Verse (Click for Chapter)
New International Version
Some time later God tested Abraham. He said to him, "Abraham!" "Here I am," he replied.
New Living Translation
Some time later, God tested Abraham's faith. "Abraham!" God called. "Yes," he replied. "Here I am."
English Standard Version
After these things God tested Abraham and said to him, “Abraham!” And he said, “Here I am.”
Berean Study Bible
Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered.
New American Standard Bible
Now it came about after these things, that God tested Abraham, and said to him, "Abraham!" And he said, "Here I am."
King James Bible
And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.
Christian Standard Bible
After these things God tested Abraham and said to him, "Abraham!" "Here I am," he answered.
Contemporary English Version
Some years later God decided to test Abraham, so he spoke to him. Abraham answered, "Here I am, LORD."
Good News Translation
Some time later God tested Abraham; he called to him, "Abraham!" And Abraham answered, "Yes, here I am!"
Holman Christian Standard Bible
After these things God tested Abraham and said to him, "Abraham!"" Here I am," he answered."
International Standard Version
Sometime later, God tested Abraham. He called out to him, "Abraham!" "Here I am!" he answered.
Some time after these things God tested Abraham. He said to him, "Abraham!" "Here I am!" Abraham replied.
New Heart English Bible
It happened after these things, that God tested Abraham, and said to him, "Abraham, Abraham." He said, "Here I am."
GOD'S WORD® Translation
Later God tested Abraham and called to him, "Abraham!" "Yes, here I am!" he answered.
JPS Tanakh 1917
And it came to pass after these things, that God did prove Abraham, and said unto him: 'Abraham'; and he said: 'Here am I.'
New American Standard 1977
Now it came about after these things, that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.”
Jubilee Bible 2000
And it came to pass after these things that God proved Abraham and said unto him, Abraham; and he said, Behold, here I am.
King James 2000 Bible
And it came to pass after these things, that God did test Abraham, and said unto him, Abraham: and he said, Behold, here am I.
American King James Version
And it came to pass after these things, that God did tempt Abraham, and said to him, Abraham: and he said, Behold, here I am.
American Standard Version
And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham. And he said, Here am I.
After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.
Darby Bible Translation
And it came to pass after these things, that God tried Abraham, and said to him, Abraham! and he said, Here am I.
English Revised Version
And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham; and he said, Here am I.
Webster's Bible Translation
And it came to pass after these things, that God tempted Abraham, and said to him, Abraham: and he said, Behold, here I am.
World English Bible
It happened after these things, that God tested Abraham, and said to him, "Abraham!" He said, "Here I am."
Young's Literal Translation
And it cometh to pass after these things that God hath tried Abraham, and saith unto him, 'Abraham;' and he saith, 'Here am I.'
Study BibleThe Offering of Isaac
1Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered. 2“Take your son,” God said, “your only son Isaac, whom you love, and go to the land of Moriah. Offer him there as a burnt offering on one of the mountains I will show you.”…
By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,
Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him.
When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does He tempt anyone.
Just then, the Angel of the LORD called out to him from heaven, "Abraham, Abraham!" "Here I am," he replied.
Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments.
He fed you in the wilderness with manna that your fathers had not known, in order to humble you and test you, so that in the end He might cause you to prosper.
The LORD tests the righteous and the wicked; His soul hates the lover of violence.
Treasury of Scripture
And it came to pass after these things, that God did tempt Abraham, and said to him, Abraham: and he said, Behold, here I am.
tempt. Or prove, or try, as tempt, from tento, originally signified.
Behold, here I am. Heb. Behold me.
THE OFFERING OF ISAAC ON MOUNT MORIAH.
(1) God did tempt Abraham.--Heb., proved him, put his faith and obedience to the proof. For twenty-five years the patriarch had wandered in Palestine, and seen the fulfilment of the promise perpetually deferred, and yet his faith failed not. At length the long wished for heir is born, and, excepting the grievous pain of parting with Ishmael, all went well with him, and seemed to presage a calm and happy old age. He was at peace with his neighbours, had quiet possession of ample pasture for his cattle, knew that Ishmael was prosperous, and saw Isaac fast approaching man's estate (Genesis 22:12). In the midst, nevertheless, of this tranquil evening of his days came the severest trial of all; for he was commanded to slay his son. The trial was twofold. For, first, human sacrifice was abhorrent to the nature of Jehovah, and Abraham's clear duty would be to prove the command. Could such a deed really be enjoined upon him by God? Now no subjective proof would be sufficient. In after times many an Israelite was moved by deep religious fanaticism to give his firstborn in the hope of appeasing the anger of God at his sin (Micah 6:7); but instead of peace it brought only a deeper condemnation upon his soul. Had Abraham been moved only by an internal and subjective impulse, his conduct would have deserved and met with similar condemnation But when, upon examination, he became convinced that the command came from outside himself, and from the same God with whom on former occasions he had so often held converse, then the antecedents of his own life required of him obedience. But even when satisfied of this, there was, secondly, the trial of his faith. A command which he had tested, not only subjectively by prayer, but objectively by comparison with the manner of previous revelations, bade him with his own hand destroy the son in whom "his seed was to be called." His love for his child, his previous faith in the promise, the religious value and worth of Isaac as the appointed means for the blessing of all mankind--this, and more besides, stood arrayed against the command. But Abraham, in spite of all, obeyed, and in proportion to the greatness of the trial was the greatness of the reward. Up to this time his faith had been proved by patience and endurance, but now he was bidden himself to destroy the fruit of so many years of patient waiting (Hebrews 11:17-19), and, assured that the command came from God, he wavered not. Thus by trial was his own faith made perfect, and for Isaac too there was blessing. Meekly, as befitted the type of Christ, he submitted to his father's will, and the life restored to him was henceforth dedicated to God. But there was a higher purpose in the command than the spiritual good of these 'two saints. The sacrifice had for its object the instruction of the whole Church of God. If the act had possessed no typical value, it would have been difficult for us to reconcile to our consciences a command which might have seemed, indirectly at least, to have authorised human sacrifices. But there was in it the setting forth of the mystery of the Father giving the Son to die for the sins of the world; and therein lies both the value and the justification of Abraham's conduct and of the Divine command.Verse 1. - And it cams to pass - the alleged mythical character of the present narrative (De Wette, Bohlen) is discredited not more by express Scripture statement (Hebrews 11:17-19) than by its own inherent difficulties - after - how long after may be conjectured from the circumstance that Isaac was now a grown lad, capable of undertaking a three days journey of upwards of sixty miles - these things (literally, words, of benediction, promise, trial that had gone before - that God - literally, the Elohim, i.e. neither Satan, as in 1 Chronicles 21:1, compared with 2 Samuel 24:1 (Schelling, Stanley), nor Abraham himself, in the sense that a subjective impulse on the part of the patriarch supplied the formal basis of the subsequent transaction (Kurtz, Oehler); but the El-Olam of Genesis 21:32, the term Elohim being employed by the historian not because Vers. 1-13 are Elohistic (Tuch, Bleek, Davidson,) - a hypothesis inconsistent with the internal unity of the chapter, "which is joined together like cast-iron" (Oehler), and in particular with the use of Moriah in Ver. 2 (Hengstenberg), - but to indicate the true origin of the after-mentioned trial, which proceeded neither from Satanic instigation nor from subjective impulse, but from God (Keil) - did tempt - not solicit to sin (James 1:13), but test or prove (Exodus 16:4; Deuteronomy 8:2; Deuteronomy 13:3; 2 Chronicles 32:31; Psalm 26:2) - Abraham, and said unto him, - in a dream-vision of the night (Eichhorn, Lunge), but certainly in an audible voice which previous experience enabled him to recognize - Abraham: and he said, Behold, here I am. "These brief introductions of the conversation express the great tension and application of the human mind in those moments in a striking way, and serve at the same time to prepare us for the importance of the conversation" (Lange). Genesis 22:4; makes mention of; but that is an age when it can hardly be thought he should be able to carry such a load of wood as was sufficient to make a fire to consume a burnt offering, Genesis 22:6; the age of thirteen, which he fixes upon, is more likely: Josephus (c) says, that Isaac was twenty five years of age; and in this year of his age Bishop Usher (d) places this transaction, twenty years after the weaning of him, in A. M. 2133, and before Christ 1871; and near to this is the computation of a Jewish chronologer (e), who makes Isaac to be at this time twenty six years of age; but some make him much older: according to the Targum of Jonathan, he was at this time thirty six years old; and it is the more generally received opinion of the Jewish writers (f) that he was and with whom the Arabic writers (g) agree: so that this affair, after related, was thirty years after the weaning of Isaac and the expulsion of Ishmael, supposing Isaac to be then five years old. But, however this be, what came to pass was after many promises of a son had been given him, and those fulfilled; and after many blessings had been bestowed upon him; and when he seemed to be well settled in the land of the Philistines, having entered into an alliance with the king of the country; his family in peace, and his son Isaac, the son of the promise, grown up and a hopeful youth; the first appearance of which seemed to threaten the destruction of all his comforts, hopes, and expectations; and it was so:
that God did tempt Abraham; not to sin, as Satan does, for God tempts no man, nor can he be tempted in this sense; and, had Abraham slain his son, it would have been no sin in him, it being by the order of God, who is the Lord of life, and the sovereign disposer of it; but he tempted him, that is, he tried him, to prove him, and to know his faith in him, his fear of him, his love to him, and cheerful obedience to his commands; not in order to know these himself, which he was not ignorant of, but to make them known to others, and that Abraham's faith might be strengthened yet more and more, as in the issue it was. The Jewish writers (h) observe, that Abraham was tempted ten times, and that this was the tenth and last temptation:
and said unto him, Abraham: calling him by his name he well knew, and by that name he had given him, to signify that he should be the father of many nations, Genesis 17:5; and yet was going to require of him to slay his only son, and offer him a sacrifice to him:
and he said, behold, here I am; signifying that he heard his voice, and was ready to obey his commands, be they what they would.
(b) T. Bab. Sanhedrin: fol. 89. 2.((c) Antiqu. l. 1. c. 13. sect. 2.((d) Annales Vet. Test. p. 10. (e) Ganz Tzemach David, par. 1. fol. 6. 1.((f) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Exodus 12.42. Praefat. Echa Rabbat. fol. 40. 2. Pirke Eliezer, c. 31. Seder Olam Rabba, c. 1. p. 3. Juchasin, fol. 9. 1. Shalshalet Hakabala, fol. 3. 1. (g) Patricides, p. 19. Elmacinus, p. 34. Apud Hottinger. Smegma, p. 327, &c. (h) Targum. Hieros. in loc. Pirke Eliezer, c. 31.
Ge 22:1-19. Offering Isaac.
1. God did tempt Abraham—not incite to sin (Jas 1:13), but try, prove—give occasion for the development of his faith (1Pe 1:7).
and he said, … Here I am—ready at a moment's warning for God's service.
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