VERSE 1 Now it came about after these things, that God tested Abraham, and said to him, "Abraham (~h'r'b.a; wyl'ae rm,aYOw: ~h'r'b.a;-ta, hS'nI ~yhil{a/h'w> hL,aeh' ~yrIb'D>h; rx;a; yhiy>w: [waw w/Qal impf.3m.s. hayah + adv achar after + def.art.w/adj.p.abs. elleh these + waw w/def.art.w/noun m.p.abs. Elohim + Piel perf.3m.s. nasah test, put to the test + d.o. marker + proper noun Abraham + waw w/Qal impf.3m.s. amar say + prep el w/3m.s.suff. "to him" + proper noun Abraham])!"

And he said, "Here I am (waw w/Qal impf.3m.s. amar say + interj. w/1s.suff. hinneh])."

VERSE 2 He said, "Take now [please] your son, your only son, whom you love, Isaac, and go [by yourself] to the land of Moriah (hY"rIMoh; #r,a,-la, ^l.-%l,w> qx'c.yI-ta, T'b.h;a'-rv,a] ^d>yxiy>-ta, ^n>Bi-ta, an"-xq; rm,aYOw: [waw w/Qal impf.3m.s. amar say + Qal imper.m.s. laqach take + interj na please + d.o. marker + noun m.s.constr.w/2m.s.suff. ben son + d.o. marker + adj.m.s.constr.w/2m.s.suff. yachid only + rel.pro. asher + Qal perf.2m.s. ahabh love + d.o. marker + proper noun Isaac + waw w/Qal imper.m.s. halak go, walk + prep lamedh w/2m.s.suff. "by yourself" + prep el + noun both s.abs. erets land + def.art.w/proper noun Moriah], and offer him there as a burnt offering on one of the mountains of which I will tell you [^yl,ae rm;ao rv,a] ~yrIh'h, dx;a; l[; hl'[ol. ~v' Whle[]h;w [waw w/Hiphil imper.m.s.w/3m.s.suff. alah go up, climb; offer + adv sham there + prep lamedh w/noun f.s.abs. olah offering, whole burnt offering + prep al upon + adj.m.s.abs. echad one + def.art.w/noun m.p.abs. har mountain, hill + rel.pro. asher + Qal impf.1s. amar say; "tell" + prep el w/2m.s.suff. "to you"]."

ANALYSIS: VERSES 1-2

1. Here we have the next to the last of the divine encounters granted to Abraham.
2. If we count the directive given to him regarding the expulsion of Ishmael and Hagar then this is the 8^th encounter with God (the encounter at the end of this episode would be the 9^th speech).
3. The words "Now it came to pass after these things" are readily understood as referencing the events of chap. 21.
4. On this occasion Isaac is described as na-ar ("a youth") as are the two young men who accompanied this expedition (cf. vv. 3, 5, 12 [lad], 19).
5. This term is used of the seventeen year old Ishmael (21:12, 17, 18, 19, 20) and the seventeen year old Joseph (37:2).
6. It also occurs in connection with the strike force of 318 trained youth who along with Abraham attacked the kings of the east (cf. 14:24).
7. At the time of this momentous event Isaac was 20 years of age.
8. Abraham was 120 years of age (Sarah 111).
9. "God tested Abraham" is used with the definite article here and in verses 3 and 8 as well.
10. The definite article with Elohim occurs 366x in the OT versus 2600 times without the article.
11. The idea behind its presence is that God is supreme in his authority to act.
12. Here His actions are most dramatic as Abraham is asked to do something that violates all normal parental love and protection of offspring.
13. So, 20 years had elapsed in the life of Abraham while he resided in the kingdom of Abimelech (cf. "the many days" of 21:34).
14. He was that tree (Tamarisk) he planted to commemorate God’s care and protection over his life—a tree that flourished in its native soil.
15. During those years he had much time to reflect upon the promises of God relative to the covenant against the background of watching the miracle-child grow and develop into a strong and handsome young man.
16. He knew from all that God had said to him that Isaac was the heir and seed through which the covenant promises would be realized.
17. In other words, he knew Isaac would live to be married and bear a son for the third generation.
18. It was easy for him to faith-rest Isaac’s safety during his formative years.
19. The verb "tested" (nasa) occurs only here in Genesis.
20. It is used in the OT of God testing man, of man testing man (1Kgs. 10:1; Dan. 1:12, 14) and of man putting God to the test (Ps. 78:41).
21. It involves some hardship or pressure, and when God tests a person it is designed to see what is in the heart of the believer (2Chron. 32:31; and here).
22. So testing is a revealer of the heart and in the end is designed for good (cf. Jam. 1:3; 1Pet. 4:12ff.).
23. Upon hearing his name Abraham demonstrates his attentiveness: "Here am I" (cf. vv. 7, 11 as well).
24. God pauses in His directive to Abraham calling his name and "then He said" (v.2).
25. Abraham of course has no clue as to what is about to follow.
26. God’s introductory words are literally, "Now please take your son, your only begotten son, whom you love."
27. "Please" (na ; not reflected in most versions) is uncommon in a divine command.
28. God here is sensitive to the enormity of the command He springs on the unsuspecting patriarch as seen in the phraseology.
29. By referring to his son four times in v.2 the whole history of Isaac is brought into Abraham’s frame of reference: his delayed appearance, his promised birth, and his miraculous arrival.
30. It could be said that on Isaac all of Abraham’s hopes are at stake.
31. What especially stands out here in the fourfold reference to his son is the phrase "whom you love."
32. His test was, will his love for his son take precedence over his obedience to God?
33. The second imperative "and go to the land of Moriah" leaves out the Hebrew preposition lamedh with the 2^nd singular suffix in the versions which should read: "go by yourself…"
34. The land/district of Moriah is according to 2Chron. 3:1 to be identified with the temple site in Jerusalem (only other reference).
35. Moriah means something like "the land of vision/provision" (as will be noted in the verses that follow the verb ra-ah "provide/see" is featured heavily).
36. The place Abraham is commanded to take Isaac is a place Abraham had some familiarity with, having lived in the land almost fifty years.
37. The third imperative in this sequence is the bombshell: "offer him there as a burnt offering."
38. In a burnt offering the entire animal carcass was cut up, placed on an altar, and reduced to ashes.
39. This offering was the most common and basic of the offerings, and theologically featured the doctrine of propitiation within the constellation of soteriology.
40. Abraham has been asked to give up his son Ishmael, now he is asked to literally kill his son Isaac and turned his flesh into ashes as if he were an ordinary animal sacrifice!
41. The command to travel to the district of Moriah by himself would have struck Abraham as strange if not ominous.
42. Into this hilly high country Abraham is to travel, and there he will spot a particular spot or high place where God will somehow make it known where he is to kill his beloved son.
43. Hence, the words "on one of the mountains I will tell you about."
44. Again, Abraham is asked to travel to a place and wait for specifics (cf. 12:1).
45. This all adds to the pressure on his soul, but he had the doctrine to handle it.

Departure from Beersheba (vv. 3-5)

VERSE 3 So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son (AnB. qx'c.yI taew> ATai wyr'['n> ynEv.-ta, xQ;YIw: Armox]-ta, vbox]Y:w: rq,BoB; ~h'r'b.a; ~Kev.Y:w: [waw w/Hiphil impf.3m.s. shakam rise early + proper noun Abraham + def.art.w/noun m.s.abs. boqer morning + waw w/Qal impf.3m.s. chabash saddle + d.o. marker + noun m.s.constr.w/3m.s.suff. chamor donkey + waw w/Qal impf.3m.s. laqach take + d.o. marker + adj.m. dual constr. shenayim two + noun m.p.constr.w/3m.s.suff. na-ar youth; "young men" + prep eth w/3m.s.suff. "with him" + waw w/d.o. marker + proper noun Isaac + noun m.s.constr.w/3m.s.suff. ben son]; and he split wood for the burnt offering, and arose and went to the place of which God had told him [~yhil{a/h' Al-rm;a'-rv,a] ~AqM'h;-la, %l,YEw: ~q'Y"w: hl'[o yce[] [Q;b;y>w: [waw w/Piel impf.3m.s. baqa divide; "split" + noun m.p.constr. eth tree; "wood" + noun f.s.abs. olah burnt offering + waw w/Qal impf.3m.s. qum arise + waw w/Qal impf.3m.s. halak go + prep el to + def.art.w/noun m.s.abs. maqom place + rel.pro. asher + Qal imperf.3m.s. amar say + prep lamedh w/3m.s.suff. "of which" + def.art.w/noun m.p.abs. Elohim]).

VERSE 4 On the third day Abraham raised his eyes and saw the place from a distance (qxor'me ~AqM'h;-ta, ar>Y:w: wyn"y[e-ta, ~h'r'b.a; aF'YIw: yviyliV.h; ~AYB; [def.art.w/prep beth w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. shelishi third + waw w/Qal impf.3m.s. nasha lift up + proper noun Abraham + d.o. marker + noun f. dual constr.w/3m.s.suff. ayin eye + waw w/Qal impf.3m.s. ra-ah see + d.o. marker + def.art.w/noun m.s.abs. maqom place prep min w/adj.s.abs. rachoq distance]).

VERSE 5 Abraham said to his young men, "Stay here with the donkey, and I and the lad will go over there; and we will worship and return to you (~k,ylea] hb'Wvn"w> hw<x]T;v.nIw> hKo-d[; hk'l.nE r[;N:h;w> ynIa]w: rAmx]h;-~[i hPo ~k,l'-Wbv. wyr'['n>-la, ~h'r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abraham + prep el + noun m.p.constr.w/3m.s.suff. na-ar youth + Qal imper.m.p. yashab remain + lamedh w/2m.p. + adv poh here + prep im with + def.art.w/noun m.s.abs. chamor donkey + waw w/pro.1s. ani I + Qal impf.1s. halak walk, go + prep adh as far as w/adv koch here + waw w/Hithpael impf.1p. shachah bow down, "we will worship" + waw w/Qal impf.1p. shub (re)turn + prep el w/2m.p.suff. "to you"])."

ANALYSIS: VERSES 3-5

1. The narrator concentrates on Abraham’s actions the following morning, but leaves the subject of his inner feelings aside.
2. Certainly he would have spent part of the evening contemplating the implications of the death of his son in light of the promises made to him regarding the destiny of his son.
3. Cf. Gen. 17:19, 21; 21:12; cp. Rom. 9:7; Heb. 11:18
4. Still, Abraham experienced pressure of soul as he loved his son and would not normally do anything to bring him misery, much less be the cause of his death.
5. Abraham "rose early" indicating once again his promptness is carrying out a divine directive (e.g. "on the very same day" in 17:23 in carrying out the rite of circumcision).
6. Also, there is his example in the instance of sending Ishmael away which he did early the following morning (21:14).
7. In v. 3 there are three terms denoting his actions in preparing for the sacrificial event: "saddled…took…split."
8. The order of the listing of these three things is strange as normally wood would have been cut first.
9. This probably indicates the state of his mind.
10. Under severe mental stress a person can be scatter-brained.
11. It is important to keep in mind that he being a normal human being was under a lot of stress.
12. It has also been suggested that he left the task of cutting wood for the last because it would have drawn his thinking to the awful reality of what that wood was going to be used for!
13. Notwithstanding all the thoughts that flooded his mind, Abraham set off "to the place God had told him."
14. Abraham’s identification of the exact place that this horrific deed was to take place is seen in the words "Abraham…the place from a distance."
15. How did he know it was "the place"?
16. Something happened that made it clear that this place within the land of Moriah was the designated place.
17. It remains a mystery.
18. Once again, Abraham would experience soul torture as part of his testing.
19. Taking two young men with him might seem to violate the directive to go it alone taking Isaac to the place of sacrifice.
20. This can be resolved in the fact he did not take these two lads up the mountain to the place of sacrifice.
21. The three day trip (cf. Ex. 3:18; 5:3) must have been very painful for Abraham but not the other three travelers who were oblivious to the nature of things.
22. It was Abraham’s test, and only briefly Isaac’s.
23. Apparently, even Sarah was in the dark.
24. So that the two servants could not witness the actual killing of Isaac, they were instructed to stay with the pack animal (v. 5).
25. Also, the two servants could not interfere.
26. This seems to fulfill the original intent of God’s words telling Abraham to travel "by himself" in v. 2 (see exegesis).
27. During this whole ordeal Abraham would replay the impending death of Isaac at his own hand over and over!
28. Abraham makes a remarkable statement in light of what he believed he would actually do when he said "we will worship and return to you" (v. 5).
29. Abraham was not lying to these two individuals, as he knew that the death of his son would be overturned via a miraculous resuscitation.
30. It was the doctrine in his soul that gave him the faith to make such a statement as we find in v. 5.
31. These were words of faith and this interpretation of Abraham’s spiritual frame of reference in confirmed by Heb. 11:19: "He considered that God is able to raise people or him from the dead, from which he also received him back as a type."
32. In his soul was the doctrine of Isaac, the doctrine of resurrection and the doctrine of omnipotence; e.g. "nothing is too difficult for the LORD."
33. Abraham’s mind was no doubt greatly agitated but the understanding of God’s promises and his desire to do the will of God prevailed.

The Ascent (vv. 6-8)

VERSE 6 Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife (tl,k,a]M;h;-ta,w> vaeh'-ta, Ady"B. xQ;YIw: AnB. qx'c.yI-l[; ~f,Y"w: hl'[oh' yce[]-ta, ~h'r'b.a; xQ;YIw: [waw w/Qal impf.3m.s. laqach take + proper noun Abraham + d.o. marker + noun m.p.const. etz wood + def.art.w/noun f.s.abs. olam burnt offering + waw w/Qal impf.3m.s. shum put + prep al upon + proper noun Isaac + noun m.s.constr.w/3m.s.suff. ben son + waw w/Qal impf.3m.s. laqach take + prep beth w/noun f.s.constr.w/3m.s.suff. yadh hand + d.o. marker + def.art.w/noun both s.abs. esh fire + waw w/d.o. marker + def.art.w/noun f.s.abs. ma-akeleth knife]).

So the two of them walked on together (wD'x.y: ~h,ynEv. Wkl.YEw: [waw w/Qal impf.3m.p. halak walk + adj.m. dual constr.w/3m.p. shenayim two + adv yachdaw together]).

VERSE 7 Isaac spoke to Abraham his father and said, "My father (ybia' rm,aYOw: wybia' ~h'r'b.a;-la, qx'c.yI rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Isaac + prep el + proper noun Abraham + noun m.s.constr.w/3m.s.suff. abh father + waw w/Qal impf.3m.s. amar say + noun m.s.constr.w/1s.suff. abh father])!"

And he said, "Here I am, my son (ynIb. yNIN<hi rm,aYOw: [waw w/Qal impf.3m.s. amar say + interj. w/1s.suff. "here am I" + noun m.s.constr.w/1s.suff. ben])."

And he said, "Behold, the fire and the wood, but where is the lamb for the burnt offering (hl'[ol. hF,h; hYEa;w> ~yci[eh'w> vaeh' hNEhi rm,aYOw: [waw w/Qal impf.3m.s. amar say + interj hinneh behold + def.art.w/noun both s.abs. esh fire + waw w/def.art.w/noun m.p.abs. etz wood + waw w/interrog ayyeh where? + def.art.w/noun m.s.abs. sheh lamb + prep lamedh w/noun f.s.abs. olah burnt offering])?"

VERSE 8 Abraham said, "God will provide for Himself the lamb for the burnt offering, my son (ynIB. hl'[ol. hF,h; AL-ha,r>yI ~yhil{a/ ~h'r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abraham + noun m.p.abs. Elohim + Qal impf.3m.s. ra-ah see; "will provide" + prep lamedh w/3m.s.suff. "for Himself" + def.art.w/noun m.s.abs. sheh lamb + prep lamedh w/noun f.s.abs. olah burnt offering + noun m.s.constr.w/1s.suff. ben son])."

So the two of them walked on together (wD'x.y: ~h,ynEv. Wkl.YEw: [waw w/Qal impf.3m.p. halak walk + adj.m. dual constr.w/3m.p.suff. shenayim two + adv yachdaw together]).

ANALYSIS: VERSES 6-8

1. Abraham’s feelings aside he proceeds to do carry out the command to kill his beloved son.
2. In preparation for the ascent Abraham is the doer and Isaac is in the passive mode.
3. Three details are mentioned by the narrator: (1) taking the wood for the burnt offering and placing it on Isaac’s back; (2) taking fire in his hand; and (3) taking the knife.
4. Here is the first mention of the fire or fire pot that would be used to ignite the wood for the burnt offering.
5. This adds yet another element to horror of it all (e.g. nature of the olah carbon; cf. Lev. 1).
6. The knife is the instrument of physical pain and death as it was the animal sacrifices in OT times.
7. The wood on Isaac’s back would place a significant physical burden on the young man as he would haul it to the top of the specified mount.
8. Abraham would bear the emotional burden as he moved ever closer to the horrific deed imposed on him as per the directive will of God.
9. Isaac with the wood on his back is like a condemned man carrying his own cross (Jewish midrash).
10. This is the point where the theological significance of Abraham’s test is introduced.
11. The near death of Isaac is according to the language of Heb. 11:19 a parable (cf Heb. 11:17,18).
12. In this parable/type/figure (Gk. parabole) we have a picture of the relationship of God the Father (Abraham) and God the Son (Isaac) as it relates to the crucifixion.
13. God the Father gave His uniquely/only begotten Son Jesus Christ for the salvation of the world (Jn. 3:16).
14. The wood on Isaac’s back represents the cross of Christ where He bore the sins of the world (three hours of darkness) and where He died physically.
15. The arduous task of carry the wood to the top of the mount of course foreshadowed Christ carrying the cross beam to the place of His crucifixion.
16. The knife, the instrument of death, represents the imputation of sins to the humanity of Christ during the three hours of darkness.
17. The fire symbolizes in Scripture divine judgment (Christ bearing the penalty for sins).
18. The fire igniting the wood over which the sacrifice was placed eventually reducing the corpse to ashes is fulfilled in the doctrine of propitiation (1Jn. 2:2; 4:10).
19. Moving out the two of them proceed up the steep terrain "together."
20. God the Father was with His Son Jesus Christ during the ordeal of arrest, trial and crucifixion, and that just as much as at any other time during the incarnation.
21. Only during the three hours was Jesus forsaken typified by Abraham’s full intent to slay Isaac.
22. One would be hard pressed to find in all Scripture a more poignant event than that of the two men climbing the mountain in relative silence alone with their thoughts.
23. The two stand in marked contrast: the clueless youth and the deep affection of the father.
24. In their companionship as they climb the height the two stand in isolation (not knowing and knowing perfectly).
25. As they labored to climb the height the silence was broken by Isaac’s "My father!" and Abraham’s "Here am I my son."
26. Jesus had the closest connection with the Father and the Father with His beloved Son.
27. This little exchange between Isaac and Abraham is subject to interpretation.
28. Is "where is the lamb/sheep for the burnt offering?" suggestive of naiveté?
29. Or is Isaac now settling into reality that he is the burnt offering?
30. In favor the of the latter view is the fact that it seems quite strange that Isaac would bring up this notable omission from the essentials for sacrifice at this late point in the narrative.
31. Why didn’t he make mention of this fact when the journey began or at the latest when they arrived in the land of Moriah?
32. By this time in Isaac’s life he was fully apprized of the doctrine of the Abrahamic Covenant and his place within that body of truth.
33. He was a positive informed believer by the age of about 21.
34. Knowing all he did and his orientation to the legacy of his father, he totally trusted his father.
35. Isaac was left to surmise the strange circumstance of leaving camp without a sacrificial lamb (Jesus in his humanity through his own spiritual growth came to fully understand his destiny).
36. This interpretation explains his willing submission to the act of being tied up and laid on a wood pile without protest (cf. vv. 9ff.).
37. Isaac’s personality was that of one who was passive but not one who was gullible.
38. Isaac indeed had a strong suspicion that something special was in the offing and proceeded forward trusting in the fact that his father had only his best interests in view.
39. But he did not know absolutely what was waiting for him at the top of the mountain.
40. Abraham’s response in v. 8 is a faith-response (not evasive) based on all he knew about the promises relative to the covenant with special emphasis on the doctrine of Isaac (e.g., "IN ISAAC YOUR DESCENDANT/SEED SHALL BE CALLED."; Heb. 11:8 quoting the LXX of Gen. 21:12).
41. Obviously there was one big detail that Abraham did not know and that was the fact Isaac would be spared.
42. Abraham’s response to Isaac’s query was prophetic both in the short-term (a ram caught in a thicket) and in the long-term (e.g. Jesus): "God will provide for Himself the lamb for the burnt offering."
43. "God will provide" becomes the theme for this episode (cp. v. 14).
44. The act of providing a substitute for Isaac is the turning point of this story (cf. v. 13).
45. The narrative of this scene is bracketed by "the two of them walked together" (v.6b) and "the two of them walked together" (v. 8b).
46. Everything to this point strongly indicates that Abraham is in the mode of compliance with a most extreme divine directive.
47. He puts his feelings and deep affection for the miracle son beneath his willingness to do the will of God.
48. In all things God asks us to go through, He supplies the wisdom (doc), the strength and the grace to implement.
49. In all tests and suffering imposed upon the believer in Ph 2, God will provide a way when a way seems not to be there.
50. When we are perplexed we press on in faith trusting God’s wise providence over our lives.
51. This is an example worth imitating.

The Directive Accomplished (vv. 9-10)

VERSE 9 Then they came to the place of which God had told him (~yhil{a/h' Al-rm;a' rv,a] ~AqM'h;-la, WaboY"w: [waw w/Qal impf.3m.p. bo go, enter + prep el + def.art.w/noun m.s.abs. maqom place + rel.pro. asher which + Qal perf.3m.s. amar say + prep lamedh w/3m.s.suff. + def.art.w/noun m.p.abs. Elohim]; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood [~yci[el' l[;M;mi x;Bez>Mih;-l[; Atao ~f,Y"w: AnB. qx'c.yI-ta, dqo[]Y:w: ~yci[eh'-ta, %ro[]Y:w: x;Bez>Mih;-ta, ~h'r'b.a; ~v' !b,YIw: [waw w/Qal impf.3m.s. banah build + adv sham there + proper noun Abraham + d.o. marker + def.art.w/noun m.s.abs. mizebeach altar + waw w/Qal impf.3m.s. arak set in order; "arranged" + d.o. marker + def.art.w/noun m.p.abs. etz wood + waw w/Qal impf.3m.s. aadh bind + d.o. marker + proper noun Isaac + noun m.s.constr.w/3m.s.suff. ben son + waw w/Qal impf.3m.s. shum place; "laid" + d.o. marker w/3m.s. + prep al upon + def.art.w/noun m.s.abs. mizbeach altar + prep min w/adv ma-al above + prep lamedh w/noun m.p.abs. ets wood]).

VERSE 10 Abraham stretched out his hand and took the knife to slay his son (AnB.-ta, jxov.li tl,k,a]M;h;-ta, xQ;YIw: Ady"-ta, ~h'r'b.a; xl;v.YIw: [waw w/Qal impf.3m.s. shalach send; "stretched" + proper noun Abraham + d.o. marker + noun f.s.constr.w/3m.s.suff. yadh hand + waw w/Qal impf.3m.s. laqach take + d.o. marker + def.art.w/noun f.s.abs. ma-akeleth knife + prep lamedh w/Qal infin.constr. shachath slaughter + d.o. marker + noun m.s.constr.w/3m.s.suff. ben]).

ANALYSIS: VERSES 9-10

1. The pace of the narrative now slows bringing father and son to the divinely designated place for sacrifice and worship.
2. Arriving at the designated place signifies obedience on the part of Abraham (v. 2).
3. So another facet of the overriding command to sacrifice Isaac is accomplished.
4. The tension mounts in the soul of Abraham (and the reader!) as the sacrifice of Isaac is impending.
5. Now Abraham does all the work and Isaac is passive.
6. He carefully arranges the wood on a altar of stones that Abraham "built."
7. This took some time as Isaac contemplates his fate, ever trusting in his father.
8. What Abraham did on that mountain in preparation for sacrifice was s.o.p.
9. A secure foundation was laid and upon the flat stones Abraham carefully arranged the wood that Isaac had carried all the way up the mountain.
10. The wood was to be a kind of funeral pyre.
11. Abraham then binds this strong young man without incident which points to Isaac’s consent.
12. Isaac’s consent is based on his understanding of his destiny, but no direct mention of this is made in Scripture.
13. Isaac is "bound" contradicts the standard procedure for animal sacrifices in the OT.
14. But Abraham had to improvise as human sacrifice was forbidden in the OT.
15. He had think through a procedure that would accomplish the divine directive.
16. An sacrificial animal first had its throat slit and was bled out, then it was dressed-out and cut into pieces before being laid upon an altar in lieu of having the flesh subjected to fire.
17. Abraham did not sneak up on Isaac and slit his throat (ala Cain and Abel) as Isaac consented to the procedure.
18. The Jewish term for this story is The Aqedah, the binding of Isaac.
19. The typological equivalence is seen in Jesus being nailed to a cross.
20. Isaac is bound hand and foot and the fateful moment has arrived there is nothing that remains to be done but to do the distasteful deed and let God sort it all out!
21. The extension of the hand is seen to be momentous as in Eve taking the forbidden fruit (3:22).
22. Abraham took the knife from its sheath and positioned it to slit Isaac’s throat/carotid artery (v.10).
23. His goal was "to slaughter his son."
24. The verb "slay" (shachat; 1^st occurance) is a technical term for the ritual sacrifice of animals (Lev. 1:5,11, etc.).
25. Again, Abraham fully expected to walk down off that mountain with Isaac (Heb. 11:19) based on the doctrine in his soul.

God Countermands His Directive (vv. 11-12)

VERSE 11 But the angel of the LORD called to him from heaven and said, "Abraham, Abraham (~h'r'b.a; ~h'r'b.a; rm,aYOw: ~yIm;V'h;-!mi hw"hy> %a;l.m; wyl'ae ar'q.YIw: [waw w/Qal impf.3m.s. qara call + prep el w/3m.s.suff. + noun m.s.constr. male-ak angel + proper noun Yahweh + prep min + def.art.w/noun m.p.abs. shamayim heaven + waw w/Qal impf.3m.s. amar say + proper noun Abraham + proper noun Abraham]!"

And he said, "Here I am (ynINEhi rm,aYOw: [waw w/Qal impf.3m.s. amar say + interj. hinneh w/1s.suff. "here am I"]."

VERSE 12 He said, "Do not stretch out your hand against the lad, and do nothing to him (hM'Wam. Al f[;T;-la;w> r[;N:h;-la, ^d>y" xl;v.Ti-la; rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg al + Qal impf.2m.s. shalach send; "stretch out" + noun f.s.constr.w/2m.s.suff. yadh hand + prep el to + def.art.w/noun m.s.abs. na-ar youth; "lad" + waw w/neg al + Qal impf.2m.s. ashah do + prep lamedh w/3m.s.suff. + noun m.s.abs. me-umah anything]; for now I know that you fear God, since you have not withheld your son, your only son, from Me [yNIM,mi ^d>yxiy>-ta, ^n>Bi-ta, T'k.f;x' al{w> hT'a; ~yhil{a/ arey>-yKi yTi[.d;y" hT'[; yKi [part ki for + adv attah now + Qal perf.1s. yada know + part ki + adj.m.s.const. yare fear + noun m.p.abs. Elohim + pro.3m.s. attah you + waw w/neg lo + Qal perf.3m.s. chashak withhold + d.o. marker + noun m.s.constr.w/2m.s.suff. ben "your son" + d.o. marker + adj.m.s.constr.w/2m.s.suff. yachidh only, only begotten son; "your only son" + prep min w/1s.suff. "from Me"])."

ANALYSIS: VERSES 11-12

1. This scene mirrors scene 1, and is for the most part a divine monologue.
2. As in 21:17 where God called to Hagar "from heaven" the call is one of urgency.
3. Urgency is seen in the doubling of Abraham’s name versus the single usage in v. 1.
4. The divine agent that pre-empts the slaying of Isaac is "the angel of Yahweh."
5. Yahweh is the covenant name (cp. Elohim in v.1).
6. This designation is first used in connection with the recovery of Hagar (Gen. 16:9, 10, 11; cp. "Angel of God" in 21:17 in connection with the banishment of Hagar).
7. Abraham promptly replies "Here am I."
8. In v. 12 the original order of v. 2 is cancelled.
9. The double imperative "do not [stop] stretch[ing] out your hand against the youth" and "do nothing to him" brings sudden relief to Abraham (not to mention Isaac!).
10. The sacrifice of Isaac is aborted and the original command is cancelled.
11. Isaac’s deliverance is a type of the resurrection of Jesus Christ.
12. Some considerations regarding the question of the original command to take the life of an innocent person.
13. The command to kill and sacrifice and innocent person violates the sanctity of life principle and the law against human sacrifice.
14. Isaac’s proposed death was not martyrdom, as it was not carried out by someone who hated him (ala Cain and Abel) as per the permissive will of God.
15. While God has the moral authority to take human life, He cannot do so without cause.
16. God can take the life of a person who is in every way adjusted to His plan as He did with Moses.
17. In the case of Isaac, He was asking his father to take his life.
18. There is no precedent for this in Scripture.
19. Furthermore, God asked Abraham to take Isaac’s life within the context of ritual sacrifice.
20. Human sacrifice is strictly forbidden by Scripture (Deut. 12:31 "You shall not behave thus toward the LORD your God, for every abominable act which the LORD hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods.").
21. So on two levels it would appear that the command given to Abraham was wrong/immoral.
22. How then can God get off the hook with respect to this bizarre directive?
23. We know from the WOG that God does not tempt or solicit man to commit evil (Jam. 1:13 "Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone.").
24. We know that God is free to test man and that His intention was to test the faith and obedience of Abraham.
25. Temptation is a solicitation to do evil, while testing (by God) is a solicitation to do good.
26. The resolution of this conundrum goes to motivation.
27. God’s motivation was for the good of the object of testing—Abraham.
28. Is there any other example in Scripture where God proposes something that is at total odds with His righteousness?
29. The only other example that I am aware of is when God suggested to Moses that he stand aside while God destroys the Jewish race and makes a new race from Moses (Ex. 32:9-14).
30. Yahweh’s proposal to destroy the chosen people was countermanded by Moses intercession.
31. A wrong was averted and God remained free of the charge of sinning.
32. On that occasion God tested His servant Moses.
33. The intention was for Moses to stand up to God, so to speak, and produce divine good.
34. The divine intention with respect to Abraham was pure and so constitutes a test resulting in good.
35. Abraham passes the test and is an example of justification by faith plus works (Jam. 2:21-23).
36. Abraham’s works include all that he did to accomplish the directive to sacrifice his son.
37. His faith was in the "doctrine of Isaac" which told him that his son would somehow survive even if he died.
38. Whatever doctrinal reservations he may have held, he proceeded forward knowing that God cannot lie or sin.
39. Abraham, by doing what he did, in the face of extreme mental distress, earned the title "the friend of God." (Jam. 2:23).
40. His actions during those four days are heralded in the NT: Heb. 11:17-19; Jam. 2:21.

A Substitute Provision (vv. 13-14)

VERSE 13 Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns (wyn"r>q;B. %b;S.B; zx;a/n< rx;a; lyIa;-hNEhiw> ar>Y:w: wyn"y[e-ta, ~h'r'b.a; aF'YIw: [waw w/Qal impf.3m.s. nasha lift up + proper noun Abraham + d.o. marker + noun f. dual constr.w/3m.s.suff. ayin eye + waw w/Qal impf.3m.s. ra-ah see + waw w/interj hinneh behold + noun m.s.abs. ayil ram + adv achar behind + Niphal perf.3m.s. achaz seize; "caught" + prep beth w/noun m.s.abs. sebak thicket + prep beth w/noun f. dual constr.w/3m.s.suff. qeren horn]; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son [AnB. tx;T; hl'[ol. Whle[]Y:w: lyIa;h'-ta, xQ;YIw: ~h'r'b.a; %l,YEw: [waw w/Qal impf.3m.s. halak walk + proper noun Abraham + waw w/Qal impf.3m.s. laqach take + d.o. marker + def.art.w/noun m.s.abs. ayil ram + waw w/Hiphil impf.3m.s.w/3m.s.suff. alah go up; offer + prep lamedh w/noun f.s.abs. olah burnt offering + part tachath instead of + noun m.s.constr.w/3m.s.suff. ben son]).

VERSE 14 Abraham called the name of that place The LORD Will Provide [Yahweh Yireh] (ha,r>yI hw"hy> aWhh; ~AqM'h;-~ve ~h'r'b.a; ar'q.YIw: [waw w/Qal impf.3m.s. qara call + proper noun Abraham + noun m.s.constr. shem name + def.art.w/noun m.s.abs. maqom place + def.art.w/pro.3m.s. hu that + proper noun Yahweh + Qal impf.3m.s. ra-ah sees; "will provide"], as it is said to this day, "In the mount of the LORD it will be provided [ha,r'yE hw"hy> rh;B. ~AYh; rmea'yE rv,a [rel.pro. asher + Niphal impf.3m.s. amar say + def.art.w/noun m.s.abs. yom day + prep beth w/noun m.s.abs. har mountain, hill, mount + proper noun Yahweh + Nipahl impf.3m.s. ra-ah see])."

ANALYSIS: VERSES 13-14

1. Isaac was delivered in the nick of time and before there was any time to enjoy the moment Abraham caught site of a ram who had managed to get his horns caught in the thick underbrush (cp. his fortuitous seeing of the designated mountain peak in v. 4).
2. The narrative is silent with respect to Isaac’s release or any dialogue between father and son as the matter of the ram took precedence.
3. The fact that this occurred "behind him" and the fact he was able to see the animal is explained by the fact that he heard the thrashing of the animal "in the thicket."
4. Conveniently God provides an appropriate sacrifice so that the stated purpose for the trip to the top of the mountain would be realized (cf. vv. 2, 5 and 8).
5. Abraham, the man of action, secures the ram and offered it as a burnt offering to celebrate the deliverance of his son.
6. It was a kind of thanksgiving offering which by its nature points to the propitiatory work of the coming Savior.
7. The doctrine of substitution was illustrated on that occasion as seen in the words "instead of his son."
8. The doctrine of substitution is the focus of such verses as 1Pet. 3:18 ("For Christ also suffered once for sins, the just for the unjust, that He might bring us to God…"); and the phrase "Christ died for" (Rom. 5:6,7,8; 8:32; 14:15; Gal.2:10; 3:13; Eph. 5:2, 25; 1Tim. 2:6; Heb. 2:9; 7:27; Heb. 10:12; 1Pet. 2:21; 3:18; 1Jn. 3:16; all citations feature the preposition huper).
9. In animal sacrifices the offerer is symbolically represented by the animal.
10. That is the significance under the law of the procedure of laying one’s hands on the head of the victim just before it is slaughtered.
11. This illustrates the transference of the sins of the offerer to the sacrifice (e.g. Christ bore our sins on the cross).
12. A full-grown ram took Isaac’s place.
13. Abraham’s cryptic words to Isaac in response to Isaac’s query were dramatically fulfilled (cf. v. 8).
14. Abraham names the mountain Yahweh Yireh which signifies that fact that the LORD will provide according to the need.
15. The hapless ram illustrates the principle that God provides in a timely fashion the needs of his devoted servants.
16. Hence, the translation: "The LORD Will Provide."
17. The name Moriah/Moriyyah (cf. v.2) is alluded to here in this naming of the place where Isaac was almost offered up as a burnt offering.

The 2^nd Pronouncement from Heaven (vv. 15-18)

VERSE 15 Then the angel of the LORD called to Abraham a second time from heaven (~yIm'V'h;-!mi tynIve ~h'r'b.a;-la, hw"hy> %a;l.m; ar'q.YIw: [waw w/Qal impf.3m.s. qara call + noun m.s.constr. mal-ak angel + proper noun Yahweh + prep el to + proper noun Abraham + adj.f.s.abs. sheni second + prep min from + def.art.w/noun m.p.abs. shamayim heavens]),

VERSE 16 and said, "By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son (^d,yxiy>-ta, ^n>Bi-ta, T'k.f;x' al{w> hZ<h; rb'D'h;-ta, t'yfi[' rv,a] ![;y: yKi hw"hy>-~aun> yTi[.B;v.nI yBi rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep beth w/1s.suff. "by Myself" + Niphal perf.1s. sheba swear, take an oath + noun m.s.constr. neum utterance; "declares" + proper noun Yahweh + part ki because, since, for + adv ya-an on account of + rel.pro. asher + Qal perf.2m.s. ashah do + d.o. marker + def.art.w/noun m.s.abs. dabar word, thing + def.art.w/adj.m.s.abs. zeh this + waw w/neg lo + Qal perf.3m.s. chashak withhold + d.o. marker + noun m.s.constr.w/2.m.s.suff. ben + d.o. marker + adj.m.s.constr.w/2m.s.suff. yachid only begotten son, son]),

VERSE 17 indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore (~Y"h; tp;f.-l[; rv,a] lAxk;w> ~yIm;V'h; ybek.AkK. ^[]r>z:-ta, hB,r>a; hB'r>h;w> ^k.r,b'a] %reb'-yKi [par ki for + Piel infin.constr. barak bless; "greatly" + Piel impf.1s.w/2m.s.suff. barak waw w/Hiphil infin.abs. rabah be numerous; "greatly" + Hiphil impf.1s. rabah be numerous + d.o. marker + noun m.s.constr.w/2m.s.suff. zera seed + prep kaph w/noun m.p.constr. kokabh star + def.art.w/noun m.p.abs. shamayim heaven + waw w/def.art.w/prep kaph w/noun m.s.abs. chol sand + rel.pro. asher + prep al + noun f.s.constr. shaphah shore + def.art.w/noun m.s.abs. yam sea]; and your seed shall possess the gate of their enemies [wyb'y>ao r[;v; tae ^[]r>z: vr;yIw> [waw w/Qal impf.3m.s. yarash take possession of + noun m.s.constr. w/2m.s.suff. zera seed + d.o. marker + noun m.s.as. sha-ar gate + Qal part.m.p.constr.w/3m.s.suff. ayabh be an enemy]).

VERSE 18 "In your seed all the nations of the earth shall be blessed, because you have obeyed My voice (yliqoB. T'[.m;v' rv,a] bq,[e #r,a'h' yyEAG lKo ^[]r>z:b. Wkr]B't.hiw> [waw w/Hithpael perf.3p. barak bless + prep beth w/noun m.s.constr.w/2m.s.suff. zera seed + noun m.s.abs. kol all + noun m.p.constr. goi nation + def.art.w/noun both s.abs. eretz + adj.m.s.abs. eqebh consequence; "because" + rel.pro. asher + Qal perf.2m.s.s shama obey, hear + prep beth w/noun m.s.constr.w/1s.suff. qol voice])."

ANALYSIS: VERSES 15-18

1. In this scene we find out what Abraham’s reward was for applying doctrine under great duress.
2. He passed the super-test imposed on him to reveal his priorities; but what is his reward?
3. Apart from this 2^nd encounter with God he would had little to show for his obedience.
4. Job experienced a super-test and for his efforts his health, his reputation, and his physical assets were doubled.
5. Even Hagar was blessed with the promises granted her son.
6. Abraham’s reward for willingness to sacrifice Isaac is in the form of promises relative to the covenant.
7. His reward is what Yahweh promised him on this occasion regarding his seed/descendants.
8. Abraham receives in his hearing super assurances regarding the promise of descendants.
9. Two examples thus far in Genesis where and individual received strong assurances regarding their descendants is that of Noah and Hagar.
10. Noah, after he had offered up sacrifice upon exiting the Ark was granted the covenant that governs the post-diluvian era (9:8ff.).
11. Hagar was granted assurances regarding Ishmael and his posterity (21:18ff.).
12. Here, "from heaven" the Angel of Yahweh pronounces the strongest possible assurances with respect to Abraham’s posterity.
13. The divine monologue is introduced by divine oath-taking: "By Myself I have sworn."
14. This is the first time a oath of this nature is mentioned in the stories about the patriarchs Abraham, Isaac, and Jacob.
15. For other instances of God taking an oath by Himself see: Jer. 22:15; Isa. 45:23 and of course there is the oath that Exodus Generation would not enter the land of promise (Num. 14:28ff.; Deut. 1:34ff.; cp. Heb. 3:18-19).
16. Since God cannot swear (take an oath) by anything greater than Himself, He swears by His own person (cf. Heb. 6:9-20).
17. An divine oath draws attention to the divine attribute of immutability.
18. So the introductory formula adds additional weight to the promise of descendants.
19. The promise with oath does not make Yahweh’s declaration of the covenant any truer than the previous installments (1-5).
20. The oath, in this particular and final articulation of the covenant to Abraham, is "because you have done this thing…"
21. Abraham’s obedience under extreme circumstances elicited oath-taking on the part of Yahweh.
22. The covenant is renewed in the strongest possible terms and Abraham’s reward was an oath taken by Yahweh that He would bring to fruition the promise of innumerable descendants.
23. The phrase "declares Yahweh" occurs 364x in the OT, mostly in the prophets, and only one other time in the Pentateuch (Num. 14:28 where a divine oath is taken declaring that the Exodus Generation would not enter the Promised Land).
24. The phrase "your son, your only son" repeated from vv. 2 and 12 views Isaac as the only son that matters in respect to the covenant.
25. Ishmael, Abraham’s son, is fully out of the picture in terms of the Abrahamic Covenant.
26. In Yahweh’s very last words to Abraham there is a connection between promise and obedience.
27. Abraham’s obedience from his initial call in chap 12 to this final reiteration of the promises has with it the element of conditionality.
28. Of course God foreknew that Abraham would be obedient or He wouldn’t have chose him.
29. Abraham’s obedience made it possible for God to establish this unconditional covenant with this believer.
30. Because Abraham did the right thing the covenant is made secure for time immemorial.
31. This is further seen when God reiterates the promises to Isaac in 26:4-5: "I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by/through your descendants all the nations of the earth shall be blessed; because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws."
32. The cause and effect relationship is clearly noted here.
33. There would have been no covenant had Abraham proved himself disobedient at crucial moments in his life.
34. In v. 17 we have the use of the infinitive with the finite verbs "bless" and "multiply" for the only time where this aspect of the covenant is articulated.
35. This strengthens the promise by adding a "greatly/surely" to the declaration of many descendants.
36. Comparing his descendants to "stars" has been previously noted at 15:5.
37. "Dust" was used as an analogy in chap. 13:16 "I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered."
38. Here for the first time we have "the sand which is on the seashore."
39. "Stars", "dust," and "sand" draws attention to the vast number of humans that are involved.
40. First, we have the Jewish/Hebrew race extending from one man on into the future of humanity (Ps. 105:6 "O seed of Abraham, His servant, O sons of Jacob, His chosen ones!").
41. Seed of Abraham includes believing Gentiles of the present dispensation (cf. Rom. 4:11, 12, 16, 18; Gal. 3:7: "Therefore, be sure that it is those who are faith who are the sons of Abraham.").
42. The statement "possess the gate of their enemies" (cf. 24:60) concerns itself with military conquest, which began in earnest with the conquest of Canaan extending beyond the 2^nd Advent to the Gog and Magog uprising.
43. The phrase is novel, and it is an oblique way of making mention of the real estate clause within this covenant (cf. 12:1, 7; 13:15-17; 15:7-8; 17:8).
44. Like the first installment of the covenant back in 12:3, this final reiteration of the covenant to the patriarch, concludes with a messianic promise that brings blessing "to all the nations of the earth" (cf. "all the families of the earth").
45. This was realized in the 1^st Advent of Christ—the seed of Abraham (cf. Gal. 3:8 "The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS WILL BE BLESSED IN YOU.").

VERSE 19 So Abraham returned to his young men, and they arose and went together to Beersheba; and Abraham lived at Beersheba ([b;v'ƒraeb.Bi ~h'r'b.a; bv,YEw: [b;v'ƒraeB.-la, wD'x.y: Wkl.YEw: WmquY"w: wyr'['n>-la, ~h'r'b.a; bv'Y"w: [waw w/Qal impf.3m.s. shubh (re)turn + proper noun Abraham + prep el to + noun m.p.constr.w/3m.s.suff. na-ar youth + waw w/Qal impf.3m.p. qum arise + waw w/Qal impf.3m.p. halak walk + adv yachadaw together + prep el + proper noun Beersheba + waw w/Qal impf.3m.s. yashab dwell + proper noun Abraham + prep beth w/proper noun Beersheba]).

ANALYSIS: VERSE 19

1. Counting the return trip the entire episode took seven days.
2. On the fourth day the climatic event took place.
3. The trip back was no doubt characterized by a completely different mood on the part of the travelers.
4. The bond of father and son was further enhanced by this experience.
5. Isaac for the first time heard the words of Yahweh articulating the covenant.
6. Abraham returns to the land of the Philistines.
7. Note the conspicuous absence of the mention of Isaac in this verse.
8. It simply says: "Abraham returned to his young men, and they arose and went together to Beersheba."
9. Clearly, Isaac was spared so why the deliberate absence of his name in connection with the return trip?
10. The absence of Sarah at the outset of the story parallels the absence of Isaac’s name at the conclusion.
11. The answer perhaps is designed to illustrate by omission the intent of Abraham to sacrifice his son is the equivalent of doing it.
12. Following Jesus resurrection His presence among humans faded (post-resurrection appearances) to the point where He was absent (ascension) and hidden in the heavens (seated).

Rebekah’s Family Background (vv. 20-24)

VERSE 20 Now it came about after these things, that it was told Abraham, saying, "Behold, Milcah also has borne children to your brother Nahor (^yxia' rAxn"l. ~ynIB' awhi-~g: hK'l.mi hd'l.y" hNEhi rmoale ~h'r'b.a;l. dG:YUw: hL,aeh' ~yrIb'D>h; yrex]a; yhiy>w: [waw w/Qal impf.3m.s. hayah + adv achare after + def.art.w/noun m.p.abs. dabar word, thing + def.art.w/adj.p.abs. elleh these + waw w/Hophal impf.3m.s. nagadah make known + prep lamedh w/proper noun Abraham + prep lamedh w/Qal infin.constr. amar say + interj hinneh behold + Qal perf.3f.s. yaladh bear + proper name Milcah (queen)+ conj gam also + pro.3f.s. hi she + noun m.p.abs. ben son + prep lamedh w/proper noun Nahor + noun m.s.constr.w/2m.s.suff. ach brother]):

VERSE 21 Uz his firstborn and Buz his brother and Kemuel the father of Aram

(~r'a] ybia] laeWmq.-ta,w> wyxia' zWB-ta,w> ArkoB. #W[-ta,

[d.o. marker + proper noun Uz + noun m.s.constr.w/3m.s.suff. bekor firstborn + waw w/d.o. marker + proper noun Buz + noun m.s.constr.w/3m.s.suff. ach brother + waw w/d.o. marker + proper noun Kemuel + noun m.s.constr. abh father],

VERSE 22 and Chesed and Hazo and Pildash and Jidlaph and Bethuel (waw w/d.o. marker + proper noun Chesed + waw w/d.o. marker + proper noun Hazo + waw w/d.o. marker + proper noun Pildash + waw w/d.o. marker + proper noun Jidlaph + waw w/d.o. marker + proper noun Bethuel])."

VERSE 23 Bethuel became the father of Rebekah; these eight Milcah bore to Nahor, Abraham's brother (~h'r'b.a; yxia] rAxn"l. hK'l.mi hd'l.y" hL,ae hn"mov. hq'b.rI-ta, dl;y" laeWtb.W [waw w/proper noun Bethuel + Qal perf.3m.s. yaladh beget; "became the father of" + d.o. marker + proper noun Rebekah + adj.m.s.abs. shemonah eight + adj.p.abs. elleh these + Qal perf.3f.s. yaladh + proper noun Milchah + prep lamedh w/proper noun Nahor + noun m.s.constr. ach brother + proper noun Abraham]).

VERSE 24 His concubine, whose name was Reumah, also bore Tebah and Gaham and Tahash and Maacah (hk'[]m;-ta,w> vx;T;-ta,w> ~x;G:-ta,w> xb;j,-ta, awhi-~G: dl,Tew: hm'War> Hm'v.W Avg>l;ypiW [waw w/noun f.s.constr.w/3m.s.suff. pilegesh concubine + waw w/noun m.s.constr.w/3f.s.suff. shem name + proper noun Reumah + waw w/Qal impf.3f.s.s yaladh bear + conj gam also + pro.3f.s. hi she + d.o. marker + proper noun Tebah + waw w/d.o. marker + proper noun Gaham + waw w/d.o. marker + proper noun Tahash + waw w/d.o. marker + proper noun Maacah]).

ANALYSIS: VERSES 20-24

1. This short genealogy features the 12 sons of Nahor, brother of Abraham (11:26), and one granddaughter.
2. "After these things" is non-specific and most probably indicates some years elapsed.
3. Abraham had lived in the land 45 years when he was asked to sacrifice Isaac, and so around 50 years after his sojourns he for the first time is caught up on family news.
4. He learns that his brother has fathered 12 sons by two women.
5. What Abraham was told is that "Milcah also has borne sons…"
6. Why the "also"?
7. "Milcah too" is a comparison with Sarah.
8. Milcah’s eight to Sarah’s one does not tell the whole story, as the one is born to a divine destiny and under miraculous circumstances.
9. For her paternity see 11:29.
10. This makes a connection with the birth of Isaac in 21:1-7.
11. Nahor’s sons were born before Isaac’s birth (at least for the most part).
12. Isaac was the son of Abraham’s old age.
13. "Uz" in Genesis: (1) son of Aram in 10:23; (2) descendant of Edom in 36:28; (3) district east of Canaan where Job lived.
14. The Uz of this genealogy is not to be confused with the aforementioned.
15. "Buz" is a name mentioned here and in 1Chron. 5:14 (son of Gad) and in Jer. 25:23 in association with Dedan and Tema.
16. "Kemuel/Qemuel" is found here and in Num. 34:24 (an Ephramite) and in 1Chron. 27:17 (a Levite).
17. By adding "father of Aram" the narrator gives the name of the grandson of Nahor (3^rd generation versus the 2^nd generation of the chosen line).
18. "Chesed/Kesed" is only occurs here as a proper name.
19. It is linked with the Chaldeans by some scholars (?).
20. If so, then he would be their forefather.
21. "Hazo," "Pildash," and "Jidlaph" occurs only here.
22. "Bethuel" is the father of Rebekah (v. 23).
23. V. 23 is not part of the report given to Abraham about his brother’s children.
24. Abraham did not know about Rebekah before he sent his servant to fetch a bride for Isaac.
25. Rebekah is the only daughter mentioned in this genealogy and as it turns out the most important name given her role in the advancement of the plan of God.
26. The only girl to be mentioned alongside her father and uncles sets her apart for a special destiny.
27. Her name means something like ‘heifer.’
28. The promise reiterated in vv. 16-18 assured Abraham that his son would of necessity marry and propagate the next heir to advance the promise of innumerable descendants.
29. Nahor’s concubine Reumah (‘beloved’) bears him four sons for a grand total of 12 sons.
30. Three of her sons: "Tebah," "Tahash," and "Maacah" appear to be connected with modern Syria and Lebanon.
31. Towns in those areas reflect these names.
32. A concubine was a 2^nd class wife with little legal rights and a wife that was acquired apart from any bridal money.
33. The 12 sons of Nahor alongside the two sons of Abraham again serve to show that more is not always better.
34. The innumerable descendants’ clause over the many generations overshadows any other claim to notoriety when it comes to offspring.
35. So this little genealogy with its mention of the future bride of Isaac is not as irrelevant as it might appear.
36. Her mention advances the story of the patriarchal era.