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1 ו ה א לה ים נס ה א ת א ב ר ה ם ו י אמ ר אל יו א ב ר ה ם ו י אמ ר הנ ני 22:1 ו י ה י א ח ר ה ד ב ר ים ה א ל ה י י ו י wayyiqtol (S) Sqin em Levy + shva, so ו+ QI3ms היה = ו י ה י ה o Short imperfect, so lose o V P and V 1 are unique to היה and.חיה Be able to recognize it. in the P3ms ה verbs end in ה 3 DP3ms qatal נסה = נס ה in the QI א 1 wayyiqtol V P = for angry baker ו+ QI3ms אמר = ו י אמ ר in the QI א 1 wayyiqtol V P = for angry baker ו+ QI3ms אמר = ו י אמ ר and-it-was after the-things the-these and-the-god he-tested DDO Abraham and-he-said to-him Abraham and-he-said behold-me After these things, God tested Abraham. He said to him, Abraham! And he replied, Here I am! and-it-was ו י ה י o This verb lacks an explicit subject. In context, the subject is the entire narrative that follows: And after these things, the following events occurred. o When ו י הי lacks an explicit subject, and its implicit subject is the following narrative, ו י הי is being used as a discourse marker to signal a transition point in the text: typically a new narrative, but sometimes a climax or other turning point within a narrative. For more information on this, see Jason S. DeRouchie, How to Understand and Apply the Old Testament, pages o In this context, ו י הי is starting a new section of the narrative. John C. Beckman Genesis 22 ( ) 1 of 23

2 22:2 ו י אמ ר ק ח נ א א ת בנ ך א ת י ח יד ך א ש ר א ה ב ת א ת יצ ח ק ו ל ך ל ך א ל א ר ץ ה מרי ה ו ה ע ל ה ו ש ם ל ע ל ה ע ל א ח ד ה ה ר ים א ש ר אמ ר אל יך in the QI א 1 wayyiqtol V P = for angry baker ו+ QI3ms אמר = ו י אמ ר נא+ QM2ms לקח = ק ח נ א QP2ms qatal אהב = א ה ב ת 1Yod and 1Nun verbs drop R 1 in the QM thinks it is 1Yod. 1Yod and 1Nun verbs drop R 1 in the QM הלך QM2ms הלך = ו ל ך is H(M/ /A), but A takes nothing at the end ה Prefix ו+ HM2ms+3ms עלה = ו ה ע ל ה ו o ו+ H +3ms is possible, but the parallel verb ו ל ך is imperative, so an imperative fits the context. א 1 have V P =. In the I1cs they drop א 1 QI1cs yiqtol angry baker אמר = אמ ר and-he-said take! DDO your-son DDO your-only whom you-love DDO Isaac and-go! to-you to land-of the-moriah and-cause-him-to-go-up there for-burnt-offering on one-of the-mountains that I-will-say to-you And he said, Take your son, your only son, whom you love, Isaac, and go to the land of Moriah and offer him up there as a burnt offering on one of the mountains of which I will tell you. DDO your-son DDO your-only whom you-love DDO Isaac א ת בנ ך א ת י ח יד ך א ש ר א ה ב ת א ת יצ ח ק o The four-fold description of Isaac focuses attention on who Isaac is to Abraham and delays and-go! to-you ו ל ך ל ך the command, raising its emotional impact. o The only two places in the Bible where this phrase ( get yourself going ) occurs are Genesis 12:1 and Genesis 22:2, so the use of this phrase may intentionally remind us of God s initial call to Abraham. Both were commands that called for massive faith in future grace. on one-of the-mountains that I-will-say to-you ע ל א ח ד ה ה ר ים א ש ר אמ ר אל יך o Requiring Abraham to go without knowing his exact destination may be another echo of א ל ה א ר ץ א ש ר א ר א ך Genesis 12:1 to the-land that I-will-show-you. 2 of 23 Genesis 22 ( ) John C. Beckman

3 ו יק ח א ת ש נ י נ ע ר יו את ו ו א ת יצ ח ק ב נ ו 22:3 ו י ש כ ם א ב ר ה ם ב ב ק ר ו י ח ב ש א ת ח מר ו ו י ב ק ע ע צ י ע ל ה ו י קם ו י ל ך א ל ה מ ק ום א ש ר א מ ר ל ו ה א לה ים wayyiqtol (S) V S = in the HI, so short imperfect ו+ HI3ms שכם = ו י ש כ ם wayyiqtol ו+ QI3ms חבש = ו י ח ב ש o V P = is normally hiphil, but this is 1G, so it might be QI. V S = indicates QI. wayyiqtol ו+ QI3ms לקח = ו יק ח o It can t be NI because pataḥ, not qamats, is under the dagesh o Since the doubling dagesh is not from the strong verb form, try substituting nun-shva: But.נקח wayyiqtol. The problem is that there is no verb ו+ QI3ms נקח This looks like.ו ינ ק ח* the verb לקח is spelled like 1Nun. י י wayyiqtol Sqin em Levy +shva, so ו+ DI3ms בקע = ו י ב ק ע (S) wayyiqtol ו+ QI3ms ק ום = ו י ק ם o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o Root vowel ו qamats qatan, so this is the short imperfect in the qal wayyiqtol ו+ QI3ms הלך = ו י ל ך o V P = indicates 1Yod in the QI. o There is no verb,ילך but the verb הלך is spelled like a 1Yod. QP3ms qatal אמר = א מ ר and-he-rose-early Abraham in-the-morning and-he-saddled DDO his-donkey and-he-took DDO two-of his-young-men with-him and-ddo Isaac his-son and-he-split trees-of burnt-offering and-he-arose and-he-went to the-place that he-said to-him the-god So Abraham arose early in the morning, saddled his donkey, and took two of his young men with him, along with his son Isaac. And he split wood for a burnt offering and arose and went to the place that God had told him. and-he-rose-early ו י ש כ ם o This verb form occurs 6 times in Genesis, always when someone is in an emotional situation. E.g., Genesis 19:27, Abraham checks up on the state of Sodom after pleading with YHWH to spare it the day before. trees-of wood ע צ י o In the singular, עץ normally means tree. In the plural, it can mean trees, but it often means pieces of wood. This is a common use of the plural to indicate an object that is no ד ם or blood חטים that has been harvested חט ה longer in its natural condition, such as wheat that has been spilled מים.ד For further information, see Williams Hebrew Syntax 10. John C. Beckman Genesis 22 ( ) 3 of 23

4 22:4 ב י ום ה ש ליש י ו יש א א ב ר ה ם א ת עינ יו ו י ר א א ת ה מ ק ום מר ח ק wayyiqtol ו+ QI3ms נ שא = ו יש א שאה wayyiqtol (S), but there is no verb ו+ NI3ms שאה o This could be o Since the doubling dagesh isn t part of the strong-verb paradigm, try substituting nun-shva: wayyiqtol ו+ QI3ms נ שא ו ינ ש א* (S) wayyiqtol ו+ QI3ms ראה = ו י ר א o V P = pataḥ, so this should be hiphil. But this precise form י ר א( )ו has V P in the QI, even though it is not 1G. Out of 132 occurrences of the form,ו י ר א 131 of them are qal and 1 is hiphil. The context makes it clear that it is qal ( he saw fits, whereas he showed does not). in-the-day the-third and-he-lifted Abraham DDO his-eyes and-he-saw DDO the-place from-far On the third day, Abraham lifted his eyes and saw the place from a distance. in-the-day the-third and-he-lifted ב י ום ה ש ליש י ו יש א o A finite verb with vav (e.g., wayyiqtol) normally is the first word of its clause. The main (only?) exception is that a temporal phrase can precede a finite verb with vav. 4 of 23 Genesis 22 ( ) John C. Beckman

5 ע ם ה ח מ ור ו א נ י ו ה נ ע ר ע ד כ ה נל כ ה ו נ ש ת ח ו ה ו נ ש וב ה א ליכ ם 22:5 ו י אמ ר א ב ר ה ם א ל נ ע ר יו ש ב ו ל כ ם פה in the QI א 1 wayyiqtol V P = for angry baker ו+ QI3ms אמר = ו י אמ ר QM2mp 1Yod and 1Nun verbs drop R 1 in the QM ישב = ש ב ו yiqtol V P = is 1Yod in the QI הQI1cp+par הלך = נל כ ה so long imperfect ה weyiqtol (L) ends in ו+ I1cp Hishtaphel חוה = ו נ ש ת ח ו ה Q(I,M, ) weyiqtol hollow verbs keep V R in the ו+הQI1cp+par ש וב = ו נ ש וב ה o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) and-he-said Abraham to his-young-men sit! to-you here with the-donkey and-i and-the-young-man we-will-go unto there and-we-will-prostrate-ourselves and-we-will-return to-you Then Abraham said to his young men, Stay here with the donkey while I and the lad go over there, so that we can worship and then return to you. and-i and-the-young-man we-will-go ו א נ י ו ה נ ע ר נל כ ה o This clause is subject first, not verb first, so it is not simply the next step. o The contrast in subject with the previous clause ( you and I and the boy ) and the contrast in action ( you stay we go ) suggests that these are a matched pair: you stay whereas I and the boy will go. To communicate this, I translate ו as while, although it could be translated as whereas since the focus is on the contrasting nature, not on the time. and-we-will-prostrate-ourselves and-we-will-return ו נ ש ת ח ו ה ו נ ש וב ה o These verbs are weyiqtol after an imperative with a change of subject, so they are purpose/result: so that we will worship and so that we will return. The meaning of the purpose relationship is that Abraham needs to do this alone, without the servants around. Furthermore, Abraham cannot return until this is done. o The immediately preceding verb נל כ ה is yiqtol with the same subject, but it is not in the main line of the narrative it is the flip-side of the matched pair (as discussed above). So it does not count as the preceding verb for purposes of figuring out what the weyiqtol verbs mean. and-we-will-return ו נ ש וב ה o The fact that this is 1 st person plural (Abraham & Isaac) and not just singular (Abraham) indicates Abraham s faith that God will keep his promise to give him many descendants through Isaac (Hebrews 11:17 19). John C. Beckman Genesis 22 ( ) 5 of 23

6 ו יק ח א ב ר ה ם א ת ע צ י ה ע ל ה ו י ש ם ע ל יצ ח ק ב נ ו ו יק ח ב י ד ו א ת ה א ש ו א ת ה מ א כ ל ת ו יל כ ו ש ניה ם י ח ד ו 22:6 wayyiqtol ו+ QI3ms לקח = ו יק ח o It can t be NI because pataḥ, not qamats, is under the dagesh o Since the doubling dagesh is not from the strong verb form, try substituting nun-shva: But.נקח wayyiqtol. The problem is that there is no verb ו+ QI3ms נקח This looks like.ו ינ ק ח* the verb לקח is spelled like 1Nun. (S) wayyiqtol ו+ QI3ms שים = ו י ש ם o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o V S =, which is shortened from י, so this is a short imperfect. V S = י is normally hiphil, but since V R = י for this hollow verb, it could be qal. Qal and he put fits the context, whereas hiphil and he caused <someone> to put does not. wayyiqtol see explanation of this parsing above ו+ QI3ms לקח = ו יק ח 1Yod. thinks it is הלך QI. wayyiqtol V P = is 1Yod in the ו+ QI3mp הלך = ו יל כ ו and-he-took Abraham DDO trees-of the-burnt-offering and-he-put on Isaac his-son and-he-took inhis-hand DDO the-fire and-ddo the-butcher-knife and-they-went their-two together Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took in his hand the fire and the butcher knife, and the two of them walked together. and-he-put on Isaac his-son ו י ש ם ע ל יצ ח ק ב נ ו o The direct object ( it = the wood) is omitted. Hebrew often omits a direct object that is clear from context. The inclusion of so many details is a literary technique that slows down the text and builds the tension. 6 of 23 Genesis 22 ( ) John C. Beckman

7 ו י א מר הנ נ י ב נ י ו י אמ ר הנ ה ה אש ו ה עצ ים ו א י ה ה ש ה ל ע ל ה 22:7 ו י אמ ר יצ ח ק א ל א ב ר ה ם א ביו ו י אמ ר א ב י angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר and-he-said Isaac to Abraham his father and-he-said my-father and-he-said behold-me my-son and-hesaid behold the-fire and the-trees and-where? the-lamb for-burnt-offering Isaac said to his father Abraham, My father? And he replied, What is it, my son? Then he said, I see the fire and the wood, but where is the lamb for a burnt offering? The inclusion of Isaac s question indicating that he does not know what will happen builds the tension in the narrative. John C. Beckman Genesis 22 ( ) 7 of 23

8 ו י אמ ר א ב ר ה ם א לה ים יר א ה ל ו ה ש ה ל ע ל ה ב נ י ו יל כ ו ש ניה ם י ח ד ו 22:8 wayyiqtol ו+ QI3ms אמר = ו י אמ ר V P = for א 1 angry baker verbs in the QI PtMS) in the long imperfect (or ה verbs end in ה 3 (L) QI3ms yiqtol ראה = יר א ה thinks it is 1Yod הלך QI. wayyiqtol V S = is 1Yod in the ו+ QI3mp הלך = ו יל כ ו and-he-said Abraham God he-will-see for-himself the-lamb for-burnt-offering my-son and-they-went their-two together Abraham said, God will be providing for himself the lamb for a burnt offering, my son. And the two of them went on together. he-will-see for-himself יר א ה ל ו o The context indicates that he will see means he will provide. We have a similar expression in English: I ll see to it = I ll ensure that it happens o The long imperfect indicates imperfective aspect, hence the translation, will be providing Abraham s response to Isaac s question indicates his faith. God will provide. 8 of 23 Genesis 22 ( ) John C. Beckman

9 ו י ב ן ש ם א ב ר ה ם א ת ה מז ב ח ו י ע ר ך א ת ה עצ ים 22:9 ו י ב א ו א ל ה מ ק ום א ש ר א מ ר ל ו ה א להים ו י ע ק ד א ת יצ ח ק ב נ ו ו י ש ם את ו ע ל ה מז ב ח ממ ע ל ל עצ ים wayyiqtol ו+ QI3mp ב וא = ו י ב א ו o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o Hollow verbs keep their root vowel in the Q(I, M, ) QP3ms qatal אמר = א מ ר in the short imperfect ה drops ה 3 (S) wayyiqtol ו+ QI3ms בנה = ו י ב ן o When ה 3 verbs drop their ה in the short QI, V 1 to aid pronunciation wayyiqtol ו+ QI3mp ערך = ו י ע ר ך o V P = is normally hiphil, but for 1G verbs, it can also be QI. o V S = is Q(I/M/ ) wayyiqtol ו+ QI3mp עקד = ו י ע ק ד o V P = is normally hiphil, but for 1G verbs, it can also be QI. o V S = is Q(I/M/ ) (S) wayyiqtol ו+ QI3mp שים = ו י ש ם o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o V S =, which is shortened from י, so this is a short imperfect. V S = י is normally hiphil, but since V R = י for this hollow verb, it could be qal. Qal and he put fits the context, whereas hiphil and he caused <someone> to put does not. and-they-came to the-place that he-said to-him the-god and-he-built there Abraham DDO the-altar and-he-arranged DDO the-trees and-he-bound DDO Isaac his-son and-he-put DDO-him on the-altar from-on-top-of to-the-trees When they came to the place that God had told him, Abraham built an altar there and arranged the wood. Then he bound his son Isaac and put him on the altar, on top of the wood. and-they-came to the-place ו י ב א ו א ל ה מ ק ום o The wayyiqtol verb describes this as the next action in the narrative sequence, so it is and they came to the place and Abraham built. Beginning every sentence with and is poor style in English, so most translations look for alternatives to and. In this verse, when fits the context, so many translations say something like When they came to the place (ESV). The inclusion of so many details slows down the narrative, building the tension. John C. Beckman Genesis 22 ( ) 9 of 23

10 ו יק ח א ת ה מ א כ ל ת לש ח ט א ת ב נ ו 22:10 ו יש ל ח א ב ר ה ם א ת י ד ו wayyiqtol ו+ QI3ms שלח = ו יש ל ח wayyiqtol ו+ QI3ms לקח = ו יק ח o It can t be NI because pataḥ, not qamats, is under the dagesh o Since the doubling dagesh is not from the strong verb form, try substituting nun-shva: But.נקח wayyiqtol. The problem is that there is no verb ו+ QI3ms נקח This looks like.ו ינ ק ח* the verb לקח is spelled like 1Nun. ל+ Q שחט = לש ח ט and-he-sent Abraham DDO his-hand and-he-took DDO the-butcher-knife to-slay DDO his-son Then Abraham stretched out his hand and took the butcher knife to slaughter his son Once again, the inclusion of so many details slows down the narrative, building the tension. 10 of 23 Genesis 22 ( ) John C. Beckman

11 ו יק ר א אל יו מ ל א ך י הו ה מן ה ש מ ים ו י אמ ר א ב ר ה ם א ב ר ה ם הנ ני ו י אמ ר 22:11 wayyiqtol ו+ QI3ms קרא = ו יק ר א angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר and-he-called to-him angel-of YHWH from the-heavens and-he-said Abraham Abraham and-he-said behold-me But the angel of YHWH called out to him from the heavens and said, Abraham! Abraham! And he said, Here I am! and-he-called ו יק ר א o The wayyiqtol verb describes this as simply the next action in the sequence. Since, however, this is an action that stops what was going to happen, but is an appropriate translation for vav. angel-of YHWH מ ל א ך י הו ה o This is a construct chain that ends in a proper nouns, so this is THE angel of YHWH, not merely one angel of YHWH among many. Abraham Abraham א ב ר ה ם א ב ר ה ם o The repetition of a person s name (or other term of address) in speech only occurs when the speaker has affection towards the person: Gen 46:2; Exod 3:4; 34:6?; 1 Sam 3:10; 2 Sam 19:1,5; 2 Kings 2:12, 13:14; Isaiah 29:1?. So the repetition seems to be due to affection rather than merely trying to get Abraham s attention. For further discussion, see Williams Hebrew Syntax 16b. John C. Beckman Genesis 22 ( ) 11 of 23

12 ו י אמ ר א ל תש ל ח י ד ך א ל ה נ ע ר ו א ל ת ע ש ל ו מ א ומ ה 22:12 כ י ע ת ה י ד ע תי כ י י ר א א להים א ת ה ו ל א ח ש כ ת א ת בנ ך א ת י חיד ך ממ ני angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר wayyiqtol ו+ QI2ms שלח = תש ל ח verbs end in R 2 in the short imperfect ה 3 (S) wayyiqtol ו+ QI2ms ע שה = ת ע ש QP1cs qatal ידע = י ד ע תי QP2ms qatal ח שך = ח ש כ ת and-he-said not you-will-send your-hand to the-young-man and-not you-will-do to-him anything because now I-know that afraid-of God you and-not you-withheld DDO your-son DDO your-only from-me Then he said, Do not stretch out your hand against the lad or do anything to him, because now I know that you fear God, since you have not withheld your son, your only son, from me. not you-will-send and not you-will do א ל תש ל ח... ו א ל ת ע ש o The negative א ל is only used in a prohibition; never in a prediction of the future. So these mean do not! rather than [I know that in the future] you will not. now I-know ע ת ה י ד ע תי o Open theists use this verse as evidence that God does not foreknow our free-will actions. But to interpret this verse as God learning something would also prove that God also did not know the current state of Abraham s heart whether or not he fears God. o Furthermore, Genesis 22:16 18 indicates that what God already promised in Genesis 12:2 3 was contingent upon Abraham s action of sacrificing Isaac. So God knew that the contingency would be fulfilled. o Finally, if God does not know our free actions until we do them, then God would not really know if Abraham would have actually have carried through; there was still time to disobey. DDO your-son DDO your-only א ת בנ ך א ת י חיד ך o These words are in apposition since they have the same grammatical function (the direct object of the verb ש כ ת (ח and have the same referent (Isaac). o This repetition forms an inclusio with the identical phrase in 22:2; Abraham obeyed the exact command that God gave in verse 2. from me ממ ני o The angel of YHWH says from me, referring to YHWH. So the angel of YHWH is YHWH. 12 of 23 Genesis 22 ( ) John C. Beckman

13 ו יש א א ב ר ה ם א ת עינ יו ו י ר א ו הנה א יל א ח ר נ א ח ז ב ס ב ך ב ק ר נ יו 22:13 ו י ל ך א ב ר ה ם ו יק ח א ת ה א יל ו י ע ל ה ו ל ע ל ה ת ח ת ב נ ו wayyiqtol ו+ QI3ms נ שא = ו יש א שאה wayyiqtol (S), but there is no verb ו+ NI3ms שאה o This could be o Since the doubling dagesh isn t part of the strong-verb paradigm, try substituting nun-shva: wayyiqtol ו+ QI3ms נ שא ו ינ ש א* verbs end in R 2 in the short imperfect ה 3 (S) wayyiqtol ו+ QI3ms ראה = ו י ר א o V P = should be hiphil, and should not be qal, because this is not a 1G verb. But this one exact form is usually qal. Since he saw fits the context whereas he showed does not, this one is qal. NP3ms qatal V P =, so the strong verb form begins אחז = נ א ח ז wayyiqtol ו+ QI3ms הלך = ו י ל ך o V P = indicates 1Yod in the QI. o There is no verb,ילך but the verb הלך is spelled like a 1Yod. wayyiqtol ו+ QI3ms לקח = ו יק ח o It can t be NI because pataḥ, not qamats, is under the dagesh o Since the doubling dagesh is not from the strong verb form, try substituting nun-shva: But.נקח wayyiqtol. The problem is that there is no verb ו+ QI3ms נקח This looks like.ו ינ ק ח* the verb לקח is spelled like 1Nun. wayyiqtol (S) short because non-nun-type 3s suffix on I3s ו+ HI3ms+3ms עלה = ו י ע ל ה ו o Because this is 1G, V P = could also be QI. But the qal of עלה go up does not take a direct object, so the imperfect can t have a pronominal suffix. and-he-lifted Abraham DDO his-eyes and-he-saw and-behold ram behind he-was-seized in-the-thicket by-his-horns and-he-went Abraham and-he-took DDO the-ram and-he-caused-it-to-go-up for-burntoffering instead-of his-son And Abraham lifted his eyes and looked, and behold! there was a ram behind him, caught in a thicket by its horns. So Abraham went over and took the ram and offered it up for a burnt offering in place of his son. and-he-lifted Abraham DDO his-eyes and-he-saw ו יש א א ב ר ה ם א ת עינ יו ו י ר א o This is an echo of 22:4, when he lifted up his eyes and saw the place where he was supposed to sacrifice his son. Now he lifts up his eyes and sees the substitute. John C. Beckman Genesis 22 ( ) 13 of 23

14 י הו ה יר א ה א ש ר יא מ ר ה י ום ב ה ר י הו ה יר א ה 22:14 ו יק ר א א ב ר ה ם ש ם ה מ ק ום ה ה וא wayyiqtol ו+ QI3ms קרא = ו יק ר א in the long imperfect ה verbs end in ה 3 (L) wayyiqtol ו+ QI3ms ראה = יר א ה because alef rejects dagesh יא מר יא מר* NI3ms yiqtol אמר = יא מ ר because resh rejects dagesh יר א ה יר א ה* (L) NI3ms yiqtol ראה = יר א ה o ה 3 verbs end in ה in the long imperfect and-he-called Abraham name-of the-place the-that YHWH he-will-see that it-will-be-said the-day inmountain-of YHWH it-will-be-seen And Abraham called the name of that place, YHWH will provide ; as it is said today, On YHWH s mountain, it will be provided. YHWH he-will-see י הו ה יר א ה o This recalls Abraham s statement of faith in verse 8: יר א ה ל ו ה ש ה ל ע ל ה YHWH will provide for himself the lamb for a burnt offering. the-day = today ה י ום 14 of 23 Genesis 22 ( ) John C. Beckman

15 א ל א ב ר ה ם שנ ית מן ה ש מ ים 22:15 ו יק ר א מ ל א ך י הו ה wayyiqtol ו+ QI3ms קרא = ו יק ר א and-he-called angel-of YHWH to Abraham second from the-heavens The angel of YHWH called to Abraham a second time from heaven John C. Beckman Genesis 22 ( ) 15 of 23

16 ב י נש ב ע תי נ א ם י הו ה כ י י ע ן א ש ר ע ש ית א ת ה ד ב ר ה ז ה ו ל א ח ש כ ת א ת בנ ך א ת י חיד ך 22:16 ו י אמ ר angry baker verbs in the QI א 1 wayyiqtol V P = for ו+ QI3ms אמר = ו י אמ ר NP1cs qatal שבע = נש ב ע תי verb ה 3 QP2ms qatal finite verb subject ending is preceded by vowel+yod, so ע שה = ע ש ית QP2ms qatal ח שך = ח ש כ ת and-he-said by-me I-swore utterance-of YHWH that because that you-did DDO the-thing the-this andnot you-withheld DDO your-son DDO your-only and said, By myself I have sworn, declares YHWH, because you have done this thing and have not withheld your son, your only son, utterance-of YHWH נ א ם י הו ה o This is a construct chain of two nouns, so the default translation would be the utterance of YHWH. Nevertheless, it is a set phrase (267 occurrences) that is followed by something that YHWH says, so it is often best to translate it as if נ א ם were a verb: declares YHWH. 16 of 23 Genesis 22 ( ) John C. Beckman

17 כ י ב ר ך א ב ר כ ך ו ה ר ב ה א ר ב ה א ת ז ר ע ך כ כ וכ ב י ה ש מ ים א ש ר ו כ ח ול ע ל ש פ ת ה י ם ו יר ש ז ר ע ך א ת ש ע ר אי ב יו 22:17 when resh rejects dagesh ב ר ך ב ר ך* DA ברך = ב ר ך when resh rejects dagesh א ב ר כ ך א ב ר כ ך* DI1cs+2ms yiqtol ברך = א ב ר כ ך o Think of hatef vowels as being shva, so V P = is V P =, which is piel and pual HA רבה = ו ה ר ב ה o Prefix ה normally indicates H(M,,A) o Ending is ה for a ה 3 verb normally indicates P3ms, which does not fit the prefix ה ר בה we ll parse it as HA, even though that should be,רבה o Because it s followed by the verb ה instead of ה Perhaps the ending is.ה ר ב ה occurs 3x, always spelled רבה o The HA of because ה ר בה is an adverb many. verb in the long imperfect ה 3 ending is a ה (L) HI1cs yiqtol רבה = א ר ב ה weyiqtol ו+ QI3ms ירש = ו יר ש י o V P = is a defectively written o This cannot be ירש in the DP3ms because V 1 = would become when resh rejected dagesh. Also, V S would be that to-bless I-will-bless-you and-to-multiply I-will-multiply DDO your-seed like-stars-of the-skies and-like-the-sand that on lip-of the-sea and-he-will-possess your-seed DDO gate-of his-enemies that I will surely bless you and surely be multiplying your seed like the stars of the sky and like the sand that is on the seashore. And your seed will take possession of the gate of his enemies. that to-bless I-will-bless-you and-to-multiply I-will-multiply כ י ב ר ך א ב ר כ ך ו ה ר ב ה א ר ב ה o The infinitive absolute verbs underscore the certainty of the promises o The long imperfect א ר ב ה indicates imperfective aspect: will be multiplying and-he-will-inherit ו יר ש o This weyiqtol verb comes after yiqtol verbs with a future indicative meaning (not a command), so this weyiqtol continues the future indicative meaning (it is not purpose/result). Note that this is a repetition of the promises of Genesis 12:2 and 15:5 John C. Beckman Genesis 22 ( ) 17 of 23

18 ג וי י ה א ר ץ כ ל ע ק ב א ש ר ש מ ע ת ב ק ל י 22:18 ו הת ב ר כ ו ב ז ר ע ך when resh rejects dagesh ב ר ב ר* weqatal ו+ tdp3cp ברך = ו הת ב ר כ ו QP2ms qatal שמע = ש מ ע ת and-they-blessed-themselves in-your-seed all nations-of the-earth because that you-heard with-myvoice and all the nations of the earth will be blessed in your seed because you obeyed my voice. and-they-blessed-themselves ו הת ב ר כ ו o The promise of all the nations being blessed in Genesis 12:3 used the niphal of,ברך which is either middle/reflexive or passive. In this verse, however, it is hitpael, which is middle/reflexive, not passive. Some scholars argue that the hitpael of ברך means pronounce blessings on one another as in may you be blessed as YHWH blessed Abraham. Chee- Chiew Lee, JSOT 36: (2012), however, argues (convincingly to me) that the hitpael of means regard oneself to have been blessed. His main argument for this position is that ברך in Deut 29:19, the context makes that meaning clear: he blesses himself in his heart, saying, I will be safe even though I walk in the stubbornness of my heart. Note also that the LXX of Gen 22:18 (followed by Acts 3:25) translates this promise as a future passive ἐνευλογηθήσονται instead of the future middle that would be used for pronounce blessings on one another. o The weqatal takes its meaning from the preceding verb in this case the yiqtol verbs with a future time in the preceding verse. that א ש ר o א ש ר always starts a subordinate clause, only some of which are relative clauses. In this verse the עק ב indicates that the אשר clause is not a relative clause; it is a causal clause that explains the reason for what precedes. you-heard with-my-voice ש מ ע ת ב ק ל י o To שמע is to hear, but to שמע ב someone s voice is to obey them (83x in the Bible). 18 of 23 Genesis 22 ( ) John C. Beckman

19 ו י ק מ ו ו יל כ ו י ח ד ו א ל ב א ר ש ב ע ו י ש ב א ב ר ה ם בב א ר ש ב ע פ 22:19 ו י ש ב א ב ר ה ם א ל נ ע ר יו (S) wayyiqtol ו+ QI3ms ש וב = ו י ש ב o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o Root vowel ו qamats qatan, so this is the short imperfect in the qal Q(I,M, ) wayyiqtol hollow verbs keep V R in the ו+ QI3mp ק ום = ו י ק מ ו o V P = indicates hollow verb (or geminate) in the QI, H, or N(P, Pt, A) o This is 3mp, not 3s, so short and long imperfects are spelled the same 1Yod. thinks it is הלך QI. wayyiqtol V P = is 1Yod in the ו+ QI3mp הלך = ו יל כ ו wayyiqtol V P = is 1Yod in the QI ו+ QI3ms ישב = ו י ש ב and-he-returned Abraham to his-young-men and-they-arose and-they-went together to Beersheba. And Abraham dwelt in Beersheba. Then Abraham returned to his young men, and they arose and went together to Beersheba. And Abraham lived in Beersheba. פ o The פ at the end of the verse is a paragraph marker that was added by scribes. John C. Beckman Genesis 22 ( ) 19 of 23

20 ו י ג ד ל א ב ר ה ם לאמ ר ה נה י ל ד ה מל כ ה ג ם ה וא ב נ ים ל נ ח ור א ח יך 22:20 ו י ה י א ח רי ה ד ב ר ים ה א ל ה י י ו י wayyiqtol (S) Sqin em Levy + shva, so ו+ QI3ms היה = ו י ה י ה o Short imperfect, so lose o V P and V 1 are unique to היה and.חיה Be able to recognize it. wayyiqtol ו+ HpI3ms נגד = ו י ג ד o Replace doubling dagesh in ג with nun-shva: ו י ג ד = ו י נ ג ד* נגד ו+ HpI3ms wayyiqtol ל+ Q אמר = לאמ ר o quiescent alef had shva, so אמר was א מר* Q o לאמר is the last word before a quotation QP3fs qatal ילד = י ל ד ה and-it-was after the-things the-these and-it-was-reported to-abraham to-say behold she-bore Milcah also she sons to-nahor your-brother After these things, it was reported to Abraham, Milcah also has borne children to your brother Nahor: and-it-was ו י ה י o This verb lacks an explicit subject. In context, the subject is the entire narrative that follows: And after these things, the following events occurred. o When ו י הי lacks an explicit subject, and its implicit subject is the following narrative, ו י הי is being used as a discourse marker to signal a transition point in the text: typically a new narrative, but sometimes a climax or other turning point within a narrative. For more information on this, see Jason S. DeRouchie, How to Understand and Apply the Old Testament, pages o Just like in verse 1, this signals the beginning of a new section. 20 of 23 Genesis 22 ( ) John C. Beckman

21 22:21 א ת ע וץ ב כ ר ו ו א ת ב וז א ח יו ו א ת ק מ וא ל א ב י א ר ם DDO Uz his-firstborn and-ddo Buz his-brother and-ddo Kemuel father-of Aram Uz his firstborn, Buz his brother, Kemuel the father of Aram, ו א ת פל ד ש ו א ת יד ל ף ו א ת ב ת וא ל 22:22 ו א ת כ ש ד ו א ת ח ז ו and-ddo Kesed and-ddo Hazo and-ddo Pildash and-ddo Jidlaph, and-ddo Bethuel Kesed, Hazo, Pildash, Jidlaph, and Bethuel. Jidlaph יד ל ף o Names that start with yod usually begin with J in English. John C. Beckman Genesis 22 ( ) 21 of 23

22 י ל ד א ת רב ק ה ש מנ ה א ל ה י ל ד ה מל כ ה ל נ ח ור א ח י א ב ר ה ם 22:23 וב ת וא ל QP3ms qatal ילד = י ל ד QP3fs qatal ילד = י ל ד ה and-bethuel he-begot DDO Rebekah eight these she-bore Milcah to-nahor brother-of Abraham (Now Bethuel begot Rebekah). Milcah bore these eight to Abraham s brother Nahor. he-begot she-bore י ל ד... י ל ד ה o ילד with a male subject means begot ( fathered ). o ילד with a female subject means gave birth to and-bethuel he-begot DDO Rebekah וב ת וא ל י ל ד א ת רב ק ה o The mention of Rebekah breaks the pattern in two ways: (1) she is the only female note that her brother Laban is not mentioned, and (2) she is the only one of Nahor s grandchildren who is mentioned. o This clause is also subject before verb, which indicates something other than the next thing in sequence. Because the text returns to the eight children of Milcah right after this clause, this clause seems to be a parenthetical comment about Bethuel, who was just mentioned. o The mention of Rebekah is foreshadowing, since she will be important later. 22 of 23 Genesis 22 ( ) John C. Beckman

23 וש מ ה ר א ומ ה ו ת ל ד ג ם הוא א ת ט ב ח ו א ת ג ח ם ו א ת ת ח ש ו א ת מ ע כ ה ס 22:24 ופ יל ג ש ו wayyiqtol V P = indicates 1Yod in the QI ו+ QI3fs ילד = ו ת ל ד and-his-concubine and-her-name Reumah and-she-bore also she DDO Tebah and-ddo Gaham and- DDO Tahash and-ddo Maacah His concubine, whose name was Reumah, also bore him children: Tebah, Gaham, Tahash, and Maacah. and-his-concubine ופ יל ג ש ו o A concubine is legally and socially a wife. She is not a mistress. This is not adultery. o A concubine is a wife who is married with a prenuptial agreement that her children will not have the inheritance rights of children that are born to a wife who is not a concubine. ס o The ס after the verse is a paragraph marker that was added by scribes John C. Beckman Genesis 22 ( ) 23 of 23