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Génesis 22

7 traducciones · leer a través de 12 tradiciones.

NCB · Nueva Biblia del Consenso

1Now it happened after these things that God tested Abraham, and said to him, "Abraham!" And he said, "Here I am." 2And He said, "Take now your son, your only one, 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." 3So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up and went to the place of which God had told him. 4On the third day Abraham lifted his eyes and saw the place from afar. 5And Abraham said to his young men, "Stay here with the donkey, and I and the boy will go yonder. We will worship and we will return to you." 6Abraham took the wood for the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife; and they went both of them together. 7And Isaac said to Abraham his father, and he said, "My father!" And he said, "Here I am, my son." And he said, "Look, the fire and the wood, but where is the lamb for a burnt offering?" 8And Abraham said, "God will provide for Himself the lamb for a burnt offering, my son." And they went both of them together. 9They came to the place of which God had told him, and Abraham built the altar there, and arranged the wood, and bound Isaac his son, and placed him on the altar upon the wood. 10Then Abraham stretched out his hand and took the knife to slaughter his son. 11But the angel of the LORD called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here I am." 12And He said, "Do not stretch out your hand against the boy, and do not do anything to him, for now I know that you fear God, since you have not withheld your son, your only one, from Me." 13Abraham lifted his eyes and saw, and look, behind him a ram caught in the thicket by its horns. So Abraham went and took the ram, and offered it up for a burnt offering instead of his son. 14And Abraham called the name of that place The-LORD-Will-Provide; as it is said to this day, "On the mountain of the LORD it will be provided." 15Then the angel of the LORD called to Abraham a second time from heaven, 16and said, "By Myself I have sworn, declares the LORD, that because you have done this thing, and have not withheld your son, your only one: 17blessing I will bless you, and multiplying I will multiply your offspring as the stars of the heavens and as the sand which is on the seashore; and your offspring will possess the gate of his enemies. 18And in your offspring all the nations of the earth will bless themselves, because you have obeyed My voice." 19So Abraham returned to his young men, and they rose up and went together to Beersheba. And Abraham dwelt at Beersheba. 20Now it happened after these things, that it was told to Abraham, saying, "Look, Milcah also has borne sons to your brother Nahor: 21Uz his firstborn, and Buz his brother, and Kemuel the father of Aram, 22and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel." 23And Bethuel begot Rebekah. These eight Milcah bore to Nahor, Abraham's brother. 24And his concubine, whose name was Reumah, she also bore Tebah, and Gaham, and Tahash, and Maacah.

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Pasajes en disputa en este capítulo

  • La atadura de Isaac

    Por qué Dios ordena a Abraham sacrificar a su hijo y cómo las tradiciones judías, cristianas y académicas entienden la prueba y su desenlace.

En qué coinciden las tradiciones

Universally, all traditions affirm that God tests Abraham by commanding him to sacrifice his beloved son Isaac as a burnt offering, that Abraham responds with prompt and unquestioning obedience, and that the angel of the Lord intervenes to halt the sacrifice after acknowledging Abraham's fear of God. Across all families, it is also agreed that God provides a substitute ram caught in a thicket and swears an oath to multiply Abraham's descendants and bless the nations as a direct result of his… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

  • Isaac carrying the wood for the burnt offering typologically prefigures Christ carrying the cross. (8 affirm)
  • God's promises of blessing and multiplication in this chapter are explicitly conditional upon Abraham's active obedience. (9 affirm)
  • Abraham's binding of Isaac models the absolute consecration required of believers to surrender their dearest earthly attachments to God. (7 affirm)

Dónde difieren las tradiciones

  • The chapter concludes with a genealogy of Nahor's descendants that introduces Rebekah.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

  • The provision of the ram serves as a typological picture of Christ's penal substitutionary atonement.

    catholic: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM

  • Abraham's act of obedience demonstrates that justification requires faith cooperating with obedient works.

    catholic: AFFIRM; lutheran: DENY; reformed: QUALIFY; methodist: AFFIRM; restorationist: AFFIRM

  • Abraham's willingness to sacrifice his son is the outward fruit and testimony of a pre-existing, justifying faith.

    catholic: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • God's oath following the test secures the covenant promises unconditionally.

    reformed: AFFIRM; methodist: DENY; adventist: DENY; restorationist: DENY

  • The name 'Jehovah-jireh' reveals God's eternal character as the supernatural Provider for His people's needs.

    anglican: QUALIFY; reformed: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY

  • The declaration of 'Jehovah-jireh' warrants a present expectancy of God's supernatural provision for the believer's spiritual, physical, and material needs.

    reformed: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY

Cómo lo lee cada tradición

Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.

Catholic

The narrative recounts God's severe test of Abraham, commanding him to sacrifice his beloved, only son Isaac as a burnt offering in the land of Moriah (verses 1-2). Abraham demonstrates prompt and unhesitating obedience, rising early, preparing the wood, and traveling for three days (verses 3-4). When Isaac asks about the sacrificial lamb, Abraham responds with profound trust that God will provide (verses 7-8). At the very moment Abraham raises the knife (verse 10), an angel halts the execution, affirming that Abraham's fear of God is absolute because he did not withhold his son (verses 11-12). God provides a ram caught in a thicket as a substitute (verse 13). Because of this monumental obedience, God swears a covenant oath to multiply Abraham's seed and bless all nations through it (verses 15-18). The chapter concludes with a genealogy of Nahor's descendants, critically introducing Rebekah, Isaac's future bride (verses 20-23). Reception: Genesis 22 is one of the most thoroughly typological texts in the Catholic tradition, read across both East and West as the paramount Old Testament prefiguration of the Paschal Mystery. The Church Fathers draw detailed parallels between Isaac, the beloved son offered by his father, and Christ, the Only Begotten Son offered by God the Father. Augustine famously reads Isaac carrying the wood (verse 6) as Christ carrying His own cross, and the ram caught in the thicket by its horns (verse 13) as Christ crowned with thorns. Eastern Catholic theology heavily emphasizes this typology as well; Ephrem the Syrian sees the three-day journey (verse 4) as pointing to the Resurrection, and the ram substituting for Isaac as a clear type of Christ taking humanity's place in death. Additionally, the Magisterium addresses this chapter in the context of soteriology. The Council of Trent, echoing the Epistle of James, reads Abraham's willingness to sacrifice Isaac (verses 12, 16) as demonstrating that justification is not by faith alone, but by faith cooperating with and perfected by charity and obedient works.

Eastern Orthodox

Genesis 22 presents a narrative in which God tests Abraham by commanding him to sacrifice his son Isaac on an unspecified mountain in the land of Moriah. Abraham obeys without hesitation, rising early, preparing the wood, and traveling for three days. When Isaac questions the absence of a sacrificial lamb, Abraham states that God will provide it. Abraham binds Isaac, places him on the altar, and raises the knife. At the climactic moment, an angel of the Lord intervenes, halting the sacrifice because Abraham has demonstrated total fear of God by not withholding his son. A ram caught in a thicket is offered instead. God subsequently swears an oath to multiply Abraham's descendants and bless all nations through them because of his obedience. The chapter concludes with a genealogy of Nahor's descendants, introducing Rebekah, which sets the stage for Isaac's future marriage. Reception: The Eastern Orthodox tradition receives Genesis 22 through a profound Christological and typological lens, interpreting the Akedah (the Binding of Isaac) as a primary Old Testament prefiguration of the Passion of Christ. Guided by the Septuagint text, the Fathers note that God calls Isaac Abraham's 'beloved son' (agapetos, v. 2), a term that seamlessly connects to the Father's voice at Christ's baptism and transfiguration. John Chrysostom emphasizes that Isaac carrying the wood (v. 6) is a direct type of Christ carrying His cross to Golgotha. The patristic consensus highlights Isaac's willing submission to his father as a reflection of the Son's voluntary obedience to the Father's will in the divine economy. Furthermore, the ram caught by its horns in the thicket (v. 13)—often specified in Greek tradition as the 'plant of Sabek'—is interpreted as a type of Christ crowned with thorns and crucified on the wood of the cross. Melito of Sardis notes the dual dynamic of the typology: while Isaac prefigured the mystery, he was ultimately spared, pointing toward the ultimate fulfillment in Christ, who actually suffered and died. Cyril of Alexandria views the narrative as revealing both the Father's love in offering His Son (seen in Abraham) and the Son's willing sacrifice (seen in Isaac).

Oriental Orthodox

The narrative recounts God's profound test of Abraham, commanding him to sacrifice his beloved son Isaac as a burnt offering in the land of Moriah. Abraham responds with prompt obedience, traveling for three days and instructing Isaac to carry the wood for the sacrifice. When Isaac asks where the lamb is, Abraham expresses faith that God will provide. Abraham binds Isaac and raises the knife, but the Angel of Yahweh intervenes, affirming Abraham's fear of God. A ram caught in a thicket is offered as a substitute. Consequently, God swears by Himself to multiply Abraham's descendants and bless all nations through his offspring. The chapter concludes with a genealogical summary of Abraham's brother Nahor. Reception: The Oriental Orthodox tradition receives Genesis 22 through a deeply typological and Christological lens, fundamentally shaped by the miaphysite Christology of the early Fathers. Cyril of Alexandria's reading in his *Glaphyra on Genesis* serves as a theological anchor for the Coptic and wider Oriental communions. Cyril identifies Isaac carrying the wood as a direct prefiguration of Christ carrying His cross. A characteristic emphasis of this tradition arises from how it interprets the survival of Isaac alongside the death of the ram. For Cyril, Isaac and the ram together constitute a single type of the one incarnate Word: Isaac represents the impassible divine nature of the Son, while the slain ram signifies His humanity which undergoes death. This duality-in-unity guards the miaphysite assertion of one incarnate nature of God the Word, who suffers in the flesh while remaining immortal in His divinity. In the Syriac Orthodox heritage, Jacob of Serugh highlights the relational dynamic between father and son, emphasizing Isaac's willing submission to being bound as a type of the Son's voluntary obedience to the Father's redemptive will.

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El mismo capítulo en 7 traducciones de dominio público.

WEB · World English Bible

1After these things, God tested Abraham, and said to him, “Abraham!” He said, “Here I am.” 2He said, “Now take your son, your only son, Isaac, whom you love, and go into the land of Moriah. Offer him there as a burnt offering on one of the mountains which I will tell you of.” 3Abraham rose early in the morning, and saddled his donkey; and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him. 4On the third day Abraham lifted up his eyes, and saw the place far off. 5Abraham said to his young men, “Stay here with the donkey. The boy and I will go over there. We will worship, and come back to you.” 6Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together. 7Isaac spoke to Abraham his father, and said, “My father?” He said, “Here I am, my son.” He said, “Here is the fire and the wood, but where is the lamb for a burnt offering?” 8Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they both went together. 9They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood. 10Abraham stretched out his hand, and took the knife to kill his son. 11Yahweh’s angel called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.” 12He said, “Don’t lay your hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.” 13Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son. 14Abraham called the name of that place “Yahweh Will Provide”. As it is said to this day, “On Yahweh’s mountain, it will be provided.” 15Yahweh’s angel called to Abraham a second time out of the sky, 16and said, “‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son, 17that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies. 18All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’” 19So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba. 20After these things, Abraham was told, “Behold, Milcah, she also has borne children to your brother Nahor: 21Uz his firstborn, Buz his brother, Kemuel the father of Aram, 22Chesed, Hazo, Pildash, Jidlaph, and Bethuel.” 23Bethuel became the father of Rebekah. These eight Milcah bore to Nahor, Abraham’s brother. 24His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.

KJV · King James Version

1And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. 2And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. 3And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. 4Then on the third day Abraham lifted up his eyes, and saw the place afar off. 5And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. 6And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 7And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? 8And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. 9And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. 10And Abraham stretched forth his hand, and took the knife to slay his son. 11And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 12And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. 13And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 14And Abraham called the name of that place Jehovah–jireh: as it is said to this day, In the mount of the Lord it shall be seen. 15And the angel of the Lord called unto Abraham out of heaven the second time, 16And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 18And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 19So Abraham returned unto his young men, and they rose up and went together to Beer–sheba; and Abraham dwelt at Beer–sheba. 20And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor; 21Huz his firstborn, and Buz his brother, and Kemuel the father of Aram, 22And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel. 23And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother. 24And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

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Diferencias que cambian el significado (55)
  • v1 [lexical]: Differences in translating the Hebrew verb for 'test', 'tempt', 'prove', or 'try'. — “tempted” (WEBSTER, DRC) vs “tested” (WEB) vs “did tempt” (KJV) vs “prove” (ASV) vs “hath tried” (YLT) vs “tried” (DARBY)
  • v1 [stylistic]: Minor variation in the phrasing of 'said to' vs 'said unto'. — “to” (WEB, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “saith” (YLT)
  • v2 [stylistic]: Variation in the word order and phrasing of 'Isaac' and 'whom you love'. — “thou lovest” (KJV, WEBSTER, DRC) vs “you love” (WEB) vs “even Isaac” (ASV) vs “hast loved even Isaac” (YLT) vs “Isaac” (DARBY)
  • v2 [lexical]: Different translations of the reflexive imperative ('go' vs 'get thee' vs 'go for thyself'). — “go” (WEB, WEBSTER, DRC) vs “get thee into” (KJV, ASV, DARBY) vs “go for thyself unto” (YLT)
  • v2 [lexical]: Different verbs used for how God will indicate the mountain ('tell', 'speak', 'name', 'show'). — “will tell thee of” (KJV, ASV, DARBY) vs “you” (WEB) vs “speak unto” (YLT) vs “name to” (WEBSTER) vs “show” (DRC)
  • v3 [lexical]: Translation choice for the time of day ('morning' vs 'night'). — “morning and saddled” (WEB, KJV, ASV, DARBY, WEBSTER) vs “saddleth” (YLT) vs “night” (DRC)
  • v3 [lexical]: Synonyms for the beast of burden ('ass' vs 'donkey'). — “ass” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “donkey” (WEB)
  • v3 [grammatical]: Variation in verb tense and phrasing ('took' vs 'taketh' vs 'took with him'). — “took” (WEB, KJV, ASV, DARBY, WEBSTER) vs “taketh” (YLT) vs “with him” (DRC)
  • v3 [lexical]: Different verbs used for preparing the wood ('split', 'clave', 'cleft', 'cut'). — “he” (ASV, DARBY) vs “He split” (WEB) vs “and clave the” (KJV) vs “he cleaveth” (YLT) vs “cleft” (WEBSTER) vs “when he had cut” (DRC)
  • v3 [lexical]: Different verbs indicating God's instruction ('told', 'spoken', 'named', 'commanded'). — “had told” (WEB, KJV, ASV, DARBY) vs “hath spoken to” (YLT) vs “named to” (WEBSTER) vs “commanded” (DRC)
  • v4 [grammatical]: Variation in verb form ('lifted' vs 'lifteth' vs 'lifting'). — “Abraham lifted” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lifteth” (YLT) vs “lifting” (DRC)
  • v4 [grammatical]: Variation in verb form or restructuring to a pronoun ('saw' vs 'seeth' vs 'he'). — “and saw” (WEB, KJV, ASV, DARBY, WEBSTER) vs “seeth” (YLT) vs “he” (DRC)
  • v4 [stylistic]: Minor phrasing differences for distance ('afar off' vs 'from afar' vs 'far'). — “afar off” (KJV, ASV, WEBSTER, DRC) vs “from” (YLT, DARBY) vs “far” (WEB)
  • v5 [stylistic]: Minor variations in the phrasing of 'said to'. — “to” (WEB, DARBY, WEBSTER) vs “And Abraham said unto” (KJV, ASV) vs “saith” (YLT) vs “he to” (DRC)
  • v5 [lexical]: Different verbs used for waiting ('Abide' vs 'Stay' vs 'Remain'). — “Abide ye” (KJV, ASV, DARBY) vs “Stay” (WEB) vs “Remain by yourselves” (YLT) vs “you” (WEBSTER) vs “Stay you” (DRC)
  • v6 [grammatical]: Prepositional difference ('wood of' vs 'wood for'). — “of” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “for” (DRC)
  • v6 [lexical]: (vv 6, 7) Different terms for the sacrifice ('burnt offering' vs 'holocaust'). — “burnt-offering” (ASV, YLT, DARBY, WEBSTER) vs “burnt offering” (WEB, KJV) vs “holocaust” (DRC)
  • v6 [grammatical]: Variation in prepositions ('upon' vs 'on'). — “laid it upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “placeth on” (YLT)
  • v6 [grammatical]: Variation in word order regarding carrying the fire and whether 'hands' is singular or plural. — “the fire” (WEB, ASV, YLT) vs “hand” (KJV, DARBY, WEBSTER) vs “hands fire” (DRC)
  • v6 [lexical]: (vv 6, 10) Translation choice for the instrument ('knife' vs 'sword'). — “the” (WEB, ASV, YLT, DARBY) vs “a knife and” (KJV, WEBSTER) vs “sword as” (DRC)
  • v6 [stylistic]: Variations in how 'they both went together' is phrased. — “went both of them” (KJV, ASV, DARBY, WEBSTER) vs “went” (WEB) vs “go on” (YLT) vs “two on” (DRC)
  • v7 [stylistic]: Minor differences in the verb 'spoke' vs 'spake' vs 'said'. — “spoke to” (WEB, DARBY, WEBSTER) vs “spake unto Abraham” (KJV, ASV) vs “speaketh” (YLT) vs “said to” (DRC)
  • v7 [lexical]: Translation choices for the sacrificial animal ('lamb' vs 'sheep' vs 'victim'). — “lamb” (WEB, KJV, ASV, YLT, WEBSTER) vs “sheep” (DARBY) vs “victim” (DRC)
  • v8 [lexical]: Translation choices for the animal ('lamb' vs 'sheep' vs 'victim') and article usage. — “the” (WEB, ASV, YLT) vs “a lamb” (KJV, WEBSTER) vs “with the sheep” (DARBY) vs “victim” (DRC)
  • v8 [stylistic]: Syntactic placement and phrasing of 'my son'. — “my son” (WEB) vs “a burnt offering so” (KJV) vs “burnt-offering my son” (ASV) vs “burnt-offering my son and” (YLT) vs “burnt-offering And” (DARBY) vs “burnt-offering” (WEBSTER) vs “an holocaust my son” (DRC)
  • v8 [stylistic]: Variations in phrasing 'they both went together'. — “went both of them” (KJV, ASV, DARBY, WEBSTER) vs “went” (WEB) vs “go on” (YLT) vs “on” (DRC)
  • v9 [lexical]: Different verbs indicating God's instruction ('told' vs 'shown'). — “had told” (WEB, KJV, ASV, DARBY) vs “hath spoken to” (YLT) vs “named to” (WEBSTER) vs “shown” (DRC)
  • v9 [lexical]: Different verbs for preparing the wood ('laid' vs 'arranged' vs 'piled'). — “laid” (WEB, KJV, ASV, WEBSTER, DRC) vs “arrangeth” (YLT) vs “piled” (DARBY)
  • v9 [stylistic]: Syntactic repetition of the verb 'laid' vs a pronoun or alternative verb. — “and laid” (WEB, KJV, ASV, DARBY, WEBSTER) vs “placeth” (YLT) vs “he” (DRC)
  • v9 [grammatical]: Variation in prepositions ('upon' vs 'on' vs 'above'). — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB) vs “above” (YLT)
  • v10 [stylistic]: Minor variation in phrasing 'stretched forth' vs 'stretched out'. — “And Abraham stretched forth” (KJV, ASV, WEBSTER) vs “out” (WEB, DARBY) vs “putteth” (YLT) vs “he put” (DRC)
  • v10 [lexical]: Different verbs for taking Isaac's life ('slay', 'slaughter', 'kill', 'sacrifice'). — “slay” (KJV, ASV, WEBSTER) vs “slaughter” (YLT, DARBY) vs “kill” (WEB) vs “sacrifice” (DRC)
  • v11 [lexical]: Different dialogue verbs ('said' vs 'answered'). — “said” (WEB, KJV, ASV, DARBY, WEBSTER) vs “saith” (YLT) vs “answered” (DRC)
  • v12 [stylistic]: Phrasing of the negative command ('Lay not' vs 'Don't lay' vs 'Stretch not out'). — “thy” (ASV, WEBSTER) vs “Don’t your” (WEB) vs “said Lay not thine” (KJV) vs “saith Put forth” (YLT) vs “Stretch out thy” (DARBY) vs “to him thy” (DRC)
  • v12 [lexical]: Preposition choices ('upon', 'on', 'unto', 'against'). — “upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB) vs “unto” (YLT) vs “against” (DARBY)
  • v12 [lexical]: Different terms for Isaac ('lad', 'boy', 'youth'). — “lad neither” (KJV, ASV, DARBY, WEBSTER) vs “boy or” (WEB) vs “youth nor” (YLT) vs “boy” (DRC)
  • v12 [stylistic]: Syntactic arrangement of the instruction 'do anything to him'. — “anything to” (WEB, YLT, DARBY) vs “to” (WEBSTER, DRC) vs “thou any thing unto” (KJV) vs “anything” (ASV)
  • v12 [grammatical]: Differences in archaic vs modern pronouns and verb tenses ('thou fearest' vs 'you fear' vs 'art fearing'). — “thou fearest” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you fear” (WEB) vs “art fearing” (YLT)
  • v12 [grammatical]: Conjunction differences ('seeing', 'since', 'and'). — “seeing thou hast” (KJV, ASV, WEBSTER) vs “and” (YLT, DARBY, DRC) vs “since you have” (WEB)
  • v12 [lexical]: (vv 12, 16) Different verbs for holding Isaac back ('withheld' vs 'spared'). — “withheld thy son thine” (KJV, ASV, YLT, DARBY) vs “your your” (WEB) vs “from me thy” (WEBSTER) vs “spared” (DRC)
  • v13 [grammatical]: Pronoun differences referring to the ram ('his', 'its', 'the'). — “his” (WEB, KJV, ASV, WEBSTER) vs “its” (YLT, DARBY) vs “the” (DRC)
  • v16 [grammatical]: Archaic vs modern pronoun usage ('thou hast' vs 'you have'). — “thou hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you have” (WEB)
  • v16 [grammatical]: Archaic vs modern verb forms ('hast' vs 'have'). — “hast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have” (WEB)
  • v16 [lexical]: Interpretations of the description of Isaac ('son' vs 'only one' vs 'begotten for my sake'). — “son” (WEB, KJV, ASV, DARBY, WEBSTER) vs “one” (YLT) vs “begotten for my sake” (DRC)
  • v17 [grammatical]: Handling of the Hebrew absolute infinitive ('blessing I will bless thee' vs 'I will bless you greatly'). — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you greatly” (WEB)
  • v17 [grammatical]: Choice of relative pronoun ('which' vs 'that'). — “which” (WEB, KJV, ASV, YLT, WEBSTER) vs “that” (DARBY, DRC)
  • v17 [grammatical]: Variation in prepositions ('on' vs 'upon' vs 'by'). — “on” (WEB, YLT, DARBY, WEBSTER) vs “upon” (KJV, ASV) vs “by” (DRC)
  • v17 [grammatical]: Singular vs plural translation of 'gate(s)'. — “gate” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “gates” (DRC)
  • v17 [grammatical]: Pronoun choice ('his' vs 'their' enemies). — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “their” (DRC)
  • v18 [lexical]: Different translations for compliance ('obeyed' vs 'hearkened to'). — “thou hast obeyed” (KJV, ASV, WEBSTER, DRC) vs “you have” (WEB) vs “that hearkened to” (YLT) vs “hearkened to” (DARBY)
  • v19 [stylistic]: Phrasing of the return ('returned to' vs 'turneth back'). — “to” (WEB, DARBY, WEBSTER, DRC) vs “returned unto” (KJV, ASV) vs “turneth back” (YLT)
  • v21 [grammatical]: Use of pronoun vs article ('his' vs 'the') accompanying the spelling of the name. — “Uz” (WEB, ASV, DARBY) vs “Huz his” (KJV, YLT, WEBSTER) vs “Hus the” (DRC)
  • v21 [interpretive]: Translating the name 'Aram' interpretively as 'the Syrians'. — “Aram” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the Syrians” (DRC)
  • v22 [stylistic]: Differences in versification or syntactic placement of the name Bethuel. — “Bethuel” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Jedlaph” (DRC)
  • v23 [stylistic]: Variation in the placement and phrasing of the verb 'bore'. — “bore” (WEB, DARBY, WEBSTER) vs “Milcah did bear” (KJV) vs “Milcah” (ASV) vs “hath borne” (YLT) vs “Melcha” (DRC)

Detrás de esta página

Texto fuente. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew/Aramaic text from the Westminster Leningrad Codex.

Nombres divinos: Elohim (God), YHWH (the LORD) — render YHWH and Elohim distinguishably.

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

The chapter narrates God testing Abraham by commanding him to take his only son, Isaac, to the land of Moriah and offer him as a burnt offering. Abraham prepares the wood, travels for three days, and ascends the mountain with Isaac, who questions the lack of an animal for the sacrifice. Abraham binds Isaac on the altar and raises his knife. The angel of Yahweh calls from heaven to stop him, declaring that Abraham has proven he fears God. Abraham sacrifices a ram found in a thicket instead and names the place 'Yahweh Will Provide.' The angel calls a second time, swearing by Yahweh to multiply Abraham's descendants and bless all nations through them because of his obedience. Abraham returns to Beersheba. The chapter concludes with a genealogy reporting the children born to Abraham's brother Nahor by Milcah and Reumah, notably introducing Rebekah.

Jewish interpretation

Genesis 22 narrates the Akedah (Binding of Isaac), the climactic test of Abraham's obedience. God commands Abraham to take his beloved son, Isaac, to the land of Moriah and offer him as a burnt offering (olah). Rising early, Abraham meticulously prepares and sets out. During the journey, Isaac questions the absence of a sacrificial animal, and Abraham answers that God will provide. At the climax, Abraham builds an altar, binds Isaac, and raises the knife. An angel intervenes, halting the sacrifice and declaring Abraham's absolute fear of God. A ram, caught in a thicket, is sacrificed in Isaac's stead. The angel then formally confirms the divine covenant, promising multiplied descendants and victory, explicitly citing this act of obedience as the basis for the blessing. The chapter concludes with a genealogy of Nahor's family, strategically introducing Rebekah, Isaac's future wife.

Latter-day Saint

Genesis 22 narrates God's command to Abraham to sacrifice his promised son, Isaac, as a burnt offering in the land of Moriah (Genesis 22:1-2). Abraham obeys, making preparations and journeying to the mountain, demonstrating absolute submission. Just as he is about to slay his son, an angel intervenes, recognizing Abraham's fear of God (Genesis 22:11-12). A ram caught in a thicket is substituted for the boy. In response to this profound obedience, God swears by Himself to multiply Abraham's seed and bless all nations through his offspring (Genesis 22:16-18). The chapter concludes with a genealogy of Nahor's descendants, preparing the narrative for Isaac's future wife.

Jehovah's Witnesses

Genesis 22 narrates God's supreme test of Abraham's faith, commanding him to offer his beloved son Isaac as a burnt offering on a mountain in Moriah (Genesis 22:1-2). Abraham demonstrates prompt obedience, making the journey and preparing to slay his son (Genesis 22:3-10). At the last moment, Jehovah’s angel intervenes from the heavens, stopping the sacrifice because Abraham has proved his fear of God (Genesis 22:11-12). A ram is provided as a substitute (Genesis 22:13), leading Abraham to name the location 'Jehovah-jireh' or 'Jehovah Will Provide' (Genesis 22:14). Because of Abraham's unquestioning obedience, God swears an oath to multiply his seed and declares that all nations of the earth will be blessed through that offspring (Genesis 22:15-18).

Decisiones de traducción que tomó la NCB (97)
  • v1: tested — Translates the verb literally, touching the universally affirmed claim that God tests Abraham without implying enticement to evil.
  • v1: said to — Modernizes phrasing by dropping archaic prepositions.
  • v1: after these things — Preserves the precise inclusio framing the chapter, matching verse 20.
  • v1: God — Translates the divine title ha-Elohim standardly as a proper noun.
  • v1: Here I am — Preserves the responsive particle hinneni in contemporary English.
  • v2: offer him up... as a burnt offering — Flattens the Hebrew figura etymologica to maintain standard English sacrificial terminology.
  • v2: your son, your only one — Preserves the emotionally laden appositional refrain exactly as patterned in the Hebrew, rejecting the archaic 'only begotten'.
  • v2: now — Renders the particle of entreaty appropriately for the context of a divine command.
  • v2: go — Uses contemporary 'go' rather than the archaic reflexive 'get thee'.
  • v2: Moriah — Retains the Masoretic proper name rather than adopting alternative translations of the root.
  • v2: will tell — Translates the verb literally as vocal instruction.
  • v3: morning — Translates the specific time of day accurately.
  • v3: donkey — Uses contemporary 'donkey' over archaic 'ass'.
  • v3: split — Modernizes vocabulary over archaic 'clave' or 'cleft'.
  • v3: God — Translates the articular ha-Elohim as the proper noun God, a standard rendering.
  • v3: took — Uses standard past tense verbs.
  • v3: his son — Preserves the central familial identifier repeated throughout the text.
  • v3: had told — Renders the prior instruction verb accurately.
  • v4: lifted — Maintains simple past tense against continuous or archaic inflections.
  • v4: lifted his eyes and saw — Preserves the assonance structure (vayyissa... vayyar) effectively in English.
  • v4: On the third day — Preserves the definite article specifying the timeline of the journey.
  • v4: from afar — Provides a natural dignified English phrasing for the spatial distance.
  • v5: Stay — Modernizes 'abide' to a contemporary imperative verb.
  • v5: Stay... we will go — Maintains the deliberate number shift from plural imperative to first-person plural verb forms.
  • v5: yonder — Retains a dignified spatial indicator for 'koh'.
  • v6: for — Uses 'for' rather than 'of' to clarify the purpose of the wood logically.
  • v6: burnt offering — Uses the standard English phrase for this sacrifice, avoiding 'holocaust'.
  • v6: laid it on Isaac his son — Translates the placement literally, touching the broadly viewed typology of Isaac carrying the wood.
  • v6: on — Updates archaic 'upon' to contemporary 'on'.
  • v6: hand — Translates the singular noun literally.
  • v6: knife — Translates ma'akhelet as knife rather than sword, fitting the sacrificial context.
  • v6: went both of them together — Preserves the solemn pacing refrain exactly.
  • v7: said to — Modernizes archaic 'spake' while maintaining clarity.
  • v7: and he said... And he said... And he said — Preserves the precise repetition of the speaking verb to pace the dialogue.
  • v7: Here I am... Look — Replaces the archaic 'behold' with contemporary 'Look', preserving the interjections.
  • v7: lamb — Retains 'lamb' as the precise sacrificial animal requested by Isaac.
  • v8: the lamb — Retains the definite article modifying the animal.
  • v8: provide for Himself — Captures the reflexive nuance and wordplay of yir'eh-lo.
  • v8: God — Translates Elohim accurately without the article.
  • v8: went both of them together — Maintains the precise solemn pacing refrain from verse 6.
  • v9: told — Translates the verb accurately indicating spoken instruction.
  • v9: God — Translates the articular ha-Elohim as God.
  • v9: built... arranged... bound... placed — Maintains the tightly sequenced, distinct verbs highlighting ritual precision.
  • v9: arranged — Translates the specific ritual preparation of the wood precisely.
  • v9: upon — Distinguishes the placement atop the wood from merely 'on'.
  • v10: stretched out — Modernizes 'stretched forth'.
  • v10: slaughter — Translates shachat accurately to denote ritual slaughter over generic killing.
  • v10: his son — Preserves the relational phrase re-emphasizing the cost precisely at the climax.
  • v11: angel of the LORD — Renders the divine name per the global rule mapping, marking the universally affirmed intervention of the angel of the Lord.
  • v11: Abraham, Abraham! — Preserves the urgent duplicated address exactly.
  • v11: Here I am — Preserves the responsive particle hinneni consistently.
  • v11: said — Translates the response verb directly.
  • v12: Do not stretch out — Modernizes the negative imperative phrasing while retaining the specific verb.
  • v12: against — Clarifies the hostile direction of the hand in this specific context.
  • v12: boy — Modernizes archaic 'lad' or 'youth' to contemporary 'boy'.
  • v12: you fear — Updates archaic second-person verb forms.
  • v12: God — Translates Elohim accurately in the phrase 'fearer of God'.
  • v12: for now I know that you fear God, since you have not withheld — Translates the divine acknowledgment literally, leaving open the disputed claim over whether this demonstrates works-justification or fruit of pre-existing faith.
  • v12: withheld — Translates the verb literally indicating holding back.
  • v12: your son, your only one — Re-establishes the exact emotional refrain echoing the command of verse 2.
  • v13: a ram behind — Retains the Masoretic achar, providing the literal basis over critical emendation, leaving typology of penal substitution to the reader.
  • v13: its — Uses standard English neuter possessive for the animal rather than archaic 'his'.
  • v13: offered it up for a burnt offering — Flattens the cognate structure to utilize the standard English idiom for this specific sacrifice.
  • v13: and look — Replaces archaic 'behold' with contemporary 'look', preserving the interjection.
  • v14: The-LORD-Will-Provide — Translates the name to capture the verbal root meaning, touching the dispute over God's eternal character as supernatural Provider.
  • v14: it will be provided — Retains the passive translation of the Niphal verb to maintain the wordplay with 'Provide', leaving present expectancy of provision as an interpretive matter.
  • v15: angel of the LORD — Translates the divine title consistently per the global mapping rule.
  • v16: declares the LORD — Translates the solemn prophetic formula 'ne'um YHWH' properly.
  • v16: you have — Updates archaic pronoun and verb combinations.
  • v16: have not — Updates archaic verb form.
  • v16: only one — Preserves the literal 'only one' over theologically laden 'only begotten' and completes the three-fold refrain.
  • v16: because you have done this thing — Renders the causal conjunction literally, touching the dispute on whether the covenant oath is unconditional or contingent upon obedience.
  • v17: blessing I will bless — Preserves the Hebrew absolute infinitive structure verbatim for emphasis.
  • v17: multiplying I will multiply — Preserves the second consecutive absolute infinitive mirroring the first.
  • v17: which — Uses 'which' appropriately for the descriptive clause of the sand.
  • v17: on — Modernizes spatial prepositions contextually.
  • v17: gate — Translates the singular 'gate' literally.
  • v17: his — Maintains the singular pronoun referring collectively to the seed.
  • v18: will bless themselves — Reflects the hitpael reflexive voice accurately, keeping the root echo intact.
  • v18: obeyed — Translates the idiom of hearing the voice dynamically as obedience.
  • v18: because you have obeyed My voice — Renders the causal statement literally, touching the broadly understood claim that God's promises here are explicitly conditional upon active obedience.
  • v19: returned to — Modernizes phrasing for the backward journey.
  • v19: together — Maintains the solemn journey refrain 'yachdav' on the return trip.
  • v20: after these things — Preserves the exact inclusio phrasing linking back to verse 1.
  • v20: Look — Replaces archaic 'behold' with contemporary 'Look'.
  • v20: borne sons — Translates the masculine plural object literally.
  • v21: Uz — Follows the Masoretic spelling standard rather than alternative transliterations.
  • v21: Aram — Retains the proper name rather than interpreting it historically as 'the Syrians'.
  • v21: his firstborn, and Buz his brother, and Kemuel the father of — Preserves the repetitive relational identifiers echoing the prior familial emphasis.
  • v22: and Bethuel — Maintains the Masoretic sequence of names.
  • v22: and... and... and... — Preserves the repetitive conjunction pattern (ve-et) preceding each name.
  • v23: begot... bore — Preserves the repetition of the y-l-d root in both active forms.
  • v23: bore — Uses simple past tense over archaic auxiliary forms.
  • v23: These eight — Preserves the explicit numerical summation interrupting the list.
  • v23: And Bethuel begot Rebekah — Translates the pivotal introduction literally without harmonizing, touching the dispute identifying it as the concluding narrative bridge introducing Rebekah.
  • v24: bore — Maintains the thematic y-l-d root continuity from the previous verse as a standard active verb.
  • v24: And his concubine — Translates the noun identifying the secondary wife literally without modern euphemism, keeping the introductory particle.
Límites que vale la pena conocer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)