
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἦλθεν ερχομαι come; go
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
θεός θεος God
22:3
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
בַּ ba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַֽ wˈa וְ and
יַּחֲבֹשׁ֙ yyaḥᵃvˌōš חבשׁ saddle
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹרֹ֔ו ḥᵃmōrˈô חֲמֹור he-ass
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
נְעָרָיו֙ nᵊʕārāʸw נַעַר boy
אִתֹּ֔ו ʔittˈô אֵת together with
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹ֑ו bᵊnˈô בֵּן son
וַ wa וְ and
יְבַקַּע֙ yᵊvaqqˌaʕ בקע split
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
וַ wa וְ and
יֵּ֔לֶךְ yyˈēleḵ הלך walk
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לֹ֥ו lˌô לְ to
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
22:3. igitur Abraham de nocte consurgens stravit asinum suum ducens secum duos iuvenes et Isaac filium suum cumque concidisset ligna in holocaustum abiit ad locum quem praeceperat ei Deus
So Abraham rising up in the night, saddled his ass: and took with him two young men, and Isaac his son: and when he had cut wood for the holocaust he went his way to the place which God had commanded him.
22:3. And so Abraham, getting up in the night, harnessed his donkey, taking with him two youths, and his son Isaac. And when he had cut wood for the holocaust, he traveled toward the place, as God had instructed him.
22:3. 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.
22:3. 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.
22:3. And so Abraham, getting up in the night, harnessed his donkey, taking with him two youths, and his son Isaac. And when he had cut wood for the holocaust, he traveled toward the place, as God had instructed him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Авраам встал рано утром… пошел на место, о которой сказал ему Бог…» Тяжелую ночь провел патриарх Авраам, получивши откровение о жертвоприношении своего единственного, возлюбленного сына! Но сила веры и послушание Богу восторжествовали над всеми прочими чувствами Авраама: его, как объясняет Апостол Павел, озарила мысль, что Бог, чудесно даровавший Исааку жизнь от престарелых родителей, «силен и из мертвых его воздвигнуть» (Рим 4:17; Евр 11:19). И вот лишь только забрезжило утро, как Авраам уже спешил исполнить божественную волю!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3-10: Abraham's Obedience. B. C. 1872.
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. 5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. 6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. 9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. 10 And Abraham stretched forth his hand, and took the knife to slay his son.
We have here Abraham's obedience to this severe command. Being tried, he offered up Isaac, Heb. xi. 17. Observe,
I. The difficulties which he broke through in this act of obedience. Much might have been objected against it; as, 1. It seemed directly against an antecedent law of God, which forbids murder, under a severe penalty, ch. ix. 5, 6. Now can the unchangeable God contradict himself? He that hates robbery for burnt-offering (Isa. lxi. 8) cannot delight in murder for it. 2. How would it consist with natural affection to his own son? It would be not only murder, but the worst of murders. Cannot Abraham be obedient but he must be unnatural? If God insist upon a human sacrifice, is there none but Isaac to be the offering, and none but Abraham to be the offerer? Must the father of the faithful be the monster of all fathers? 3. God gave him no reason for it. When Ishmael was to be cast out, a just cause was assigned, which satisfied Abraham; but here Isaac must die, and Abraham must kill him, and neither the one nor the other must know why or wherefore. If Isaac had been to die a martyr for the truth, or his life had been the ransom of some other life more precious, it would have been another matter; of if he had died as a criminal, a rebel against God or his parents, as in the case of the idolater (Deut. xiii. 8, 9), or the stubborn son (Deut. xxi. 18, 19), it might have passed as a sacrifice to justice. But the case is not so: he is dutiful, obedient, hopeful, son. "Lord, what profit is there in his blood?" 4. How would this consist with the promise? Was it not said that in Isaac shall thy seed be called? But what comes of that seed, if this pregnant bud be broken off so soon? 5. How should he ever look Sarah in the face again? With what face can he return to her and his family with the blood of Isaac sprinkled on his garments and staining all his raiment? "Surely a bloody husband hast thou been to me" would Sarah say (as Exod. iv. 25, 26), and it would be likely to alienate her affections for ever both from him and from his God. 6. What would the Egyptians say, and the Canaanites and the Perizzites who dwelt then in the land? It would be an eternal reproach to Abraham, and to his altars. "Welcome nature, if this be grace." These and many similar objection might have been made; but he was infallibly assured that it was indeed a command of God and not a delusion, and this was sufficient to answer them all. Note, God's commands must not be disputed, but obeyed; we must not consult with flesh and blood about them (Gal. i. 15, 16), but with a gracious obstinacy persist in our obedience to them.
II. The several steps of obedience, all which help to magnify it, and to show that he was guided by prudence, and governed by faith, in the whole transaction.
1. He rises early, v. 3. Probably the command was given in the visions of the night, and early the next morning he set himself about the execution of it--did not delay, did not demur, did not take time to deliberate; for the command was peremptory, and would not admit a debate. Note, Those that do the will of God heartily will do it speedily; while we delay, time is lost and the heart hardened.
2. He gets things ready for a sacrifice, and, as if he himself had been a Gibeonite, it should seem, with his own hands he cleaves the wood for the burnt-offering, that it might not be to seek when the sacrifice was to be offered. Spiritual sacrifices must thus be prepared for.
3. It is very probable that he said nothing about it to Sarah. This is a journey which she must know nothing of, lest she prevent it. There is so much in our own hearts to hinder our progress in duty that we have need, as much as may be, to keep out of the way of other hindrances.
4. He carefully looked about him, to discover the place appointed for this sacrifice, to which God had promised by some sign to direct him. Probably the direction was given by an appearance of the divine glory in the place, some pillar of fire reaching from heaven to earth, visible at a distance, and to which he pointed when he said (v. 5), "We will go yonder, where you see the light, and worship."
5. He left his servants at some distance off (v. 5), lest they should interpose, and create him some disturbance in his strange oblation; for Isaac was, no doubt, the darling of the whole family. Thus, when Christ was entering upon his agony in the garden, he took only three of his disciples with him, and left the rest at the garden door. Note, It is our wisdom and duty, when we are going to worship God, to lay aside all those thoughts and cares which may divert us from the service, leave them at the bottom of the hill, that we may attend on the Lord without distraction.
6. He obliged Isaac to carry the wood (both to try his obedience in a smaller matter first, and that he might typify Christ, who carried his own cross, John xix. 17), while he himself, though he knew what he did, with a steady and undaunted resolution carried the fatal knife and fire, v. 6. Note, Those that through grace are resolved upon the substance of any service or suffering for God must overlook the little circumstances which make it doubly difficult to flesh and blood.
Adam Clarke: Commentary on the Bible - 1831
22:3: Two of his young men - Eliezer and Ishmael, according to the Targum.
Clave the wood - Small wood, fig and palm, proper for a burnt-offering - Targum.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Gen 17:23, Gen 21:14; Psa 119:60; Ecc 9:10; Isa 26:3, Isa 26:4; Mat 10:37; Mar 10:28-31; Luk 14:26; Gal 1:16; Heb 11:8, Heb 11:17-19
John Gill
22:3 And Abraham rose up early in the morning,.... For it seems it was in a dream or vision of the night that the above orders were given; and as soon as it was morning he rose and prepared to execute them with all readiness, and without any hesitation and delay:
and saddled his ass; for his journey, not to carry the wood and provision on, which probably were carried by his servants, but to ride on; and this Jarchi thinks he did himself, and the words in their precise sense suggest this; but it does no, necessarily follow, because he may be said to do what he ordered his servant to do; of the Jews' fabulous account of this ass, see Zech 9:9,
and took two of his young men with him; the Targum of Jonathan says, these were Ishmael his son, and Eliezer his servant; and so other Jewish writers (r), who tell us, that just at this time Ishmael came out of the wilderness to visit his father, and he took him with him; but for this there is no foundation: they were two of his servants, of whom he had many:
and Isaac his son: who was the principal person to be taken, since he was to be the sacrifice: whether Abraham acquainted Sarah with the affairs and she consented to it, cannot be said with certainty; it is plain Isaac knew not what his father's design was; and though Sarah and the whole family might know, by the preparation made, he was going to offer a sacrifice, yet they knew not where, nor what it was to be:
and clave the wood for the burnt offering; not knowing whether he should find wood sufficient on the mountain, where he was to go; and that he might not be unprovided when he came there, takes this method, which shows his full intention to obey the divine command:
and rose up, and went unto the place of which God had told him; that is, he mounted his ass, and rode towards the place God had spoken of to him, and who had directed him which way to steer his course.
(r) Pirke Eliezer, c. 31. Jarchi in loc.
John Wesley
22:3 The several steps of this obedience, all help to magnify it, and to shew that he was guided by prudence, and governed by faith, in the whole transaction. He rises early - Probably the command was given in the visions of the night, and early the next morning he sets himself about it, did not delay, did not demur. Those that do the will of God heartily will do it speedily. He gets things ready for a sacrifice, and it should seem, with his own hands, cleaves the wood for the burnt - offering. He left his servants at some distance off, left they should have created him some disturbance in his strange oblation. Thus when Christ was entering upon his agony in the garden, he took only three of his disciples with him.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Abraham rose . . . early, &c.--That there might be no appearance of delay or reluctance on his part, he made every preparation for the sacrifice before setting out--the materials, the knife, and the servants to convey them. From Beer-sheba to Moriah, a journey of two days, he had the painful secret pent up in his bosom. So distant a place must have been chosen for some important reason. It is generally thought that this was one the hills of Jerusalem, on which the Great Sacrifice was afterwards offered.
22:422:4: Եւ յաւուրն երրորդի համբարձ Աբրաամ զաչս իւր ※ եւ ետես զտեղին ՚ի հեռաստանէ։
4 Երրորդ օրը Աբրահամը բարձրացրեց իր աչքերը եւ հեռուից տեսաւ այդ տեղը:
4 Երրորդ օրը Աբրահամ իր աչքերը վեր վերցուց ու հեռուէն տեսաւ այն տեղը։
Եւ յաւուրն երրորդի համբարձ Աբրահամ զաչս իւր եւ ետես զտեղին ի հեռաստանէ:

22:4: Եւ յաւուրն երրորդի համբարձ Աբրաամ զաչս իւր ※ եւ ետես զտեղին ՚ի հեռաստանէ։
4 Երրորդ օրը Աբրահամը բարձրացրեց իր աչքերը եւ հեռուից տեսաւ այդ տեղը:
4 Երրորդ օրը Աբրահամ իր աչքերը վեր վերցուց ու հեռուէն տեսաւ այն տեղը։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: На третий день Авраам возвел очи свои, и увидел то место издалека.
22:4 τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even ἀναβλέψας αναβλεπω look up; see again Αβρααμ αβρααμ Abraam; Avraam τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight εἶδεν οραω view; see τὸν ο the τόπον τοπος place; locality μακρόθεν μακροθεν from far
22:4 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third וַ wa וְ and יִּשָּׂ֨א yyiśśˌā נשׂא lift אַבְרָהָ֧ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֛יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּ֥רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place מֵ mē מִן from רָחֹֽק׃ rāḥˈōq רָחֹוק remote
22:4. die autem tertio elevatis oculis vidit locum proculAnd on the third day, lifting up his eyes, he saw the place afar off.
22:4. Then, on the third day, lifting up his eyes, he saw the place at a distance.
22:4. Then on the third day Abraham lifted up his eyes, and saw the place afar off.
22:4. Then on the third day Abraham lifted up his eyes, and saw the place afar off.
22:4. Then, on the third day, lifting up his eyes, he saw the place at a distance.
22:4 Then on the third day Abraham lifted up his eyes, and saw the place afar off:
4: На третий день Авраам возвел очи свои, и увидел то место издалека.
22:4
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
ἀναβλέψας αναβλεπω look up; see again
Αβρααμ αβρααμ Abraam; Avraam
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
εἶδεν οραω view; see
τὸν ο the
τόπον τοπος place; locality
μακρόθεν μακροθεν from far
22:4
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third
וַ wa וְ and
יִּשָּׂ֨א yyiśśˌā נשׂא lift
אַבְרָהָ֧ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֛יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
מֵ מִן from
רָחֹֽק׃ rāḥˈōq רָחֹוק remote
22:4. die autem tertio elevatis oculis vidit locum procul
And on the third day, lifting up his eyes, he saw the place afar off.
22:4. Then, on the third day, lifting up his eyes, he saw the place at a distance.
22:4. Then on the third day Abraham lifted up his eyes, and saw the place afar off.
22:4. Then on the third day Abraham lifted up his eyes, and saw the place afar off.
22:4. Then, on the third day, lifting up his eyes, he saw the place at a distance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: «И сказал Авраам… а я и сын… возвратимся к вам…» В справедливом опасении за то, что слуги Авраама, не привыкшие к человеческим жертвам, помешают ему исполнить божественное повеление, Авраам оставляет их у подножия горы и обещает вскоре вместе с сыном возвратиться к ним. В этом обещании нельзя видеть обмана, хотя бы допущенного и с благой целью, а следует понимать их, как доказательство этой веры Авраама, что Бог не допустит погибели Исаака, а снова возвратит его к жизни.
Adam Clarke: Commentary on the Bible - 1831
22:4: The third day - "As the number Seven," says Mr. Ainsworth, "is of especial use in Scripture because of the Sabbath day, Gen 2:2, so Three is a mystical number because of Christ's rising from the dead the third day, Mat 17:23; Co1 15:4; as he was crucified the third hour after noon, Mar 15:25 : and Isaac, as he was a figure of Christ, in being the only son of his father, and not spared but offered for a sacrifice, Rom 8:32, so in sundry particulars he resembled our Lord: the third day Isaac was to be offered up, so it was the third day in which Christ also was to be perfected, Luk 13:32; Isaac carried the wood for the burnt-offering, Gen 22:6, so Christ carried the tree whereon he died, Joh 19:17; the binding of Isaac, Gen 21:9, was also typical, so Christ was bound, Mat 27:2.
"In the following remarkable cases this number also occurs. Moses desired to go three days' journey in the wilderness to sacrifice, Exo 5:3; and they traveled three days in it before they found water, Exo 15:22; and three days' journey the ark of the covenant went before them, to search out a resting place, Num 10:33; by the third day the people were to be ready to receive God's law, Exo 19:11; and after three days to pass over Jordan into Canaan, Jos 1:14; the third day Esther put on the apparel of the kingdom, Est 5:1; on the third day Hezekiah, being recovered from his illness, went up to the house of the Lord, Kg2 20:5; on the third day, the prophet said, God will raise us up and we shall live before him, Hos 6:2; and on the third day, as well as on the seventh, the unclean person was to purify himself, Num 19:12 : with many other memorable things which the Scripture speaks concerning the third day, and not without mystery. See Gen 40:12, Gen 40:13; Gen 42:17, Gen 42:18; Jon 1:17; Jos 2:16; unto which we may add a Jew's testimony in Bereshith Rabba, in a comment on this place: There are many Three Days mentioned in the Holy Scripture, of which one is the resurrection of the Messiah." - Ainsworth.
Saw the place afar off - He knew the place by seeing the cloud of glory smoking on the top of the mountain - Targum.
Albert Barnes: Notes on the Bible - 1834
22:4-10
The story is now told with exquisite simplicity. "On the third day." From Beer-sheba to the Shalem of Melkizedec, near which this hill is supposed to have been, is about forty-five miles. If they proceeded fifteen miles on the first broken day, twenty on the second, and ten on the third, they would come within sight of the place early on the third day. "Lifted up his eyes." It is scarcely necessary to remind the reader of the Bible that this phrase does not imply that the place was above his point of view. Lot lifted up his eyes and beheld all the vale of Jordan Gen 13:10, which was considerably below the position of the observer. "And return unto you." The intimation that he and the lad would return, may seem to have rested on a dim presentiment that God would restore Isaac to him even if sacrificed. But it is more in keeping with the earnestness of the whole transaction to regard it as a mere concealment of his purpose from his servants. "And he bound Isaac his son." There is a wonderful pathos in the words his son, his father, introduced in the sacred style in this and similar narratives. Isaac, when the trying moment came, seems to have made no resistance to his father's will. The binding was merely a sacrificial custom. He must have concluded that his father was in all this obeying the will of God, though he gave him only a distant hint that it was so. Abraham is thoroughly in earnest in the whole procedure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: third: Exo 5:3, Exo 15:22, Exo 19:11, Exo 19:15; Lev 7:17; Num 10:33, Num 19:12, Num 19:19, Num 31:19; Jos 1:11; Kg2 20:5; Est 5:1; Hos 6:2; Mat 17:23; Luk 13:32; Co1 15:4
saw: Sa1 26:13
John Gill
22:4 Then on the third day,.... After he had received the command from God, and from his setting out on his journey; for he had now travelled two days, Mount Moriah being forty miles from Beersheba, where Abraham dwelt (s); or, as others compute it, forty: Hebron (t) was twenty miles from Beersheba, and Jerusalem twenty two from Hebron; and to travel twenty miles a day on foot, as Isaac and the servants seem to have done, there being but one ass among them, was far enough in those hot countries. Now all this while Abraham had time to reconsider things in his mind, and deliberate thoroughly what he was going about; and by proceeding in it, after he had such leisure to revolve things in his mind, it appears that he was satisfied it was not an illusion, but an oracle of God he was going to obey; and that he did not do this rashly and hastily, and that his faith and obedience were sufficiently tried, and found genuine. The Jews (u) take great notice of this third day, and compare the passage with Hos 6:2; and which they interpret of the third day of the resurrection; and the deliverance of Isaac on this third day was doubtless typical of Christ's resurrection from the dead on the third day; for from the time that Abraham had the command to offer up his son, he was reckoned no other by him than as one dead, from whence he received him in a figure on this third day, Heb 11:19,
Abraham lift up his eyes, and saw the place afar off; where he was to offer his Son. Baal Hatturim says, the word "place", by gematry, signifies Jerusalem: it seems by this, that as God had signified to Abraham that he would tell him of the place, and show it to him, where he was to sacrifice, so that he gave him a signal by which he might know it, which some of the Jewish writers (w) say was a cloud upon the mount; with which agrees the Targum of Jonathan,"and Abraham lift up his eyes and saw the cloud of glory smoking upon the mountain, and he knew it afar off.''And others say (x), he saw the glory of the divine Majesty standing upon the mount, in a pillar of fire, reaching from earth to heaven; and they further observe, that the place where he was, when he saw this, was Zophim, a place not far from Jerusalem; and from hence, when the city and temple were built, a full view might be taken of them (y), from whence it had its name.
(s) Bunting's Travels, p. 57. (t) Reland. Palestina illustrata, tom. 2. p. 620. (u) Bereshit Rabba, sect. 56. fol. 49. 3. (w) Bereshit Rabba, sect. 56. fol. 49. 3. Jarchi in loc. (x) Pirke Eliezer, ut supra. (c. 31.) (y) Gloss. in T. Bab. Beracot, fol. 49. 2. Schulchan Aruch, par. 1. Crach Chayim, c. 3. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
22:4 on the third day Abraham lifted up his eyes, &c.--Leaving the servants at the foot [Gen 22:5], the father and son ascended the hill, the one bearing the knife, and the other the wood for consuming the sacrifice [Gen 22:6]. But there was no victim; and to the question so naturally put by Isaac [Gen 22:7], Abraham contented himself by replying, "My son, God will provide himself a lamb for a burnt offering." It has been supposed that the design of this extraordinary transaction was to show him, by action instead of words, the way in which all the families of the earth should be blessed; and that in his answer to Isaac, he anticipated some substitution. It is more likely that his words were spoken evasively to his son in ignorance of the issue, yet in unbounded confidence that that son, though sacrificed, would, in some miraculous way, be restored (Heb 11:19).
22:522:5: Եւ ասէ Աբրաամ ցպատանիս իւր. Նստարո՛ւք դուք այդր հանդերձ իշովդ. եւ ես եւ պատանեակդ երթիցուք մինչեւ ցանդր, եւ երկի՛ր պագցուք եւ դարձցուք առ ձեզ։
5 Աբրահամն ասաց իր ծառաներին. «Նստեցէ՛ք այստեղ՝ էշի մօտ, իսկ ես ու այս պատանին գնանք այնտեղ, երկրպագութիւն անենք ու վերադառնանք ձեզ մօտ»:
5 Աբրահամ ըսաւ իր ծառաներուն. «Դուք իշուն հետ հոս կեցէք եւ ես ու տղան մինչեւ հոն երթանք ու երկրպագութիւն ընենք եւ նորէն ձեզի դառնանք»։
Եւ ասէ Աբրահամ ցպատանիս իւր. Նստարուք դուք այդր հանդերձ իշովդ, եւ ես եւ պատանեակդ երթիցուք մինչեւ ցանդր, եւ երկիր պագցուք եւ դարձցուք առ ձեզ:

22:5: Եւ ասէ Աբրաամ ցպատանիս իւր. Նստարո՛ւք դուք այդր հանդերձ իշովդ. եւ ես եւ պատանեակդ երթիցուք մինչեւ ցանդր, եւ երկի՛ր պագցուք եւ դարձցուք առ ձեզ։
5 Աբրահամն ասաց իր ծառաներին. «Նստեցէ՛ք այստեղ՝ էշի մօտ, իսկ ես ու այս պատանին գնանք այնտեղ, երկրպագութիւն անենք ու վերադառնանք ձեզ մօտ»:
5 Աբրահամ ըսաւ իր ծառաներուն. «Դուք իշուն հետ հոս կեցէք եւ ես ու տղան մինչեւ հոն երթանք ու երկրպագութիւն ընենք եւ նորէն ձեզի դառնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: И сказал Авраам отрокам своим: останьтесь вы здесь с ослом, а я и сын пойдем туда и поклонимся, и возвратимся к вам.
22:5 καὶ και and; even εἶπεν επω say; speak Αβρααμ αβρααμ Abraam; Avraam τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him καθίσατε καθιζω sit down; seat αὐτοῦ αυτος he; him μετὰ μετα with; amid τῆς ο the ὄνου ονος donkey ἐγὼ εγω I δὲ δε though; while καὶ και and; even τὸ ο the παιδάριον παιδαριον little boy διελευσόμεθα διερχομαι pass through; spread ἕως εως till; until ὧδε ωδε here καὶ και and; even προσκυνήσαντες προσκυνεω worship ἀναστρέψωμεν αναστρεφω overturn; turn up / back πρὸς προς to; toward ὑμᾶς υμας you
22:5 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to נְעָרָ֗יו nᵊʕārˈāʸw נַעַר boy שְׁבוּ־ šᵊvû- ישׁב sit לָכֶ֥ם lāḵˌem לְ to פֹּה֙ pˌō פֹּה here עִֽם־ ʕˈim- עִם with הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i וְ wᵊ וְ and הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy נֵלְכָ֖ה nēlᵊḵˌā הלך walk עַד־ ʕaḏ- עַד unto כֹּ֑ה kˈō כֹּה thus וְ wᵊ וְ and נִֽשְׁתַּחֲוֶ֖ה nˈištaḥᵃwˌeh חוה bow down וְ wᵊ וְ and נָשׁ֥וּבָה nāšˌûvā שׁוב return אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
22:5. dixitque ad pueros suos expectate hic cum asino ego et puer illuc usque properantes postquam adoraverimus revertemur ad vosAnd he said to his young men: Stay you here with the ass: I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.
22:5. And he said to his servants: “Wait here with the donkey. I and the boy will hurry further ahead to that place. After we have worshipped, will return to you.”
22:5. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
22:5. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
22:5. And he said to his servants: “Wait here with the donkey. I and the boy will hurry further ahead to that place. After we have worshipped, will return to you.”
22:5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you:
5: И сказал Авраам отрокам своим: останьтесь вы здесь с ослом, а я и сын пойдем туда и поклонимся, и возвратимся к вам.
22:5
καὶ και and; even
εἶπεν επω say; speak
Αβρααμ αβρααμ Abraam; Avraam
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
καθίσατε καθιζω sit down; seat
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
τῆς ο the
ὄνου ονος donkey
ἐγὼ εγω I
δὲ δε though; while
καὶ και and; even
τὸ ο the
παιδάριον παιδαριον little boy
διελευσόμεθα διερχομαι pass through; spread
ἕως εως till; until
ὧδε ωδε here
καὶ και and; even
προσκυνήσαντες προσκυνεω worship
ἀναστρέψωμεν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
ὑμᾶς υμας you
22:5
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֶל־ ʔel- אֶל to
נְעָרָ֗יו nᵊʕārˈāʸw נַעַר boy
שְׁבוּ־ šᵊvû- ישׁב sit
לָכֶ֥ם lāḵˌem לְ to
פֹּה֙ pˌō פֹּה here
עִֽם־ ʕˈim- עִם with
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
וְ wᵊ וְ and
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
עַד־ ʕaḏ- עַד unto
כֹּ֑ה kˈō כֹּה thus
וְ wᵊ וְ and
נִֽשְׁתַּחֲוֶ֖ה nˈištaḥᵃwˌeh חוה bow down
וְ wᵊ וְ and
נָשׁ֥וּבָה nāšˌûvā שׁוב return
אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
22:5. dixitque ad pueros suos expectate hic cum asino ego et puer illuc usque properantes postquam adoraverimus revertemur ad vos
And he said to his young men: Stay you here with the ass: I and the boy will go with speed as far as yonder, and after we have worshipped, will return to you.
22:5. And he said to his servants: “Wait here with the donkey. I and the boy will hurry further ahead to that place. After we have worshipped, will return to you.”
22:5. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
22:5. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
22:5. And he said to his servants: “Wait here with the donkey. I and the boy will hurry further ahead to that place. After we have worshipped, will return to you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:5: I and the lad will go and come again - How could Abraham consistently with truth say this, when he knew he was going to make his son a burnt-offering? The apostle answers for him: By faith Abraham, when he was tried, offered up Isaac - accounting that God was able to raise him up even from the dead, from whence also he received him in a figure, Heb 11:17, Heb 11:19. He knew that previously to the birth of Isaac both he and his wife were dead to all the purposes of procreation; that his birth was a kind of life from the dead; that the promise of God was most positive, In Isaac shall thy seed be called, Gen 21:12; that this promise could not fail; that it was his duty to obey the command of his Maker; and that it was as easy for God to restore him to life after he had been a burnt-offering, as it was for him to give him life in the beginning. Therefore he went fully purposed to offer his son, and yet confidently expecting to have him restored to life again. We will go yonder and worship - perform a solemn act of devotion which God requires, and come again to you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: Abide: Heb 12:1
come: Heb 11:19
Carl Friedrich Keil and Franz Delitzsch
22:5
When in sight of the distant mountain, Abraham left the servants behind with the ass, that he might perform the last and hardest part of the journey alone with Isaac, and, as he said to the servants, "worship yonder and then return." The servants were not to see what would take place there; for they could not understand this "worship," and the issue even to him, notwithstanding his saying "we will come again to you," was still involved in the deepest obscurity. This last part of the journey is circumstantially described in Gen 22:6-8, to show how strong a conflict every step produced in the paternal heart of the patriarch. They go both together, he with the fire and the knife in his hand, and his son with the wood for the sacrifice upon his shoulder. Isaac asks his father, where is the lamb for the burnt-offering; and the father replies, not "Thou wilt be it, my son," but "God (Elohim without the article - God as the all-pervading supreme power) will provide it;" for he will not and cannot yet communicate the divine command to his son. Non vult filium macerare longa cruce et tentatione (Luther).
Geneva 1599
22:5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and (e) come again to you.
(e) He did not doubt that God would accomplish his promise, even if he should sacrifice his son.
John Gill
22:5 And Abraham said unto the young men, abide you here with the ass,.... At the place from whence he had his first sight of Mount Moriah: he chose not to take his two servants with him, lest when they saw him binding his son, and going about to sacrifice him, they should lay hold upon him, and restrain him from doing it; and to prevent this he takes this precaution, which shows how fully intent he was to yield obedience to the divine precept:
and I and the lad will go yonder and worship; pointing to the place where the signal was, but whether they saw it or no is not certain: the Jews say (z) Isaac did see it, but they did not; however, Abraham made them to understand that he was going to one of the mountains which were in sight, and there worship God by offering sacrifice to him. Isaac is here called a "lad"; of what age he was at this time; see Gill on Gen 22:2; and he might be at the largest number of years there mentioned, and yet be so called, since Joshua the son of Nun has this appellation when he was fifty six years of age, Ex 33:11,
and come again to you, both he and Isaac; this he said under a spirit of prophecy, as Jarchi thinks, or in the faith of Isaac's resurrection from the dead, Heb 11:19.
(z) Bereshit Rabba (sect. 56. fol. 49. 2, 3.) and Pirke Eliezer, ut supra. (c. 31.)
22:622:6: Եւ ա՛ռ Աբրաամ զփայտ ողջակիզին, եւ եդ ՚ի վերայ Իսահակայ որդւոյ իւրոյ. եւ առ ՚ի ձեռն զսուրն եւ զհուրն. եւ գնացին երկոքեան ՚ի միասին[175]։ [175] Ոմանք. ՚Ի ձեռն զհուրն եւ զսուրն։
6 Աբրահամը վերցրեց ողջակիզութեան փայտը, դրեց այն իր որդի Իսահակի մէջքին, իր ձեռքն առաւ կրակն ու դանակը, եւ երկուսով գնացին:
6 Աբրահամ ողջակէզին փայտերը առաւ ու իր որդիին Իսահակին վրայ դրաւ եւ ինք իր ձեռքը առաւ կրակը ու դանակը ու երկուքը մէկտեղ գացին։
Եւ առ Աբրահամ զփայտ ողջակիզին, եւ եդ ի վերայ Իսահակայ որդւոյ իւրոյ. եւ առ ի ձեռն զհուրն եւ զսուրն. եւ գնացին երկոքեան ի միասին:

22:6: Եւ ա՛ռ Աբրաամ զփայտ ողջակիզին, եւ եդ ՚ի վերայ Իսահակայ որդւոյ իւրոյ. եւ առ ՚ի ձեռն զսուրն եւ զհուրն. եւ գնացին երկոքեան ՚ի միասին[175]։
[175] Ոմանք. ՚Ի ձեռն զհուրն եւ զսուրն։
6 Աբրահամը վերցրեց ողջակիզութեան փայտը, դրեց այն իր որդի Իսահակի մէջքին, իր ձեռքն առաւ կրակն ու դանակը, եւ երկուսով գնացին:
6 Աբրահամ ողջակէզին փայտերը առաւ ու իր որդիին Իսահակին վրայ դրաւ եւ ինք իր ձեռքը առաւ կրակը ու դանակը ու երկուքը մէկտեղ գացին։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: И взял Авраам дрова для всесожжения, и возложил на Исаака, сына своего; взял в руки огонь и нож, и пошли оба вместе.
22:6 ἔλαβεν λαμβανω take; get δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam τὰ ο the ξύλα ξυλον wood; timber τῆς ο the ὁλοκαρπώσεως ολοκαρπωσις and; even ἐπέθηκεν επιτιθημι put on; put another Ισαακ ισαακ Isaak τῷ ο the υἱῷ υιος son αὐτοῦ αυτος he; him ἔλαβεν λαμβανω take; get δὲ δε though; while καὶ και and; even τὸ ο the πῦρ πυρ fire μετὰ μετα with; amid χεῖρα χειρ hand καὶ και and; even τὴν ο the μάχαιραν μαχαιρα short sword καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the δύο δυο two ἅμα αμα at once; together
22:6 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] עֲצֵ֣י ʕᵃṣˈê עֵץ tree הָ hā הַ the עֹלָ֗ה ʕōlˈā עֹלָה burnt-offering וַ wa וְ and יָּ֨שֶׂם֙ yyˈāśem שׂים put עַל־ ʕal- עַל upon יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac בְּנֹ֔ו bᵊnˈô בֵּן son וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּאֲכֶ֑לֶת mmaʔᵃḵˈeleṯ מַאֲכֶלֶת knife וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
22:6. tulit quoque ligna holocausti et inposuit super Isaac filium suum ipse vero portabat in manibus ignem et gladium cumque duo pergerent simulAnd he took the wood for the holocaust, and laid it upon Isaac his son: and he himself carried in his hands fire and a sword. And as they two went on together,
22:6. He also took the wood for the holocaust, and he imposed it upon his son Isaac. And he himself carried in his hands fire and a sword. And as the two continued on together,
22:6. And Abraham took the wood of the burnt offering, and laid [it] upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
22:6. And Abraham took the wood of the burnt offering, and laid [it] upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
22:6. He also took the wood for the holocaust, and he imposed it upon his son Isaac. And he himself carried in his hands fire and a sword. And as the two continued on together,
22:6 And Abraham took the wood of the burnt offering, and laid [it] upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together:
6: И взял Авраам дрова для всесожжения, и возложил на Исаака, сына своего; взял в руки огонь и нож, и пошли оба вместе.
22:6
ἔλαβεν λαμβανω take; get
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
τὰ ο the
ξύλα ξυλον wood; timber
τῆς ο the
ὁλοκαρπώσεως ολοκαρπωσις and; even
ἐπέθηκεν επιτιθημι put on; put another
Ισαακ ισαακ Isaak
τῷ ο the
υἱῷ υιος son
αὐτοῦ αυτος he; him
ἔλαβεν λαμβανω take; get
δὲ δε though; while
καὶ και and; even
τὸ ο the
πῦρ πυρ fire
μετὰ μετα with; amid
χεῖρα χειρ hand
καὶ και and; even
τὴν ο the
μάχαιραν μαχαιρα short sword
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
δύο δυο two
ἅμα αμα at once; together
22:6
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
הָ הַ the
עֹלָ֗ה ʕōlˈā עֹלָה burnt-offering
וַ wa וְ and
יָּ֨שֶׂם֙ yyˈāśem שׂים put
עַל־ ʕal- עַל upon
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹ֔ו bᵊnˈô בֵּן son
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּאֲכֶ֑לֶת mmaʔᵃḵˈeleṯ מַאֲכֶלֶת knife
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
22:6. tulit quoque ligna holocausti et inposuit super Isaac filium suum ipse vero portabat in manibus ignem et gladium cumque duo pergerent simul
And he took the wood for the holocaust, and laid it upon Isaac his son: and he himself carried in his hands fire and a sword. And as they two went on together,
22:6. He also took the wood for the holocaust, and he imposed it upon his son Isaac. And he himself carried in his hands fire and a sword. And as the two continued on together,
22:6. And Abraham took the wood of the burnt offering, and laid [it] upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
22:6. And Abraham took the wood of the burnt offering, and laid [it] upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
22:6. He also took the wood for the holocaust, and he imposed it upon his son Isaac. And he himself carried in his hands fire and a sword. And as the two continued on together,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «и возложил на Исаака, сына своего…» Любопытная подробность, еще более усиливающая прообразовательное сходство жертвоприношения Исаака с великой Голгофской жертвой, идя на которую Господь наш Иисус Христос сам должен был понести Свой крест (Ин 19:17).
Adam Clarke: Commentary on the Bible - 1831
22:6: Took the wood - and laid it upon Isaac - Probably the mountain-top to which they were going was too difficult to be ascended by the ass; therefore either the father or the son must carry the wood, and it was most becoming in the latter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: laid it: Isa 53:6; Mat 8:17; Luk 24:26, Luk 24:27; Joh 19:17; Pe1 2:24
John Gill
22:6 And Abraham took the wood of the burnt offering,.... Which Josephus (a) says was laid upon the ass, and carried by that; and if so, he took it from thence: but it is probable it was carried by his two servants, since it was not more than Isaac himself afterwards carried, as in the next clause:
and laid it upon Isaac his son: who was a grown man, and able to carry it: in this also he was a type of Christ, on whom the wood of his cross was laid, and which he bore when he went to be crucified, Jn 19:17; and this wood may be also a figure of our sins laid on him by his Father, and which he bore in his body on the tree, 1Pet 2:24; and which were like wood to fire, fuel for the wrath of God, which came down upon him for them:
and he took the fire in his hand, and a knife; a vessel in one hand, in which fire was to kindle the wood with, and a knife in the other hand to slay the sacrifice with; the one to slay his son with, and the other to burn him with; and to carry these for such purposes must be very trying. This is the first time we read in Scripture of fire for use, or of a knife. Some say the first inventor of fire was Prometheus, others Phoroneus (b), from whence he seems to have his name; but according to Sanchoniatho (c), the immediate posterity of Cain first invented it, whose names were light, fire, and flame; and these, he says, found out the way of generating fire, by rubbing pieces of wood against each other, and taught men the use of it. "Knife", in the Hebrew language, has its name from eating and consuming, as Ben Melech observes; some render it a "sword" (d), but wrongly, and which has led the painter into a mistake, to represent Abraham with a sword in his hand to slay his son:
and they went both of them together; from the place where they left the young men, to the place where the sacrifice was to be offered.
(a) Antiqu. l. 1. c. 13. sect. 2. (b) Pausan. Corinthiaca sive, l. 2. p. 119. (c) Apud Euseb. Evangel. Praepar. l. 1. c. 10. p. 34. (d) "gladium", V. L. Pagninus, Montanus, Calvin.
John Wesley
22:6 Isaac's carrying the wood was a type of Christ, who carried his own cross, while Abraham, with a steady and undaunted resolution, carried the fatal knife and fire.
22:722:7: Եւ ասէ Իսահակ ցԱբրաամ հայր իւր. Հա՛յր։ Եւ նա ասէ. Զի՞ է ո՛րդեակ։ Եւ նա ասէ. Ահա հուր՝ եւ ահա փայտ. ո՞ւր է ոչխար յողջակէզ[176]։ [176] Ոմանք. ՑԱբրաամ ցհայր իւր։
7 Իսահակը դիմեց իր հօրը՝ Աբրահամին. «Հա՛յր»: Սա ասաց. «Ի՞նչ է, որդի՛ս»: Նա հարցրեց. «Ահա կրակը, եւ ահա փայտը, հապա ո՞ւր է ողջակիզելու ոչխարը»:
7 Եւ Իսահակ իր հօրը Աբրահամին ըսաւ. «Հայր իմ»։ Անիկա ըսաւ. «Ահա հոս եմ, որդիս» եւ Իսահակ ըսաւ. «Ահա կրակը ու փայտը, բայց ողջակէզ ըլլալու գառը ո՞ւր է»։
Եւ ասէ Իսահակ ցԱբրահամ հայր իւր. Հայր: Եւ նա ասէ. Զի՞ է, որդեակ: Եւ նա ասէ. Ահա հուր եւ ահա փայտ, ո՞ւր է ոչխար յողջակէզ:

22:7: Եւ ասէ Իսահակ ցԱբրաամ հայր իւր. Հա՛յր։ Եւ նա ասէ. Զի՞ է ո՛րդեակ։ Եւ նա ասէ. Ահա հուր՝ եւ ահա փայտ. ո՞ւր է ոչխար յողջակէզ[176]։
[176] Ոմանք. ՑԱբրաամ ցհայր իւր։
7 Իսահակը դիմեց իր հօրը՝ Աբրահամին. «Հա՛յր»: Սա ասաց. «Ի՞նչ է, որդի՛ս»: Նա հարցրեց. «Ահա կրակը, եւ ահա փայտը, հապա ո՞ւր է ողջակիզելու ոչխարը»:
7 Եւ Իսահակ իր հօրը Աբրահամին ըսաւ. «Հայր իմ»։ Անիկա ըսաւ. «Ահա հոս եմ, որդիս» եւ Իսահակ ըսաւ. «Ահա կրակը ու փայտը, բայց ողջակէզ ըլլալու գառը ո՞ւր է»։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: И начал Исаак говорить Аврааму, отцу своему, и сказал: отец мой! Он отвечал: вот я, сын мой. Он сказал: вот огонь и дрова, где же агнец для всесожжения?
22:7 εἶπεν επω say; speak δὲ δε though; while Ισαακ ισαακ Isaak πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him εἴπας επω say; speak πάτερ πατηρ father ὁ ο the δὲ δε though; while εἶπεν επω say; speak τί τις.1 who?; what? ἐστιν ειμι be τέκνον τεκνον child λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am τὸ ο the πῦρ πυρ fire καὶ και and; even τὰ ο the ξύλα ξυλον wood; timber ποῦ που.1 where? ἐστιν ειμι be τὸ ο the πρόβατον προβατον sheep τὸ ο the εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις whole offering
22:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac אֶל־ ʔel- אֶל to אַבְרָהָ֤ם ʔavrāhˈām אַבְרָהָם Abraham אָבִיו֙ ʔāviʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אָבִ֔י ʔāvˈî אָב father וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הִנֶּ֣נִּֽי hinnˈennˈî הִנֵּה behold בְנִ֑י vᵊnˈî בֵּן son וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire וְ wᵊ וְ and הָ֣ hˈā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and אַיֵּ֥ה ʔayyˌē אַיֵּה where הַ ha הַ the שֶּׂ֖ה śśˌeh שֶׂה lamb לְ lᵊ לְ to עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
22:7. dixit Isaac patri suo pater mi at ille respondit quid vis fili ecce inquit ignis et ligna ubi est victima holocaustiIsaac said to his father: My father. And he answered: What wilt thou, son? Behold, saith he, fire and wood: where is the victim for the holocaust?
22:7. Isaac said to his father, “My father.” And he answered, “What do you want, son?” “Behold,” he said, “fire and wood. Where is the victim for the holocaust?”
22:7. And Isaac spake unto Abraham his father, and said, My father: and he said, Here [am] I, my son. And he said, Behold the fire and the wood: but where [is] the lamb for a burnt offering?
22:7. And Isaac spake unto Abraham his father, and said, My father: and he said, Here [am] I, my son. And he said, Behold the fire and the wood: but where [is] the lamb for a burnt offering?
22:7. Isaac said to his father, “My father.” And he answered, “What do you want, son?” “Behold,” he said, “fire and wood. Where is the victim for the holocaust?”
22:7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here [am] I, my son. And he said, Behold the fire and the wood: but where [is] the lamb for a burnt offering:
7: И начал Исаак говорить Аврааму, отцу своему, и сказал: отец мой! Он отвечал: вот я, сын мой. Он сказал: вот огонь и дрова, где же агнец для всесожжения?
22:7
εἶπεν επω say; speak
δὲ δε though; while
Ισαακ ισαακ Isaak
πρὸς προς to; toward
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
εἴπας επω say; speak
πάτερ πατηρ father
ο the
δὲ δε though; while
εἶπεν επω say; speak
τί τις.1 who?; what?
ἐστιν ειμι be
τέκνον τεκνον child
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
τὸ ο the
πῦρ πυρ fire
καὶ και and; even
τὰ ο the
ξύλα ξυλον wood; timber
ποῦ που.1 where?
ἐστιν ειμι be
τὸ ο the
πρόβατον προβατον sheep
τὸ ο the
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις whole offering
22:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac
אֶל־ ʔel- אֶל to
אַבְרָהָ֤ם ʔavrāhˈām אַבְרָהָם Abraham
אָבִיו֙ ʔāviʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אָבִ֔י ʔāvˈî אָב father
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הִנֶּ֣נִּֽי hinnˈennˈî הִנֵּה behold
בְנִ֑י vᵊnˈî בֵּן son
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
וְ wᵊ וְ and
הָ֣ hˈā הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וְ wᵊ וְ and
אַיֵּ֥ה ʔayyˌē אַיֵּה where
הַ ha הַ the
שֶּׂ֖ה śśˌeh שֶׂה lamb
לְ lᵊ לְ to
עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
22:7. dixit Isaac patri suo pater mi at ille respondit quid vis fili ecce inquit ignis et ligna ubi est victima holocausti
Isaac said to his father: My father. And he answered: What wilt thou, son? Behold, saith he, fire and wood: where is the victim for the holocaust?
22:7. Isaac said to his father, “My father.” And he answered, “What do you want, son?” “Behold,” he said, “fire and wood. Where is the victim for the holocaust?”
22:7. And Isaac spake unto Abraham his father, and said, My father: and he said, Here [am] I, my son. And he said, Behold the fire and the wood: but where [is] the lamb for a burnt offering?
22:7. And Isaac spake unto Abraham his father, and said, My father: and he said, Here [am] I, my son. And he said, Behold the fire and the wood: but where [is] the lamb for a burnt offering?
22:7. Isaac said to his father, “My father.” And he answered, “What do you want, son?” “Behold,” he said, “fire and wood. Where is the victim for the holocaust?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Весь этот диалог отца с сыном исполнен глубокой преданности Богу. Скрывая от Исаака, что именно он-то и намечен служить жертвой, Авраам невольно пророчествует, так как указывает, что жертвенного агнца Бог изберет Себе сам, что впоследствии, действительно, и оправдалось (13: ст.). В самой речи Авраама об агнце заключается прообразовательное указание на великого Агнца, закланного от сложения мира, т. е. на Господа Иисуса Христа, принесшего Себя в искупительную жертву за всех нас.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7. Without any ruffle or disorder, he talks it over with Isaac, as if it had been but a common sacrifice that he was going to offer, v. 7, 8.
(1.) It was a very affecting question that Isaac asked him, as they were going together: My father, said Isaac; it was a melting word, which, one would think, would strike deeper into the breast of Abraham than his knife could into the breast of Isaac. He might have said, or thought, at least, "Call me not thy father who am now to be thy murderer; can a father be so barbarous, so perfectly lost to all the tenderness of a father?" Yet he keeps his temper, and keeps his countenance, to admiration; he calmly waits for his son's question, and this is it: Behold the fire and the wood, but where is the lamb? See how expert Isaac was in the law and custom of sacrifices. This it is to be well-catechised: this is, [1.] A trying question to Abraham. How could he endure to think that Isaac was himself the lamb? So it is, but Abraham, as yet, dares not tell him so. Where God knows the faith to be armour of proof, he will laugh at the trial of the innocent, Job ix. 23. [2.] It is a teaching question to us all, that, when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt-offering. Behold, the fire is ready, the Spirit's assistance and God's acceptance; the wood is ready, the instituted ordinances designed to kindle our affections (which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them); all things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt-offering?
(2.) It was a very prudent answer which Abraham gave him: My son, God will provide himself a lamb. This was the language, either, [1.] Of his obedience. "We must offer the lamb which God has appointed now to be offered;" thus giving him this general rule of submission to the divine will, to prepare him for the application of it to himself very quickly. Or, [2.] Of his faith. Whether he meant it so or not, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, First, Christ, the great sacrifice of atonement, was of God's providing; when none in heaven or earth could have found a lamb for that burnt-offering, God himself found the ransom, Ps. lxxxix. 20. Secondly, All our sacrifices of acknowledgment are of God's providing too. It is he that prepares the heart, Ps. x. 17. The broken and contrite spirit is a sacrifice of God (Ps. li. 17), of his providing.
8. With the same resolution and composedness of mind, after many thoughts of heart, he applies himself to the completing of this sacrifice, v. 9, 10. He goes on with a holy wilfulness, after many a weary step, and with a heavy heart he arrives at length at the fatal place, builds the altar (an altar of earth, we may suppose, the saddest that ever he built, and he had built many a one), lays the wood in order for his Isaac's funeral pile, and now tells him the amazing news: "Isaac, thou art the lamb which God has provided." Isaac, for aught that appears, is as willing as Abraham; we do not find that he raised any objection against it, that he petitioned for his life, that he attempted to make his escape, much less that he struggled with his aged father, or made any resistance: Abraham does it, God will have it done, and Isaac has learnt to submit to both, Abraham no doubt comforting him with the same hopes with which he himself by faith was comforted. Yet it is necessary that a sacrifice be bound. The great sacrifice, which in the fullness of time was to be offered up, must be bound, and therefore so must Isaac. But with what heart could tender Abraham tie those guiltless hands, which perhaps had often been lifted up to ask his blessing, and stretched out to embrace him, and were now the more straitly bound with the cords of love and duty! However, it must be done. Having bound him, he lays him upon the altar, and his hand upon the head of his sacrifice; and now, we may suppose, with floods of tears, he gives, and takes, the final farewell of a parting kiss: perhaps he takes another for Sarah from her dying son. This being done, he resolutely forgets the bowels of a father, and puts on the awful gravity of a sacrificer. With a fixed heart, and an eye lifted up to heaven, he takes the knife, and stretches out his hand to give a fatal cut to Isaac's throat. Be astonished, O heavens! at this; and wonder, O earth! Here is an act of faith and obedience, which deserves to be a spectacle to God, angels, and men. Abraham's darling, Sarah's laughter, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hand, who never shrinks at the doing of it. Now this obedience of Abraham in offering up Isaac is a lively representation, (1.) Of the love of God to us, in delivering up his only-begotten Son to suffer and die for us, as a sacrifice. It pleased the Lord himself to bruise him. See Isa. liii. 10; Zech. xiii. 7. Abraham was obliged, both in duty and gratitude, to part with Isaac, and parted with him to a friend; but God was under no obligations to us, for we were enemies. (2.) Of our duty to God, in return for that love. We must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ,--all our sins, though they have been as a right hand, or a right eye, or an Isaac--all those things that are competitors and rivals with Christ for the sovereignty of the heart (Luke xiv. 26); and we must cheerfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it with a cheerful resignation and submission to his holy will, 1 Sam. iii. 18.
Adam Clarke: Commentary on the Bible - 1831
22:7: Behold the fire and the wood: but where is the lamb - Nothing can be conceived more tender, affectionate, and affecting, than the question of the son and the reply of the father on this occasion. A paraphrase would spoil it; nothing can be added without injuring those expressions of affectionate submission on the one hand, and dignified tenderness and simplicity on the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: My father: Mat 26:39, Mat 26:42; Joh 18:11; Rom 8:15
Here am I: Heb. Behold me, Gen 22:1
but: Gen 4:2-4, Gen 8:20
lamb: or, kid, Exo 12:3
John Gill
22:7 And Isaac spake unto Abraham his father,.... As they were walking together:
and said, my father; a cutting word to Abraham, who knew what he was going to do with him, so contrary to the relation and affection of a parent:
and he said, here am I, my son; what hast thou to say to me? I am ready to answer thee; he owns the relation he stood in unto him, a sense of which he had not put off, and curbs his affections, which must be inwardly moving towards him, and showed great strength of faith to grapple with such a trying exercise:
and he said, behold the fire and the wood; the fire which his father had his hand, and the wood which was upon his own, shoulders:
but where is the lamb for a burnt offering? he perceived by the preparation made, by the fire and the wood, that it was to be a burnt offering which they were going to offer; but there being no creature provided for the sacrifice, he puts this question, by which it appears that as yet he was quite ignorant of the true design of this journey, and little thought that he was to be the sacrifice: however, from what he said, it plain he had been used to sacrifices, and had been trained up in them, and had seen them performed, and knew the nature of them, and what were requisite unto them.
John Wesley
22:7 Behold the fire and the wood, but where is the lamb? - This is, A trying question to Abraham; how could he endure to think that Isaac is himself the lamb? 'Tis a teaching question to us all, that when we are going to worship God, we should seriously consider whether we have every thing ready, especially the lamb for a burnt - offering. Behold, the fire is ready; that is, the Spirit's assistance, and God's acceptance: the wood is ready, the instituted ordinances designed to kindle our affections, which indeed, without the Spirit, are but like wood without fire, but the Spirit works by them. All things are now ready, but where is the lamb? Where is the heart? Is that ready to be offered up to God, to ascend to him as a burnt - offering?
22:822:8: Եւ նա ասէ. Աստուած տեսցէ իւր ոչխար յողջակէզ ո՛րդեակ։ Գնացին երկոքեան ՚ի միասին,
8 Սա պատասխանեց. «Աստուած կը հոգայ իր ողջակիզելու ոչխարի մասին, որդեա՛կ»: Նրանք երկուսով գնացին
8 Եւ Աբրահամ ըսաւ. «Աստուած իրեն ողջակէզ ըլլալու գառը պիտի պատրաստէ, որդեակ իմ»։
Եւ նա ասէ. Աստուած տեսցէ իւր ոչխար յողջակէզ, որդեակ: Գնացին երկոքեան ի միասին:

22:8: Եւ նա ասէ. Աստուած տեսցէ իւր ոչխար յողջակէզ ո՛րդեակ։ Գնացին երկոքեան ՚ի միասին,
8 Սա պատասխանեց. «Աստուած կը հոգայ իր ողջակիզելու ոչխարի մասին, որդեա՛կ»: Նրանք երկուսով գնացին
8 Եւ Աբրահամ ըսաւ. «Աստուած իրեն ողջակէզ ըլլալու գառը պիտի պատրաստէ, որդեակ իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Авраам сказал: Бог усмотрит Себе агнца для всесожжения, сын мой. И шли [далее] оба вместе.
22:8 εἶπεν επω say; speak δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam ὁ ο the θεὸς θεος God ὄψεται οπτανομαι see ἑαυτῷ εαυτου of himself; his own πρόβατον προβατον sheep εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις child πορευθέντες πορευομαι travel; go δὲ δε though; while ἀμφότεροι αμφοτερος both ἅμα αμα at once; together
22:8 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִרְאֶה־ yirʔeh- ראה see לֹּ֥ו llˌô לְ to הַ ha הַ the שֶּׂ֛ה śśˈeh שֶׂה lamb לְ lᵊ לְ to עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering בְּנִ֑י bᵊnˈî בֵּן son וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
22:8. dixit Abraham Deus providebit sibi victimam holocausti fili mi pergebant ergo pariterAnd Abraham said: God will provide himself a victim for an holocaust, my son. So they went on together.
22:8. But Abraham said, “God himself will provide the victim for the holocaust, my son.” Thus they continued on together.
22:8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
22:8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
22:8. But Abraham said, “God himself will provide the victim for the holocaust, my son.” Thus they continued on together.
22:8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together:
8: Авраам сказал: Бог усмотрит Себе агнца для всесожжения, сын мой. И шли [далее] оба вместе.
22:8
εἶπεν επω say; speak
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
ο the
θεὸς θεος God
ὄψεται οπτανομαι see
ἑαυτῷ εαυτου of himself; his own
πρόβατον προβατον sheep
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις child
πορευθέντες πορευομαι travel; go
δὲ δε though; while
ἀμφότεροι αμφοτερος both
ἅμα αμα at once; together
22:8
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִרְאֶה־ yirʔeh- ראה see
לֹּ֥ו llˌô לְ to
הַ ha הַ the
שֶּׂ֛ה śśˈeh שֶׂה lamb
לְ lᵊ לְ to
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
בְּנִ֑י bᵊnˈî בֵּן son
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
22:8. dixit Abraham Deus providebit sibi victimam holocausti fili mi pergebant ergo pariter
And Abraham said: God will provide himself a victim for an holocaust, my son. So they went on together.
22:8. But Abraham said, “God himself will provide the victim for the holocaust, my son.” Thus they continued on together.
22:8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
22:8. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
22:8. But Abraham said, “God himself will provide the victim for the holocaust, my son.” Thus they continued on together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:8: My son, God will provide himself a lamb - Here we find the same obedient unshaken faith for which this pattern of practical piety was ever remarkable. But we must not suppose that this was the language merely of faith and obedience; the patriarch spoke prophetically, and referred to that Lamb of God which He had provided for himself, who in the fullness of time should take away the sin of the world, and of whom Isaac was a most expressive type. All the other lambs which had been offered from the foundation of the world had been such as Men chose and Men offered; but This was the Lamb which God had provided - emphatically, The Lamb Of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: Gen 18:14; Ch2 25:9; Mat 19:26; Joh 1:29, Joh 1:36; Pe1 1:19, Pe1 1:20; Rev 5:6, Rev 5:12; Rev 7:14, Rev 13:8
Geneva 1599
22:8 And Abraham said, My son, God will provide himself a lamb for a (d) burnt offering: so they went both of them together.
(d) The only way to overcome all temptation is to rest on God's providence.
John Gill
22:8 And Abraham said, my son, God will provide himself a lamb for a burnt offering,.... In which answer Abraham may have respect to the Messiah, the Lamb of God, Jn 1:29, whom he had provided in council and covenant before the world was; and who in promise, and type, and figure, was slain from the foundation of the world, Rev_ 13:8; and whom in due time God would send into the world, Jn 10:36, and make him an offering for sin, Is 53:10, and accept of him in the room and stead of his people: and this was a provision that could only be made by the Lord, and was the produce of his infinite wisdom, and the fruit of his grace, favour, and good will and of which Abraham had a clear sight and strong persuasion, see Jn 8:56; though as the words may be considered as a more direct answer to Isaac's question, which related to the sacrifice now about to be offered, they may be regarded as a prophecy of Abraham's, and of his faith in it, that God would, as in fact he did, provide a lamb or ram in the room of that he was called to offer; or he may mean Isaac himself, whom he was bid to take and offer, and so was a lamb of God's providing; though he did not choose directly to say this, but puts him off with such an answer, suggesting that it was best for him to leave it with God, who, as he had called them to such service, would supply them with a proper sacrifice; and in speaking in this manner he might give room for Isaac to suspect what was intended, and so by degrees bring him to the knowledge of it. Some Jewish writers (e) say, that Abraham to this answer added in express terms,"my son, thou art the lamb:"
so they went both of them together; they proceeded on in their journey until they came to the place they were directed to go. The Targum of Jonathan says,"they went both of them with a perfect heart as one;''the Jerusalem Targum is,"with a quiet, easy, and composed mind or heart;''and Jarchi,"with a like heart;''all intimating that Isaac was thoroughly acquainted with what was to be done, that he was to be the sacrifice, and that he heartily agreed to it, and that he and his father were of one mind in it, and that he went with the same will to be offered up, as his father did to offer him; and indeed the expression being repeated from Gen 22:6, seems to suggest something remarkable and worthy of attention.
(e) Pirke Eliezer, ut supra. (c. 31.)
John Wesley
22:8 My son, God will provide himself a lamb - This was the language either, Of his obedience; we must offer the lamb which God has appointed now to be offered; thus giving him this general rule of submission to the divine will to prepare him for the application of it to himself. Or, Of his faith; whether he meant it so or no, this proved to be the meaning of it; a sacrifice was provided instead of Isaac. Thus, Christ the great sacrifice of atonement was of God's providing: when none in heaven or earth could have found a lamb for that burnt - offering, God himself found the ransom. All our sacrifices of acknowledgement are of God's providing too; 'tis he that prepares the heart. The broken and contrite spirit is a sacrifice of God, of his providing.
22:922:9: եւ եկին ՚ի տեղին զոր ասաց նմա Աստուած։ Անդ շինեաց սեղան Աբրաամ. եւ ե՛դ ՚ի վերայ զփայտն։ Եւ կապեաց զԻսահակ զորդի իւր, եւ եդ զնա ՚ի սեղան ՚ի վերայ փայտին[177]։ [177] Այլք. ՚Ի սեղանն ՚ի վերայ փայտին։
9 եւ հասան այն տեղը, որ նրան ցոյց էր տուել Աստուած: Աբրահամն այնտեղ զոհասեղան շինեց, վրան դրեց փայտը, իր որդի Իսահակին կապեց եւ դրեց զոհասեղանի փայտի վրայ:
9 Այսպէս երկուքը մէկտեղ գացին ու հասան այն տեղը, որ Աստուած անոր ըսեր էր։ Աբրահամ հոն սեղան մը շինեց ու փայտերը շարեց եւ իր որդին Իսահակը կապեց ու զանիկա սեղանին փայտերուն վրայ դրաւ։
Եւ եկին ի տեղին զոր ասաց նմա Աստուած. անդ շինեաց սեղան Աբրահամ, եւ եդ ի վերայ զփայտն. եւ կապեաց զԻսահակ զորդի իւր, եւ եդ զնա ի սեղանն ի վերայ փայտին:

22:9: եւ եկին ՚ի տեղին զոր ասաց նմա Աստուած։ Անդ շինեաց սեղան Աբրաամ. եւ ե՛դ ՚ի վերայ զփայտն։ Եւ կապեաց զԻսահակ զորդի իւր, եւ եդ զնա ՚ի սեղան ՚ի վերայ փայտին[177]։
[177] Այլք. ՚Ի սեղանն ՚ի վերայ փայտին։
9 եւ հասան այն տեղը, որ նրան ցոյց էր տուել Աստուած: Աբրահամն այնտեղ զոհասեղան շինեց, վրան դրեց փայտը, իր որդի Իսահակին կապեց եւ դրեց զոհասեղանի փայտի վրայ:
9 Այսպէս երկուքը մէկտեղ գացին ու հասան այն տեղը, որ Աստուած անոր ըսեր էր։ Աբրահամ հոն սեղան մը շինեց ու փայտերը շարեց եւ իր որդին Իսահակը կապեց ու զանիկա սեղանին փայտերուն վրայ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: И пришли на место, о котором сказал ему Бог; и устроил там Авраам жертвенник, разложил дрова и, связав сына своего Исаака, положил его на жертвенник поверх дров.
22:9 ἦλθον ερχομαι come; go ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the θεός θεος God καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there Αβρααμ αβρααμ Abraam; Avraam θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another τὰ ο the ξύλα ξυλον wood; timber καὶ και and; even συμποδίσας συμποδιζω Isaak τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him ἐπέθηκεν επιτιθημι put on; put another αὐτὸν αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐπάνω επανω upon; above τῶν ο the ξύλων ξυλον wood; timber
22:9 וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come אֶֽל־ ʔˈel- אֶל to הַ ha הַ the מָּקֹום֮ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לֹ֣ו lˈô לְ to הָ hā הַ the אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s) וַ wa וְ and יִּ֨בֶן yyˌiven בנה build שָׁ֤ם šˈām שָׁם there אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וַֽ wˈa וְ and יַּעֲרֹ֖ךְ yyaʕᵃrˌōḵ ערך arrange אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֵצִ֑ים ʕēṣˈîm עֵץ tree וַֽ wˈa וְ and יַּעֲקֹד֙ yyaʕᵃqˌōḏ עקד bind אֶת־ ʔeṯ- אֵת [object marker] יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac בְּנֹ֔ו bᵊnˈô בֵּן son וַ wa וְ and יָּ֤שֶׂם yyˈāśem שׂים put אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar מִ mi מִן from מַּ֖עַל mmˌaʕal מַעַל top לָ lā לְ to † הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
22:9. veneruntque ad locum quem ostenderat ei Deus in quo aedificavit altare et desuper ligna conposuit cumque conligasset Isaac filium suum posuit eum in altari super struem lignorumAnd they came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood.
22:9. And they came to the place that God had shown to him. There he built an altar, and he set the wood in order upon it. And when he had bound his son Isaac, he laid him on the altar upon the pile of wood.
22:9. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
22:9. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
22:9. And they came to the place that God had shown to him. There he built an altar, and he set the wood in order upon it. And when he had bound his son Isaac, he laid him on the altar upon the pile of wood.
22:9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood:
9: И пришли на место, о котором сказал ему Бог; и устроил там Авраам жертвенник, разложил дрова и, связав сына своего Исаака, положил его на жертвенник поверх дров.
22:9
ἦλθον ερχομαι come; go
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
θεός θεος God
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
Αβρααμ αβρααμ Abraam; Avraam
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
τὰ ο the
ξύλα ξυλον wood; timber
καὶ και and; even
συμποδίσας συμποδιζω Isaak
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
ἐπέθηκεν επιτιθημι put on; put another
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐπάνω επανω upon; above
τῶν ο the
ξύλων ξυλον wood; timber
22:9
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
מָּקֹום֮ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לֹ֣ו lˈô לְ to
הָ הַ the
אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s)
וַ wa וְ and
יִּ֨בֶן yyˌiven בנה build
שָׁ֤ם šˈām שָׁם there
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וַֽ wˈa וְ and
יַּעֲרֹ֖ךְ yyaʕᵃrˌōḵ ערך arrange
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֵצִ֑ים ʕēṣˈîm עֵץ tree
וַֽ wˈa וְ and
יַּעֲקֹד֙ yyaʕᵃqˌōḏ עקד bind
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹ֔ו bᵊnˈô בֵּן son
וַ wa וְ and
יָּ֤שֶׂם yyˈāśem שׂים put
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
מִ mi מִן from
מַּ֖עַל mmˌaʕal מַעַל top
לָ לְ to
הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
22:9. veneruntque ad locum quem ostenderat ei Deus in quo aedificavit altare et desuper ligna conposuit cumque conligasset Isaac filium suum posuit eum in altari super struem lignorum
And they came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood.
22:9. And they came to the place that God had shown to him. There he built an altar, and he set the wood in order upon it. And when he had bound his son Isaac, he laid him on the altar upon the pile of wood.
22:9. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
22:9. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
22:9. And they came to the place that God had shown to him. There he built an altar, and he set the wood in order upon it. And when he had bound his son Isaac, he laid him on the altar upon the pile of wood.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «и устроил там Авраам жертвенник…» Этот жертвенник, по всей вероятности, представлял небольшую груду камней, набранных там же, наверху горы.

«и связав сына своего Исаака, положил его на жертвенник поверх дров…» Из всех подробностей данного повествования ясно видно, что Исаак совершенно добровольно и беспрекословно подчинился божественному повелению. Хотя он и был уже в таком возрасте, когда мог оказать сопротивление своему престарелому отцу, но оказывает ему самое трогательное повиновение: послушание сына здесь равняется вере отца и оба они проявляют великое геройство духа. Если же Авраам все же, как мы видим, находит нужным предварительно связать Исаака, то он делает это или в предупреждение каких-либо невольных его движений, при виде занесенного ножа, или, что еще вероятнее, в силу общего жертвенного обычая.

Ему является Ангел и останавливает его руку.
Adam Clarke: Commentary on the Bible - 1831
22:9: And bound Isaac his son - If the patriarch had not been upheld by the conviction that he was doing the will of God, and had he not felt the most perfect confidence that his son should be restored even from the dead, what agony must his heart have felt at every step of the journey, and through all the circumstances of this extraordinary business? What must his affectionate heart have felt at the questions asked by his innocent and amiable son? What must he have suffered while building the altar, laying on the wood, binding his lovely son, placing him on the wood, taking the knife, and stretching out his hand to slay the child of his hopes? Every view we take of the subject interests the heart, and exalts the character of this father of the faithful. But has the character of Isaac been duly considered? Is not the consideration of his excellence lost in the supposition that he was too young to enter particularly into a sense of his danger, and too feeble to have made any resistance, had he been unwilling to submit? Josephus supposes that Isaac was now twenty-five, (see the chronology on Gen 22:1 (note)); some rabbins that he was thirty-six; but it is more probable that he was now about thirty-three, the age at which his great Antitype was offered up; and on this medium I have ventured to construct the chronology, of which I think it necessary to give this notice to the reader. Allowing him to be only twenty-five, he might have easily resisted; for can it be supposed that an old man of at least one hundred and twenty-five years of age could have bound, without his consent, a young man in the very prime and vigor of life? In this case we cannot say that the superior strength of the father prevailed, but the piety, filial affection, and obedience of the son yielded. All this was most illustriously typical of Christ. In both cases the father himself offers up his only-begotten son, and the father himself binds him on the wood or to the cross; in neither case is the son forced to yield, but yields of his own accord; in neither case is the life taken away by the hand of violence; Isaac yields himself to the knife, Jesus lays down his life for the sheep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: place: Gen 22:2-4; mat 21:1-46, mat 26:1-27:66
built: Gen 8:20
bound: Psa 118:27; Isa 53:4-10; Mat 27:2; Mar 15:1; Joh 10:17, Joh 10:18; Act 8:32; Gal 3:13; Eph 5:2; Phi 2:7, Phi 2:8; Heb 9:28; Pe1 2:24
Carl Friedrich Keil and Franz Delitzsch
22:9
Having arrived at the appointed place, Abraham built an altar, arranged the wood upon it, bound his son and laid him upon the wood of the altar, and then stretched out his hand and took the knife to slay his son.
Geneva 1599
22:9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and (e) bound Isaac his son, and laid him on the altar upon the wood.
(e) For it is likely that his father had told him God's commandment, to which he showed himself obedient.
John Gill
22:9 And they came to the place which God had told him of,.... Mount Moriah. Maimonides (f) says,"it is a tradition in or by the hands of all, that this is the place where David and Solomon built an altar in the threshing floor of Araunah, the Jebusite, and where Abraham built an altar, and bound Isaac on it; and where Noah built one when he came out of the ark, and is the altar on which Cain and Abel offered; and where the first man offered when he was created, and from whence he was created.''And so the Targum of Jonathan, and other Jewish writers (g). The Mahometans say (h), that Meena or Muna, a place about two or three miles from Mecca, is the place where Abraham went to offer up his son Isaac, and therefore in this place they sacrifice their sheep.
And Abraham built an altar there; of the earth, and turf upon it he found on the mount, erected an altar for sacrifice, even for the sacrifice of his own son: he had built many before, but none for such a purpose as this, and yet went about it readily, and finished it. But if there was one before, Abraham could not with any propriety be said to build it, at most only to repair it; but there is no doubt to be made of it that he built it anew, and perhaps there never was an altar here before:
and laid on the wood in order: for the sacrifice to be put upon it:
and bound Isaac his son: with his hands and feet behind him, as Jarchi says; not lest he should flee from him, and make his escape, as Aben Ezra suggests, but as it was the usual manner to bind sacrifices when offered; and especially this was so ordered, that Isaac might be a type of the Messiah, who was bound by the Jews, Jn 18:12; as well as he was bound and fastened to the cross:
and laid him on the altar upon the wood; it is highly probable with his own consent; for if he was twenty five, and as some say thirty seven years of age, he was able to have resisted his father, and had he been reluctant could have cleared himself from the hands of his aged parent: but it is very likely, that previous to this Abraham opened the whole affair to him, urged the divine command, persuaded him to submit to it; and perhaps might suggest to him what he himself had faith in, that God would either revoke the precept, or prevent by some providence or another the fatal blow, or raise him again from the dead; however, that obedience to the will of God should be yielded, since disobedience might be attended with sad consequences to them both; and with such like things the mind of Isaac might be reconciled to this affair, and he willingly submitted to it; in which he also was a type of Christ, who acquiesced in the will of his Father, freely surrendered himself into the hands of justice, and meekly and willingly gave himself an offering for his people.
(f) Hilchot Beth Habechirah, c. 2. sect. 1. 2. (g) In Pirke, ut supra. (c. 31.) (h) See Pitts's Account of the Mahometans, c. 7. p. 97.
John Wesley
22:9 With the same resolution and composedness of mind, he applies himself to the compleating of this sacrifice. After many a weary step, and with a heavy heart, he arrives at length at the fatal place; builds the altar, an altar of earth, we may suppose, the saddest that ever be built; lays the wood in order for Isaac's funeral pile; and now tells him the amazing news. Isaac, for ought appears, is as willing as Abraham; we do not find that he made any objection against it. God commands it to be done, and Isaac has learned to submit. Yet it is necessary that a sacrifice be bound; the great Sacrifice, which, in the fulness of time, was to be offered up, must be bound, and therefore so must Isaac. Having bound him he lays him upon the altar, and his hand upon the head of the sacrifice. Be astonished, O heavens, at this, and wonder, O earth! here is an act of faith and obedience which deserves to be a spectacle to God, angels and men; Abraham's darling, the church's hope, the heir of promise, lies ready to bleed and die by his own father's hands! Now this obedience of Abraham in offering up Isaac is a lively representation, Of the love of God to us, in delivering up his only begotten Son to suffer and die for us, as a sacrifice. Abraham was obliged both in duty and gratitude to part with Isaac and parted with him to a friend, but God was under no obligations to us, for we were enemies. Of our duty to God in return of that love we must tread in the steps of this faith of Abraham. God, by his word, calls us to part with all for Christ, all our sins, tho' they have been as a right hand, or a right eye, or an Isaac; all those things that are rivals with Christ for the sovereignity of our heart; and we must chearfully let them all go. God, by his providence, which is truly the voice of God, calls us to part with an Isaac sometimes, and we must do it by a chearful resignation and submission to his holy will.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Abraham built an altar, &c.--Had not the patriarch been sustained by the full consciousness of acting in obedience to God's will, the effort would have been too great for human endurance; and had not Isaac, then upwards of twenty years of age displayed equal faith in submitting, this great trial could not have gone through.
22:1022:10: Եւ ձգեաց Աբրաամ զձեռն առնուլ զսուրն եւ զենուլ զորդին իւր։
10 Աբրահամը երկարեց ձեռքը, որ վերցնի դանակն ու մորթի իր որդուն:
10 Աբրահամ իր ձեռքը երկնցուց ու դանակը առաւ, որպէս զի իր որդին մորթէ։
Եւ ձգեաց Աբրահամ զձեռն առնուլ զսուրն եւ զենուլ զորդին իւր:

22:10: Եւ ձգեաց Աբրաամ զձեռն առնուլ զսուրն եւ զենուլ զորդին իւր։
10 Աբրահամը երկարեց ձեռքը, որ վերցնի դանակն ու մորթի իր որդուն:
10 Աբրահամ իր ձեռքը երկնցուց ու դանակը առաւ, որպէս զի իր որդին մորթէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: И простер Авраам руку свою и взял нож, чтобы заколоть сына своего.
22:10 καὶ και and; even ἐξέτεινεν εκτεινω extend Αβρααμ αβρααμ Abraam; Avraam τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him λαβεῖν λαμβανω take; get τὴν ο the μάχαιραν μαχαιρα short sword σφάξαι σφαζω slaughter τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him
22:10 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּאֲכֶ֑לֶת mmaʔᵃḵˈeleṯ מַאֲכֶלֶת knife לִ li לְ to שְׁחֹ֖ט šᵊḥˌōṭ שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] בְּנֹֽו׃ bᵊnˈô בֵּן son
22:10. extenditque manum et arripuit gladium ut immolaret filiumAnd he put forth his hand and took the sword, to sacrifice his son.
22:10. And he reached out his hand and took hold of the sword, in order to sacrifice his son.
22:10. And Abraham stretched forth his hand, and took the knife to slay his son.
22:10. And Abraham stretched forth his hand, and took the knife to slay his son.
22:10. And he reached out his hand and took hold of the sword, in order to sacrifice his son.
22:10 And Abraham stretched forth his hand, and took the knife to slay his son:
10: И простер Авраам руку свою и взял нож, чтобы заколоть сына своего.
22:10
καὶ και and; even
ἐξέτεινεν εκτεινω extend
Αβρααμ αβρααμ Abraam; Avraam
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
λαβεῖν λαμβανω take; get
τὴν ο the
μάχαιραν μαχαιρα short sword
σφάξαι σφαζω slaughter
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
22:10
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֔ו yāḏˈô יָד hand
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּאֲכֶ֑לֶת mmaʔᵃḵˈeleṯ מַאֲכֶלֶת knife
לִ li לְ to
שְׁחֹ֖ט šᵊḥˌōṭ שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹֽו׃ bᵊnˈô בֵּן son
22:10. extenditque manum et arripuit gladium ut immolaret filium
And he put forth his hand and took the sword, to sacrifice his son.
22:10. And he reached out his hand and took hold of the sword, in order to sacrifice his son.
22:10. And Abraham stretched forth his hand, and took the knife to slay his son.
22:10. And Abraham stretched forth his hand, and took the knife to slay his son.
22:10. And he reached out his hand and took hold of the sword, in order to sacrifice his son.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Isa 53:6-12; Heb 11:17-19; Jam 2:21-23
John Gill
22:10 And Abraham stretched forth his hand,.... All things being ready for execution, the altar built, the wood laid on it, the sacrifice bound and laid on that, nothing remained but to cut the throat of the sacrifice; and in order to that, the instrument for it laying by him, he put forth his hand, one would think in a trembling manner, for it is enough to make one tremble to think of it:
and took the knife to slay his son; with a full intention to do it, which was carrying his obedience to the divine will to the last extremity, and shows he was sincere in it, and really designed to complete it; and this was taken by the Lord as if it was actually done. He had his knife in his hand, and was near the throat of his son, and just ready to give the fatal thrust; in another moment, as it were, it would have been all over; but in the nick of time God appeared and prevented it, as follows:
22:1122:11: Եւ կոչեաց զնա հրեշտակ Տեառն յերկնից՝ եւ ասէ. Աբրաա՛մ Աբրաա՛մ։ Եւ նա ասէ ցնա. Ա՛ւասիկ եմ։
11 Տիրոջ հրեշտակը երկնքից ձայն տուեց նրան ու ասաց. «Աբրահա՛մ, Աբրահա՛մ»: Սա պատախանեց նրան. «Այստեղ եմ»:
11 Տէրոջը հրեշտակը երկնքէն կանչեց ու ըսաւ. «Աբրահա՛մ, Աբրահա՛մ»։ Անիկա ըսաւ. «Ահա հոս եմ»։
Եւ կոչեաց զնա հրեշտակ Տեառն յերկնից եւ ասէ. Աբրահամ, Աբրահամ: Եւ նա ասէ ցնա. Աւասիկ եմ:

22:11: Եւ կոչեաց զնա հրեշտակ Տեառն յերկնից՝ եւ ասէ. Աբրաա՛մ Աբրաա՛մ։ Եւ նա ասէ ցնա. Ա՛ւասիկ եմ։
11 Տիրոջ հրեշտակը երկնքից ձայն տուեց նրան ու ասաց. «Աբրահա՛մ, Աբրահա՛մ»: Սա պատախանեց նրան. «Այստեղ եմ»:
11 Տէրոջը հրեշտակը երկնքէն կանչեց ու ըսաւ. «Աբրահա՛մ, Աբրահա՛մ»։ Անիկա ըսաւ. «Ահա հոս եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: Но Ангел Господень воззвал к нему с неба и сказал: Авраам! Авраам! Он сказал: вот я.
22:11 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Αβρααμ αβρααμ Abraam; Avraam Αβρααμ αβρααμ Abraam; Avraam ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐγώ εγω I
22:11 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֵלָ֜יו ʔēlˈāʸw אֶל to מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אַבְרָהָ֣ם׀ ʔavrāhˈām אַבְרָהָם Abraham אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
22:11. et ecce angelus Domini de caelo clamavit dicens Abraham Abraham qui respondit adsumAnd behold an angel of the Lord from heaven called to him, saying: Abraham, Abraham. And he answered: Here I am.
22:11. And behold, an Angel of the Lord called out from heaven, saying, “Abraham, Abraham.” And he answered, “Here I am.”
22:11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I.
22:11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I.
22:11. And behold, an Angel of the Lord called out from heaven, saying, “Abraham, Abraham.” And he answered, “Here I am.”
22:11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I:
11: Но Ангел Господень воззвал к нему с неба и сказал: Авраам! Авраам! Он сказал: вот я.
22:11
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Αβρααμ αβρααμ Abraam; Avraam
Αβρααμ αβρααμ Abraam; Avraam
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
22:11
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֵלָ֜יו ʔēlˈāʸw אֶל to
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אַבְרָהָ֣ם׀ ʔavrāhˈām אַבְרָהָם Abraham
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
22:11. et ecce angelus Domini de caelo clamavit dicens Abraham Abraham qui respondit adsum
And behold an angel of the Lord from heaven called to him, saying: Abraham, Abraham. And he answered: Here I am.
22:11. And behold, an Angel of the Lord called out from heaven, saying, “Abraham, Abraham.” And he answered, “Here I am.”
22:11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I.
22:11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I.
22:11. And behold, an Angel of the Lord called out from heaven, saying, “Abraham, Abraham.” And he answered, “Here I am.”
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jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «И простер Авраам руку… Но Ангел Господень воззвал к нему с неба…» В тот самый момент, когда Авраам уже занес было свою руку для заклания сына, он внезапно был остановлен таинственным голосом с неба, шедшим от лица Ангела Господнего, Который уже являлся ему неоднократно и раньше (18:10) и в Котором вероятнее всего должно видеть самого Господа Бога, как это подтверждается и данным контекстом речи (12, 15, 16, 17–18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11-14: Isaac Rescued.B. C. 1872.
11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 14 And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen.
Hitherto this story has been very melancholy, and seemed to hasten towards a most tragical period; but here the sky suddenly clears up, the sun breaks out, and a bright and pleasant scene opens. The same hand that had wounded and cast down here heals and lifts up; for, though he cause grief, he will have compassion. The angel of the Lord, that is, God himself, the eternal Word, the angel of the covenant, who was to be the great Redeemer and comforter, he interposed, and gave a happy issue to this trial.
I. Isaac is rescued, v. 11, 12. The command to offer him was intended only for trial, and it appearing, upon trial, that Abraham did indeed love God better than he loved Isaac, the end of the command was answered; and therefore the order is countermanded, without any reflection at all upon the unchangeableness of the divine counsels: Lay not thy hand upon the lad. Note, 1. Our creature-comforts are most likely to be continued to us when we are most likely to be continued to us when we are most willing to resign them up to God's will. 2. God's time to help and relieve his people is when they are brought to the greatest extremity. The more imminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance.
II. Abraham is not only approved, but applauded. He obtains an honourable testimony that he is righteous: Now know I that thou fearest God. God knew it before, but now Abraham had given a most memorable evidence of it. He needed do no more; what he had done was sufficient to prove the religious regard he had to God and his authority. Note, 1. When God, by his providence, hinders the performance of our sincere intentions in his services, he graciously accepts the will for the deed, and the honest endeavour, though it come short of finishing. 2. The best evidence of our fearing God is our being willing of serve and honour him with that which is dearest to us, and to part with all to him or for him.
III. Another sacrifice is provided instead of Isaac, v. 13. Now that the altar was built, and the wood laid in order, it was necessary that something should be offered. For, 1. God must be acknowledged with thankfulness for the deliverance of Isaac; and the sooner the better, when here is an altar ready. 2. Abraham's words must be made good: God will provide himself a lamb. God will not disappoint those expectations of his people which are of his own raising; but according to their faith it is to them. Thou shalt decree a thing, and it shall be established. 3. Reference must be had to the promised Messiah, the blessed seed. (1.) Christ was sacrificed in our stead, as this ram instead of Isaac, and his death was our discharge. "Here am I (said he,) let these go their way." (2.) Though that blessed seed was lately promised, and now typified by Isaac, yet the offering of him up should be suspended till the latter end of the world: and in the mean time the sacrifice of beasts should be accepted, as this ram was, as a pledge of that expiation which should one day be made by that great sacrifice. And it is observable that the temple, the place of sacrifice, was afterwards built upon this mount Moriah (2 Chron. iii. 1); and mount Calvary, where Christ was crucified, was not far off.
IV. A new name is given to the place, to the honour of God, and for the encouragement of all believers, to the end of the world, cheerfully to trust in God in the way of obedience: Jehovah-jireh, The Lord will provide (v. 14), probably alluding to what he had said (v. 8), God will provide himself a lamb. It was not owing to any contrivance of Abraham, nor was it in answer to his prayer, though he was a distinguished intercessor; but it was purely the Lord's doing. Let it be recorded for the generations to come, 1. That the Lord will see; he will always have his eye upon his people in their straits and distresses, that he may come in with seasonable succour in the critical juncture. 2. That he will be seen, be seen in the mount, in the greatest perplexities of his people. He will not only manifest, but magnify, his wisdom, power, and goodness, in their deliverance. Where God sees and provides, he should be seen and praised. And, perhaps, it may refer to God manifest in the flesh.
Adam Clarke: Commentary on the Bible - 1831
22:11: The angel of the Lord - The very person who was represented by this offering; the Lord Jesus, who calls himself Jehovah, Gen 22:16, and on his own authority renews the promises of the covenant. He was ever the great Mediator between God and man. See this point proved, Gen 15:7 (note).
Albert Barnes: Notes on the Bible - 1834
22:11-14
At this critical moment the angel of the Lord interposes to pRev_ent the actual sacrifice. "Lay not thy hand upon the lad." Here we have the evidence of a voice from heaven that God does not accept of human victims. Man is morally unclean, and therefore unfit for a sacrifice. He is, moreover, not in any sense a victim, but a doomed culprit, for whom the victim has to be provided. And for a typical sacrifice that cannot take away, but only shadow forth, the efficacious sacrifice, man is neither fit nor necessary. The lamb without blemish, that has no penal or protracted suffering, is sufficient for a symbol of the real atonement. The intention, therefore, in this case was enough, and that was now seen to be real. "Now I know that thou fearest God." This was known to God antecedent to the event that demonstrated it. But the original "I have known" denotes an eventual knowing, a discovering by actual experiment; and this observable probation of Abraham was necessary for the judicial eye of God, who is to govern the world, and for the conscience of man, who is to be instructed by practice as well as principle. "Thou hast not withheld thy son from me." This voluntary surrender of all that was dear to him, of all that he could in any sense call his own, forms the keystone of Abraham's spiritual experience. He is henceforth a tried man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: angel: Gen 22:12, Gen 22:16, Gen 16:7, Gen 16:9, Gen 16:10, Gen 21:17
Abraham: Gen 22:1; Exo 3:4; Sa1 3:10; Act 9:4, Act 26:14
Carl Friedrich Keil and Franz Delitzsch
22:11
In this eventful moment, when Isaac lay bound like a lamb upon the altar, about to receive the fatal stroke, the angel of the Lord called down from heaven to Abraham to stop, and do his son no harm. For the Lord now knew that Abraham was אלהים ירא God-fearing, and that his obedience of faith did extend even to the sacrifice of his own beloved son. The sacrifice was already accomplished in his heart, and he had fully satisfied the requirements of God. He was not to slay his son: therefore God prevented the outward fulfilment of the sacrifice by an immediate interposition, and showed him a ram, which he saw, probably being led to look round through a rustling behind him, with its horns fast in a thicket (אחר adv. behind, in the background); and as an offering provided by God Himself, he sacrificed it instead of his son.
John Gill
22:11 And the Angel of the Lord called unto him out of heaven,.... Not a created angel, but the eternal one, the Son of God, who perhaps appeared in an human form, and spoke with an articulate voice, as be frequently did; for that this was a divine Person is clear from his swearing by himself, and renewing the promise unto Abraham, Gen 22:16,
and said, Abraham, Abraham; the repeating his name denotes haste to prevent the slaughter of his son, which was just upon the point of doing, and in which Abraham was not dilatory, but ready to make quick dispatch; and therefore with the greater eagerness and vehemency the angel calls him by name, and doubles it, to raise a quick and immediate attention to him, which it did:
and he said, here am I: ready to hearken to what shall be said, and to obey what should be ordered; see Gill on Gen 22:1.
John Wesley
22:11 The Angel of the Lord - That is, God himself, the eternal Word, the Angel of the covenant, who was to be the great Redeemer and Comforter.
Robert Jamieson, A. R. Fausset and David Brown
22:11 the angel . . . called, &c.--The sacrifice was virtually offered--the intention, the purpose to do it, was shown in all sincerity and fulness. The Omniscient witness likewise declared His acceptance in the highest terms of approval; and the apostle speaks of it as actually made (Heb 11:17; Jas 2:21).
22:1222:12: Եւ ասէ. Մի՛ մխեր զձեռն քո ՚ի պատանեակդ, եւ մի՛ ինչ առներ դմա. զի այժմ գիտացի թէ երկիւղա՛ծ ես դու յԱստուծոյ, եւ ո՛չ խնայեցեր յորդիդ քո սիրելի վասն իմ։
12 Նա ասաց. «Ձեռք մի՛ տուր պատանուն, նրան որեւէ վնաս մի՛ պատճառիր, որովհետեւ այժմ համոզուեցի, որ դու երկիւղ ունես Աստծու նկատմամբ եւ ինձ համար չես խնայի քո որդուն»:
12 Հրեշտակը ըսաւ. «Տղուն ձեռք մի՛ դպցներ եւ անոր բան մը մի՛ ըներ. քանզի հիմա գիտցայ թէ Աստուծմէ կը վախնաս. որովհետեւ քու մէկ հատիկ որդիդ ինձմէ չխնայեցիր»։
Եւ ասէ. Մի՛ մխեր զձեռն քո ի պատանեակդ, եւ մի՛ ինչ առներ դմա. զի այժմ գիտացի թէ երկիւղած ես դու յԱստուծոյ, եւ ոչ խնայեցեր յորդիդ քո [287]սիրելի վասն իմ:

22:12: Եւ ասէ. Մի՛ մխեր զձեռն քո ՚ի պատանեակդ, եւ մի՛ ինչ առներ դմա. զի այժմ գիտացի թէ երկիւղա՛ծ ես դու յԱստուծոյ, եւ ո՛չ խնայեցեր յորդիդ քո սիրելի վասն իմ։
12 Նա ասաց. «Ձեռք մի՛ տուր պատանուն, նրան որեւէ վնաս մի՛ պատճառիր, որովհետեւ այժմ համոզուեցի, որ դու երկիւղ ունես Աստծու նկատմամբ եւ ինձ համար չես խնայի քո որդուն»:
12 Հրեշտակը ըսաւ. «Տղուն ձեռք մի՛ դպցներ եւ անոր բան մը մի՛ ըներ. քանզի հիմա գիտցայ թէ Աստուծմէ կը վախնաս. որովհետեւ քու մէկ հատիկ որդիդ ինձմէ չխնայեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: [Ангел] сказал: не поднимай руки твоей на отрока и не делай над ним ничего, ибо теперь Я знаю, что боишься ты Бога и не пожалел сына твоего, единственного твоего, для Меня.
22:12 καὶ και and; even εἶπεν επω say; speak μὴ μη not ἐπιβάλῃς επιβαλλω impose; cast on τὴν ο the χεῖρά χειρ hand σου σου of you; your ἐπὶ επι in; on τὸ ο the παιδάριον παιδαριον little boy μηδὲ μηδε while not; nor ποιήσῃς ποιεω do; make αὐτῷ αυτος he; him μηδέν μηδεις not even one; no one νῦν νυν now; present γὰρ γαρ for ἔγνων γινωσκω know ὅτι οτι since; that φοβῇ φοβεω afraid; fear τὸν ο the θεὸν θεος God σὺ συ you καὶ και and; even οὐκ ου not ἐφείσω φειδομαι spare; refrain τοῦ ο the υἱοῦ υιος son σου σου of you; your τοῦ ο the ἀγαπητοῦ αγαπητος loved; beloved δι᾿ δια through; because of ἐμέ εμε me
22:12 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אַל־ ʔal- אַל not תִּשְׁלַ֤ח tišlˈaḥ שׁלח send יָֽדְךָ֙ yˈāḏᵊḵā יָד hand אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וְ wᵊ וְ and אַל־ ʔal- אַל not תַּ֥עַשׂ tˌaʕaś עשׂה make לֹ֖ו lˌô לְ to מְא֑וּמָּה mᵊʔˈûmmā מְאוּמָה something כִּ֣י׀ kˈî כִּי that עַתָּ֣ה ʕattˈā עַתָּה now יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that יְרֵ֤א yᵊrˈē יָרֵא afraid אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אַ֔תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and לֹ֥א lˌō לֹא not חָשַׂ֛כְתָּ ḥāśˈaḵtā חשׂך withhold אֶת־ ʔeṯ- אֵת [object marker] בִּנְךָ֥ binᵊḵˌā בֵּן son אֶת־ ʔeṯ- אֵת [object marker] יְחִידְךָ֖ yᵊḥîḏᵊḵˌā יָחִיד only one מִמֶּֽנִּי׃ mimmˈennî מִן from
22:12. dixitque ei non extendas manum tuam super puerum neque facias illi quicquam nunc cognovi quod timeas Dominum et non peperceris filio tuo unigenito propter meAnd he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.
22:12. And he said to him, “Do not extend your hand over the boy, and do not do anything to him. Now I know that you fear God, since you have not spared your only begotten son for my sake.”
22:12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me.
22:12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me.
22:12. And he said to him, “Do not extend your hand over the boy, and do not do anything to him. Now I know that you fear God, since you have not spared your only begotten son for my sake.”
22:12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me:
12: [Ангел] сказал: не поднимай руки твоей на отрока и не делай над ним ничего, ибо теперь Я знаю, что боишься ты Бога и не пожалел сына твоего, единственного твоего, для Меня.
22:12
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
ἐπιβάλῃς επιβαλλω impose; cast on
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
ἐπὶ επι in; on
τὸ ο the
παιδάριον παιδαριον little boy
μηδὲ μηδε while not; nor
ποιήσῃς ποιεω do; make
αὐτῷ αυτος he; him
μηδέν μηδεις not even one; no one
νῦν νυν now; present
γὰρ γαρ for
ἔγνων γινωσκω know
ὅτι οτι since; that
φοβῇ φοβεω afraid; fear
τὸν ο the
θεὸν θεος God
σὺ συ you
καὶ και and; even
οὐκ ου not
ἐφείσω φειδομαι spare; refrain
τοῦ ο the
υἱοῦ υιος son
σου σου of you; your
τοῦ ο the
ἀγαπητοῦ αγαπητος loved; beloved
δι᾿ δια through; because of
ἐμέ εμε me
22:12
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אַל־ ʔal- אַל not
תִּשְׁלַ֤ח tišlˈaḥ שׁלח send
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּ֥עַשׂ tˌaʕaś עשׂה make
לֹ֖ו lˌô לְ to
מְא֑וּמָּה mᵊʔˈûmmā מְאוּמָה something
כִּ֣י׀ kˈî כִּי that
עַתָּ֣ה ʕattˈā עַתָּה now
יָדַ֗עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
יְרֵ֤א yᵊrˈē יָרֵא afraid
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אַ֔תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
חָשַׂ֛כְתָּ ḥāśˈaḵtā חשׂך withhold
אֶת־ ʔeṯ- אֵת [object marker]
בִּנְךָ֥ binᵊḵˌā בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
יְחִידְךָ֖ yᵊḥîḏᵊḵˌā יָחִיד only one
מִמֶּֽנִּי׃ mimmˈennî מִן from
22:12. dixitque ei non extendas manum tuam super puerum neque facias illi quicquam nunc cognovi quod timeas Dominum et non peperceris filio tuo unigenito propter me
And he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.
22:12. And he said to him, “Do not extend your hand over the boy, and do not do anything to him. Now I know that you fear God, since you have not spared your only begotten son for my sake.”
22:12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me.
22:12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me.
22:12. And he said to him, “Do not extend your hand over the boy, and do not do anything to him. Now I know that you fear God, since you have not spared your only begotten son for my sake.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «теперь Я знаю, что боишься ты Бога…» Выражение человекообразное, — передающее собою ту мысль, что теперь Авраам дал самое блестящее доказательство своей глубокой веры и своего полного послушания, т. е. достиг той высоты духовно-нравственного совершенства, после которой становится уже психологически невозможной в нем какая-либо перемена к худшему.

«и не пожалел сына своего…» Выражение, почти буквально повторенное Апостолом Павлом в отношении Бога Отца, принесшего в жертву за грех людей Своего единородного Сына (Рим 8:32).
Adam Clarke: Commentary on the Bible - 1831
22:12: Lay not thine hand upon the lad - As Isaac was to be the representative of Jesus Christ's real sacrifice, it was sufficient for this purpose that in his own will, and the will of his father, the purpose of the immolation was complete. Isaac was now fully offered both by his father and by himself. The father yields up the son, the son gives up his life; on both sides, as far as will and purpose could go, the sacrifice was complete. God simply spares the father the torture of putting the knife to his son's throat. Now was the time when it might properly be said, "Sacrifice, and offering, and burnt-offering, and sacrifice for sin thou wouldest not, neither hadst pleasure in them: then said the Angel of the Covenant, Lo! I come to do thy will, O God." Lay not thy hand upon the lad; an irrational creature will serve for the purpose of a representative sacrifice, from this till the fullness of time. But without this most expressive representation of the father offering his beloved, only-begotten son, what reference can such sacrifices be considered to have to the great event of the incarnation and crucifixion of Christ? Abraham, the most dignified, the most immaculate of all the patriarchs; Isaac, the true pattern of piety to God and filial obedience, may well represent God the Father so loving the world as to give his only-begotten Son, Jesus Christ, to die for the sin of man. But the grand circumstances necessary to prefigure these important points could not be exhibited through the means of any or of the whole brute creation. The whole sacrificial system of the Mosaic economy had a retrospective and prospective view, referring From the sacrifice of Isaac To the sacrifice of Christ; in the first the dawning of the Sun of righteousness was seen; in the latter, his meridian splendor and glory. Taken in this light (and this is the only light in which it should be viewed) Abraham offering his son Isaac is one of the most important facts and most instructive histories in the whole Old Testament. See farther on this subject, Gen 23:2 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Lay: Sa1 15:22; Job 5:19; Jer 19:5; Mic 6:6-8; Co1 10:13; Co2 8:12; Heb 11:19
now: Gen 20:11, Gen 26:5, Gen 42:18; Exo 20:20; Sa1 12:24, Sa1 12:25, Sa1 15:22; Neh 5:15; Job 28:28; Psa 1:6, Psa 2:11, Psa 25:12, Psa 25:14, Psa 111:10, Psa 112:1, Psa 147:11; Pro 1:7; Ecc 8:12, Ecc 8:13; Ecc 12:13; Jer 32:40; Mal 4:2; Mat 5:16, Mat 10:37, Mat 10:38, Mat 16:24, Mat 19:29; Act 9:31; Heb 12:28; Jam 2:18, Jam 2:21, Jam 2:22; Rev 19:5
seeing: Joh 3:16; Rom 5:8, Rom 8:32; Jo1 4:9, Jo1 4:10
Geneva 1599
22:12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I (f) know that thou fearest God, seeing thou hast not withheld thy son, thine only [son] from me.
(f) That is, by your true obedience you have declared your living faith.
John Gill
22:12 And he said, lay not thine hand upon the lad,.... Which he was just going to stretch out, with his knife in it, to slay him; and though the Lord had bid him take his son, and offer him for a burnt offering, to try his faith, fear, love, and obedience, yet he meant not that he should actually slay him, but would prevent it when it came to the crisis; for he approves not of, nor delights in human sacrifices; and that this might not be dawn into an example, it was prevented; though the Gentiles, under the influence of Satan, in imitation of this, have practised it:
neither do thou anything unto him; by lacerating his flesh, letting out any of his blood, or wounding him ever so slightly in any part:
for now I know that thou fearest God; with a truly childlike filial fear; with such a reverence of him that has fervent love, and strong affection, joined with it; with a fear that includes the whole of internal religious worship, awe of the divine Being, submission to his will, faith in him, and love to him, and obedience springing from thence. And this is said, not as though he was ignorant before how things would issue; for he knew from all eternity what Abraham would be, and what he would do, having determined to bestow that grace upon him, and work it in him, which would influence and enable him to act the part he did; he knew full well beforehand what would be the consequence of such a trial of him; but this is said after the manner of men, who know things with certainty when they come to pass, and appear plain and evident: or this may be understood of a knowledge of approbation, that the Lord now knew, and approved of the faith, fear, love, and obedience of Abraham, which were so conspicuous in this affair, see Ps 1:6; Saadiah Gaon (i) interprets it, "I have made known", that is, to others; God by trying Abraham made it manifest to others, to all the world, to all that should hear of or read this account of things, that he was a man that feared God, loved him, believed in him, and obeyed him, of which this instance is a full and convincing proof:
seeing thou hast not withheld thy son, thine only son from me: but as soon as he had the order to offer him up, prepared for it, took a three days' journey, and all things along with him for the sacrifice; when he came to the place, built an altar, laid the wood in order, bound his son, and laid him on it, took the knife, and was going to put it to his throat; so that the Lord looked upon the thing as if it was really done: it was a plain case that he did not, and would not have withheld his son, but would have freely offered him a sacrifice unto God at his command; and that he loved the Lord more than he did his son, and had a greater regard to the command of God than to the life of his son, and preferred the one to the other. And thus God spared not his own Son, but delivered him up for us all, Rom 8:32.
(i) Apud Aben Ezram, in ver. 1.
John Wesley
22:12 Lay not thine hand upon the lad - God's time to help his people is, when they are brought to the greatest extremity: the more eminent the danger is, and the nearer to be put in execution, the more wonderful and the more welcome is the deliverance. Now know I that thou fearest God - God knew it before, but now Abraham had given a memorable evidence of it. He need do no more, what he had done was sufficient to prove the religious regard he had to God and his authority. The best evidence of our fearing God is our being willing to honour him with that which is dearest to us, and to part with all to him, or for him.
22:1322:13: Համբա՛րձ Աբրաամ զաչս իւր եւ ետես, եւ ահա խոյ մի կախեա՛լ կայր զծառոյն սաբեկայ զեղջերաց։ Եւ գնա՛ց Աբրաամ առ զխոյն, եւ եհան զնա յողջակէզ փոխանակ Իսահակայ որդւոյ իւրոյ։
13 Աբրահամը բարձրացրեց իր աչքերը եւ տեսաւ, որ մացառուտ թփի մէջ եղջիւրներից մի խոյ է կախուած: Աբրահամը գնաց, առաւ խոյն ու այն ողջակիզեց իր որդի Իսահակի փոխարէն:
13 Աբրահամ իր աչքերը վեր վերցուց ու նայեցաւ եւ ահա իր ետեւը խիտ մացառներուն մէջ եղջիւրներէն բռնուած խոյ մը կար։ Աբրահամ գնաց ու խոյը բերաւ եւ զանիկա իր որդիին տեղ ողջակէզ մատուցանեց։
Համբարձ Աբրահամ զաչս իւր եւ ետես, եւ ահա խոյ մի [288]կախեալ կայր զծառոյն սաբեկայ զեղջերաց``. եւ գնաց Աբրահամ առ զխոյն, եւ եհան զնա յողջակէզ փոխանակ Իսահակայ որդւոյ իւրոյ:

22:13: Համբա՛րձ Աբրաամ զաչս իւր եւ ետես, եւ ահա խոյ մի կախեա՛լ կայր զծառոյն սաբեկայ զեղջերաց։ Եւ գնա՛ց Աբրաամ առ զխոյն, եւ եհան զնա յողջակէզ փոխանակ Իսահակայ որդւոյ իւրոյ։
13 Աբրահամը բարձրացրեց իր աչքերը եւ տեսաւ, որ մացառուտ թփի մէջ եղջիւրներից մի խոյ է կախուած: Աբրահամը գնաց, առաւ խոյն ու այն ողջակիզեց իր որդի Իսահակի փոխարէն:
13 Աբրահամ իր աչքերը վեր վերցուց ու նայեցաւ եւ ահա իր ետեւը խիտ մացառներուն մէջ եղջիւրներէն բռնուած խոյ մը կար։ Աբրահամ գնաց ու խոյը բերաւ եւ զանիկա իր որդիին տեղ ողջակէզ մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: И возвел Авраам очи свои и увидел: и вот, позади овен, запутавшийся в чаще рогами своими. Авраам пошел, взял овна и принес его во всесожжение вместо сына своего.
22:13 καὶ και and; even ἀναβλέψας αναβλεπω look up; see again Αβρααμ αβρααμ Abraam; Avraam τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him εἶδεν ειδω realize; have idea καὶ και and; even ἰδοὺ ιδου see!; here I am κριὸς κριος one; unit κατεχόμενος κατεχω retain; detain ἐν εν in φυτῷ φυτον the κεράτων κερας horn καὶ και and; even ἐπορεύθη πορευομαι travel; go Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the κριὸν κριος and; even ἀνήνεγκεν αναφερω bring up; carry up αὐτὸν αυτος he; him εἰς εις into; for ὁλοκάρπωσιν ολοκαρπωσις against; instead of Ισαακ ισαακ Isaak τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him
22:13 וַ wa וְ and יִּשָּׂ֨א yyiśśˌā נשׂא lift אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֗יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּרְא֙ yyar ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אַ֔יִל ʔˈayil אַיִל ram, despot אַחַ֕ר ʔaḥˈar אַחַר after נֶאֱחַ֥ז neʔᵉḥˌaz אחז seize בַּ ba בְּ in † הַ the סְּבַ֖ךְ ssᵊvˌaḵ סְבַךְ thicket בְּ bᵊ בְּ in קַרְנָ֑יו qarnˈāʸw קֶרֶן horn וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֔יִל ʔˈayil אַיִל ram, despot וַ wa וְ and יַּעֲלֵ֥הוּ yyaʕᵃlˌēhû עלה ascend לְ lᵊ לְ to עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering תַּ֥חַת tˌaḥaṯ תַּחַת under part בְּנֹֽו׃ bᵊnˈô בֵּן son
22:13. levavit Abraham oculos viditque post tergum arietem inter vepres herentem cornibus quem adsumens obtulit holocaustum pro filioAbraham lifted up his eyes, and saw behind his back a ram amongst the briers sticking fast by the horns, which he took and offered for a holocaust instead of his son.
22:13. Abraham lifted up his eyes, and he saw behind his back a ram among the thorns, caught by the horns, which he took and offered as a holocaust, instead of his son.
22:13. And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
22:13. And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
22:13. Abraham lifted up his eyes, and he saw behind his back a ram among the thorns, caught by the horns, which he took and offered as a holocaust, instead of his son.
22:13 And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son:
13: И возвел Авраам очи свои и увидел: и вот, позади овен, запутавшийся в чаще рогами своими. Авраам пошел, взял овна и принес его во всесожжение вместо сына своего.
22:13
καὶ και and; even
ἀναβλέψας αναβλεπω look up; see again
Αβρααμ αβρααμ Abraam; Avraam
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἶδεν ειδω realize; have idea
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κριὸς κριος one; unit
κατεχόμενος κατεχω retain; detain
ἐν εν in
φυτῷ φυτον the
κεράτων κερας horn
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
κριὸν κριος and; even
ἀνήνεγκεν αναφερω bring up; carry up
αὐτὸν αυτος he; him
εἰς εις into; for
ὁλοκάρπωσιν ολοκαρπωσις against; instead of
Ισαακ ισαακ Isaak
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
22:13
וַ wa וְ and
יִּשָּׂ֨א yyiśśˌā נשׂא lift
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֗יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּרְא֙ yyar ראה see
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
אַ֔יִל ʔˈayil אַיִל ram, despot
אַחַ֕ר ʔaḥˈar אַחַר after
נֶאֱחַ֥ז neʔᵉḥˌaz אחז seize
בַּ ba בְּ in
הַ the
סְּבַ֖ךְ ssᵊvˌaḵ סְבַךְ thicket
בְּ bᵊ בְּ in
קַרְנָ֑יו qarnˈāʸw קֶרֶן horn
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַ֔יִל ʔˈayil אַיִל ram, despot
וַ wa וְ and
יַּעֲלֵ֥הוּ yyaʕᵃlˌēhû עלה ascend
לְ lᵊ לְ to
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
תַּ֥חַת tˌaḥaṯ תַּחַת under part
בְּנֹֽו׃ bᵊnˈô בֵּן son
22:13. levavit Abraham oculos viditque post tergum arietem inter vepres herentem cornibus quem adsumens obtulit holocaustum pro filio
Abraham lifted up his eyes, and saw behind his back a ram amongst the briers sticking fast by the horns, which he took and offered for a holocaust instead of his son.
22:13. Abraham lifted up his eyes, and he saw behind his back a ram among the thorns, caught by the horns, which he took and offered as a holocaust, instead of his son.
22:13. And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
22:13. And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
22:13. Abraham lifted up his eyes, and he saw behind his back a ram among the thorns, caught by the horns, which he took and offered as a holocaust, instead of his son.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «и вот, позади овен, запутавшийся в чаще рогами своими…» По особому божественному произволению случилось так, что близ места жертвы оказался овен, запутавшийся своими рогами в чаще кустарника какой-то горной породы, которую наш славянский текст называет «савек»; видя в этом неожиданном совпадении особое божественное указание, Аараам и приносит этого овна в жертву, вместо своего сына Исаака.

Место жертвоприношения получает наименование «Господь усмотрит».
Albert Barnes: Notes on the Bible - 1834
22:13-14
A ram behind. - For "behind" we have "one" in the Samaritan, the Septuagint, Onkelos, and some MSS. But neither a "single ram" nor a "certain ram" adds anything suitable to the sense. We therefore retain the received reading. The voice from heaven was heard from behind Abraham, who, on turning back and lifting up his eyes, saw the ram. This Abraham took and offered as a substitute for Isaac. Both in the intention and in the act he rises to a higher resemblance to God. He withholds not his only son in intent, and yet in fact he offers a substitute for his son. "Jehovah-jireh", the Lord will provide, is a deeply significant name. He who provided the ram caught in the thicket will provide the really atoning victim of which the ram was the type. In this event we can imagine Abraham seeing the day of that pre-eminent seed who should in the fullness of time actually take away sin by the sacrifice of himself. "In the mount of the Lord he will be seen." This proverb remained as a monument of this transaction in the time of the sacred writer. The mount of the Lord here means the very height of the trial into which he brings his saints. There he will certainly appear in due time for their deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: behind: Gen 22:8; Psa 40:6-8, Psa 89:19, Psa 89:20; Isa 30:21; Co1 10:13; Co2 1:9, Co2 1:10
in the: Co1 5:7, Co1 5:8; Pe1 1:19, Pe1 1:20
John Gill
22:13 And Abraham lifted up his eyes,.... They were before fixed upon his son lying upon the altar, and intent upon that part he was going to thrust his knife into; but hearing a voice from heaven above him, he lift up his eyes thitherward:
and looked, and, behold, behind him a ram caught in a thicket by his horns; the ram making a noise and rustling among the bushes behind the place where Abraham was, he turned himself, and looked and saw it: the Targum of Onkelos introduces the clause thus, "after these things"; and so the Arabic version: after Abraham had heard the voice of the angel, and had lift up his eyes to heaven, he was directed to look behind him; and both that and the Targum of Jonathan paraphrase it,"and he saw and beheld one ram;''and so the Septuagint, Syriac and Samaritan versions, reading instead of This ram was caught and held by his horns in a thicket of briers, brambles, and thorns, or in the thick branches of the shrubs or bushes which grew upon the mount; and the horns of a ram being crooked, are easily implicated in such thickets, but not easily loosed. From whence this ram came is not known; it can hardly be thought to come from Abraham's fold, or to be his property, since he was three days' journey distant from home; very likely it had strayed from neighbouring flocks, and was by the providence of God directed hither at a seasonable time. The Jewish writers (k) say, it was from the creation of the world; and there is no absurdity or improbability to suppose it was immediately created by the power of God, and in an extraordinary manner provided; and was a type of our Lord Jesus, who was foreordained of God before the foundation of the world, and came into the world in an uncommon way, being born of a virgin, and that in the fulness of time, and seasonably, and in due time died for the sins of men. The ram has its name from "strength", in the Hebrew language, and was an emblem of a great personage, Dan 8:3; and may denote the strength and dignity of Christ as a divine Person; being caught in a thicket, may be an emblem of the decrees of God, in which he was appointed to be the Saviour; or the covenant agreement and transactions with his Father, in which he voluntarily involved himself, and by which he was held; or the sins of his people, which were laid upon him by imputation, were wreathed about him, and justice finding him implicated with them, required satisfaction, and had it; or the hands of wicked men, sons of Belial, comparable to thorns, by whom he was taken; or the sorrows of death and hell that encompassed him, and the curses of a righteous law which lay upon him; and perhaps he never more resembled this ram caught in a thicket, than when a platted crown of thorns was put upon his head, and he wore it:
and Abraham went and took the ram; without regarding whose property it was, since God, the owner and proprietor of all, had provided it for him, and brought it to him at a very seasonable time, and directed him to take it:
and offered him for a burnt offering in the stead of his son; in which also was a type of Christ, who was made an offering for sin, and a sacrifice to God of a sweet smelling savour; and its being a burnt offering denotes the sufferings of Christ, and the severity of them; and which were in the room and stead of his people, of God's Isaac, of spiritual seed of Abraham, of the children of God of the promise, of all his beloved ones; who therefore are let go, justice being satisfied with what Christ has done and suffered, it being all one as if they had suffered themselves; as here in the type, the ram having, its throat cut, its blood shed, its skin flayed, and the whole burnt to ashes, were as if Isaac himself had been thus dealt with, as Jarchi observes. Alexander Polyhistor (l), an Heathen writer, has, in agreement with the sacred history, given a narrative of this affair in a few words,"God (he says) commanded Abraham to offer up his son Isaac to him for a burnt offering, and taking the lad with him to a mountain, laid and kindled an heap of wood, and put Isaac upon it; and when he was about to slay him, was forbidden by an angel, who presented a ram to him for sacrifice, and then Abraham removed his son from the pile, and offered up the ram.''
(k) Pirke Eliezer, ut supra. (c. 31.). Targum Jon. & Jarchi in loc. (l) Apud Euseb. Evangel. Praepar. l. 9. c. 19. p. 421.
John Wesley
22:13 Behold a ram - Tho' that blessed Seed was now typified by Isaac, yet the offering of him up was suspended 'till the latter end of the world, and in the mean time the sacrifice of beasts was accepted, as a pledge of that expiation which should be made by that great sacrifice. And it is observable, that the temple, the place of sacrifice, was afterward built upon this mount Moriah, 2Chron 3:1, and mount Calvary, where Christ was crucified, was not far off.
Robert Jamieson, A. R. Fausset and David Brown
22:13 Abraham lifted up his eyes . . . and behold . . . a ram, &c.--No method was more admirably calculated to give the patriarch a distinct idea of the purpose of grace than this scenic representation: and hence our Lord's allusion to it (Jn 8:56).
22:1422:14: Եւ կոչեաց Աբրաամ զանուն տեղւոյն այնորիկ Տէր ետես. զի ասիցեն ցա՛յսօր ՚ի լերինս յայսմիկ Տէր երեւեցաւ[178]։ [178] Ոմանք. ՚Ի լերինն յայնմիկ Տէր։
14 Աբրահամն այդ վայրի անունը դրեց «Տէրը տեսաւ», եւ մինչեւ այսօր էլ ասում են՝ «Այդ լերան վրայ երեւաց Տէրը»:
14 Աբրահամ այն տեղին անունը Եհովայիրէ* կոչեց, որ մինչեւ այսօր կ’ըսուի։ Տէրը լերանը մէջ պիտի երեւնայ։
Եւ կոչեաց Աբրահամ զանուն տեղւոյն այնորիկ Տէր [289]ետես. զի ասիցեն ցայսօր. Ի լերինն յայնմիկ Տէր [290]երեւեցաւ:

22:14: Եւ կոչեաց Աբրաամ զանուն տեղւոյն այնորիկ Տէր ետես. զի ասիցեն ցա՛յսօր ՚ի լերինս յայսմիկ Տէր երեւեցաւ[178]։
[178] Ոմանք. ՚Ի լերինն յայնմիկ Տէր։
14 Աբրահամն այդ վայրի անունը դրեց «Տէրը տեսաւ», եւ մինչեւ այսօր էլ ասում են՝ «Այդ լերան վրայ երեւաց Տէրը»:
14 Աբրահամ այն տեղին անունը Եհովայիրէ* կոչեց, որ մինչեւ այսօր կ’ըսուի։ Տէրը լերանը մէջ պիտի երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: И нарек Авраам имя месту тому: Иегова-ире. Посему [и] ныне говорится: на горе Иеговы усмотрится.
22:14 καὶ και and; even ἐκάλεσεν καλεω call; invite Αβρααμ αβρααμ Abraam; Avraam τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that κύριος κυριος lord; master εἶδεν ειδω realize; have idea ἵνα ινα so; that εἴπωσιν επω say; speak σήμερον σημερον today; present ἐν εν in τῷ ο the ὄρει ορος mountain; mount κύριος κυριος lord; master ὤφθη οπτανομαι see
22:14 וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH יִרְאֶ֑ה yirʔˈeh ראה see אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יֵאָמֵ֣ר yēʔāmˈēr אמר say הַ ha הַ the יֹּ֔ום yyˈôm יֹום day בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יֵרָאֶֽה׃ yērāʔˈeh ראה see
22:14. appellavitque nomen loci illius Dominus videt unde usque hodie dicitur in monte Dominus videbitAnd he called the name of that place, The Lord seeth. Whereupon even to this day it is said: In the mountain the Lord will see.
22:14. And he called the name of that place: ‘The Lord Sees.’ Thus, even to this day, it is said: ‘On the mountain, the Lord will see.’
22:14. And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen.
22:14. And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen.
22:14. And he called the name of that place: ‘The Lord Sees.’ Thus, even to this day, it is said: ‘On the mountain, the Lord will see.’
22:14 And Abraham called the name of that place Jehovah- jireh: as it is said [to] this day, In the mount of the LORD it shall be seen:
14: И нарек Авраам имя месту тому: Иегова-ире. Посему [и] ныне говорится: на горе Иеговы усмотрится.
22:14
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
κύριος κυριος lord; master
εἶδεν ειδω realize; have idea
ἵνα ινα so; that
εἴπωσιν επω say; speak
σήμερον σημερον today; present
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
κύριος κυριος lord; master
ὤφθη οπτανομαι see
22:14
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
יִרְאֶ֑ה yirʔˈeh ראה see
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יֵאָמֵ֣ר yēʔāmˈēr אמר say
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יֵרָאֶֽה׃ yērāʔˈeh ראה see
22:14. appellavitque nomen loci illius Dominus videt unde usque hodie dicitur in monte Dominus videbit
And he called the name of that place, The Lord seeth. Whereupon even to this day it is said: In the mountain the Lord will see.
22:14. And he called the name of that place: ‘The Lord Sees.’ Thus, even to this day, it is said: ‘On the mountain, the Lord will see.’
22:14. And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen.
22:14. And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen.
22:14. And he called the name of that place: ‘The Lord Sees.’ Thus, even to this day, it is said: ‘On the mountain, the Lord will see.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И нарек Авраам имя месту тому: Иегова-ире…» Славянский текст дает перевод последних двух слов: «Господь виде». Большинство комментаторов видят здесь повторение того, что было сказано Авраамом раньше (8: ст. «Бог узрит себе овча во всесожжение» в славянском тексте) и что теперь так точно оправдалось. Переименовывать же ту или другую местность в память известного, совершившегося на ней события, было в широком распространении в библейской древности (16:13–14; 21:31: и др.). А то обстоятельство, что в еврейском тексте в совершенно тождественных двух фразах 8: и 14: ст. употребляются различные слова для обозначения Господа, Элогим и Иегова, дает сильное возражение для борьбы с рационалистической критикой библейского текста. Это же представляет собой великолепный аргумент в полемике с сектантами, утверждающими, что Элогим и Иегова — имена Бога. Очевидно, что в первом случае обращение к Богу (Элогим), как Судие Праведному (Бог узрит себе овча во всесожжение). Во втором же случае, при использовании в еврейском тексте слова Иегова для обозначения Бога имеется ввиду именно значение — «Всевышний (Сущий) усмотрит». Что касается второй половины 14: ст., то они представляют собой своего рода пословицу, сложившуюся на основании данного факта и употреблявшуюся при аналогичных же случаях, т. е. когда все человеческие средства будут уже исчерпаны и останется только надежда на чудесную божественную помощь, наподобие той, какую явил Бог Аврааму с Исааком в самый последний решительный для них момент.

Авраам получает божественное благословение.
Adam Clarke: Commentary on the Bible - 1831
22:14: Jehovah - jireh - יהוה יראה Yehovah-yireh, literally interpreted in the margin, The Lord will see; that is, God will take care that every thing shall be done that is necessary for the comfort and support of them who trust in him: hence the words are usually translated, The Lord will provide; so our translators, Gen 22:8, אלהים יראה Elohim yireh, God will provide; because his eye ever affects his heart, and the wants he sees his hand is ever ready to supply. But all this seems to have been done under a Divine Impulse, and the words to have been spoken prophetically; hence Houbigant and some others render the words thus: Dominus videbitur, the Lord shall be seen; and this translation the following clause seems to require, As it is said to this day, בהר יהוה יראה behar Yehovah yeraeh, On This Mount The Lord Shall Be Seen. From this it appears that the sacrifice offered by Abraham was understood to be a representative one, and a tradition was kept up that Jehovah should be seen in a sacrificial way on this mount. And this renders the opinion stated on Gen 22:1 more than probable, viz., that Abraham offered Isaac on that very mountain on which, in the fullness of time, Jesus suffered. See Bishop Warburton.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: called: Gen 16:13, Gen 16:14, Gen 28:19, Gen 32:30; Exo 17:15; Jdg 6:24; Sa1 7:12; Eze 48:35
Jehovahjireh: i. e. The Lord will see, or provide, Gen 22:8, Gen 22:13; Exo 17:15
In: Deu 32:36; Psa 22:4, Psa 22:5; Dan 3:17-25; Mic 4:10; Joh 1:14; Co2 1:8-10; Ti1 3:16
it shall be seen: "In the mount of the Lord it shall be provided." The meaning is, that God, in the greatest difficulties, when all human assistance is vain, will make a suitable provision for the deliverance of those who trust in Him.
Carl Friedrich Keil and Franz Delitzsch
22:14
From this interposition of God, Abraham called the place Jehovah-jireh, "Jehovah sees," i.e., according to Gen 22:8, provides, providet; so that (אשׁר, as in Gen 13:16, is equivalent to כּן על, Gen 10:9) men are still accustomed to say, "On the mountain where Jehovah appears" (יראה), from which the name Moriah arose. The rendering "on the mount of Jehovah it is provided" is not allowable, for the Niphal of the verb does not mean provideri, but "appear." Moreover, in this case the medium of God's seeing or interposition was His appearing.
Geneva 1599
22:14 And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall (g) be seen.
(g) The name is changed to show that God both sees and provides secretly for his and also evidently is seen, and felt in the right time.
John Gill
22:14 And Abraham called the name of that place Jehovahjireh,.... Which may be rendered either "the Lord hath seen", as the Septuagint, or "has provided", the future being put for the past, as Abendana observes, and so it is called, in answer to what Abraham had said, Gen 22:8; "God will provide": now he had provided, and, as a memorial of it, gives the place this name; or "he will see or provide" (m); as he has provided for me, so he will for all those that trust in him; as he has provided a ram in the room of Isaac, so he has provided, and will send his only Son in the fulness of time to be a sacrifice for the sins of his people:
as it is said to this day, in the mount of the Lord it shall be seen; from this time to the times of Moses, and so on in after ages, even until now, it has been used as a proverbial saying, that as God appeared to Abraham, and for his son, in the mount, just as he was going to sacrifice him, and delivered him, so the Lord will appear for his people in all ages, in a time of difficulty and distress, and when at the utmost extremity, who call upon him, and trust in him. This may also refer to the presence of God in this mount, when the temple should be built on it, as it was, 2Chron 3:1; and to the appearance of Christ in it, who was often seen here: some choose to render the words, "in the mount the Lord shall be seen" (n); "God manifest in the flesh", Ti1 3:16, the "Immanuel", "God with us", Mt 1:23, who was frequently in the temple built on this mount, and often seen there in his state of humiliation on earth.
(m) "Dominus videbit", V. L. Montanus, Drusius, Schmidt; "Dominus providebit", Junius & Tremellius, Piscator. (n) "in monte Dominus videbitur", Pagninus, Montanus, Tigurine version.
John Wesley
22:14 And Abraham called the place Jehovah - jireh - The Lord will provide. Probably alluding to what he had said, Gen 22:8. God will provide himself a lamb - This was purely the Lord's doing: let it be recorded for the generations to come; that the Lord will see; he will always have his eyes upon his people in their straits, that he may come in with seasonable succour in the critical juncture. And that he will be seen, be seen in the mount, in he greatest perplexities of his people; he will not only manifest but magnify his wisdom, power and goodness in their deliverance. Where God sees and provides, he should be seen and praised. And perhaps it may refer to God manifest in the flesh.
22:1522:15: Եւ կոչեաց հրեշտակ Տեառն զԱբրաամ երկիցս անգամ յերկնից՝ եւ ասէ.
15 Տիրոջ հրեշտակը երկնքից երկրորդ անգամ ձայն տալով՝ ասաց Աբրահամին.
15 Տէրոջը հրեշտակը երկրորդ անգամ երկնքէն Աբրահամը կանչեց
Եւ կոչեաց հրեշտակ Տեառն զԱբրահամ երկիցս անգամ յերկնից եւ ասէ:

22:15: Եւ կոչեաց հրեշտակ Տեառն զԱբրաամ երկիցս անգամ յերկնից՝ եւ ասէ.
15 Տիրոջ հրեշտակը երկնքից երկրորդ անգամ ձայն տալով՝ ասաց Աբրահամին.
15 Տէրոջը հրեշտակը երկրորդ անգամ երկնքէն Աբրահամը կանչեց
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: И вторично воззвал к Аврааму Ангел Господень с неба
22:15 καὶ και and; even ἐκάλεσεν καλεω call; invite ἄγγελος αγγελος messenger κυρίου κυριος lord; master τὸν ο the Αβρααμ αβρααμ Abraam; Avraam δεύτερον δευτερος second ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven
22:15 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham שֵׁנִ֖ית šēnˌîṯ שֵׁנִי second מִן־ min- מִן from הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
22:15. vocavit autem angelus Domini Abraham secundo de caelo dicensAnd the angel of the Lord called to Abraham a second time from heaven, saying:
22:15. Then the Angel of the Lord called out to Abraham a second time from heaven, saying:
22:15. And the angel of the LORD called unto Abraham out of heaven the second time,
22:15. And the angel of the LORD called unto Abraham out of heaven the second time,
22:15. Then the Angel of the Lord called out to Abraham a second time from heaven, saying:
22:15 And the angel of the LORD called unto Abraham out of heaven the second time:
15: И вторично воззвал к Аврааму Ангел Господень с неба
22:15
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
τὸν ο the
Αβρααμ αβρααμ Abraam; Avraam
δεύτερον δευτερος second
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
22:15
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
שֵׁנִ֖ית šēnˌîṯ שֵׁנִי second
מִן־ min- מִן from
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
22:15. vocavit autem angelus Domini Abraham secundo de caelo dicens
And the angel of the Lord called to Abraham a second time from heaven, saying:
22:15. Then the Angel of the Lord called out to Abraham a second time from heaven, saying:
22:15. And the angel of the LORD called unto Abraham out of heaven the second time,
22:15. And the angel of the LORD called unto Abraham out of heaven the second time,
22:15. Then the Angel of the Lord called out to Abraham a second time from heaven, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: «Мною клянусь, говорит Господь...» Лучшее объяснение этих слов давно в послании Апостола Павла к Евреям, где апостол обстоятельно доказывает, что эта божественная клятва есть человекообразное выражение мысли о безусловной непреложности божественных обетовании (Евр 6:16–18). Примеры подобных клятв можно находить и во многих др. местах Библии (24:7; 26:3; 50:24; Исх 13:5, 11; 32:13; Ис 45:23; Иер 44:26; Ам 4:2; Евр 6:13: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: Abraham's Blessing Confirmed.B. C. 1872.
15 And the angel of the LORD called unto Abraham out of heaven the second time, 16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 19 So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.
Abraham's obedience was graciously accepted; but this was not all: here we have it recompensed, abundantly recompensed, before he stirred from the place; probably while the ram he had sacrificed was yet burning God sent him this gracious message, renewed and ratified his covenant with him. All covenants were made by sacrifice, so was this by the typical sacrifices of Isaac and the ram. Very high expressions of God's favour to Abraham are employed in this confirmation of the covenant with him, expressions exceeding any he had yet been blessed with. Note, Extraordinary services shall be crowned with extraordinary honours and comforts; and favours in the promise, though not yet performed, ought to be accounted real and valuable recompences. Observe, 1. God is pleased to make mention of Abraham's obedience as the consideration of the covenant; and he speaks of it with an encomium: Because thou hast done this thing, and hast not withheld thy son, thine only son, v. 16. He lays a strong emphasis on this, and (v. 18) praises it as an act of obedience: in it thou hast obeyed my voice, and to obey is better than sacrifice. Not that this was a proportionable consideration, but God graciously put this honour upon that by which Abraham had honoured him. 2. God now confirmed the promise with an oath. It was said and sealed before; but now it is sworn: By myself have I sworn; for he could swear by no greater, Heb. vi. 13. Thus he interposed himself by an oath, as the apostle expresses it, Heb. vi. 17. He did (to speak with reverence) even pawn his own life and being upon it (As I live,) that by all those immutable things, in which it was impossible for God to lie, he and his might have strong consolation. Note, If we exercise faith, God will encourage it. Improve the promises, and God will ratify them. 3. The particular promise here renewed is that of a numerous offspring: Multiplying, I will multiply thee, v. 17. Note, Those that are willing to part with any thing for God shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one, in obedience to God. "Well," said God, "thou shalt be recompensed with thousands and millions." What a figure does the seed of Abraham make in history! How numerous, how illustrious, were his known descendants, who, to this day, triumph in this, that they have Abraham to their father! Thus he received a thousand-fold in this life, Matt. xix. 29. 4. The promise, doubtless, points at the Messiah, and the grace of the gospel. This is the oath sworn to our father Abraham, which Zacharias refers to, Luke i. 73, &c. And so here is a promise, (1.) Of the great blessing of the Spirit: In blessing, I will bless thee, namely, with that best of blessings the gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal. iii. 14. (2.) Of the increase of the church, that believers, his spiritual seed, should be numerous as the stars of heaven. (3.) Of spiritual victories: Thy seed shall possess the gate of his enemies. Believers, by their faith, overcome the world, and triumph over all the powers of darkness, and are more than conquerors. Probably Zacharias refers to this part of the oath (Luke i. 74), That we, being delivered out of the hand of our enemies, might serve him without fear. But the crown of all is the last promise. (4.) Of the incarnation of Christ: In thy seed, one particular person that shall descend from thee (for he speaks not of many, but of one, as the apostle observes, Gal. iii. 16), shall all the nations of the earth be blessed, or shall bless themselves, as the phrase is, Isa. lxv. 16. In him all may be happy if they will, and all that belong to him shall be so, and shall think themselves so. Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and, on that occasion, God promised to give his Son a sacrifice for the salvation of man.
20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; 21 Huz his first born, and Buz his brother, and Kemuel the father of Aram, 22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel. 23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham's brother. 24 And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
This is recorded here, 1. To show that though Abraham saw his own family highly dignified with peculiar privileges, admitted into covenant, and blessed with the entail of the promise, yet he did not look with contempt and disdain upon his relations, but was glad to hear of the increase and prosperity of their families. 2. To make way for the following story of the marriage of Isaac to Rebekah, a daughter of this family.
Albert Barnes: Notes on the Bible - 1834
22:15-19
Abraham has arrived at the moral elevation of self-denial and resignation to the will of God, and that in its highest form. The angel of the Lord now confirms all his special promises to him with an oath, in their amplest terms. An oath with God is a solemn pledging of himself in all the unchangeableness of his faithfulness and truth, to the fulfillment of his promise. The multitude of his seed has a double parallel in the stars of heaven and the sands of the ocean. They are to possess the gate of their enemies; that is, to be masters and rulers of their cities and territories. The great promise, "and blessed in thy seed shall be all the nations of the earth," was first given absolutely without reference to his character. Now it is confirmed to him as the man of proof, who is not only accepted as righteous, but proved to be actually righteous after the inward man; "because thou hast obeyed my voice" Gen 26:5. The reflexive form of the verb signifying to bless is here employed, not to denote emphasis, but to intimate that the nations, in being blessed of God, are made willing to be so, and therefore bless themselves in Abraham's seed. In hearing this transcendent blessing repeated on this momentous occasion, Abraham truly saw the day of the seed of the woman, the seed of Abraham, the Son of man. We contemplate him now with wonder as the man of God, manifested by the self-denying obedience of a regenerate nature, intrusted with the dignity of the patriarchate over a holy seed, and competent to the worthy discharge of all its spiritual functions.
With the nineteenth verse of this chapter may be said to close the main Revelation of the third Bible given to mankind, to which the remainder of this book is only a needful appendix. It includes the two former Bibles or Revelations - that of Adam and that of Noah; and it adds the special Revelation of Abraham. The two former applied directly to the whole race; the latter directly to Abraham and his seed as the medium of an ultimate blessing to the whole race. The former Rev_ealed the mercy of God offered to all, which was the truth immediately necessary to be known; the latter Rev_eals more definitely the seed through whom the blessings of mercy are to be conveyed to all, and delineates the leading stage in the spiritual life of a man of God. In the person of Abraham is unfolded that spiritual process by which the soul is drawn to God. He hears the call of God and comes to the decisive act of trusting in the Rev_ealed God of mercy and truth; on the ground of which act he is accounted as righteous. He then rises to the successive acts of walking with God, covenanting with him, communing and interceding with him, and at length withholding nothing that he has or holds dear from him. In all this we discern certain primary and essential characteristics of the man who is saved through acceptance of the mercy of God proclaimed to him in a primeval gospel. Faith in God Gen. 15, repentance toward him Gen. 16, and fellowship with him Gen. 18, are the three great turning-points of the soul's returning life. They are built upon the effectual call of God Gen. 12, and culminate in unreserved resignation to him Gen. 22. With wonderful facility has the sacred record descended in this pattern of spiritual biography from the rational and accountable race to the individual and immortal soul, and traced the footsteps of its path to God.
The seed that was threatened to bruise the serpent's head is here the seed that is promised to bless all the families of the earth. The threefold individuality in the essence of the one eternal Spirit, is adumbrated in the three men who visited the patriarch, and their personal and practical interest in the salvation of man is manifested, though the part appropriated to each in the work of grace be not yet apparent.
Meanwhile, contemporaneous with Abraham are to be seen men (Melkizedec, Abimelek) who live under the covenant of Noah, which was not abrogated by that of Abraham, but only helped forward by the specialities of the latter over the legal and moral difficulties in the way to its final and full accomplishment. That covenant, which was simply the expansion and continuation of the Adamic covenant, is still in force, and contains within its bosom the Abrahamic covenant in its culminating grandeur, as the soul that gives life and motion to its otherwise inanimate body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: Gen 22:11
Carl Friedrich Keil and Franz Delitzsch
22:15
After Abraham had offered the ram, the angel of the Lord called to him a second time from heaven, and with a solemn oath renewed the former promises, as a reward for this proof of his obedience of faith (cf. Gen 12:2-3). To confirm their unchangeableness, Jehovah swore by Himself (cf. Heb 6:13.), a thing which never occurs again in His intercourse with the patriarchs; so that subsequently not only do we find repeated references to this oath (Gen 24:7; Gen 26:3; Gen 50:24; Ex 13:5, Ex 13:11; Ex 33:1, etc.), but, as Luther observes, all that is said in Ps 89:36; Ps 132:11; Ps 110:4 respecting the oath given to David, is founded upon this. Sicut enim promissio seminis Abrahae derivata est in semen Davidis, ita Scriptura S. jusjurandum Abrahae datum in personam Davidis transfert. For in the promise upon which these psalms are based nothing is said about an oath (cf. 2 Sam 7; 1Chron 17:1). The declaration on oath is still further confirmed by the addition of יהוה נאם "edict (Ausspruch) of Jehovah," which, frequently as it occurs in the prophets, is met with in the Pentateuch only in Num 14:28, and (without Jehovah) in the oracles of Balaam, Num 24:3, Num 24:15-16. As the promise was intensified in form, so was it also in substance. To express the innumerable multiplication of the seed in the strongest possible way, a comparison with the sand of the sea-shore is added to the previous simile of the stars. And this seed is also promised the possession of the gate of its enemies, i.e., the conquest of the enemy and the capture of his cities (cf. Gen 24:60).
This glorious result of the test so victoriously stood by Abraham, not only sustains the historical character of the event itself, but shows in the clearest manner that the trial was necessary to the patriarch's life of faith, and of fundamental importance to his position in relation to the history of salvation. The question, whether the true God could demand a human sacrifice, was settled by the fact that God Himself prevented the completion of the sacrifice; and the difficulty, that at any rate God contradicted Himself, if He first of all demanded a sacrifice and then prevented it from being offered, is met by the significant interchange of the names of God, since God, who commanded Abraham to offer up Isaac, is called Ha-Elohim, whilst the actual completion of the sacrifice is prevented by "the angel of Jehovah," who is identical with Jehovah Himself. The sacrifice of the heir, who had been both promised and bestowed, was demanded neither by Jehovah, the God of salvation or covenant God, who had given Abraham this only son as the heir of the promise, nor by Elohim, God as creator, who has the power to give life and take it away, but by He-Elohim, the true God, whom Abraham had acknowledged and adored as his personal God, and with whom he had entered into a personal relation. Coming from the true God whom Abraham served, the demand could have no other object than to purify and sanctify the feelings of the patriarch's heart towards his son and towards his God, in accordance with the great purpose of his call. It was designed to purify his love to the son of his body from all the dross of carnal self-love and natural selfishness which might still adhere to it, and so to transform it into love to God, from whom he had received him, that he should no longer love the beloved son as his flesh and blood, but simply and solely as a gift of grace, as belonging to his God-a trust committed to him, which he should be ready at any moment to give back to God. As he had left his country, kindred, and father's house at the call of God (Gen 12:1), so was he in his walk with God cheerfully to offer up even his only son, the object of all his longing, the hope of his life, the joy of his old age. And still more than this, not only did he possess and love in Isaac the heir of his possessions (Gen 15:2), but it was upon him that all the promises of God rested: in Isaac should his seed be called (Gen 21:12). By the demand that he should sacrifice to God this only son of his wife Sarah, in whom his seed was to grow into a multitude of nations (Gen 17:4, Gen 17:6, Gen 17:16), the divine promise itself seemed to be cancelled, and the fulfilment not only of the desires of his heart, but also of the repeated promises of his God, to be frustrated. And by this demand his faith was to be perfected into unconditional trust in God, into the firm assurance that God could even raise him up from the dead. - But this trial was not only one of significance to Abraham, by perfecting him, through the conquest of flesh and blood, to be the father of the faithful, the progenitor of the Church of God; Isaac also was to be prepared and sanctified by it for his vocation in connection with the history of salvation. In permitting himself to be bound and laid upon the altar without resistance, he gave up his natural life to death, to rise to a new life through the grace of God. On the altar he was sanctified to God, dedicated as the first beginning of the holy Church of God, and thus "the dedication of the first-born, which was afterwards enjoined in the law, was perfectly fulfilled in him." If therefore the divine command exhibits in the most impressive way the earnestness of the demand of God upon His people to sacrifice all to Him, not excepting the dearest of their possessions (cf. Mt 10:37, and Lk 14:26); the issue of the trial teaches that the true God does not demand a literal human sacrifice from His worshippers, but the spiritual sacrifice of an unconditional denial of the natural life, even to submission to death itself. By the sacrifice of a ram as a burnt-offering in the place of his son, under divine direction, not only was animal sacrifice substituted for human, and sanctioned as an acceptable symbol of spiritual self-sacrifice, but the offering of human sacrifices by the heathen was condemned and rejected as an ungodly ἐθελοθρησεία. And this was done by Jehovah, the God of salvation, who prevented the outward completion of the sacrifice. By this the event acquires prophetic importance for the Church of the Lord, to which the place of sacrifice points with peculiar clearness, viz., Mount Moriah, upon which under the legal economy all the typical sacrifices were offered to Jehovah; upon which also, in the fulness of time, God the Father gave up His only-begotten Son as an atoning sacrifice for the sins of the whole world, that by this one true sacrifice the shadows of the typical sacrifices might be rendered both real and true. If therefore the appointment of Moriah as the scene of the sacrifice of Isaac, and the offering of a ram in his stead, were primarily only typical in relation to the significance and intent of the Old Testament institution of sacrifice; this type already pointed to the antitype to appear in the future, when the eternal love of the heavenly Father would perform what it had demanded of Abraham; that is to say, when God would not spare His only Son, but give Him up to the real death, which Isaac suffered only in spirit, that we also might die with Christ spiritually, and rise with Him to everlasting life (Rom 8:32; Rom 6:5, etc.).
John Gill
22:15 And the Angel of the Lord called unto Abraham out of heaven the second time. The Angel having restrained him from slaying his son, and having provided another sacrifice, which he offered, calls to him again; having something more to say to him, which was to renew the covenant he had made with him, and confirm it by an oath.
John Wesley
22:15 And the Angel - Christ. Called unto Abraham - Probably while the ram was yet burning. Very high expressions are here of God's favour to Abraham, above any he had yet been blessed with.
22:1622:16: Յա՛նձն իմ երդուայ՝ ասէ Տէր, փոխանակ զի արարե՛ր դու զբանդ զայդ, եւ ո՛չ խնայեցեր յորդիդ քո սիրելի վասն իմ.
16 «Անձովս եմ երդւում, - ասում է Տէրը, - քանի որ դու արեցիր այդ բանը՝ ինձ համար չխնայեցիր քո սիրելի որդուն,
16 Ու ըսաւ. «Իմ անձիս վրայ երդում ըրի, կ’ըսէ Տէրը, որովհետեւ այս բանը ըրիր ու ինծի համար քու մէկ հատիկ որդիդ չխնայեցիր,
Յանձն իմ երդուայ, ասէ Տէր, փոխանակ զի արարեր դու զբանդ զայդ, եւ ոչ խնայեցեր յորդիդ քո [291]սիրելի վասն իմ:

22:16: Յա՛նձն իմ երդուայ՝ ասէ Տէր, փոխանակ զի արարե՛ր դու զբանդ զայդ, եւ ո՛չ խնայեցեր յորդիդ քո սիրելի վասն իմ.
16 «Անձովս եմ երդւում, - ասում է Տէրը, - քանի որ դու արեցիր այդ բանը՝ ինձ համար չխնայեցիր քո սիրելի որդուն,
16 Ու ըսաւ. «Իմ անձիս վրայ երդում ըրի, կ’ըսէ Տէրը, որովհետեւ այս բանը ըրիր ու ինծի համար քու մէկ հատիկ որդիդ չխնայեցիր,
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: и сказал: Мною клянусь, говорит Господь, что, так как ты сделал сие дело, и не пожалел сына твоего, единственного твоего,
22:16 λέγων λεγω tell; declare κατ᾿ κατα down; by ἐμαυτοῦ εμαυτου myself ὤμοσα ομνυω swear λέγει λεγω tell; declare κύριος κυριος lord; master οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of ἐποίησας ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even οὐκ ου not ἐφείσω φειδομαι spare; refrain τοῦ ο the υἱοῦ υιος son σου σου of you; your τοῦ ο the ἀγαπητοῦ αγαπητος loved; beloved δι᾿ δια through; because of ἐμέ εμε me
22:16 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בִּ֥י bˌî בְּ in נִשְׁבַּ֖עְתִּי nišbˌaʕtî שׁבע swear נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֗י kˈî כִּי that יַ֚עַן ˈyaʕan יַעַן motive אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and לֹ֥א lˌō לֹא not חָשַׂ֖כְתָּ ḥāśˌaḵtā חשׂך withhold אֶת־ ʔeṯ- אֵת [object marker] בִּנְךָ֥ binᵊḵˌā בֵּן son אֶת־ ʔeṯ- אֵת [object marker] יְחִידֶֽךָ׃ yᵊḥîḏˈeḵā יָחִיד only one
22:16. per memet ipsum iuravi dicit Dominus quia fecisti rem hanc et non pepercisti filio tuo unigenitoBy my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake:
22:16. “By my own self, I have sworn, says the Lord. Because you have done this thing, and have not spared your only begotten son for my sake,
22:16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
22:16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
22:16. “By my own self, I have sworn, says the Lord. Because you have done this thing, and have not spared your only begotten son for my sake,
22:16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only:
16: и сказал: Мною клянусь, говорит Господь, что, так как ты сделал сие дело, и не пожалел сына твоего, единственного твоего,
22:16
λέγων λεγω tell; declare
κατ᾿ κατα down; by
ἐμαυτοῦ εμαυτου myself
ὤμοσα ομνυω swear
λέγει λεγω tell; declare
κύριος κυριος lord; master
οὗ ος who; what
εἵνεκεν ενεκα for the sake of; on account of
ἐποίησας ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
οὐκ ου not
ἐφείσω φειδομαι spare; refrain
τοῦ ο the
υἱοῦ υιος son
σου σου of you; your
τοῦ ο the
ἀγαπητοῦ αγαπητος loved; beloved
δι᾿ δια through; because of
ἐμέ εμε me
22:16
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בִּ֥י bˌî בְּ in
נִשְׁבַּ֖עְתִּי nišbˌaʕtî שׁבע swear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֗י kˈî כִּי that
יַ֚עַן ˈyaʕan יַעַן motive
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
חָשַׂ֖כְתָּ ḥāśˌaḵtā חשׂך withhold
אֶת־ ʔeṯ- אֵת [object marker]
בִּנְךָ֥ binᵊḵˌā בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
יְחִידֶֽךָ׃ yᵊḥîḏˈeḵā יָחִיד only one
22:16. per memet ipsum iuravi dicit Dominus quia fecisti rem hanc et non pepercisti filio tuo unigenito
By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thy only begotten son for my sake:
22:16. “By my own self, I have sworn, says the Lord. Because you have done this thing, and have not spared your only begotten son for my sake,
22:16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
22:16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
22:16. “By my own self, I have sworn, says the Lord. Because you have done this thing, and have not spared your only begotten son for my sake,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:16: By myself have I sworn - So we find that the person who was called the angel of the Lord is here called Jehovah; See note on Gen 22:2. An oath or an appeal to God is, among men, an end to strife; as God could swear by no greater, he sware by himself: being willing more abundantly, says the apostle, to show unto the heirs of promise the immutability of his counsel, he confirmed it by an oath, that two immutable things, (his Promise and his Oath), in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us. See Heb 6:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: Gen 12:2; Psa 105:9; Isa 45:23; Jer 49:13, Jer 51:14; Amo 6:8; Luk 1:73; Rom 4:13, Rom 4:14; Heb 6:13, Heb 6:14
Geneva 1599
22:16 And said, By (h) myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:
(h) Signifying, that there is none greater then he.
John Gill
22:16 And said, by myself have I sworn, saith the Lord,.... Which Aben Ezra observes is a great oath, and abides for ever; for because he could swear by no greater, he swore by himself, his own nature, perfections, and life, Heb 6:13; hence it appears, that the Angel that called to Abraham was a divine Person, the true Jehovah:
for because thou hast done this thing, and hast not withheld thy son,
thine only son; that is, from the Lord, as in Gen 22:12; and is here repeated as being a most marvellous thing, a wonderful instance of faith in God, and fear of him, and of love and obedience to him; for, with respect to the will of Abraham, and as far as he was suffered to go, it was as much done as it was possible for him to do, and was looked upon as if actually done: yet this is not observed as meritorious of what follows; the promise of which had been made before, but is now repeated to show what notice God took of, and how well pleased he was with what had been done; and therefore renews the promise, which of his own grace and good will he had made, for the strengthening of Abraham's faith, and to encourage others to obey the Lord in whatsoever he commands them.
John Wesley
22:16 Because thou hast done this thing, and hast not with - held thy son, thine only son - He lays a mighty emphasis upon that, and Gen 22:18, praises it as an act of obedience, in it thou hast obeyed my voice. By myself have I sworn - For he could swear by no greater.
22:1722:17: այո՛ օրհնելով օրհնեցի՛ց զքեզ, եւ բազմացուցանելով բազմացուցից զզաւակ քո որպէս զաստեղս երկնից բազմութեամբ. եւ որպէս զաւազ առ ափն ծովու. եւ ժառանգեսցէ՛ զաւակ քո զքաղաքս հակառակորդաց իւրոց[179]։ [179] Ոմանք. Իբրեւ զաստեղս երկ՛՛.. եւ իբրեւ զաւազ։
17 անչափ պիտի օրհնեմ քեզ եւ երկնքի աստղերի, ծովեզերքի աւազի չափ պիտի բազմացնեմ քո սերունդը: Քո սերունդը պիտի տիրանայ իր թշնամիների քաղաքներին,
17 Քեզ օրհնելով պիտի օրհնեմ ու քու սերունդդ երկնքի աստղերուն ու ծովեզերքը եղող աւազին պէս խիստ պիտի շատցնեմ եւ քու սերունդդ իր թշնամիներուն քաղաքները պիտի ժառանգէ
Այո, օրհնելով օրհնեցից զքեզ, եւ բազմացուցանելով բազմացուցից զզաւակ քո իբրեւ զաստեղս երկնից բազմութեամբ, եւ իբրեւ զաւազ առ ափն ծովու. եւ ժառանգեսցէ զաւակ քո զքաղաքս հակառակորդաց իւրոց:

22:17: այո՛ օրհնելով օրհնեցի՛ց զքեզ, եւ բազմացուցանելով բազմացուցից զզաւակ քո որպէս զաստեղս երկնից բազմութեամբ. եւ որպէս զաւազ առ ափն ծովու. եւ ժառանգեսցէ՛ զաւակ քո զքաղաքս հակառակորդաց իւրոց[179]։
[179] Ոմանք. Իբրեւ զաստեղս երկ՛՛.. եւ իբրեւ զաւազ։
17 անչափ պիտի օրհնեմ քեզ եւ երկնքի աստղերի, ծովեզերքի աւազի չափ պիտի բազմացնեմ քո սերունդը: Քո սերունդը պիտի տիրանայ իր թշնամիների քաղաքներին,
17 Քեզ օրհնելով պիտի օրհնեմ ու քու սերունդդ երկնքի աստղերուն ու ծովեզերքը եղող աւազին պէս խիստ պիտի շատցնեմ եւ քու սերունդդ իր թշնամիներուն քաղաքները պիտի ժառանգէ
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: то Я благословляя благословлю тебя и умножая умножу семя твое, как звезды небесные и как песок на берегу моря; и овладеет семя твое городами врагов своих;
22:17 ἦ η.1 surely μὴν μην surely; certainly εὐλογῶν ευλογεω commend; acclaim εὐλογήσω ευλογεω commend; acclaim σε σε.1 you καὶ και and; even πληθύνων πληθυνω multiply πληθυνῶ πληθυνω multiply τὸ ο the σπέρμα σπερμα seed σου σου of you; your ὡς ως.1 as; how τοὺς ο the ἀστέρας αστηρ star τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὡς ως.1 as; how τὴν ο the ἄμμον αμμος sand τὴν ο the παρὰ παρα from; by τὸ ο the χεῖλος χειλος lip; shore τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even κληρονομήσει κληρονομεω inherit; heir τὸ ο the σπέρμα σπερμα seed σου σου of you; your τὰς ο the πόλεις πολις city τῶν ο the ὑπεναντίων υπεναντιος contrary
22:17 כִּֽי־ kˈî- כִּי that בָרֵ֣ךְ vārˈēḵ ברך bless אֲבָרֶכְךָ֗ ʔᵃvāreḵᵊḵˈā ברך bless וְ wᵊ וְ and הַרְבָּ֨ה harbˌā רבה be many אַרְבֶּ֤ה ʔarbˈeh רבה be many אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed כְּ kᵊ כְּ as כֹוכְבֵ֣י ḵôḵᵊvˈê כֹּוכָב star הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and כַ ḵa כְּ as † הַ the חֹ֕ול ḥˈôl חֹול sand אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip הַ ha הַ the יָּ֑ם yyˈom יָם sea וְ wᵊ וְ and יִרַ֣שׁ yirˈaš ירשׁ trample down זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed אֵ֖ת ʔˌēṯ אֵת [object marker] שַׁ֥עַר šˌaʕar שַׁעַר gate אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
22:17. benedicam tibi et multiplicabo semen tuum sicut stellas caeli et velut harenam quae est in litore maris possidebit semen tuum portas inimicorum suorumI will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the seashore: thy seed shall possess the gates of their enemies.
22:17. I will bless you, and I will multiply your offspring like the stars of heaven, and like the sand which is on the seashore. Your offspring will possess the gates of their enemies.
22:17. That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;
22:17. That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;
22:17. I will bless you, and I will multiply your offspring like the stars of heaven, and like the sand which is on the seashore. Your offspring will possess the gates of their enemies.
22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies:
17: то Я благословляя благословлю тебя и умножая умножу семя твое, как звезды небесные и как песок на берегу моря; и овладеет семя твое городами врагов своих;
22:17
η.1 surely
μὴν μην surely; certainly
εὐλογῶν ευλογεω commend; acclaim
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
πληθύνων πληθυνω multiply
πληθυνῶ πληθυνω multiply
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ὡς ως.1 as; how
τοὺς ο the
ἀστέρας αστηρ star
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ὡς ως.1 as; how
τὴν ο the
ἄμμον αμμος sand
τὴν ο the
παρὰ παρα from; by
τὸ ο the
χεῖλος χειλος lip; shore
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
κληρονομήσει κληρονομεω inherit; heir
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
τὰς ο the
πόλεις πολις city
τῶν ο the
ὑπεναντίων υπεναντιος contrary
22:17
כִּֽי־ kˈî- כִּי that
בָרֵ֣ךְ vārˈēḵ ברך bless
אֲבָרֶכְךָ֗ ʔᵃvāreḵᵊḵˈā ברך bless
וְ wᵊ וְ and
הַרְבָּ֨ה harbˌā רבה be many
אַרְבֶּ֤ה ʔarbˈeh רבה be many
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed
כְּ kᵊ כְּ as
כֹוכְבֵ֣י ḵôḵᵊvˈê כֹּוכָב star
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
חֹ֕ול ḥˈôl חֹול sand
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
וְ wᵊ וְ and
יִרַ֣שׁ yirˈaš ירשׁ trample down
זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed
אֵ֖ת ʔˌēṯ אֵת [object marker]
שַׁ֥עַר šˌaʕar שַׁעַר gate
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
22:17. benedicam tibi et multiplicabo semen tuum sicut stellas caeli et velut harenam quae est in litore maris possidebit semen tuum portas inimicorum suorum
I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the seashore: thy seed shall possess the gates of their enemies.
22:17. I will bless you, and I will multiply your offspring like the stars of heaven, and like the sand which is on the seashore. Your offspring will possess the gates of their enemies.
22:17. That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;
22:17. That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;
22:17. I will bless you, and I will multiply your offspring like the stars of heaven, and like the sand which is on the seashore. Your offspring will possess the gates of their enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: «Благословляя благословлю тебя и умножая умножу… и благословятся в семени твоем все народы земли…» Это заключительное и последнее в жизни Авраама божественное обетование отличается особенной торжественностью и силой. Подобно тому, как Авраам готовностью принести в жертву Исаака обнаружил высшую степень послушания и преданности Богу, и Господь в награду за это дает ему доказательства Своего высшего благоволения, подтверждая и усугубляя ранее данные ему обетования о многочисленности и славе его потомства. При этом в слове 18: ст. об единственном и исключительным семени, через которое имеют благословиться все народы земли большинство толкователей, вслед за Апостолом Павлом, видят указание на великое Семя жены, имеющее стереть главу змия, т. е. на Христа, Сына Божия (Гал 3:16).

Исчисление родов от Нахора до Ревекки.
Adam Clarke: Commentary on the Bible - 1831
22:17: Shall possess the gate of his enemies - Instead of gate the Septuagint have πολεις, cities; but as there is a very near resemblance between πολεις, cities, and πυλας, gates, the latter might have been the original reading in the Septuagint, though none of the MSS. now acknowledge it. By the gates may be meant all the strength, whether troops, counsels, or fortified cities of their enemies. So Mat 16:18 : On this rock I will build my Church, and the gates of hell shall not prevail against it - the counsels, stratagems, and powers of darkness shall not be able to prevail against or overthrow the true Church of Christ; and possibly our Lord had this promise to Abraham and his spiritual posterity in view, when he spoke these words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: in blessing: Gen 12:2, Gen 27:28, Gen 27:29, Gen 28:3, Gen 28:14-22, Gen 49:25, Gen 49:26; Deu 28:2-13; Eph 1:3
I will multiply: Gen 13:16, Gen 15:5, Gen 17:6, Gen 26:4; Deu 1:10; Jer 33:22
shore: Heb. lip, Kg1 9:26
thy seed: Gen 24:60; Num 24:17-19; Deu 21:19; jos 1:1-10:43; 2Sam. 8:1-18, 10:1-19; Psa 2:8, Psa 2:9, Psa 72:8, Psa 72:9; Jer 32:22; Dan 2:44, Dan 2:45; Mic 1:9; Luk 1:68-75; Co1 15:57; Rev 11:15
John Gill
22:17 That in blessing I will bless thee,.... With temporal and spiritual blessings; with the Spirit and all his graces; with Christ and redemption, justification, and salvation by him; and with eternal life, as the gift of God, through him:
and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore: both his natural seed, descending from him in the line of Isaac, and his spiritual seed, both among Jews and Gentiles, that tread in his steps; see Gen 13:15,
and thy seed shall possess the gate of his enemies: "gate" for "gates", where courts of judicature were held, and which are the security of cities and put for them, and which also include the whole country round about: so that this phrase is expressive of an entire jurisdiction and dominion over them; and was literally fulfilled in the times of Joshua, David, and Solomon; and spiritually in Christ, Abraham's principal seed, when he destroyed Satan and his principalities and powers; overcame the world; made an end of sin and abolished death; and delivered his people out the hands of all their enemies; and in all Abraham's spiritual seed, who are made more than conquerors over them, through Christ that has loved them.
John Wesley
22:17 Multiplying I will multiply thee - Those that part with any thing for God, shall have it made up to them with unspeakable advantage. Abraham has but one son, and is willing to part with that one in obedience to God; well, saith God, thou shalt be recompensed with thousands and millions. Here is a promise, Of the Spirit, In blessing I will bless thee - The Gift of the Holy Ghost; the promise of the Spirit was that blessing of Abraham which was to come upon the Gentiles through Jesus Christ, Gal 3:14. Of the increase of the church; that believers, his spiritual seed, should be many as the stars of heaven. Of spiritual victories; Thy seed shall possess the gate of his enemies - Believers by their faith overcome the world, and triumph over all the powers of darkness. Probably Zacharias refers to this part of the oath, Lk 1:74. That we being delivered out of the hand of our enemies might serve him without fear. But the crown of all is the last promise, Of the incarnation of Christ; In thy seed (one particular person that shall descend from thee, for he speaks not of many but of one, as the apostle observes, Gal 3:16.) shall all the nations of the earth be blessed - Christ is the great blessing of the world. Abraham was ready to give up his son for a sacrifice to the honour of God, and on that occasion God promised to give his son a sacrifice for the salvation of man.
22:1822:18: Եւ օրհնեսցի՛ն ՚ի զաւակի քում ամենայն ազգք երկրի. փոխանակ զի լուա՛ր ձայնի իմում։
18 քո սերնդի շնորհիւ պիտի օրհնուեն աշխարհի բոլոր ազգերը այն բանի համար, որ անսացիր իմ ձայնին»:
18 Ու երկրի բոլոր ազգերը քու սերունդովդ պիտի օրհնուին, որովհետեւ իմ ձայնիս ականջ դրիր»։
Եւ օրհնեսցին ի զաւակի քում ամենայն ազգք երկրի, փոխանակ զի լուար ձայնի իմում:

22:18: Եւ օրհնեսցի՛ն ՚ի զաւակի քում ամենայն ազգք երկրի. փոխանակ զի լուա՛ր ձայնի իմում։
18 քո սերնդի շնորհիւ պիտի օրհնուեն աշխարհի բոլոր ազգերը այն բանի համար, որ անսացիր իմ ձայնին»:
18 Ու երկրի բոլոր ազգերը քու սերունդովդ պիտի օրհնուին, որովհետեւ իմ ձայնիս ականջ դրիր»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: и благословятся в семени твоем все народы земли за то, что ты послушался гласа Моего.
22:18 καὶ και and; even ἐνευλογηθήσονται ενευλογεω commend in; bless in ἐν εν in τῷ ο the σπέρματί σπερμα seed σου σου of you; your πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the γῆς γη earth; land ἀνθ᾿ αντι against; instead of ὧν ος who; what ὑπήκουσας υπακουω listen to τῆς ο the ἐμῆς εμος mine; my own φωνῆς φωνη voice; sound
22:18 וְ wᵊ וְ and הִתְבָּרֲכ֣וּ hiṯbārᵃḵˈû ברך bless בְ vᵊ בְּ in זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed כֹּ֖ל kˌōl כֹּל whole גֹּויֵ֣י gôyˈê גֹּוי people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth עֵ֕קֶב ʕˈēqev עֵקֶב end אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמַ֖עְתָּ šāmˌaʕtā שׁמע hear בְּ bᵊ בְּ in קֹלִֽי׃ qōlˈî קֹול sound
22:18. et benedicentur in semine tuo omnes gentes terrae quia oboedisti voci meaeAnd in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.
22:18. And in your offspring, all the nations of the earth will be blessed, because you obeyed my voice.”
22:18. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
22:18. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
22:18. And in your offspring, all the nations of the earth will be blessed, because you obeyed my voice.”
22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice:
18: и благословятся в семени твоем все народы земли за то, что ты послушался гласа Моего.
22:18
καὶ και and; even
ἐνευλογηθήσονται ενευλογεω commend in; bless in
ἐν εν in
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
γῆς γη earth; land
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὑπήκουσας υπακουω listen to
τῆς ο the
ἐμῆς εμος mine; my own
φωνῆς φωνη voice; sound
22:18
וְ wᵊ וְ and
הִתְבָּרֲכ֣וּ hiṯbārᵃḵˈû ברך bless
בְ vᵊ בְּ in
זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed
כֹּ֖ל kˌōl כֹּל whole
גֹּויֵ֣י gôyˈê גֹּוי people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
עֵ֕קֶב ʕˈēqev עֵקֶב end
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמַ֖עְתָּ šāmˌaʕtā שׁמע hear
בְּ bᵊ בְּ in
קֹלִֽי׃ qōlˈî קֹול sound
22:18. et benedicentur in semine tuo omnes gentes terrae quia oboedisti voci meae
And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.
22:18. And in your offspring, all the nations of the earth will be blessed, because you obeyed my voice.”
22:18. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
22:18. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
22:18. And in your offspring, all the nations of the earth will be blessed, because you obeyed my voice.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:18: And in thy seed, etc. - We have the authority of St. Paul, Gal 3:8, Gal 3:16, Gal 3:18, to restrain this to our blessed Lord, who was The Seed through whom alone all God's blessings of providence, mercy, grace, and glory, should be conveyed to the nations of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: And in: Gen 12:3, Gen 18:18, Gen 26:4; Psa 72:17; Act 3:25; Rom 1:3; Gal 3:8, Gal 3:9, Gal 3:16, Gal 3:18, Gal 3:28, Gal 3:29; Eph 1:3
obeyed: Gen 22:3, Gen 22:10, Gen 26:5; Sa1 2:30; Jer 7:23; Heb. 11:1-40
John Gill
22:18 And in thy seed shall all nations of the earth be blessed,.... That is, in his one and principal seed, the Messiah, that should spring from him, Gal 3:16, in whom all the elect of God, of all nations under the heavens, are blessed with all spiritual blessings, with peace, pardon, righteousness, and eternal life, with grace here and glory hereafter; See Gill on Gen 12:3; or, "shall bless themselves" (o) in him; or, "account themselves blessed"; apply to him for blessings, claim their interest in them, and glory in them, and make their boast of them:
because thou hast obeyed my voice; in taking his son and offering him up unto him, as much as he was permitted to do; and thus honouring God by his obedience to him, he of his grace and goodness honours him with the promise of being the father of multitudes, both in a literal and spiritual sense, and with being the ancestor of the Messiah, in whom all the blessings of grace and goodness meet.
(o) "benedicent se", Munster; to the same purpose Vatablus, Tigurine version, Piscator.
22:1922:19: Դարձա՛ւ Աբրաամ առ պատանիսն իւր, եւ յարուցեալ գնացին ՚ի միասին ՚ի Ջրհորն երդման. եւ բնակեցաւ Աբրաամ առ Ջրհորովն երդման[180]։[180] Ոմանք. Եւ բնակեաց Աբրաամ առ Ջրհորին երդ՛՛։
19 Աբրահամը վերադարձաւ իր ծառաների մօտ: Նրանք միասին ելան գնացին դէպի Երդման ջրհորը, եւ Աբրահամը բնակուեց Երդման ջրհորի մօտ:
19 Այսպէս Աբրահամ իր ծառաներուն դարձաւ ու ելան ու մէկտեղ Բերսաբէէ գացին եւ Աբրահամ Բերսաբէէի մէջ կը բնակէր։
Դարձաւ Աբրահամ առ պատանիսն իւր, եւ յարուցեալ գնացին ի միասին ի Ջրհորն երդման. եւ բնակեցաւ Աբրահամ առ Ջրհորովն երդման:

22:19: Դարձա՛ւ Աբրաամ առ պատանիսն իւր, եւ յարուցեալ գնացին ՚ի միասին ՚ի Ջրհորն երդման. եւ բնակեցաւ Աբրաամ առ Ջրհորովն երդման[180]։
[180] Ոմանք. Եւ բնակեաց Աբրաամ առ Ջրհորին երդ՛՛։
19 Աբրահամը վերադարձաւ իր ծառաների մօտ: Նրանք միասին ելան գնացին դէպի Երդման ջրհորը, եւ Աբրահամը բնակուեց Երդման ջրհորի մօտ:
19 Այսպէս Աբրահամ իր ծառաներուն դարձաւ ու ելան ու մէկտեղ Բերսաբէէ գացին եւ Աբրահամ Բերսաբէէի մէջ կը բնակէր։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: И возвратился Авраам к отрокам своим, и встали и пошли вместе в Вирсавию; и жил Авраам в Вирсавии.
22:19 ἀπεστράφη αποστρεφω turn away; alienate δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam πρὸς προς to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἀναστάντες ανιστημι stand up; resurrect ἐπορεύθησαν πορευομαι travel; go ἅμα αμα at once; together ἐπὶ επι in; on τὸ ο the φρέαρ φρεαρ pit τοῦ ο the ὅρκου ορκος oath καὶ και and; even κατῴκησεν κατοικεω settle Αβρααμ αβρααμ Abraam; Avraam ἐπὶ επι in; on τῷ ο the φρέατι φρεαρ pit τοῦ ο the ὅρκου ορκος oath
22:19 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to נְעָרָ֔יו nᵊʕārˈāʸw נַעַר boy וַ wa וְ and יָּקֻ֛מוּ yyāqˈumû קום arise וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together אֶל־ ʔel- אֶל to בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham בִּ bi בְּ in בְאֵ֥ר vᵊʔˌēr בְּאֵר well שָֽׁבַע׃ פ šˈāvaʕ . f שֶׁבַע Sheba
22:19. reversus est Abraham ad pueros suos abieruntque Bersabee simul et habitavit ibiAbraham returned to his young men, and they went to Bersabee together, and he dwelt there.
22:19. Abraham returned to his servants, and they went to Beersheba together, and he lived there.
22:19. So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.
22:19. So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.
22:19. Abraham returned to his servants, and they went to Beersheba together, and he lived there.
22:19 So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer- sheba:
19: И возвратился Авраам к отрокам своим, и встали и пошли вместе в Вирсавию; и жил Авраам в Вирсавии.
22:19
ἀπεστράφη αποστρεφω turn away; alienate
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
πρὸς προς to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναστάντες ανιστημι stand up; resurrect
ἐπορεύθησαν πορευομαι travel; go
ἅμα αμα at once; together
ἐπὶ επι in; on
τὸ ο the
φρέαρ φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
καὶ και and; even
κατῴκησεν κατοικεω settle
Αβρααμ αβρααμ Abraam; Avraam
ἐπὶ επι in; on
τῷ ο the
φρέατι φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
22:19
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
אֶל־ ʔel- אֶל to
נְעָרָ֔יו nᵊʕārˈāʸw נַעַר boy
וַ wa וְ and
יָּקֻ֛מוּ yyāqˈumû קום arise
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
אֶל־ ʔel- אֶל to
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
בִּ bi בְּ in
בְאֵ֥ר vᵊʔˌēr בְּאֵר well
שָֽׁבַע׃ פ šˈāvaʕ . f שֶׁבַע Sheba
22:19. reversus est Abraham ad pueros suos abieruntque Bersabee simul et habitavit ibi
Abraham returned to his young men, and they went to Bersabee together, and he dwelt there.
22:19. Abraham returned to his servants, and they went to Beersheba together, and he lived there.
22:19. So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.
22:19. So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.
22:19. Abraham returned to his servants, and they went to Beersheba together, and he lived there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: So Abraham: Gen 22:5
to Beersheba: Gen 21:31; Jos 15:28; Jdg 20:1
John Gill
22:19 So Abraham returned to his young men,.... He had left at a certain place with the ass, while he and Isaac went to the mount to worship; and who stayed there till he came to them, according to his order, Gen 22:5; no mention is made of Isaac, but there is no doubt that he returned with Abraham, since we hear of him afterwards in his house; for as to what the Targum of Jonathan says, it cannot be depended on, that the angels took Isaac and brought him to the school of Shem the great, and there he was three years:
and they rose up, and went together to Beersheba; that is, when Abraham and Isaac came to the place where the young men were, they got up and proceeded on in their journey along with them to Beersheba, from whence Abraham came, and where he had for some time lived:
and Abraham dwelt at Beersheba; there he continued for some time afterwards, and but for a time, for in the next chapter we hear of him at Hebron, Gen 23:2.
22:2022:20: Եւ եղեւ յետ բանիցս այսոցիկ, պատմեցաւ Աբրաամու, թէ ահա ծնաւ Մեղ՚քա եւ նա՛ որդիս Նաքովրայ եղբօր քում։
20 Այս դէպքերից յետոյ Աբրահամին յայտնեցին, որ ահա Մեղքան եւս քո եղբայր Նաքորի համար ծնել է որդիներ՝
20 Ժամանակ մը յետոյ Աբրահամին պատմուեցաւ՝ ըսելով. «Ահա Մեղքա ինք ալ որդիներ ծնաւ քու եղբօրդ Նաքովրին։
Եւ եղեւ յետ բանիցս այսոցիկ պատմեցաւ Աբրահամու, թէ ահա ծնաւ Մեղքա եւ նա որդիս Նաքովրայ եղբօր քում:

22:20: Եւ եղեւ յետ բանիցս այսոցիկ, պատմեցաւ Աբրաամու, թէ ահա ծնաւ Մեղ՚քա եւ նա՛ որդիս Նաքովրայ եղբօր քում։
20 Այս դէպքերից յետոյ Աբրահամին յայտնեցին, որ ահա Մեղքան եւս քո եղբայր Նաքորի համար ծնել է որդիներ՝
20 Ժամանակ մը յետոյ Աբրահամին պատմուեցաւ՝ ըսելով. «Ահա Մեղքա ինք ալ որդիներ ծնաւ քու եղբօրդ Նաքովրին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: После сих происшествий Аврааму возвестили, сказав: вот, и Милка родила Нахору, брату твоему, сынов:
22:20 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he καὶ και and; even ἀνηγγέλη αναγγελλω announce τῷ ο the Αβρααμ αβρααμ Abraam; Avraam λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am τέτοκεν τικτω give birth; produce Μελχα μελχα and; even αὐτὴ αυτος he; him υἱοὺς υιος son Ναχωρ ναχωρ Nachōr; Nakhor τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your
22:20 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֻּגַּ֥ד yyuggˌaḏ נגד report לְ lᵊ לְ to אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִ֠נֵּה hinnˌē הִנֵּה behold יָלְדָ֨ה yālᵊḏˌā ילד bear מִלְכָּ֥ה milkˌā מִלְכָּה Milcah גַם־ ḡam- גַּם even הִ֛וא hˈiw הִיא she בָּנִ֖ים bānˌîm בֵּן son לְ lᵊ לְ to נָחֹ֥ור nāḥˌôr נָחֹור Nahor אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
22:20. his itaque gestis nuntiatum est Abraham quod Melcha quoque genuisset filios Nahor fratri suoAfter these things, it was told Abraham that Melcha also had borne children to Nachor his brother.
22:20. After these things occurred, it was reported to Abraham that Milcah, likewise, had borne sons for his brother Nahor:
22:20. And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
22:20. And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
22:20. After these things occurred, it was reported to Abraham that Milcah, likewise, had borne sons for his brother Nahor:
22:20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor:
20: После сих происшествий Аврааму возвестили, сказав: вот, и Милка родила Нахору, брату твоему, сынов:
22:20
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
τέτοκεν τικτω give birth; produce
Μελχα μελχα and; even
αὐτὴ αυτος he; him
υἱοὺς υιος son
Ναχωρ ναχωρ Nachōr; Nakhor
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
22:20
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֻּגַּ֥ד yyuggˌaḏ נגד report
לְ lᵊ לְ to
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִ֠נֵּה hinnˌē הִנֵּה behold
יָלְדָ֨ה yālᵊḏˌā ילד bear
מִלְכָּ֥ה milkˌā מִלְכָּה Milcah
גַם־ ḡam- גַּם even
הִ֛וא hˈiw הִיא she
בָּנִ֖ים bānˌîm בֵּן son
לְ lᵊ לְ to
נָחֹ֥ור nāḥˌôr נָחֹור Nahor
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
22:20. his itaque gestis nuntiatum est Abraham quod Melcha quoque genuisset filios Nahor fratri suo
After these things, it was told Abraham that Melcha also had borne children to Nachor his brother.
22:20. After these things occurred, it was reported to Abraham that Milcah, likewise, had borne sons for his brother Nahor:
22:20. And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
22:20. And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
22:20. After these things occurred, it was reported to Abraham that Milcah, likewise, had borne sons for his brother Nahor:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «вот, и Милка родила Нахору, брату твоему, сынов…» Цель этого указания та, чтобы показать происхождение Ревекки, будущей жены Исаака и, следовательно матери избранного потомства.
Adam Clarke: Commentary on the Bible - 1831
22:20: Behold, Milcah, she hath also borne children unto thy brother - This short history seems introduced solely for the purpose of preparing the reader for the transactions related Genesis 24, and to show that the providence of God was preparing, in one of the branches of the family of Abraham, a suitable spouse for his son Isaac.
Albert Barnes: Notes on the Bible - 1834
22:20-24
This family notice is inserted as a piece of contemporaneous history, to explain and prepare the way for the marriage of Isaac. "Milkah, she also," in allusion to Sarah, who has borne Isaac. So far as we know, they may have been sisters, but they were at all events sisters-in-law. The only new persons belonging to our histoy are Bethuel and Rebekah. Uz, Aram, and Kesed are interesting, as they show that we are in the region of the Shemites, among whom these are ancestral names Gen 10:23; Gen 11:28. Buz may have been the ancestor of Elihu Jer 25:23; Job 32:2. Maakah may have given rise to the tribes and land of Maakah Deu 3:14; Sa2 10:6. The other names do not again occur. "And his concubine." A concubine was a secondary wife, whose position was not considered disreputable in the East. Nahor, like Ishmael, had twelve sons, - eight by his wife, and four by his concubine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: am 2142, bc 1862
told: Pro 25:25
Milcah: Gen 11:29, Gen 24:15, Gen 24:24
Nahor: Gen 11:26, Gen 24:10, Gen 24:24, Gen 31:53
Carl Friedrich Keil and Franz Delitzsch
22:20
Descendants of Nahor. - With the sacrifice of Isaac the test of Abraham's faith was now complete, and the purpose of his divine calling answered: the history of his life, therefore, now hastens to its termination. But first of all there is introduced quite appropriately an account of the family of his brother Nahor, which is so far in place immediately after the story of the sacrifice of Isaac, that it prepares the way for the history of the marriage of the heir of the promise. The connection is pointed out in Gen 22:20, as compared with Gen 11:29, in the expression, "she also." Nahor, like Ishmael and Jacob, had twelve sons, eight by his wife Milcah and four by his concubine; whereas Jacob had his by two wives and two maids, and Ishmael apparently all by one wife. This difference with regard to the mothers proves that the agreement as to the number twelve rests upon a good historical tradition, and is no product of a later myth, which traced to Nahor the same number of tribes as to Ishmael and Jacob. For it is a perfectly groundless assertion or assumption, that Nahor's twelve sons were the fathers of as many tribes. There are only a few names, of which it is probable that their bearers were the founders of tribes of the same name. On Uz, see Gen 10:23. Buz is mentioned in Jer 25:23 along with Dedan and Tema as an Arabian tribe; and Elihu was a Buzite of the family of Ram (Job 32:2). Kemuel, the father of Aram, was not the founder of the Aramaeans, but the forefather of the family of Ram, to which the Buzite Elihu belonged, - Aram being written for Ram, like Arammim in 4Kings 8:29 for Rammim in 2Chron 22:5. Chesed again was not the father of the Chasdim (Chaldeans), for they were older than Chesed; at the most he was only the founder of one branch of the Chasdim, possibly those who stole Job's camels (Knobel; vid., Job 1:17). Of the remaining names, Bethuel was not the founder of a tribe, but the father of Laban and Rebekah (Gen 25:20). The others are never met with again, with the exception of Maachach, from whom probably the Maachites (Deut 3:14; Josh 12:5) in the land of Maacah, a small Arabian kingdom in the time of David (2Kings 10:6, 2Kings 10:8; 1Chron 19:6), derived their origin and name; though Maachah frequently occurs as the name of a person (3Kings 2:39; 1Chron 11:43; 1Chron 27:16).
John Gill
22:20 And it came to pass, after these things,.... Abraham's taking his son Isaac to the land of Moriah, building an altar on one of the mountains there, and laying him on it with an intention to sacrifice him, and offering of a ram in his stead, and the return of them both to Beersheba:
that it was told Abraham; by some person very probably who was lately come from those parts where the following persons lived; though Jarchi suggests this was told him by the Lord himself, and while he was thinking of taking a wife for Isaac of the daughters at Aner, or Eshcol, or Mamre; and to prevent which the following narration was given him:
saying, behold Milcah, she hath also borne children unto thy brother Nahor; as Sarah, supposed to be the same with Iscah, a daughter of Haran, had borne a son to him, and whom he had received again as from the dead; so Milcah, another daughter of Harsh, had borne children to his brother Nahor, whom he had left in Ur of the Chaldees, when he departed from thence, and who afterwards came and dwelt in Haran of Mesopotamia; see Gen 11:27.
John Wesley
22:20 This is recorded here, To show that tho' Abraham saw his own family highly dignified with peculiar privileges, yet he did not look with contempt upon his relations, but was glad to hear of the increase and prosperity of their families. To make way for the following story of the marriage of Isaac to Rebekah, a daughter of this family.
22:2122:21: ԶՈվք զանդրանիկն նորա, եւ զԲաւ զեղբայր նորա, եւ զԿամուէլ հայր Ասորւոց,
21 անդրանիկ որդի Ովքին, նրա եղբայր Բաւին, ասորիների նախահայր Կամուէլին,
21 Անդրանիկ որդին Հուսը եւ անոր եղբայրը Բուզը ու Արամին հայրը Կամուէլը
[292]զՈվք զանդրանիկն նորա, եւ զԲաւ զեղբայր նորա, եւ զԿամուէլ հայր [293]Ասորւոց:

22:21: ԶՈվք զանդրանիկն նորա, եւ զԲաւ զեղբայր նորա, եւ զԿամուէլ հայր Ասորւոց,
21 անդրանիկ որդի Ովքին, նրա եղբայր Բաւին, ասորիների նախահայր Կամուէլին,
21 Անդրանիկ որդին Հուսը եւ անոր եղբայրը Բուզը ու Արամին հայրը Կամուէլը
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22:2121: Уца, первенца его, Вуза, брата сему, Кемуила, отца Арамова,
22:21 τὸν ο the Ωξ ωξ firstborn καὶ και and; even τὸν ο the Βαυξ βαυξ brother αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the Καμουηλ καμουηλ father Σύρων συρος Syros; Siros
22:21 אֶת־ ʔeṯ- אֵת [object marker] ע֥וּץ ʕˌûṣ עוּץ Uz בְּכֹרֹ֖ו bᵊḵōrˌô בְּכֹר first-born וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בּ֣וּז bˈûz בּוּז Buz אָחִ֑יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] קְמוּאֵ֖ל qᵊmûʔˌēl קְמוּאֵל Kemuel אֲבִ֥י ʔᵃvˌî אָב father אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
22:21. Hus primogenitum et Buz fratrem eius Camuhel patrem SyrorumHus the firstborn, and Buz his brother, and Camuel the father of the Syrians,
22:21. Uz, the firstborn, and Buz, his brother, and Kemuel, the father of the Syrians,
22:21. Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
22:21. Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
22:21. Uz, the firstborn, and Buz, his brother, and Kemuel, the father of the Syrians,
21. Uz his firstborn, and Buz his brother, and Kemuel the father of Aram;
22:21 Huz his firstborn, and Buz his brother, and Kemuel the father of Aram:
21: Уца, первенца его, Вуза, брата сему, Кемуила, отца Арамова,
22:21
τὸν ο the
Ωξ ωξ firstborn
καὶ και and; even
τὸν ο the
Βαυξ βαυξ brother
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
Καμουηλ καμουηλ father
Σύρων συρος Syros; Siros
22:21
אֶת־ ʔeṯ- אֵת [object marker]
ע֥וּץ ʕˌûṣ עוּץ Uz
בְּכֹרֹ֖ו bᵊḵōrˌô בְּכֹר first-born
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בּ֣וּז bˈûz בּוּז Buz
אָחִ֑יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
קְמוּאֵ֖ל qᵊmûʔˌēl קְמוּאֵל Kemuel
אֲבִ֥י ʔᵃvˌî אָב father
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
22:21. Hus primogenitum et Buz fratrem eius Camuhel patrem Syrorum
Hus the firstborn, and Buz his brother, and Camuel the father of the Syrians,
22:21. Uz, the firstborn, and Buz, his brother, and Kemuel, the father of the Syrians,
22:21. Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
22:21. Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
22:21. Uz, the firstborn, and Buz, his brother, and Kemuel, the father of the Syrians,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Когда, в силу божественного повеления, Авраам некогда двинулся из Ура Халдейского по пути в Харран и вообще в Сирию и Палестину, то он порвал все связи и отношения с оставшимся у него на родине родством. И вот вдруг, почти уже под конец своей жизни, он получает неожиданное известие о семье своего брата Нахора, разросшейся до 12: сынов (8: от законной жены и 4: от наложницы).

О некоторых из них или точнее о потомстве их, можно находить некоторые указания и в самой Библии: так, первенец Нахора — Уц, по-видимому, дал свое имя стране Уц, лежавшей в северо-восточной Аравии, из которой происходил Иов (1:1), имя «Вуз» упоминается в качестве названия одного из аравийских племен, живших между Деданом и Феманом (Иер 25:23) и в некотором соседстве с родиной Иова, ибо оттуда происходит один из его друзей — Елиуй (Иов 32:2). Под Кеседом многие, вслед за Иеронимом, склонны видеть родоначальника «халдеев» («kesed» или «kasdim»), живших на севере Месопотамии, по соседству с Сузой и Егамом, наконец, некоторое указание на Мааху усматривают в маахитах, о которых, как об одном из хананейских племен, пограничных с Месопотамией, говорится во Второзаконии и в кн. Иисуса Навина (Втор 3:14: и Нав 13:13).
Adam Clarke: Commentary on the Bible - 1831
22:21: Huz - He is supposed to have peopled the land of Uz or Ausitis, in Arabia Deserta, the country of Job.
Buz his brother - From this person Elihu the Buzite, one of the friends of Job, is thought to have descended.
Kemuel the father of Aram - Kamouel πατερα Συρων, the father of the Syrians, according to the Septuagint. Probably the Kamiletes, a Syrian tribe to the westward of the Euphrates are meant; they are mentioned by Strabo.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Huz: Job 1:1, Uz
Buz: Job 32:2
Kemuel: Kemuel might have given name to the Kamilites, a people of Syria, mentioned by Strabo, to the west of the Euphrates.
Aram: Syrians, Gen 24:10; Num 23:7; Psa 60:1 *title Psa 60:2-12
John Gill
22:21 Huz his firstborn, and Buz his brother,.... The first of these gave name to the land of Uz, where Job dwelt, and who seems to be a descendant of this man, Job 1:1; and from whom sprung the Ausitae of Ptolemy (p), who dwelt near Babylon and by the Euphrates. The latter, was the father of the Buzites, of which family Elihu was, that interposed between Job and his friends, Job 32:2,
and Kemuel the father of Aram; not that Aram from whom the Syrians are denominated Arameans, he was the son of Shem, Gen 10:22, but one who perhaps was so called from dwelling among them, as Jacob is, called a Syrian, Deut 26:5, or he had this name given him in memory and honour of the more ancient Aram: from this Kemuel might come the Camelites, of which there were two sorts mentioned by Strabo (q), and who dwelt to the right of the river Euphrates, about three days' journey from it.
(p) Geograph. l. 5. c. 19. (q) Geograph. l. 16. p. 515.
22:2222:22: եւ զՔասադ, եւ զԱզաւ, եւ զՓաղդաս, եւ զՅետդափ, եւ զԲաթուէլ[181]. [181] Ոմանք. Եւ զՔազադ եւ զԱսաւ։
22 Քասադին, Ազաւին, Փալդասին, Յետդափին եւ Բաթուէլին:
22 Եւ Քազադը ու Ասաւը եւ Փաղդասը ու Յեդլափը եւ Բաթուէլը»։
եւ զՔասադ եւ զԱզաւ եւ զՓաղդաս եւ զՅետդափ եւ զԲաթուէլ:

22:22: եւ զՔասադ, եւ զԱզաւ, եւ զՓաղդաս, եւ զՅետդափ, եւ զԲաթուէլ[181].
[181] Ոմանք. Եւ զՔազադ եւ զԱսաւ։
22 Քասադին, Ազաւին, Փալդասին, Յետդափին եւ Բաթուէլին:
22 Եւ Քազադը ու Ասաւը եւ Փաղդասը ու Յեդլափը եւ Բաթուէլը»։
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22:2222: Кеседа, Хазо, Пилдаша, Идлафа и Вафуила;
22:22 καὶ και and; even τὸν ο the Χασαδ χασαδ and; even τὸν ο the Αζαυ αζαυ and; even τὸν ο the Φαλδας φαλδας and; even τὸν ο the Ιεδλαφ ιεδλαφ and; even τὸν ο the Βαθουηλ βαθουηλ Bathouēl; Vathoil
22:22 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֶּ֣שֶׂד kˈeśeḏ כֶּשֶׂד Kesed וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲזֹ֔ו ḥᵃzˈô חֲזֹו Hazo וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּלְדָּ֖שׁ pildˌāš פִּלְדָּשׁ Pildash וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יִדְלָ֑ף yiḏlˈāf יִדְלָף Jidlaph וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] בְּתוּאֵֽל׃ bᵊṯûʔˈēl בְּתוּאֵל [father of Laban]
22:22. et Chased et Azau Pheldas quoque et IedlaphAnd Cased, and Azau, and Pheldas, and Jedlaph,
22:22. and Chesed, and Hazo, likewise Pildash, and Jidlaph,
22:22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
22:22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
22:22. and Chesed, and Hazo, likewise Pildash, and Jidlaph,
22:22 And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel:
22: Кеседа, Хазо, Пилдаша, Идлафа и Вафуила;
22:22
καὶ και and; even
τὸν ο the
Χασαδ χασαδ and; even
τὸν ο the
Αζαυ αζαυ and; even
τὸν ο the
Φαλδας φαλδας and; even
τὸν ο the
Ιεδλαφ ιεδλαφ and; even
τὸν ο the
Βαθουηλ βαθουηλ Bathouēl; Vathoil
22:22
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כֶּ֣שֶׂד kˈeśeḏ כֶּשֶׂד Kesed
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲזֹ֔ו ḥᵃzˈô חֲזֹו Hazo
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פִּלְדָּ֖שׁ pildˌāš פִּלְדָּשׁ Pildash
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יִדְלָ֑ף yiḏlˈāf יִדְלָף Jidlaph
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
בְּתוּאֵֽל׃ bᵊṯûʔˈēl בְּתוּאֵל [father of Laban]
22:22. et Chased et Azau Pheldas quoque et Iedlaph
And Cased, and Azau, and Pheldas, and Jedlaph,
22:22. and Chesed, and Hazo, likewise Pildash, and Jidlaph,
22:22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
22:22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
22:22. and Chesed, and Hazo, likewise Pildash, and Jidlaph,
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John Gill
22:22 And Chesed,.... From whom it is generally thought sprung the Chaldees, who are commonly called Chasdim; but mention is made of the Chaldees before this man was born, unless they are called so by anticipation; See Gill on Gen 10:22,
and Hazo, and Pildash, and Jidlaph, and Bethuel; of these men and their posterity we hear no more, excepting: the last, for whose sake the rest are mentioned. Hazo or Chazo settled in Elymais, a country belonging to Persia, where is now a city called Chuz after his name, and from whence the whole country is called Chuzistan; and the inhabitants of it are by the Assyrians called Huzoye or Huzaeans (r); the same which Strabo (s) makes mention of under the name of Cossaeans, who are described as a warlike people, inhabiting a barren and mountainous country, and given to spoil and robbery; and are mentioned by him along with Elymaeans, Medes, and Persians. Some Arabic writers say the Persians are from Pars, the son of Pahla; and Dr. Hyde (t) queries whether Pahla is not the same with Paldas, that is, Pildash, another of the sons of Nahor.
(r) Hyde's Hist. Relig. Vet. Pers. c. 35. p. 415. (s) Geograph. l. 11. p. 359, 361. & l. 16, p. 512. (t) Ut supra, (Hyde's Hist. Relig. Vet. Pers. c. 35) p. 419.
22:2322:23: եւ Բաթուէլ ծնաւ զՌեբեկա։ Ո՛ւթ սոքա որդիք՝ զորս ծնաւ Մեղ՚քա Նաքովրայ եղբօր Աբրաամու։
23 Եւ Բաթուէլը ծնել է Ռեբեկային: Սրանք են այն ութ որդիները, որոնց ծնեց Մեղքան Աբրահամի եղբայր Նաքորի համար:
23 Բաթուէլ ծնաւ Ռեբեկան. այս ութը որդիները Մեղքա ծնաւ Աբրահամին եղբօր Նաքովրին
Եւ Բաթուէլ ծնաւ զՌեբեկա. ութ սոքա որդիք զորս ծնաւ Մեղքա Նաքովրայ եղբօրն Աբրահամու:

22:23: եւ Բաթուէլ ծնաւ զՌեբեկա։ Ո՛ւթ սոքա որդիք՝ զորս ծնաւ Մեղ՚քա Նաքովրայ եղբօր Աբրաամու։
23 Եւ Բաթուէլը ծնել է Ռեբեկային: Սրանք են այն ութ որդիները, որոնց ծնեց Մեղքան Աբրահամի եղբայր Նաքորի համար:
23 Բաթուէլ ծնաւ Ռեբեկան. այս ութը որդիները Մեղքա ծնաւ Աբրահամին եղբօր Նաքովրին
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22:2323: от Вафуила родилась Ревекка. Восьмерых сих родила Милка Нахору, брату Авраамову;
22:23 καὶ και and; even Βαθουηλ βαθουηλ father; born τὴν ο the Ρεβεκκαν ρεβεκκα Rebecca ὀκτὼ οκτω eight οὗτοι ουτος this; he υἱοί υιος son οὓς ος who; what ἔτεκεν τικτω give birth; produce Μελχα μελχα the Ναχωρ ναχωρ Nachōr; Nakhor τῷ ο the ἀδελφῷ αδελφος brother Αβρααμ αβρααμ Abraam; Avraam
22:23 וּ û וְ and בְתוּאֵ֖ל vᵊṯûʔˌēl בְּתוּאֵל [father of Laban] יָלַ֣ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] רִבְקָ֑ה rivqˈā רִבְקָה Rebekah שְׁמֹנָ֥ה šᵊmōnˌā שְׁמֹנֶה eight אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these יָלְדָ֣ה yālᵊḏˈā ילד bear מִלְכָּ֔ה milkˈā מִלְכָּה Milcah לְ lᵊ לְ to נָחֹ֖ור nāḥˌôr נָחֹור Nahor אֲחִ֥י ʔᵃḥˌî אָח brother אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
22:23. ac Bathuel de quo nata est Rebecca octo istos genuit Melcha Nahor fratri AbrahamAnd Bathuel, of whom was born Rebecca: These eight did Melcha bear to Nachor Abraham's brother.
22:23. as well as Bethuel, of whom was born Rebekah. These eight Milcah bore for Nahor, the brother of Abraham.
22:23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
22:23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
22:23. as well as Bethuel, of whom was born Rebekah. These eight Milcah bore for Nahor, the brother of Abraham.
22:23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham' s brother:
23: от Вафуила родилась Ревекка. Восьмерых сих родила Милка Нахору, брату Авраамову;
22:23
καὶ και and; even
Βαθουηλ βαθουηλ father; born
τὴν ο the
Ρεβεκκαν ρεβεκκα Rebecca
ὀκτὼ οκτω eight
οὗτοι ουτος this; he
υἱοί υιος son
οὓς ος who; what
ἔτεκεν τικτω give birth; produce
Μελχα μελχα the
Ναχωρ ναχωρ Nachōr; Nakhor
τῷ ο the
ἀδελφῷ αδελφος brother
Αβρααμ αβρααμ Abraam; Avraam
22:23
וּ û וְ and
בְתוּאֵ֖ל vᵊṯûʔˌēl בְּתוּאֵל [father of Laban]
יָלַ֣ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
רִבְקָ֑ה rivqˈā רִבְקָה Rebekah
שְׁמֹנָ֥ה šᵊmōnˌā שְׁמֹנֶה eight
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
יָלְדָ֣ה yālᵊḏˈā ילד bear
מִלְכָּ֔ה milkˈā מִלְכָּה Milcah
לְ lᵊ לְ to
נָחֹ֖ור nāḥˌôr נָחֹור Nahor
אֲחִ֥י ʔᵃḥˌî אָח brother
אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
22:23. ac Bathuel de quo nata est Rebecca octo istos genuit Melcha Nahor fratri Abraham
And Bathuel, of whom was born Rebecca: These eight did Melcha bear to Nachor Abraham's brother.
22:23. as well as Bethuel, of whom was born Rebekah. These eight Milcah bore for Nahor, the brother of Abraham.
22:23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
22:23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
22:23. as well as Bethuel, of whom was born Rebekah. These eight Milcah bore for Nahor, the brother of Abraham.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:23: Bethuel begat Rebekah - Who afterward became the wife of Isaac.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: Bethuel: Gen 24:15, Gen 24:24, Gen 24:47, Gen 25:20, Gen 28:2, Gen 28:5
Rebekah: Gen 24:51, Gen 24:60, Gen 24:67; Rom 9:10, Rebecca
John Gill
22:23 And Bethuel begat Rebekah,.... Who was to be and was the wife of Isaac; and, for the sake of her genealogy, the above account is given, as Aben Ezra observes, and so Jarchi; and this is observed to pave the way for the history of the chapter; for no notice is taken of any other of Bethuel's children but her, not even of Laban her brother:
these eight Milcah did bear, to Nahor, Abraham's brother; this is observed, and the exact number given, as well as their names, to distinguish them from other children of Nahor he had by another woman, as follows:
22:2422:24: Եւ հա՛րճն նորին որոյ անուն էր Ռեմա, ծնաւ եւ նա զՏաբեկ, եւ զԳաամ, եւ զՏոքոս, եւ զՄովքա[182]։[182] Այլք. Որոյ էր անուն Ռեեմայ։
24 Նրա հարճը, որի անունը Ռեէմա էր, նա էլ ծնեց Տաբեկին, Դաամին[16], Տոքոսին եւ Մոքային:[16] Պէտք է լինի Գաամ:
24 Եւ անոր հարճը, որուն անունը Ռէումա էր, անիկա ալ ծնաւ Տէբաքը եւ Գաամը ու Թաքասը եւ Մաաքան։
Եւ հարճն նորին որոյ էր անուն Ռեէմա, ծնաւ եւ նա զՏաբեկ եւ զԳաամ եւ զՏոքոս եւ զՄովքա:

22:24: Եւ հա՛րճն նորին որոյ անուն էր Ռեմա, ծնաւ եւ նա զՏաբեկ, եւ զԳաամ, եւ զՏոքոս, եւ զՄովքա[182]։
[182] Այլք. Որոյ էր անուն Ռեեմայ։
24 Նրա հարճը, որի անունը Ռեէմա էր, նա էլ ծնեց Տաբեկին, Դաամին[16], Տոքոսին եւ Մոքային:
[16] Պէտք է լինի Գաամ:
24 Եւ անոր հարճը, որուն անունը Ռէումա էր, անիկա ալ ծնաւ Տէբաքը եւ Գաամը ու Թաքասը եւ Մաաքան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: и наложница его, именем Реума, также родила Теваха, Гахама, Тахаша и Мааху.
22:24 καὶ και and; even ἡ ο the παλλακὴ παλλακη he; him ᾗ ος who; what ὄνομα ονομα name; notable Ρεημα ρεημα give birth; produce καὶ και and; even αὐτὴ αυτος he; him τὸν ο the Ταβεκ ταβεκ and; even τὸν ο the Γααμ γααμ and; even τὸν ο the Τοχος τοχος and; even τὸν ο the Μωχα μωχα Mōcha; Mokha
22:24 וּ û וְ and פִֽילַגְשֹׁ֖ו fˈîlaḡšˌô פִּלֶגֶשׁ concubine וּ û וְ and שְׁמָ֣הּ šᵊmˈāh שֵׁם name רְאוּמָ֑ה rᵊʔûmˈā רְאוּמָה Reumah וַ wa וְ and תֵּ֤לֶד ttˈēleḏ ילד bear גַּם־ gam- גַּם even הִוא֙ hiw הִיא she אֶת־ ʔeṯ- אֵת [object marker] טֶ֣בַח ṭˈevaḥ טֶבַח Tebah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גַּ֔חַם gˈaḥam גַּחַם Gaham וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּ֖חַשׁ tˌaḥaš תַּחַשׁ Tahash וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲכָֽה׃ ס maʕᵃḵˈā . s מַעֲכָה Maacah
22:24. concubina vero illius nomine Roma peperit Tabee et Gaom et Thaas et MaachaAnd his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.
22:24. In truth, his concubine, named Reumah, bore Tebah, and Gaham, and Tahash, and Maacah.
22:24. And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
22:24. And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
22:24. In truth, his concubine, named Reumah, bore Tebah, and Gaham, and Tahash, and Maacah.
22:24 And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah:
24: и наложница его, именем Реума, также родила Теваха, Гахама, Тахаша и Мааху.
22:24
καὶ και and; even
ο the
παλλακὴ παλλακη he; him
ος who; what
ὄνομα ονομα name; notable
Ρεημα ρεημα give birth; produce
καὶ και and; even
αὐτὴ αυτος he; him
τὸν ο the
Ταβεκ ταβεκ and; even
τὸν ο the
Γααμ γααμ and; even
τὸν ο the
Τοχος τοχος and; even
τὸν ο the
Μωχα μωχα Mōcha; Mokha
22:24
וּ û וְ and
פִֽילַגְשֹׁ֖ו fˈîlaḡšˌô פִּלֶגֶשׁ concubine
וּ û וְ and
שְׁמָ֣הּ šᵊmˈāh שֵׁם name
רְאוּמָ֑ה rᵊʔûmˈā רְאוּמָה Reumah
וַ wa וְ and
תֵּ֤לֶד ttˈēleḏ ילד bear
גַּם־ gam- גַּם even
הִוא֙ hiw הִיא she
אֶת־ ʔeṯ- אֵת [object marker]
טֶ֣בַח ṭˈevaḥ טֶבַח Tebah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גַּ֔חַם gˈaḥam גַּחַם Gaham
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּ֖חַשׁ tˌaḥaš תַּחַשׁ Tahash
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מַעֲכָֽה׃ ס maʕᵃḵˈā . s מַעֲכָה Maacah
22:24. concubina vero illius nomine Roma peperit Tabee et Gaom et Thaas et Maacha
And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.
22:24. In truth, his concubine, named Reumah, bore Tebah, and Gaham, and Tahash, and Maacah.
22:24. And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
22:24. And his concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
22:24. In truth, his concubine, named Reumah, bore Tebah, and Gaham, and Tahash, and Maacah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:24: His concubine - We borrow this word from the Latin compound concubina, from con, together, and cubo, to lie, and apply it solely to a woman cohabiting with a man without being legally married. The Hebrew word is פילגש pilegesh, which is also a compound term, contracted, according to Parkhurst, from פלג palag, to divide or share, and נגש nagash, to approach; because the husband, in the delicate phrase of the Hebrew tongue, approaches the concubine, and shares the bed, etc., of the real wife with her. The pilegesh or concubine, (from which comes the Greek παλλακη pallake, and also the Latin pellex), in Scripture, is a kind of secondary wife, not unlawful in the patriarchal times; though the progeny of such could not inherit. The word is not used in the Scriptures in that disagreeable sense in which we commonly understand it. Hagar was properly the concubine or pilegesh of Abraham, and thus annuente Deo, and with his wife's consent. Keturah, his second wife, is called a concubine, Gen 26:15; Ch1 1:32; and Pilhah and Zilhah were concubines to Jacob, Gen 35:22. After the patriarchal times many eminent men had concubines, viz., Caleb, Ch1 2:46, Ch1 2:48; Manasses, Ch1 7:14; Gideon, Jdg 8:31; Saul, Sa2 3:7; David, Sa2 5:13; Solomon,Kg2 11:3; and Rehoboam, Ch2 11:21. The pilegesh, therefore, differed widely from a prostitute; and however unlawful under the New Testament, was not so under the Old.
From this chapter a pious mind may collect much useful instruction. From the trial of Abraham we again see, 1. That God may bring his followers into severe straits and difficulties, that they may have the better opportunity of both knowing and showing their own faith and obedience; and that he may seize on those occasions to show them the abundance of his mercy, and thus confirm them in righteousness all their days. There is a foolish saying among some religious people, which cannot be too severely reprobated: Untried grace is no grace. On the contrary, there may be much grace, though God, for good reasons, does not think proper for a time to put it to any severe trial or proof. But grace is certainly not fully known but in being called to trials of severe and painful obedience. But as all the gifts of God should be used, (and they are increased and strengthened by exercise), it would be unjust to deny trials and exercises to grace, as this would be to preclude it from the opportunities of being strengthened and increased. 2. The offering up of Isaac is used by several religious people in a sort of metaphorical way, to signify their easily-besetting sins, beloved idols, etc. But this is a most reprehensible abuse of the Scripture. It is both insolent and wicked to compare some abominable lust or unholy affection to the amiable and pious youth who, for his purity and excellence, was deemed worthy to prefigure the sacrifice of the Son of God. To call our vile passions and unlawful attachments by the name of our Isaac is unpardonable; and to talk of sacrificing such to God is downright blasphemy. Such sayings as these appear to be legitimated by long use; but we should be deeply and scrupulously careful not to use any of the words of God in any sense in which he has not spoken them. If, in the course of God's providence, a parent is called to give up to death an amiable, only son, then there is a parallel in the case; and it may be justly said, if pious resignation fill the parent's mind, such a person, like Abraham, has been called to give his Isaac back to God.
Independently of the typical reference to this transaction, there are two points which seem to be recommended particularly to our notice. 1. The astonishing faith and prompt obedience of the father. 2. The innocence, filial respect, and passive submission of the son. Such a father and such a son were alone worthy of each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: concubine: Gen 16:3, Gen 25:6; Pro 15:25
Maachah: He may have been the father of the Macetes, in Arabia Felix: there is a city called Maca towards the straits of Ormus.
Geneva 1599
22:24 And his (i) concubine, whose name [was] Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
(i) Concubine is often used to refer to those women who were inferior to the wives.
John Gill
22:24 And his concubine, whose name was Reumah,.... Not an harlot, but a secondary wife, who was under the proper and lawful wife, and a sort of a head servant in the family, and chiefly kept for the procreation of children; which was not thought either unlawful or dishonourable in those times such as was Hagar in Abraham's family:
she bare also Tebah, and Gaham, and Thahash, and Maachah, of whom we have no account elsewhere; only it may be observed, that here Maachah is the name of a man, which sometimes is given to a woman, 3Kings 15:13.