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  • PARALLEL BIBLE - Genesis 22:1


    CHAPTERS: Genesis 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

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    King James Bible - Genesis 22:1

    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.

    World English Bible

    It happened after these things, that God tested Abraham, and said to him, "Abraham!" He said, "Here I am."

    Douay-Rheims - Genesis 22:1

    After these things, God tempted Abraham, and said to him: Abraham, Abraham. And he answered: Here I am.

    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.

    Original Hebrew

    ויהי
    1961 אחר 310 הדברים 1697 האלה 428 והאלהים 430 נסה 5254 את 853 אברהם 85  ויאמר 559  אליו 413  אברהם 85  ויאמר 559  הנני׃ 2009  

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ex 15:25,26; 16:4 De 8:2; 13:3 Jud 2:22 2Sa 24:1 2Ch 32:31

    SEV Biblia, Chapter 22:1

    Âĥ Y aconteció después de estas cosas, que probó Dios a Abraham, y le dijo: Abraham. Y él respondió: Heme aquí.

    Clarke's Bible Commentary - Genesis 22:1

    Verse 1.
    God did tempt Abraham] The original here is very emphatic: µhrba ha nsh µyhlahw vehaelohim nissah eth Abraham, ""And the Elohim he tried this Abraham;"" God brought him into such circumstances as exercised and discovered his faith, love, and obedience. Though the word tempt, from tento, signifies no more than to prove or try, yet as it is now generally used to imply a solicitation to evil, in which way God never tempts any man, it would be well to avoid it here. The Septuagint used the word epeirase, which signifies tried, pierced through; and Symmachus translates the Hebrew hsn nissah by edoxazev, God glorified Abraham, or rendered him illustrious, supposing the word to be the same with sn nas, which signifies to glister with light, whence sn nes, an ensign or banner displayed. Thus then, according to him, the words should be understood: ""God put great honour on Abraham by giving him this opportunity of showing to all successive ages the nature and efficacy of an unshaken faith in the power, goodness, and truth of God."" The Targum of Jonathan ben Uzziel paraphrases the place thus: ""And it happened that Isaac and Ishmael contended, and Ishmael said, I ought to be my father's heir, because I am his first-born; but Isaac said, It is more proper that I should be my father's heir, because I am the son of Sarah his wife, and thou art only the son of Hagar, my mother's slave. Then Ishmael answered, I am more righteous than thou, because I was circumcised when I was thirteen years of age, and if I had chosen, I could have prevented my circumcision; but thou wert circumcised when thou wert but eight days old, and if thou hadst had knowledge, thou wouldst probably not have suffered thyself to be circumcised. Then Isaac answered and said, Behold, I am now thirty-six years old, and if the holy and blessed God should require all my members, I would freely surrender them. These words were immediately heard before the Lord of the universe, and yyd armym meimera daiya, the WORD of the LORD, did try Abraham."" I wish once for all to remark, though the subject has been referred to before, that the Chaldee term armym meimera, which we translate word, is taken personally in some hundreds of places in the Targums. When the author, Jonathan, speaks of the Divine Being as doing or saying any thing, he generally represents him as performing the whole by his meimera, which he appears to consider, not as a speech or word spoken, but as a person quite distinct from the Most High. St. John uses the word logov in precisely the same sense with the Targumists, John i. 1; see the notes there, and see before on chap. xxi. 22, and chap. xv. 1.

    Matthew Henry Commentary

    Verses 1, 2 - We never are
    secure from trials In Hebrew, to tempt, and to try, or to prove, are expressed by the same word. Every trial is indeed temptation, and tends to show the dispositions of the heart, whethe holy or unholy. But God proved Abraham, not to draw him to sin, a Satan tempts. Strong faith is often exercised with strong trials, an put upon hard services. The command to offer up his son, is given in such language as makes the trial more grievous; every word here is sword. Observe, 1. The person to be offered: Take thy son; not the bullocks and thy lambs. How willingly would Abraham have parted with them all to redeem Isaac! Thy son; not thy servant. Thine only son thine only son by Sarah. Take Isaac, that son whom thou lovest. 2. The place: three days' journey off; so that Abraham might have time to consider, and might deliberately obey. 3. The manner: Offer him from burnt-offering; not only kill his son, his Isaac, but kill him as sacrifice; kill him with all that solemn pomp and ceremony, with whic he used to offer his burnt-offerings.


    Original Hebrew

    ויהי 1961 אחר 310 הדברים 1697 האלה 428 והאלהים 430 נסה 5254 את 853 אברהם 85  ויאמר 559  אליו 413  אברהם 85  ויאמר 559  הנני׃ 2009  


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

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