Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)“Don’t lift up your handagainst the boy,” the messenger continued. “And don’t do anything to him, because now I know that you respect and obeyGod, since you haven’t withheld your son, your only son, from me.”
Key: khaki:verbs, red:negative, blue:Elohim.
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).
BrLXXΚαὶ εἶπε, μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον, μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν Θεόν· καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ διʼ ἐμέ. (Kai eipe, maʸ epibalaʸs taʸn ⱪeira sou epi to paidarion, maʸde poiaʸsaʸs autōi maʸden; nun gar egnōn, hoti fobaʸ su ton Theon; kai ouk efeisō tou huiou sou tou agapaʸtou diʼ eme. )
BrTrAnd he said, Lay not thine hand upon the child, neither do anything to him, for now I know that thou fearest God, and for my sake thou hast not spared thy beloved son.
ULTThen he said, “Do not reach out your hand against the boy! And do not do anything to him, because now I know that you fear God, since you have not withheld your son, your only son, from me.”
USTThen the angel told him, “Do not harm your son or do anything else to him. Now I know that you revere me, since you obeyed me and did not refuse to sacrifice your son to me, even though he is your only son.”
BSB § “Do not lay a hand on the boy or do anything to him,” said the angel, “for now I know that you fear God, since you have not withheld your only son from me.[fn]”
OEBHe said, ‘Do not put your hand upon the boy, nor do anything to him, for now I know that you love God, for you have not refused to give your son, your only son, to me.’
WEBBEHe 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.”
NET“Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.”
LSVand He says, “Do not put forth your hand to the youth, nor do anything to him, for now I have known that you are fearing God, and have not withheld your son, your only one, from Me.”
FBVThe angel said, “Don't touch the boy! Don't do anything to him, because now I know that you truly do what God tells you. You didn't refuse to give me your son, your only son.”
T4TThe angel said, “Do not harm the boy or do anything to injure him, because now I know that you respect and obey God. I know that because you have not refused to sacrifice your son, the only son who is still with you.”
LEBAnd he said, “Do not stretch out your hand against the boy; do not do anything to him. For now I know that you are one who fears[fn] God, since you have not withheld your son, your only child, from me.”
BBEAnd he said, Let not your hand be stretched out against the boy to do anything to him; for now I am certain that the fear of God is in your heart, because you have not kept back your son, your only son, from me.
JPSAnd he said: 'Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.'
ASVAnd he said, Lay not thy hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.
DRAAnd he said to him: Lay not thy hand upon the boy, neither do thou any thing to him: now I know that thou fearest God, and hast not spared thy only begotten son for my sake.
YLTand He saith, 'Put not forth thine hand unto the youth, nor do anything to him, for now I have known that thou art fearing God, and hast not withheld thy son, thine only one, from Me.'
DrbyAnd he said, Stretch not out thy hand against the lad, neither do anything to him; for now I know that thou fearest [fn]God, and hast not withheld thy son, thine only [son], from me.
RVAnd 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.
WbstrAnd he said, Lay not thy hand upon the lad, neither do thou any thing to him: for now I know that thou fearest God, seeing thou hast not withheld from me thy son, thy only son.
KJB-1769And 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. (And he said, Lay not thine/your hand upon the lad, neither do thou/you anything unto him: for now I know that thou/you fearest God, seeing thou/you hast not withheld thy/your son, thine/your only son from me. )
KJB-1611And he said, Lay not thine hand vpon the lad, neither do thou any thing vnto him: for now I know that thou fearest God, seeing thou hast not withhelde thy sonne, thine onely sonne from mee. (And he said, Lay not thine/your hand upon the lad, neither do thou/you anything unto him: for now I know that thou/you fearest God, seeing thou/you hast not withhelde thy/your son, thine/your only son from me.)
BshpsAnd he sayde: lay not thy hande vpon the chylde, neyther do any thyng vnto hym, for nowe I knowe that thou fearest God, & hast for my sake not spared yea thine onlye sonne. (And he said: lay not thy/your hand upon the child, neyther do anything unto him, for now I know that thou/you fearest God, and hast for my sake not spared yea thine/your onlye son.)
GnvaThen he said, Lay not thine hand vpon the childe, neither doe any thing vnto him: for now I know that thou fearest God, seeing for my sake thou hast not spared thine onely sonne. (Then he said, Lay not thine/your hand upon the child, neither do anything unto him: for now I know that thou/you fearest God, seeing for my sake thou/you hast not spared thine/your only son. )
CvdlHe sayde: Laye not thy handes vpon the childe, & do nothinge vnto him: for now I knowe that thou fearest God, and hast not spared thine onely sonne for my sake. (He said: Laye not thy/your hands upon the child, and do nothing unto him: for now I know that thou/you fearest God, and hast not spared thine/your only son for my sake.)
WyclWhich answerde, I am present. And the aungel seide to hym, Holde thou not forth thin honde on the child, nether do thou ony thing to him; now Y haue knowe that thou dredist God, and sparidist not thin oon gendrid sone for me. (Which answered, I am present. And the angel said to him, Holde thou/you not forth thin hand on the child, neither do thou/you any thing to him; now I have know that thou/you dredist God, and sparidist not thin one gendrid son for me.)
LuthEr sprach: Lege deine Hand nicht an den Knaben und tu ihm nichts! Denn nun weiß ich, daß du GOtt fürchtest und hast deines einigen Sohnes nicht verschonet um meinetwillen. (He spoke: Lege your hand not at the Knaben and tu him nothing! Because now know I, that you God fürchtest and have yours einigen sones not verschonet around/by/for meinetwillen.)
ClVgDixitque ei: Non extendas manum tuam super puerum, neque facias illi quidquam: nunc cognovi quod times Deum, et non pepercisti unigenito filio tuo propter me.[fn] (And_he_said ei: Non extendas hand tuam over puerum, nor facias illi quidquam: now cognovi that times God, and not/no pepercisti unigenito filio tuo propter me. )
22.12Non peperceris, etc. AUG. ubi supra. Nunquid non pepercit Abraham filio suo propter angelum? Sed in angelo figuratus est Dominus, qui Deus est et magni consilii angelus. Erat enim in angelo Deus, et ex ejus persona loquebatur. Hoc magis in sequentibus apparebit, cum dicitur: Et vocavit angelus Domini Abraham secundo de cœlo, dicens: Per memetipsum juravi, dicit Dominus. Non enim facile invenitur Christum Patrem dicere tanquam Dominum, præsertim ante incarnationem. Nam secundum carnem hoc congrue dicitur, secundum quam in psalmo II dicitur: Dominus dixit ad me, etc. Quod autem dictum est ibidem, c. 9: Dixit Dominus Domino meo, etc., ad prophetam hoc refertur qui loquitur; sicut illud: Pluit Dominus a Domino, id est, Dominus noster, scilicet Filius, a Domino nostro, Patre scilicet.
22.12Non peperceris, etc. AUG. where supra. Nunquid not/no pepercit Abraham filio his_own propter a_messenger/angel? But in angelo figuratus it_is Master, who God it_is and magni consilii angelus. Erat because in angelo God, and from his persona loquebatur. This magis in sequentibus apparebit, when/with it_is_said: And he_called angelus Master Abraham secondly about cœlo, saying: Per memetipsum yuravi, dicit Master. Non because facile invenitur Christum Patrem dicere tanquam Dominum, præsertim before incarnationem. Nam after/second carnem this congrue it_is_said, after/second how in psalmo II it_is_said: Master he_said to me, etc. That however dictum it_is ibidem, c. 9: Dixit Master Master meo, etc., to prophetam this refertur who loquitur; like illud: Pluit Master from Master, id it_is, Master noster, scilicet Son, from Master nostro, Patre scilicet.
22:12 Now God knew that Abraham would hold nothing back from him, that he did truly fear God. To fear the Lord means to reverence him as sovereign, trust him implicitly, and obey him without protest. The sacrifice that pleases God is a heart broken of self-will, surrendered to God (Pss 40:6-8; 51:17) and offering its best to God. • You have not withheld: Cp. Rom 8:32, which uses the same verb (“spare”) as the Greek Old Testament uses here. If God gave us his dearest possession, he will surely provide all things for us.
Consider whether your language has an idiom that has the same meaning as the Hebrew idiom here. Alternate translation: “Do not lay your hands on” or “Do not kill”
הַנַּ֔עַר
the,boy
See how you translated this in verse 5. Alternate translation: “the young man”
The angel repeats the previous command (using different words) in order to emphasize that Abraham should not hurt Isaac. Most languages can do something similar. Do what is natural in your language. Alternate translation: “Do not do anything to harm him” or “You must not do anything to harm him” or “You must not harm him in any way”
כִּ֣י עַתָּ֣ה יָדַ֗עְתִּי
that/for/because/then/when now I_know
Yahweh is the one talking here, represented by the angel who speaks on his behalf, or perhaps God is appearing to Abraham as an angel. Alternate translation: “Now I see” or “You have shown me”
and=not withheld DOM son,your DOM only_son,your from,me
Alternate translation: “because you obeyed me and did not hold back your son from me, yes your only son.” or “because you obeyed me and did not refuse to sacrifice your son to me, even though he is your only son.”
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.
