Genesis 22:11–18

22:11 But the Lord’s angel24 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!”25 the angel said.26 “Do not do anything to him, for now I know27 that you fear28 God because you did not withhold your son, your only son, from me.”

22:13 Abraham looked up29 and saw30 behind him31 a ram caught in the bushes by its horns. So he32 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.”33 It is said to this day,34 “In the mountain of the Lord provision will be made.”35

22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “ ‘I solemnly swear by my own name,’36 decrees the Lord,37 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you,38 and I will greatly multiply39 your descendants40 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession41 of the strongholds42 of their enemies. 22:18 Because you have obeyed me,43 all the nations of the earth will pronounce blessings on one another44 using the name of your descendants.’ ”

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24	sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.
25	tn Heb “Do not extend your hand toward the boy.”
26	tn Heb “and he said, ‘Do not extend …’ ”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
27	sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
28	sn In this context fear refers by metonymy to obedience that grows from faith.
29	tn Heb “lifted his eyes.”
30	tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
31	tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).
32	tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
33	tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yéhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
34	sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279–92.
35	sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
36	tn Heb “By myself I swear.”
37	tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.
38	tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
39	tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative). sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35–54.
40	tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
41	tn Or “inherit.”
42	tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
43	tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons. sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
44	tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

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