בְּרֵאשִית Genesis 22

The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion:
 
“It is like a person who carries his cross on his own shoulder”
 
–Bereishit Rabbah 56:3

​Introduction:
 
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of באר שבע Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what ה" HaShem had done and remained in the land of the פְּלִשְׁתִּים P’lishtim (Greek immigrants to Canaan from the Aegean. This people group ceased to exist long before the second century C.E. renaming of the land of Israel by her Roman oppressors)  [Canaan]. There Avraham worships and gives glory to HaShem יהוה (YHVH) אל El (God) of מלך העולם (King of the Universe).
 
Now Avraham will face his final (Tenth) trial. All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the ultimate fulfilment of it will not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than lose his son, Avraham receives him back and a substitute (the Ram of God) takes his place.
 
This trial also differs from the former trials in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac).
 
It’s interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list הָעֲקֵידָה‎ the Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham.
 
The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of הָעֲקֵידָה‎ the Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2). The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after הָעֲקֵידָה‎ the Akeidah (The Binding of Isaac).
 
The Pesikta Rabbati teaches that הָעֲקֵידָה‎ the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah in modern Rabbinic Judaism.
 
Before we begin to study the text we should take time to reflect on the nature of trial as understood in the ancient Hebrew text (נסה - nasah). In the context of this passage the English translation, “tempt” is entirely inappropriate. Likewise the English, “test.” God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because time and space are subject to Him, existing in Him. The trial or proving of Avraham is intended to reveal to Avraham the fruit of the faith he has received from God, and establish that faith in the substitutionary atonement of God.
 
“Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.”
 
– Yaakov (James) 1:13-15
 
Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love through Messiah Yeshua HaMelekh. Not a human sacrifice but the self-sacrificial act of the fully God and fully human Messiah Who gives Himself up for the sake of the repentant, having the authority and power to lay down His life and raise Himself from death (John 10:18).
 
The fact that this portion of the Torah is as central to Jewish theology as the Shema (Deut. 6:4-9, 11:13-21; Num. 15:37-41), shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that הָעֲקֵידָה‎ the Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of עמנו - אל Imanu – El (God with us) as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world.
 
This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God.
 
 וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
 
Gen 22:1 And it came to pass after הַדְּבָרִים ha-d’varim (the words) these things, that הָאֱלֹהִ֔ים Ha-Elohim (the God, Judge) did נִסָּה nesah prove Avraham (Father of many nations), and said to him, “Avraham”: and he said, “הִנֵּנִי Hineiniy (I’m here, ready, prepared, willing), here I am.”
 
These events take place following the words (הַדְּבָרִים ha-d’varim), “And Avraham planted a grove in באר שבע Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34)
 
The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the definite article, “the.”
 
The Midrash renders the word נִסָּה nesah as, “elevated” like a banner/miracle (נס - neis). Thus we could read, “The God elevated Avraham.” Following the events of הָעֲקֵידָה‎ the Akeidah God doesn’t speak directly to Avraham again except in the Angel/Messenger. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the מִזבֵּחַ mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram.
 
Avraham’s response to God affirms the true character of the father of trust. The Hebrew הִנֵּנִי Hineiniy has no English equivalent. It denotes humility, readiness, willingness, obedience, receipt, openness etc.
 
 וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
 
Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and וְלֶךְ־לְךָ lech lecha (walk, go forth) into the land of הַמֹּרִיָּה the Moriyah (seen by YHVH: ראה ra’ah & יה Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of.
 
We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiach and Only Son of HaShem, Who is slain before the creation of the world (Revelation 13:8).
 
The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God would speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Matt. 3:17).
 
The unique identity of the Son Yeshua is further clarified in Yochanan (John) 1:14:
 
“And הדבר Ha-Davar the Word became flesh and dwelt among us. We looked upon His כָּבוֹד kavod (glory), the glory of the one and only Son from the Father, full of חֶסֶד chesed (grace, loving kindness) and אֶמֶת emet (truth).”
 
- Yochanan (John) 1:14
 
The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that התלמידים the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan (John) and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice with Him.
 
Mt Moriyah (seen by YHVH: ראה ra’ah & יה Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service.” It’s thought that he takes Moriyah to be derived from מוֹר mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone האבן, which tradition identifies as the stone on which Isaac was laid.
 
 וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃
 
Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of נְעָרָיו֙ nearayv his young men with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken.
 
The phrase, “rose up early,” indicates Avraham’s immediate obedience to God’s instruction.
 
The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood.
 
It is important to understand that the Hebrew נְעָרָיו֙ nearayv refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text.
 
The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical account.
 
There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy Sodom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in Sodom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of Sodom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemptive substitution, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience.
 
 בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃
 
Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off.
 
The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus). It is not, as some erroneously suggest, an idiom. Third day in Hebrew means three days have passed, just as it does in English. There is not one example so far as I’m aware, of and idiomatic use of the phrases, “third day” or “three days,” within the meta narrative of Scripture. Those who say that the historical story of Jonah is simply a myth must also call Yeshua a deluded liar (Matt. 12:39-40). In short, they are blasphemers.
 
The phrase, “lifted up his eyes,” is connected to Avraham’s receiving God’s previous promise of land, and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ראה ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide.” Provision and sight are synonymous terms in this context.
 
Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer).
 
 וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
 
Gen 22:5 And Avraham said to his נְעָרָ֗יו nearayv young men, “Stay here with the donkey; and I and וְהַנַּ֔עַר ha-na’ar the young man will go yonder and bow down, and then we will return to you.
 
We should take special note of the term, נַּעַר “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This noun can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew noun. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent.
 
“And then we will return,” is plural. Avraham did not say, “and then I will return.” This shows the trust that Avraham had in the promise of God (Gen. 21:12). Avraham believed he would return with Isaac in tow. The Jewish writer of the book of Hebrews affirms Avraham’s core belief:
 
“In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son— the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.”
 
 – Hebrews 11:17-19 [Author’s translation]
 
 וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה וַיָּ֙שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
 
Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took הָאֵשׁ haeish the fire (holy fire, altar fire) in his hand, and a knife; and they walked on together.
 
The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion:
 
“It is like a person who carries his cross on his own shoulder”
 
–Bereishit Rabbah 56:3
 
There is an undeniable link to the Messiah Yeshua:
 
“They (Roman soldiers) took Yeshua, therefore, and He went out, bearing His own cross, to the place called the Skull, which is called in a language of the Hebrews, Golgotha (Skull).”
 
–Yochanan (John) 19:17 [Author’s translation]
 
The phrase, “And they walked on together,” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice.
 
Father and son going together is a figurative allusion to the cross of Messiah, Who says, “I and the Father are One!” Yeshua, and the Father are equally present on the cross. The pseudo-Christian nonsense “the Father turned His face away” is an indictment on the poor theology of so many, so called worship songs.
 
The following portion of Yeshayahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee.
 
“He was oppressed (tormented), and he was afflicted, and did not open his mouth; kaseh like a lamb latevach led to the slaughter, ucheracheil and like a ewe lifneiy before the face of its shearers is silent, so he did not open his mouth. Yet HaShem (YHVH: Mercy) chafeitz 
desired to bruise (crush) him; hecheliy He has put him to grief; im-tasiym with his appointment as an offering for guilt nafsho by his soul (life, being), yireh he will see his zera offspring; ya’ariych he will prolong his yamiym days; ve’cheifetz and the desire of HaShem (YHVH: Mercy) beyado in his hand yitzlach will advance, rush, succeed, progress, prosper.”
 
–Yeshayahu (Isaiah) 53:7, 10 [Author’s translation]
 
 וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּֽי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃
 
Gen 22:7 And Yitzchak said, “Avraham my father,” and continued saying, “My father”: and he (Avraham) responded, “הִנֶּנִּי Hineniy Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?”
 
Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey.
 
 וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
 
Gen 22:8 And Avraham said, “אֱלֹהִים Elohim (God) יִרְאֶה־לּוֹ (yireh lo root: ראה ra’ah) will provide himself a lamb for a burnt offering:” so they walked on together.
 
Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together,” conveys a unity of purpose.
 
The phrase, “אֱלֹהִים יִרְאֶה Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (יִרְאֶה yireh). Thus we can also read, “Elohim sees the lamb for the burnt offering.”
 
Additionally, one could read, “Elohim will provide himself, a lamb for a burnt offering.”
 
True love and sacrifice are intrinsically linked. If your love for another doesn’t include a willingness to sacrifice your own needs, even yourself for their good, then it’s not love.
 
 וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃
 
Gen 22:9 And they came to the place which הָאֱלֹהִים Ha-Elohim (the God) had told him of; and Avraham built אֶת־הַמִּזְבֵּחַ the specific altar (et ha-mizbeach: Root, זבח zabach – slaughter, kill) there, and laid the wood in order, וַֽיַּעֲקֹד֙ vaya’akod and bound Yitzchak his son, and laid him on the altar upon the wood.
 
It’s from this verse that the Hebrew title for this passage, “הָעֲקֵידָה‎ Ha-Akeidah” (The Binding) is derived.
 
The altar, הַמִּזְבֵּחַ ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place.
 
At the age of 137, Avraham could not have bound Isaac (37) without his consent.
 
“Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.”
 
–Midrash
 
The prophet Yeshayahu (Isaiah) speaks of Yeshua in the following way:
 
“He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.”
 
– Yeshayahu (Isaiah) 53:7
 
 וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃
 
Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son.
 
The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s eyes.
 
The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them.
 
Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes.
 
In this moving account there is an intimate, intrinsic grief which is shared by The Father God, the Angel/Messenger of Hashem, Avraham and Isaac.
 
 וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃
 
Gen 22:11 And Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineiniy (I’m here, ready, prepared, willing), here I am.”
 
The Hebrew text can be read literally as, “And calling toward (Avraham), Messenger HaShem.” This should be understood to mean that the Messenger (Angel) is a manifest representation of HaShem Himself.
 
The Angel of Hashem is the manifestation of the post resurrection, transcendent (unbound by time and space,) trans-locational Messiah Yeshua, Who is witnessing here the living symbolism of His own sacrificial death.
 
 וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
 
Gen 22:12 And He (HaMalakh HaShem) said, “Don’t lay your hand upon ha-na’ar the young man, neither do anything to him: for atah until this time yada’tiy I have known, that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from Me.
 
Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith.
 
The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.”
 
I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7;  1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel.
 
 וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃
 
Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat instead, for the sake, as a substitute of his son.
 
Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ראה ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide.” Provision and sight are synonymous terms in this context.
 
A ram caught in a thicket may be without obvious signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. Nor does cutting from without disqualify the sacrificial animal as being without blemish. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua.
 
The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male.
 
 וַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהוָ֣ה׀ יִרְאֶ֑ה אֲשֶׁר֙ יֵאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהוָ֖ה יֵרָאֶֽה׃
 
Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh).
 
The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Melkiy-tzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonay Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem).
 
 וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃
 וַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ
 
Gen 22:15 And the Malakh (Messenger, Angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-davar this thing, according to the word, and have not withheld your son, your only son:”
 
The Angel of Hashem speaks a second time after the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son,” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah.
 
“16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us.”
 
–Hebrews 6:16-18 [Author’s translation]
 
 כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃
 
Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy;
 
The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem.
 
Notice that the seed is singular, he will possess the gate (singular) of his enemy.
 
What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy.” It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gate of humanity’s greatest enemy, death.
 
 וְהִתְבָּרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי׃
 
Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard שָׁמַ֖עְתָּ Shamata in My voice בְּקֹלִֽי bekoliy.
 
It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed.
 
Avraham, Shamata (listened, received, understood, comprehended) and welcomed the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption.
 
 וַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃
 
Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva.
 
All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise.
 
 וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃
 
Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting);
 
The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac.
 
The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the godly bloodline.
 
It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah (Princess, Queen) had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel.
 
 אֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם׃
 וְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל׃
 וּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֙לֶּה֙ יָלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם׃
וּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶֽת־מַעֲכָֽה׃ 
 
Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Kum – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed).
 
Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel).
 
© 2025 Yaakov Ben Yehoshua