Isaac Bound:

2021

2018

The words in this famous chapter are organized in such a way that the name of Isaac is positioned precisely at the mathematical centre of the text, flanked by 153 (9x17) words on either side. This is to express symbolically that Isaac is absolutely safe in his life-threatening situation, because YHWH is with him.

2024

Following an annotated translation, I provide an exegesis of the Aqedah, the narrative of Yahweh's test of Abraham which threatened the very promises at the heart of the covenant. In this paper I discuss some key words, the structure and style of the narrative, and discuss difficult themes, such as child sacrifice and how to relate to such a hard narrative as Christian Scripture.

From the perspective of Heilsgeschichte, Gerhard von Rad saw clearly that Genesis 22 deals with the possible annihilation of the covenant promise. A fresh approach to Genesis corroborates this view and demonstrates that innerbiblical exegesis has shaped the message of Genesis 22. m erhard von Rad wrote many books and articles in his academic life and he Ä ^y commented on nearly every biblical book. What is especially noteworthy about ^^ii * his interpretation of Gen 22, the story commonly known as "The Sacrifice of Isaac" or "The Binding of Isaac"? Although many of von Rad's literary and historical judgments about this text are obsolete today, his careful reading of Gen 22 offers indispensable clues to an accurate understanding ofthat story, clues that are not always provided with the same quality and substance by the many articles and books on Gen 22 that have appeared since von Rad's death in 1971. The following observations and interpretations rely especially on von Rad's treatment of Gen 22 in his commentary on Genesis and in his litde booklet Das Opfer des Abraham, which was published in the year of his death, 1971. 1 The following considerations will be developed in three steps: 1) The long shadow of Hermann Gunkel's interpretation of Gen 22; 2) von Rad's main observations on Gen 2; and 3) recent corroborations of von Rad's interpretive approach to Gen 22.

Among biblical commentators and scholars, the accepted view of Abraham in the story of the Binding of Isaac is of a one-dimensional, almost superhuman figure whose entire consciousness, on the way to sacrifice his son, is focused solely on fulfilling the Divine will. According to this view there is no textual evidence of any deliberation or hesitation in Abraham's mind, and he is to be viewed as praiseworthy for fulfilling God's will without any doubt or misgiving.

JSOT, 2019

This essay explores the meeting scene between Isaac and Jacob in Gen 27:18-29. The repetition of Isaac's act of blessing in vv. 23 and 27 exposes the parallel structure of the scene, and Isaac's dual test to determine his son's identity. This structure emphasizes the importance of the sensory tests and Esau's external identity markers-his hairy hands and the scent of the field-that convinced Isaac to bless the son standing before him. These identity markers are not merely technical; they are literary devices that point to Esau's character and hint at the motivation behind Isaac's desire to bless Esau instead of Jacob. These motives are clarified through an analysis of Esau's traits, links to Isaac's personality, and the nature of the blessings he had intended for Esau. The conclusions contribute to a better understanding of the scene and resolve some of the fundamental difficulties in the blessings narrative of Gen 27:1-28:9.

Acta Theologica. Supplementum 37, 35–55., 2024

This article analyses and compares the testing of Abraham and that of Job. The analysis of Genesis 22 examines the meaning of God testing Abraham in comparison to other instances of God testing individuals in the Bible and draws parallels with the book of Job. Both positive and negative interpretations of human sacrifice are considered with reference to Jewish sources. The tension between the narrative and the poetic part of the book of Job is understood as a correction of a fatalistic, obedient world view. Such critical thinking is lacking in Genesis 22 and is only part of the reception history.

International Multidisciplinary Journal of Pure Life (IMJPL), 2024

SUBJECT & OBJECTIVES: The paper delves into the event of Patriarch Abraham’s intended sacrifice of his ‘Only Son’ on Mount Moriah. The study aims to determine the true identity of the ‘Only Son’ based on biblical verses. METHOD & FINDING: Using a descriptive-analytical methodology, the research examines relevant Biblical texts and commentaries. It compares the sacrifice event to other significant occurrences, including the birth chronology of Abraham’s sons, God’s covenant regarding his offspring, the status of firstborns in the Old Testament, and Abraham’s love for his son Ishmael. Through this analysis, the study concludes that the ‘Only Son’ ordered for sacrifice was Abraham’s firstborn, Ishmael, rather than Isaac. CONCLUSION: Through a detailed examination of biblical verses and related events, this study sheds light on the identity of the ‘Only Son’ in Abraham’s sacrifice. Contrary to popular belief, the evidence points to Ishmael, Abraham’s firstborn, as the son chosen for sacrifice on Mount Moriah. This conclusion challenges traditional interpretations and invites further exploration into the nuances of this pivotal moment in religious history.

2017

Abraham, the first of the Patriarchs, lives a life characterized by engaging man and God. The richness of the relationships that Abraham forms is especially striking against the backdrop of Noah's unengaged life. Noah does not attempt to contest the depravity of his contemporaries. Although earning the title of tzaddik tamim-wholly righteous for his strict obedience to God, Noah walked with God (Gen. 6:9) but does not talk to God. Abraham, on the other hand, walks before God (Gen. 17:1), and talks with God. He is commended by God for his passion to communicate to others the belief in a moral God whom humans are to emulate: For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do kindness and justice (Gen. 18:19). Although a man of strong faith, Abraham's interactions with God are at times confrontational. The most striking exemplar of that behavior is his defense of Sodom in the shadow of God's plan for its annihilation. Abraham's service of God, for most of his life, is not characterized by submission. Nevertheless, before he is to achieve tmimut (wholeness) in his service, submission becomes part and parcel of Abraham's repertoire. This article will trace the process. Throughout the entire narrative of Noah, God is referred to as Elohim. This title can also mean "judge", and refers to the distant, authoritarian aspect of the Godhead who sits in judgment as opposed to YHVH which reflects the aspect of God that is embracing, egalitarian, and forgiving toward man (Rashi, Gen. 1:1; Bereshit Rabbah 12:15). Noah's relationship with God is one of a servant carrying out the edict of his master. The only instance in which the appellation YHVH appears with respect to Noah is in the context of Noah's sacrificial offering (Gen. 8:20-21). YHVH in this instance reflects God's embrace of Noah's initiative as a basis for the establishment of a partnership.