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Genesis

About this book

The Testing of Abraham

Chapter 22

1 Some time after these things God tested Abraham.⁠ He said to him, “Abraham!” “Here I am!” Abraham replied.⁠ 2 God said, “Take your⁠ son—your only son, whom you love, Isaac—and go to the land of Moriah!⁠ Offer him up there as a burnt offering⁠ on one of the mountains which I will indicate to you.”⁠ 3 Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him,⁠ along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about. 4 On the third day Abraham caught sight of the place in the distance. 5 So he said to his servants, “You two stay here with the donkey while the boy and I go up there. We will worship and then return to you.”⁠ 6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, and the two of them walked on together. 7 Isaac said to his father Abraham, “My father?” “What is it, my son?” he replied. “Here is the fire and the wood,” Isaac said, “but where is the lamb for the burnt offering?”⁠ 8 “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together. 9 When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it. Next he tied up his son Isaac and placed him on the altar on top of the wood.⁠ 10 Then Abraham reached out his hand, took the knife,⁠ and prepared to slaughter his son.⁠ 11 But the angel of the Lord called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.⁠ 12 “Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God⁠ because you did not withhold your son,⁠ your only son, from me.” 13 Abraham looked up and saw behind him a ram caught in the bushes by its horns.⁠ So he went over and got the ram and offered it up as a burnt offering instead of his son. 14 And Abraham called the name of that place “The Lord provides.” It is said to this day, “In the mountain of the Lord provision will be made.”⁠ 15 The angel of the Lord called to Abraham a second time from heaven 16 and said, “I solemnly swear by my own name, decrees the Lord, that because you have done this and have not withheld your son, your only son, 17 I will indeed bless you, and I will greatly multiply your descendants so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession of the strongholds of their enemies. 18 Because you have obeyed me, all the nations of the earth will pronounce blessings on one another using the name of your descendants.” 19 Then Abraham returned to his servants, and they set out together for Beer Sheba where Abraham stayed.⁠

Nahor's Descendants

20 After these things Abraham was told, “Milcah also has borne children to your brother Nahor— 21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 23 (Now Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 24 His concubine, whose name was Reumah, also bore him children—Tebah, Gaham, Tahash, and Maacah.

Texts in conversation

Compare Genesis 22:1 and Wisdom of Solomon 10:5

Hebrew Bible · Deuterocanon

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Summary

Wisdom of Solomon 10:5 refers to the Akedah, saying that Wisdom kept Abraham strong despite his affection for his child. It portrays the near-sacrifice of Isaac as a contest between parental love and faithfulness to God.

Passages

Genesis 22:1

Hebrew Bible
1 Some time after these things God tested Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied. 2 God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.” 3 Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about. 4 On the third day Abraham caught sight of the place in the distance. 5 So he said to his servants, “You two stay here with the donkey while the boy and I go up there. We will worship and then return to you.” 6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, and the two of them walked on together. 7 Isaac said to his father Abraham, “My father?” “What is it, my son?” he replied. “Here is the fire and the wood,” Isaac said, “but where is the lamb for the burnt offering?” 8 “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together. 9 When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it. Next he tied up his son Isaac and placed him on the altar on top of the wood. 10 Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.
750–400 BCE (scholarly estimate) Read in Genesis

Wisdom of Solomon 10:5

Deuterocanon
4 When because of him the earth was drowning with a flood, wisdom again saved it, guiding the righteous man’s course by a paltry piece of wood. 5 Moreover, when nations consenting together in wickedness had been confounded, wisdom knew the righteous man, and preserved him blameless to God, and kept him strong when his heart yearned toward his child. 6 While the ungodly were perishing, wisdom delivered a righteous man, when he fled from the fire that descended out of heaven on the five cities.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

References

“... The child here is none other than Isaac, and the colon recalls the Aqedah (Binding) or near-sacrifice of Isaac by Abraham in Genesis 22 as a test of his faith. Again, as in verse 2a, there is a repetition of the root in the adjective, “strong,” “mighty.” The verb, “she guarded,” recalls the similar form found in verse 1b. When taken with the preceding adjective, the verb is intensified. Thus, instead of merely guarding Abraham, Wisdom “guards him intently” and “keeps him strong.” The word in verse 5c literally means “entrails.” For the ancients, the entrails or “innards” were the seat of emotion. The Greek word here may reflect the Hebrew word, “mercy,” “compassion,” which is often associated with parental tenderness. Abraham was frequently held up in Jewish tradition as a model of parental love since his affection for Isaac was so great (compare 4 Maccabees 14:20). Here, however, Wisdom protects Abraham from his paternal love or affection for his son and in so doing presumably strengthens his love for God which enables him to obey the Almighty ...”
Andrew T. Glicksman, Wisdom of Solomon 10: A Jewish Hellenistic Reinterpretation of Early Israelite History through Sapiential Lenses, DCLS 9 (Berlin: de Gruyter, 2011), 117.
“... One final passage in the Apocrypha deserves mention. This is the verse from the account of the manifestations of Wisdom in the history of redemption in the Wisdom of Solomon, a book that seems to date from about the late first century B.C.E. or early first century C.E. It was Wisdom, the book relates, that “knew the just man and kept him blameless before God, and preserved him resolute against pity for his child” (Wisdom of Solomon 10:5). This is one of only two points from the life of Abraham deemed worthy of mention, the other being Wisdom”s rescue of the Patriarch from the destruction of the Cities of the Plain (verse 6). It is in the Wisdom of Solomon that we find the most explicit reference to the aqedah in the Apocrypha, a point owing to the increasing interest in the episode in Judaism in the first century ...”
Jon D. Levenson, The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity (New Haven, CT: Yale University Press, 1993), 176.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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