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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
JPSAnd Abraham stretched forth his hand, and took the knife to slay his son.
ASVAnd Abraham stretched forth his hand, and took the knife to slay his son.
DRAAnd he put forth his hand and took the sword, to sacrifice his son.
YLTand Abraham putteth forth his hand, and taketh the knife — to slaughter his son.
DrbyAnd Abraham stretched out his hand, and took the knife to slaughter his son.
RVAnd Abraham stretched forth his hand, and took the knife to slay his son.
WbstrAnd Abraham stretched forth his hand, and took the knife to slay his son.
KJB-1769And Abraham stretched forth his hand, and took the knife to slay his son.
KJB-1611And Abraham stretched foorth his hand, and tooke the knife to slay his sonne. (Modernised spelling is same as from KJB-1769 above)
BshpsAnd Abraham stretchyng foorth his hande, toke the knyfe to haue killed his sonne. (And Abraham stretchyng forth his hand, took the knyfe to have killed his son.)
GnvaAnd Abraham stretching forth his hand, tooke the knife to kill his sonne. (And Abraham stretching forth his hand, took the knife to kill his son. )
Cvdland stretched out his hande, and toke the knyfe, to haue slayne his sonne. (and stretched out his hand, and took the knyfe, to have slain/killed his son.)
WyclAnd he helde forth his hond, and took the swerd to sacrifice his sone. (And he held forth his hand, and took the sword to sacrifice his sone.)
Luthund reckte seine Hand aus und fassete das Messer, daß er seinen Sohn schlachtete. (and reckte his hand out_of and fassete the Messer, that he his son schlachtete.)
ClVgExtenditque manum, et arripuit gladium, ut immolaret filium suum. (Extenditque manum, and arripuit gladium, as immolaret son his_own. )
22:9-19 God’s intervention was dramatic and instructive, confirming that he never intended for Isaac to be sacrificed. God later made it clear that child sacrifice was an abomination to him (see Lev 18:21; 20:1-5; Deut 18:10; 2 Kgs 16:2-3; Isa 57:5; Jer 32:35). God wanted Abraham to sacrifice his own will and surrender it to God, and when he did, God intervened. This passage sets a pattern for all sacrificial worshipers. Like Abraham, true worshipers of God know that everything belongs to God—it all came from God and must therefore be acknowledged as God’s possession. A true worshiper holds nothing back but obediently gives God what he asks, trusting that God will provide for all needs, and then discovering through experience that God always does so.
and,reached_out ʼAⱱrāhām DOM his/its=hand and=he/it_took DOM the,knife
Consider whether it is better in your language to use a noun or a pronoun to refer to Abraham here. See how you translated knife in verse 6. Alternate translation: “Then he took the knife in his hand”
In the process of sacrificing, the first step was to kill the sacrifice and then burn up the body on the altar. If necessary, you could make that information explicit in your translation or in a footnote. Alternate translation: “in order to kill his son before sacrificing his body on the altar.”
Though the patriarch Isaac moved from place to place several times within southern Canaan, compared to his father Abraham and his son Jacob, Isaac appears to have been a bit of a homebody. In fact, unless Isaac resettled in places not recorded in Scripture, the farthest extent he ever traveled appears to have been only about 90 miles (113 km). Yet, as the child of God’s promise to Abraham to build a great nation from his descendants, Isaac’s relatively simple life served as a critical bridge from Abraham to the beginnings of the twelve tribes of Israel, who were descended from Isaac’s son Jacob. It is likely that Isaac was born at Beersheba (see Genesis 21:1-24), and later Abraham offered him as a sacrifice on Mount Moriah (located at Jerusalem; see 2 Chronicles 3:1). Then Abraham, Isaac, and those with them returned to Beersheba (Genesis 22:1-19). When Isaac reached adulthood, his father sent a servant to bring back a bride for him from Aram-naharaim, far north of Canaan. When his bride, Rebekah, arrived, Isaac had just come from Beer-lahai-roi and settled in the Negev (Genesis 24:62). Later Isaac resettled with Rebekah in Beer-lahai-roi, and this may have been where their twins son Esau and Jacob were born. A famine forced Isaac to go to Gerar (Genesis 26:1-6) in “the land of the Philistines.” The distinct people group known as the Philistines in later books of the Bible did not arrive until the time of the Judges, so the term here must have referred to another people group living in this region, and this is supported by the fact that King Abimelech’s name is Semitic, not Aegean (the likely origin of the later Philistines). While Isaac was there, he repeated his father’s error (Genesis 20) by lying to the king that his wife was only his sister. Isaac also became increasingly prosperous at Gerar, so the Philistines told him to leave their region. Isaac moved away from the town of Gerar and settled further away in the valley of Gerar. There he dug a well, but the Philistines claimed it for themselves, so he called it Esek, meaning “argument.” So Isaac’s men dug another well and called it Sitnah (meaning “hostility”), but it led to more quarreling, so he dug yet another well and called it Rehoboth (meaning “open space”). The locations of these two later wells are not certain, but they may have been located near Ruheibeh as shown on this map. Then Isaac moved to Beersheba and built an altar. He also dug a well there, and King Abimelech of the Philistines came and exchanged oaths of peace with him. It was likely at Beersheba that Isaac blessed his sons Esau and Jacob, and both sons eventually left Canaan (see “Jacob Goes to Paddan-Aram” map). When Jacob later returned, he traveled to Mamre near Hebron and reunited with Isaac. Sometime after this Isaac died, and Jacob and Esau buried him there.
