Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 22ΓΕΝΕΣΙΣ ΚΒ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

The Akedah — the Binding of Isaac — is one of the theological summits of the Septuagint and of biblical literature.

Translation & textual notes

The Greek text of Genesis 22 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Akedah — the Binding of Isaac — is one of the theological summits of the Septuagint and of biblical literature. The chapter opens with the formula μετὰ τὰ ῥήματα ταῦτα, resuming after the Beersheba covenant of 21:31–34; ὁ θεὸς ἐπείραζεν uses θεός rather than κύριος throughout the narrative frame, reflecting the Hebrew Elohistic designation אֱלֹהִים. The LXX's most celebrated departure from the Hebrew falls at 22:2: the Hebrew יְחִידְךָ ('your only son') is rendered not as μονογενής but as τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας — 'your beloved son, whom you have loved.' The adjective ἀγαπητός is the precise word of the heavenly voice at Jesus' baptism (Mark 1:11 par.: σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός) and Transfiguration (Matt 17:5), making the LXX Akedah the direct scriptural background for the baptismal voice — Heb 11:17 reverts to μονογενής, but the synoptic tradition draws on the LXX ἀγαπητός. At the same verse, the LXX renders the obscure Hebrew toponym מֹרִיָּה (Moriah) as εἰς τὴν γῆν τὴν ὑψηλήν ('into the high land'), interpreting or etymologising the name rather than transliterating; the MT link to 2 Chr 3:1 (Moriah = the temple mount) is suppressed for Greek readers. At 22:13 the ram is caught ἐν φυτῷ σαβεκ — the LXX transliterates the Hebrew סְבַךְ (śᵉḇaḵ, a thicket) as the semi-proper noun 'sabeq,' a famous oddity exploited by patristic exegetes: Theodoret and Cyril read 'sabeq' as Syriac for 'forgiveness,' allegorising the trapped ram as a type of Christ caught in the thicket of human sin for humanity's redemption. At 22:14 the place-name YHWH-Yireh is rendered Κύριος εἶδεν and the etiological formula reads Ἐν τῷ ὄρει κύριος ὤφθη ('In the mountain the LORD was seen'), using the theological passive ὤφθη — the standard LXX theophany verb (cf. Gen 17:1; 18:1). At 22:16 κατ᾿ ἐμαυτοῦ ὤμοσα is quoted verbatim at Heb 6:13 to establish the oath's absolute guaranty; at 22:18 ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς is cited at Acts 3:25 and underlies Gal 3:8, 16 — Paul's argument that the singular σπέρμα refers to Christ turns on this LXX wording. NT resonances of the whole chapter: Rom 8:32 (οὐκ ἐφείσατο τοῦ ἰδίου υἱοῦ) alludes directly to 22:12 (οὐκ ἐφείσω τοῦ υἱοῦ σου); Jas 2:21 cites the offering of Isaac as justification by works; Heb 11:17–19 reads the Akedah as resurrection faith. The chapter closes at 22:20–24 with the genealogy of Nahor, introducing Rebekah (v.23) and the concubine (παλλακή) Ρεημα (v.24), preparing the scene for Genesis 24.

1

Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ.

And it came to pass after these things that God tested Abraham, and said to him, 'Abraham, Abraham!' And he said, 'Behold, I am here.'

Narrative frame / episode openerΚαὶ ἐγένετο
The Hebraizing formula καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα calques וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה, the standard episode-linking formula (cf. Gen 15:1; 39:7). The doubled vocative Αβρααμ Αβρααμ is the divine-urgency call formula (Exod 3:4; 1 Sam 3:10; Luke 22:31); Abraham's response Ἰδοὺ ἐγώ renders the Hebrew הִנֵּנִי — complete, readied presence.
Word-by-word analysis· 21 words
Καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαί: narrative connector calquing Hebrew וַ; begins the chain-link formula καὶ ἐγένετο that opens a new episode.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιframing verb (temporal, with μετὰ + accusative)→ constative aorist (inaugurating the episode)γίνομαι: καὶ ἐγένετο calques the Hebrew narrative formula וַיְהִי; cf. Ruth 1:1 LXX. Here it frames the temporal clause before the main verb ἐπείραζεν.
μετὰafterpreposition + accusative (temporal: 'after')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after').
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαthings / wordsAccusativeobject of μετά (temporal accusative)→ object specificationῥῆμα: 'word / matter / thing'; renders Hebrew דְּבָרִים (dᵉḇārîm), which covers both 'words' and 'events'; the formula links the Akedah to the preceding Beersheba covenant of 21:22–34.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationταῦτα: meaning 'these'; it serves as demonstrative adjective (modifying ῥήματα).
Nominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεός: renders Hebrew אֱלֹהִים; the Akedah narrative consistently uses θεός rather than κύριος (22:1, 3, 8, 9, 12) — the Elohistic strand. NT echo: Heb 11:17 opens 'By faith Abraham, being tested (πειραζόμενος), offered up Isaac.'
ἐπείραζενwas testingImpf Act Indic 3 Sg · πειράζωmain verb (resumed after framing clause)→ conative / progressive imperfect (the test as ongoing proving)πειράζω: 'test / try / prove'; renders Hebrew נָסָה (nāsāh). The LXX imperfect stresses the ongoing nature of the divine proving rather than a single moment. Theologically: God tests faith already present, not moral weakness — cf. Jas 1:13 (ὁ θεὸς ἀπείραστος κακῶν ἐστιν); Heb 11:17 uses the participial form πειραζόμενος.
τὸνAccusativearticle (direct object marker)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamAccusativedirect object (proper name, indeclinable, accusative by position)→ participant identificationΑβρααμ: LXX transliteration of Hebrew אַבְרָהָם ('father of a multitude'); indeclinable; the covenant name given at 17:5.
καὶandnarrative conjunction (sequential: 'and said')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing divine direct speech)→ constative aoristλέγω: standard LXX verb of speech; the aorist εἶπεν introduces the direct address that follows.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ΑβρααμAbrahamVocativevocative (first call — doubled for urgency)→ participant identificationΑβρααμ (vocative): the doubled call Αβρααμ Αβρααμ is the divine urgency formula; parallels Exod 3:4 LXX (Μωυσῆ Μωυσῆ), 1 Sam 3:10 (Σαμουηλ Σαμουηλ), Luke 10:41 (Μάρθα Μάρθα), Luke 22:31 (Σίμων Σίμων) — all mark a moment of supreme divine address.
ΑβρααμAbrahamVocativevocative (second call — completing the urgency doublet)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as vocative (second call — completing the urgency doublet).
Nominativearticle (with δέ; marks subject-switch to Abraham)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (subject-switch marker: ὁ δέ = 'and he')→ discourse linkage or contrastδέ: postpositive marks the change of speaker from God to Abraham; ὁ δέ = 'and he,' a standard LXX subject-switch formula calquing וַיֹּאמֶר.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Abraham's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἸδοὺBeholdinterjection / presentative particle→ discourse linkage or contrastἰδού: renders Hebrew הִנֵּנִי (hinnênî, 'here am I'); the standard biblical formula of total availability before a divine call — cf. Isa 6:8 (ἰδοὺ ἐγώ, εἴμι); 1 Sam 3:4; Gen 22:7, 11.
ἐγώINominativepredicate nominative (Ἰδοὺ ἐγώ = 'Here I am')→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as predicate nominative (Ἰδοὺ ἐγώ = 'Here I am').
2

καὶ εἶπεν Λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν Ισαακ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω.

And he said, 'Take your son, your beloved, whom you have loved — Isaac — and go into the high land, and offer him there as a whole burnt offering upon one of the mountains of which I shall tell you.'

Divine command (content of the test)καὶ εἶπεν
The verse is the theological crux of the chapter and of the LXX's NT reception. Three LXX departures from the Hebrew are foundational: (1) τὸν ἀγαπητόν for יְחִידְךָ ('only'); (2) γῆν τὴν ὑψηλήν for אֶרֶץ הַמֹּרִיָּה; (3) ὁλοκάρπωσιν ('whole burnt offering') for עֹלָה, foregrounding the completeness of the self-offering. The triple appositional description — τὸν υἱόν σου / τὸν ἀγαπητόν / τὸν Ισαακ — mounts the weight of what is being demanded.
Word-by-word analysis· 33 words
καὶandnarrative conjunction (paratactic continuation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing divine command)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΛαβὲTakeAor Act Impv 2 Sg · λαμβάνωmain imperative (first of three commands: λαβέ, πορεύθητι, ἀνένεγκον)→ punctiliar aorist imperative (command to a specific decisive action)λαμβάνω: 'take / receive'; the aorist imperative is urgent and decisive — no present durative 'keep taking.' The three imperatives structure the command as a sequence: take, go, offer.
τὸνyourAccusativearticle (with υἱόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱόνsonAccusativedirect object of λαβέ→ object specificationυἱός: 'son'; the object of the entire command. The three appositive phrases that follow — τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν Ισαακ — progressively intensify the weight of what is demanded.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὸνtheAccusativearticle (with ἀγαπητόν — second appositive)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαπητόνbelovedAccusativeappositive adjective in second appositional phrase→ object specificationἀγαπητός: 'beloved / dear'; renders Hebrew יָחִיד (yāḥîd, 'only / unique'), a word denoting irreplaceable singularity. The LXX choice of ἀγαπητός rather than μονογενής is exegetically momentous: ἀγαπητός is the precise word of the heavenly voice at Jesus' baptism (Mark 1:11; Matt 3:17; Luke 3:22: ὁ υἱός μου ὁ ἀγαπητός) and Transfiguration (Matt 17:5), making Gen 22:2 LXX the foundational text behind the divine declaration over Jesus. The choice foregrounds love as the defining attribute of the relationship being tested.
ὃνwhomAccusativerelative pronoun (accusative, object of ἠγάπησας; third appositive clause)→ participant referenceὃν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, object of ἠγάπησας; third appositive clause).
ἠγάπησαςyou have lovedAor Act Indic 2 Sg · ἀγαπάωverb in relative clause (qualifying ἀγαπητόν)→ constative aorist (the settled love of a lifetime)ἀγαπάω: 'love'; the aorist here denotes deep, established love — the same root as ἀγαπητός, creating a deliberate figure: 'your beloved (ἀγαπητόν) whom you have loved (ἠγάπησας).' The root ἀγαπ- binds the command to the NT baptismal vocabulary at the lexical level.
τὸνAccusativearticle (with Ισαακ — third appositive, naming the son)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙσαακIsaacAccusativeappositive proper name (indeclinable; finally names the son commanded)→ participant identificationΙσαακ: LXX transliteration of Hebrew יִצְחָק (Yiṣḥāq, 'he laughs'); the delay in naming — son → beloved → named — builds maximal rhetorical weight. Heb 11:17 calls Isaac τὸν μονογενῆ, using the Hebrew semantic rather than the LXX rendering.
καὶandnarrative conjunction (linking imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πορεύθητιgoAor Pass Impv 2 Sg · πορεύομαιsecond imperative (command of journey)→ punctiliar aorist imperativeπορεύομαι: 'go / travel'; deponent passive form; echoes the call of 12:1 (πορεύου ἐκ τῆς γῆς σου), making this command a second radical call to Abraham to leave what is most dear.
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of εἰς (destination)→ object specificationγῆ: 'land / earth / ground'; the phrase τὴν γῆν τὴν ὑψηλήν renders Hebrew אֶרֶץ הַמֹּרִיָּה — the LXX translates rather than transliterates Moriah; see ὑψηλήν below.
τὴνtheAccusativearticle (attributive, with ὑψηλήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑψηλὴνhighAccusativeattributive adjective (modifying γῆν)→ object specificationὑψηλός: 'high / lofty'; the LXX renders the Hebrew toponym מֹרִיָּה (Moriah) as τὴν γῆν τὴν ὑψηλήν, possibly deriving the name from the root רָאָה ('see') with prefix or interpreting מֹרִיָּה as related to מָרוֹם ('height'). The choice suppresses the MT identification with the Jerusalem temple mount (2 Chr 3:1) while emphasising the physical ascent that plays a literary role in the chapter (22:2: 'one of the mountains'; 22:14: 'In the mountain').
καὶandnarrative conjunction (linking second and third imperatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνένεγκονoffer upAor Act Impv 2 Sg · ἀναφέρωthird imperative (the sacrificial act itself)→ punctiliar aorist imperative (decisive single act of offering)ἀναφέρω: 'offer up / bring up / carry up'; the compound with ἀνά ('up') captures the physical ascent to the altar and the cultic 'lifting up' of the sacrifice; renders Hebrew הַעֲלֵהוּ (Hif. of עלה), the same root as עֹלָה ('whole burnt offering'). NT echo: Heb 7:27; Jas 2:21 (ἀνήνεγκεν Ισαακ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον).
αὐτὸνhimAccusativedirect object of ἀνένεγκον (= Isaac)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνένεγκον (= Isaac).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
εἰςaspreposition + accusative (predicative / purpose: 'as a whole burnt offering')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (predicative / purpose: 'as a whole burnt offering').
ὁλοκάρπωσινa whole burnt offeringAccusativeobject of εἰς (predicative accusative of purpose)→ object specificationὁλοκάρπωσις: 'whole burnt offering'; compound of ὅλος ('whole') + καρπός ('fruit'); renders Hebrew עֹלָה (ʿōlāh, the ascending offering wholly consumed by fire). The LXX term emphasises the totality of the sacrifice — nothing is held back. The word recurs throughout the chapter (vv.3, 6, 7, 8, 13) as the chapter's sacrificial leitmotif.
ἐφ᾿uponpreposition + genitive (locative: 'upon one of the mountains')→ spatial or relational framingἐφ᾿: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: 'upon one of the mountains').
ἓνoneAccusativeobject of ἐπί (indefinite: 'one of the mountains')→ measure or countεἷς: numeral 'one'; the indefiniteness — 'one of the mountains, which I shall tell you' — sustains the suspense: the destination is not yet disclosed, requiring continued trust.
τῶνof theGenitivearticle (partitive genitive with ἓν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀρέωνmountainsGenitivepartitive genitive (with ἓν)→ relational specificationὄρος: 'mountain'; the plural is the indefinite backdrop; the specific mountain is revealed only at the end of the journey (22:14: τὸ ὄρος).
ὧνof whichGenitiverelative pronoun (genitive, attracted to antecedent ὀρέων)→ relational specificationὧν: meaning 'of which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive, attracted to antecedent ὀρέων).
ἄνmodal particle (with εἴπω: indefinite relative clause)→ discourse linkage or contrastἄν: modal particle making the relative clause indefinite-future: 'whichever I shall tell you'; renders Hebrew אֲשֶׁר אֹמַר אֵלֶיךָ.
σοιto youDativedative of indirect object→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
εἴπωI shall tellAor Act Subj 1 Sg · λέγωverb in indefinite relative clause (aorist subjunctive with ἄν)→ futuristic aorist subjunctive (divine disclosure yet to come)λέγω: the divine speech-yet-to-come; the subjunctive with ἄν makes the disclosure prospective — God will designate the mountain en route, requiring ongoing trust.
3

ἀναστὰς δὲ Αβρααμ τὸ πρωῒ ἐπέσαξεν τὴν ὄνον αὐτοῦ· παρέλαβεν δὲ μεθ᾿ ἑαυτοῦ δύο παῖδας καὶ Ισαακ τὸν υἱὸν αὐτοῦ, καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ θεός.

And Abraham rose early in the morning and saddled his donkey; and he took with him two servants and Isaac his son, and having split wood for the whole burnt offering, he rose and went, and came to the place which God had told him.

Narrative result / obedient responseἀναστὰς δὲ
The verse is the chapter's portrait of obedience: no dialogue, no protest, no delay — Abraham simply acts. The rapid paratactic chain (saddled, took, split, rose, went, came) mirrors the Hebrew wayyiqtol-chain and is the LXX's sharpest narrative compression. The participial ἀναστὰς ('having risen') frames each phase and enacts urgent resolve. The verse closes with a fulfillment echo: ὃν εἶπεν αὐτῷ ὁ θεός ('which God had told him'), confirming destination as divinely appointed.
Word-by-word analysis· 37 words
ἀναστὰςhaving risenAor Act Part Nom Sg Masc · ἀνίστημιcircumstantial participle (antecedent action: 'having risen, he saddled')→ inceptive aorist participle (sudden decisive rising)ἀνίστημι: 'rise / stand up'; the participle ἀναστάς frequently marks determined action in LXX narrative (cf. 21:14: ἀναστήσας Αβρααμ; 22:19: ἀναστάντες). Here it signals prompt, unquestioning obedience — Abraham rises before light.
δὲandpostpositive particle (narrative continuation from divine command)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamNominativesubject (proper name, nominative by position)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, nominative by position).
τὸtheAccusativearticle (with πρωΐ: adverbial accusative of time)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωῒearly / morningAccusativeadverbial accusative of time ('in the morning')→ object specificationπρωΐ: 'early / in the morning'; renders Hebrew בַּבֹּקֶר ('in the morning'); τὸ πρωΐ as adverbial accusative is a Hebraism of the temporal construct phrase; the earliness signals urgency and unswerving obedience — no night of deliberation, no delay.
ἐπέσαξενsaddledAor Act Indic 3 Sg · ἐπισάττωmain verb (first action in the obedience chain)→ constative aorist (single completed act of preparation)ἐπισάττω: 'saddle / load a pack-saddle upon'; renders Hebrew חָבַשׁ (ḥāḇaš, 'bind / saddle'); a rare verb in the LXX, used precisely for saddling a donkey. The mundane domestic action — saddling the animal — is the first concrete expression of Abraham's obedience.
τὴνtheAccusativearticle (with ὄνον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνονdonkeyAccusativedirect object of ἐπέσαξεν→ object specificationὄνος: 'donkey / ass'; the donkey left with the servants (v.5) while Abraham and Isaac go up alone — a detail the tradition reads as marking the boundary between ordinary and sacred space.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
παρέλαβενtook alongAor Act Indic 3 Sg · παραλαμβάνωmain verb (second action: gathering companions)→ constative aoristπαραλαμβάνω: 'take alongside / receive'; the compound with παρά suggests taking companions alongside oneself for a journey.
δὲandpostpositive particle (continuation of action-chain)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μεθ᾿withpreposition + genitive (accompaniment)→ spatial or relational framingμεθ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
ἑαυτοῦhimselfGenitivegenitive reflexive pronoun (object of μετά: 'with himself')→ relational specificationἑαυτοῦ: reflexive pronoun; μεθ᾿ ἑαυτοῦ = 'with himself,' rendering Hebrew אִתּוֹ; emphasises that Abraham personally accompanies the group rather than sending them ahead.
δύοtwoAccusativeaccusative numeral (modifying παῖδας)→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
παῖδαςservantsAccusativedirect object of παρέλαβεν→ object specificationπαῖς: 'child / servant / boy'; in narrative contexts renders Hebrew נַעַר ('young man / servant'); the two unnamed servants form the supporting party left behind at v.5.
καὶandconjunction (co-ordinating second direct object)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacAccusativedirect object of παρέλαβεν (co-ordinate with παῖδας)→ participant identificationΙσαακ: named last — after the servants — a slight delay that emphasises that Isaac too is simply a member of the party, unaware of his role. The narrative withholds his question until v.7.
τὸνtheAccusativearticle (with υἱόν — in apposition to Ισαακ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeappositive accusative (identifying Isaac as 'his son')→ object specificationυἱός: the reminder 'his son' (τὸν υἱὸν αὐτοῦ) — echoing 'your son' (v.2) — keeps the tension of the command in the reader's ear.
αὐτοῦhisGenitivegenitive of possession (with υἱόν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with υἱόν).
καὶandnarrative conjunction (continuing action-chain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σχίσαςhaving splitAor Act Part Nom Sg Masc · σχίζωcircumstantial participle (antecedent action: splitting wood before departure)→ constative aorist participle (completed preparation)σχίζω: 'split / cleave / divide'; renders Hebrew בָּקַע (bāqaʿ, 'split'); the wood-splitting before departure shows deliberate, methodical preparation — Abraham is not paralysed by the command.
ξύλαwoodAccusativedirect object of σχίσας→ object specificationξύλον: 'wood / timber'; the firewood for the altar; Isaac will carry this same wood on his back in v.6 — an image the church fathers read typologically as the cross.
εἰςforpreposition + accusative (purpose: 'for the whole burnt offering')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for the whole burnt offering').
ὁλοκάρπωσινthe whole burnt offeringAccusativeobject of εἰς (purpose accusative)→ object specificationὁλοκάρπωσις: recurrence of the chapter's sacrificial key-word; the wood split for the offering is simultaneously a tool of obedience and a symbol of the total self-giving the offering demands.
ἀναστὰςhaving risenAor Act Part Nom Sg Masc · ἀνίστημιresumptive circumstantial participle (second occurrence; marks decisive departure)→ inceptive aorist participleἀνίστημι: the second ἀναστάς in the verse; the repetition (rising to saddle, rising to depart) structures the obedience as two acts of purposeful resolve.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (departure)→ constative aorist (single completed journey begun)πορεύομαι: deponent; the journey of obedience begun. The same verb governs 12:4 (ἐπορεύθη Αβρααμ) at the first great departure-in-faith.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (arrival at destination)→ constative aorist (journey completed)ἔρχομαι: 'come / arrive'; the arrival is delayed until v.9 after the three-day interval is noted in v.4 — the journey is narratively compressed.
ἐπὶtopreposition + accusative (direction toward a place)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a place).
τὸνtheAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeobject of ἐπί (destination)→ object specificationτόπος: 'place'; the definite article τόν implies a specific, divinely appointed place; τόπος recurs at vv.4, 9, 14 as the chapter's locus-word for the mountain of sacrifice.
ὃνwhichAccusativerelative pronoun (accusative, direct object of εἶπεν)→ participant referenceὃν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, direct object of εἶπεν).
εἶπενhad toldAor Act Indic 3 Sg · λέγωverb in relative clause (fulfillment of divine appointment)→ constative aorist (divine speech now fulfilled)λέγω: the relative clause ὃν εἶπεν αὐτῷ ὁ θεός fulfils the prospective εἴπω of v.2 — the place announced in advance is now reached.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
Nominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἶπεν (in relative clause)→ participant prominenceθεός: Elohistic θεός again (not κύριος); the divine appointment of the place frames the whole journey as theocentric.
4

τῇ δὲ ἡμέρᾳ τῇ τρίτῃ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς εἶδεν τὸν τόπον μακρόθεν.

And on the third day Abraham, lifting up his eyes, saw the place from afar.

Temporal marker (three-day interval)τῇ δὲ ἡμέρᾳ τῇ τρίτῃ
The three-day interval (τῇ ἡμέρᾳ τῇ τρίτῃ) is narratively charged: three days of travel in silence, neither the narrator nor Abraham saying anything. Heb 11:19 reads it as a symbolic death-and-resurrection interval. The idiom ἀναβλέψας τοῖς ὀφθαλμοῖς ('lifting up his eyes') is a Hebraism (cf. Gen 18:2; 22:13; 24:63) marking a moment of narrative revelation — the eye-lift that sees the decisive thing.
Word-by-word analysis· 13 words
τῇtheDativearticle (with ἡμέρᾳ; dative of time)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡμέρᾳdayDativedative of time (locative: 'on the day')→ sphere or referenceἡμέρα: 'day'; the dative locative τῇ ἡμέρᾳ τῇ τρίτῃ renders Hebrew בַּיּוֹם הַשְּׁלִישִׁי ('on the third day'). Three-day intervals mark pivotal revelatory moments in the Hebrew Bible and NT: Gen 40:20; Exod 19:11; Hos 6:2; 1 Cor 15:4.
τῇtheDativearticle (attributive, with τρίτῃ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτῃthirdDativeordinal adjective (attributive, modifying ἡμέρᾳ)→ sphere or referenceτρίτος: 'third'; Heb 11:19 reads the three-day journey as a figurative death — Abraham received Isaac back ἐν παραβολῇ ('figuratively / in a type'), i.e. from the dead, after three days of mortal separation.
ἀναβλέψαςlifting up [his eyes]Aor Act Part Nom Sg Masc · ἀναβλέπωcircumstantial participle (antecedent action: 'having looked up, he saw')→ inceptive aorist participle (act of deliberate upward look)ἀναβλέπω: 'look up / lift the eyes'; the participle ἀναβλέψας + dative τοῖς ὀφθαλμοῖς is a Hebraism of וַיִּשָּׂא אֶת-עֵינָיו ('and he lifted up his eyes'), a formula marking decisive narrative sight-events in Genesis (18:2; 22:13; 24:63; 43:29; cf. John 6:5). The eye-lift anticipates revelation.
ΑβρααμAbrahamNominativesubject (proper name, nominative by position)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, nominative by position).
τοῖςwithDativearticle (with ὀφθαλμοῖς; instrumental dative)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of means / Hebraistic instrumental (with ἀναβλέψας: 'lifted up with his eyes')→ sphere or referenceὀφθαλμός: 'eye'; the dative τοῖς ὀφθαλμοῖς with ἀναβλέψας is a Hebraism of the Hebrew idiom; the pleonasm ('lifting up with the eyes / looked') is characteristic of LXX translation style.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb→ constative aorist (single decisive sight)ὁράω: 'see'; the root recurs thematically in the chapter: Abraham sees the place (v.4), God sees to the offering (v.8 ὄψεται), Abraham sees the ram (v.13 εἶδεν), the place is named 'the LORD saw' (v.14 Κύριος εἶδεν). The chapter's theology is one of divine and human sight meeting on the mountain.
τὸνtheAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativedirect object of εἶδεν→ object specificationτόπος: the definite 'the place' — the specific site announced in v.2 (εἴπω σοι) now visible from afar. The word will recur at v.9 (ἦλθον ἐπὶ τὸν τόπον) and v.14 (τὸ ὄνομα τοῦ τόπου ἐκείνου).
μακρόθενfrom afaradverb of distance→ clausal contributionμακρόθεν: 'from afar / at a distance'; renders Hebrew מֵרָחֹק; the detail that the place is seen 'from afar' introduces the crucial separation of Abraham and Isaac from the servants — they alone will continue (v.5). Heb 11:13 uses μακρόθεν for the patriarchs' faith-sight of the promises.
5

καὶ εἶπεν Αβρααμ τοῖς παισὶν αὐτοῦ Καθίσατε αὐτοῦ μετὰ τῆς ὄνου, ἐγὼ δὲ καὶ τὸ παιδάριον διελευσόμεθα ἕως ὧδε καὶ προσκυνήσαντες ἀναστρέψωμεν πρὸς ὑμᾶς.

And Abraham said to his servants, 'Stay here with the donkey, and I and the boy will go over yonder, and having worshipped we will return to you.'

Direct speech — instruction to servantsκαὶ εἶπεν
Abraham's speech to the servants is theologically loaded: his declaration 'we will return to you' (ἀναστρέψωμεν πρὸς ὑμᾶς) uses the first-person plural, including Isaac — a statement the reader, knowing the command, can only understand as either deliberate concealment or, as Heb 11:19 implies, genuine faith that God would raise Isaac from the dead. The word προσκυνήσαντες ('having worshipped') is the narrator's ironic understatement for what is about to happen.
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΑβρααμAbrahamNominativesubject (proper name)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name).
τοῖςtheDativearticle (with παισίν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
παισὶνservantsDativedative of indirect object (addressees)→ sphere or referenceπαῖς: 'servant / boy / attendant'; the two unnamed servants of v.3; they represent the world left behind while Abraham and Isaac ascend.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΚαθίσατεSit / StayAor Act Impv 2 Pl · καθίζωimperative (command: stay here)→ punctiliar aorist imperativeκαθίζω: 'sit / remain'; renders Hebrew שְׁבוּ (Qal imperative of יָשַׁב, 'sit / dwell'); the command immobilises the servants at the boundary of the sacred space.
αὐτοῦhereadverb of place ('here')→ participant referenceαὐτοῦ: adverb, 'here / in this very place'; distinct from the pronoun αὐτοῦ ('of him'); renders Hebrew פֹּה ('here').
μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
τῆςtheGenitivearticle (with ὄνου)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνουdonkeyGenitivegenitive object of μετά (accompaniment)→ relational specificationὄνος: the donkey left with the servants is a threshold marker — the beast of burden stays behind as father and son cross into the realm of sacrifice.
ἐγὼINominativesubject (emphatic: 'I and the boy')→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic: 'I and the boy').
δὲandpostpositive particle (contrastive: 'but I / and I')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καὶandconjunction (co-ordinating ἐγώ and τὸ παιδάριον)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle (with παιδάριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδάριονboy / ladNominativesubject (co-ordinate with ἐγώ)→ participant prominenceπαιδάριον: diminutive of παῖς, 'young boy / lad'; renders Hebrew הַנַּעַר ('the young man / lad'); Abraham calls Isaac simply 'the boy' — his name is not used to the servants; the anonymising term maintains the boy's innocence.
διελευσόμεθαwill go over / throughFut Mid Indic 1 Pl · διέρχομαιmain verb (future: 'we will go over there')→ predictive futureδιέρχομαι: 'go through / cross over'; the first-person plural 'we' (ἐγὼ… καὶ τὸ παιδάριον διελευσόμεθα) is the verse's crux: Abraham speaks as if both will return. Whether this is a deliberate concealment or genuine faith-expectation is left open; Heb 11:19 opts for the latter.
ἕωςas far aspreposition + adverb (extent: 'as far as there / yonder')→ spatial or relational framingἕως: meaning 'as far as'; here it marks the relation signaled by preposition + adverb (extent: 'as far as there / yonder').
ὧδεthere / yonderadverb of place (with ἕως: 'as far as yonder')→ clausal contributionὧδε: normally 'here,' but ἕως ὧδε = 'as far as this point / yonder'; renders Hebrew כֹּה ('thus / there'). The phrase marks the mountain ahead as the destination.
καὶandnarrative conjunction (linking participial and main clauses)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκυνήσαντεςhaving worshippedAor Act Part Nom Pl Masc · προσκυνέωcircumstantial participle (antecedent action: 'having worshipped, we will return')→ constative aorist participle (single act of worship encompassing the whole event)προσκυνέω: 'worship / prostrate oneself / do obeisance'; the narrative irony is acute: the offering of Isaac is called 'worship' — a profound theological insight embedded in Abraham's own word, whether or not he intends it consciously.
ἀναστρέψωμενwe will returnAor Act Subj 1 Pl · ἀναστρέφωhortatory / volitional subjunctive ('let us return' / 'we will return')→ futuristic aorist subjunctive (purposed return)ἀναστρέφω: 'return / turn back'; the plural 'we will return' (ἀναστρέψωμεν) is the theological hinge of the verse: it presupposes Isaac's return. Heb 11:19 reads this as Abraham's resurrection-faith: λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός ('reckoning that God is able even to raise from the dead').
πρὸςtopreposition + accusative (direction toward persons)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward persons).
ὑμᾶςyouAccusativeobject of πρός (the servants addressed)→ participant referenceὑμᾶς: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (the servants addressed).
6

ἔλαβεν δὲ Αβρααμ τὰ ξύλα τῆς ὁλοκαρπώσεως καὶ ἐπέθηκεν Ισαακ τῷ υἱῷ αὐτοῦ, ἔλαβεν δὲ καὶ τὸ πῦρ καὶ τὴν μάχαιραν, καὶ ἐπορεύθησαν οἱ δύο ἅμα.

And Abraham took the wood for the whole burnt offering and laid it on Isaac his son; and he took the fire and the knife; and the two of them went together.

Narrative preparation (distribution of roles)ἔλαβεν δὲ
The verse distributes the objects of sacrifice between father and son: Isaac bears the wood; Abraham carries fire and knife. The wood on Isaac's back has been read typologically as the cross from at least the second century (Melito of Sardis, Origen). The verse closes with the chapter's most poignant phrase: οἱ δύο ἅμα — 'the two together' — which is repeated verbatim at v.8's end, forming a bracket around the father-son dialogue.
Word-by-word analysis· 26 words
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (first action)→ constative aoristλαμβάνω: the same verb as the command of v.2 (Λαβέ); Abraham now does what he was commanded, applying the verb first to the wood.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὰtheAccusativearticle (with ξύλα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλαwoodAccusativedirect object of ἔλαβεν→ object specificationξύλον: the same wood split in v.3; now placed on Isaac's back — the typological reading (Isaac = Christ bearing his cross) is attested in Melito of Sardis, Origen, and Augustine.
τῆςof theGenitivearticle (with ὁλοκαρπώσεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁλοκαρπώσεωςwhole burnt offeringGenitivegenitive of purpose / description ('wood for the whole burnt offering')→ relational specificationὁλοκάρπωσις: fourth occurrence of the chapter's sacrificial key-word; the genitive identifies the wood's purpose.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέθηκενplaced / laidAor Act Indic 3 Sg · ἐπιτίθημιmain verb (laying wood on Isaac)→ constative aoristἐπιτίθημι: 'place upon / lay on'; the word recurs at v.9 when Abraham places Isaac on the altar — the two uses bracket Isaac's carrying of the wood and his being laid on it: he carries the instrument of his own offering.
ΙσαακIsaacDativedative of indirect object (recipient: 'upon / onto Isaac')→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as dative of indirect object (recipient: 'upon / onto Isaac').
τῷtheDativearticle (with υἱῷ — appositive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῷsonDativedative appositive (identifying Isaac as 'his son')→ sphere or referenceυἱός: the identification τῷ υἱῷ αὐτοῦ — 'his son' — keeps the identity of the one bearing the wood before the reader's mind.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (second ἔλαβεν: Abraham's own items)→ constative aoristλαμβάνω: 'take'; see v. 10.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καὶalsoadverbial καί (also: Abraham takes the dangerous items himself)→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with πῦρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireAccusativedirect object of ἔλαβεν→ object specificationπῦρ: 'fire'; Abraham carries the fire and the knife — both items of lethal potential — himself, perhaps shielding Isaac from the knowledge, or simply fulfilling the sacrificial role entirely.
καὶandconjunction (co-ordinating πῦρ and μάχαιραν)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with μάχαιραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μάχαιρανknifeAccusativedirect object of ἔλαβεν→ object specificationμάχαιρα: 'knife / sword / large knife'; renders Hebrew הַמַּאֲכֶלֶת (hamaʾăḵelet, 'cleaver / slaughtering knife'); the word recurs at vv.10 and 16 and is the chapter's most fearful object — the knife lifted over Isaac (v.10) and later cited by God as the proof of obedience (v.16).
καὶandnarrative conjunction (final clause of verse)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθησανwentAor Pass Indic 3 Pl · πορεύομαιmain verb (shared journey)→ constative aoristπορεύομαι: 'go / travel'; the plural ἐπορεύθησαν confirms the shared journey; it is the last action before the dialogue of vv.7–8.
οἱtheNominativearticle (with δύο: 'the two')→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativesubject (with οἱ: 'the two of them')→ measure or countδύο: the phrase οἱ δύο ἅμα ('the two together') is the chapter's most poignant refrain — it appears here and again at the end of v.8. The pairing of father and son walking together is the narrative's tenderest image, all the more so for what Abraham knows and Isaac does not.
ἅμαtogetheradverb (simultaneity of the two)→ clausal contributionἅμα: 'together / at the same time'; the simple adverb carries enormous weight here — father and son, walking side by side, one bearing the wood of his own offering. The word recurs identically at v.8 end.
7

εἶπεν δὲ Ισαακ πρὸς Αβρααμ τὸν πατέρα αὐτοῦ εἰπὼν Πάτερ. ὁ δὲ εἶπεν Τί ἐστιν, τέκνον; ὁ δὲ εἶπεν Ἰδοὺ τὸ πῦρ καὶ τὰ ξύλα· ποῦ ἐστιν τὸ πρόβατον τὸ εἰς ὁλοκάρπωσιν;

And Isaac said to Abraham his father, 'Father!' And he said, 'What is it, my child?' And he said, 'Behold, the fire and the wood; but where is the lamb for the whole burnt offering?'

Dialogue — Isaac's question (narrative suspense peak)εἶπεν δὲ
Isaac's single question — ποῦ ἐστιν τὸ πρόβατον τὸ εἰς ὁλοκάρπωσιν; ('Where is the lamb for the whole burnt offering?') — is the dramatic crux of the ascent. He observes the fire and wood, draws the right inference about the sacrifice, and asks the one question that exposes the abyss of what Abraham knows. The vocative Πάτερ ('Father!') with the answering ὁ δέ ('and he') structure mirrors the divine double-call of v.1.
Word-by-word analysis· 32 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Isaac's speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσαακIsaacNominativesubject (proper name)→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name).
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑβρααμAbrahamAccusativeobject of πρός (addressee)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as object of πρός (addressee).
τὸνtheAccusativearticle (with πατέρα — appositive)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραfatherAccusativeappositive accusative (identifying Abraham as 'his father')→ object specificationπατήρ: 'father'; the appositive τὸν πατέρα αὐτοῦ ('his father') makes explicit what the narrative is about to test: the father-son relationship is the substance of the test.
αὐτοῦhisGenitivegenitive of relationship (with πατέρα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with πατέρα).
εἰπὼνsayingAor Act Part Nom Sg Masc · λέγωredundant participle (Hebraism: 'saying' before direct speech)→ constative aorist participleλέγω: the participle εἰπὼν before direct speech is a Hebraism of לֵאמֹר (lēʾmōr), the standard Hebrew 'saying' that introduces quotation; it is redundant in Greek but characteristic of LXX translation style.
ΠάτερFatherVocativevocative (address — Isaac's sole word of address in the chapter)→ direct addressπατήρ (vocative): Isaac's call Πάτερ mirrors structurally the divine call Αβρααμ Αβρααμ of v.1 — both are addressed calls met with a readied response.
Nominativearticle (with δέ: subject-switch to Abraham)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (subject-switch: ὁ δέ = 'and he')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraham's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΤίWhatNominativeinterrogative pronoun (subject of ἐστιν)→ participant referenceτίς: interrogative pronoun; Τί ἐστιν = 'What is it?' — Abraham's response is brief, deliberately withholding any content: he waits to hear the child's need.
ἐστινis itPres Act Indic 3 Sg · εἰμίcopula (Τί ἐστιν = 'What is it?')→ progressive presentεἰμί: copula.
τέκνονmy childVocativevocative (term of endearment in response)→ direct addressτέκνον: 'child / dear child'; Abraham answers with the tender vocative τέκνον — 'my child' — rather than Isaac's name; the endearment heightens the pathos of his situation.
Nominativearticle (subject-switch back to Isaac)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (subject-switch: ὁ δέ = 'and he [Isaac]')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Isaac's question)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἸδοὺBeholdpresentative particle (drawing attention to what is visible)→ discourse linkage or contrastἰδού: Isaac points to what he can observe — fire and wood — before asking about what is missing.
τὸtheNominativearticle (with πῦρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireNominativesubject of ἰδού clause (the visible items)→ participant prominenceπῦρ: fire — the item Abraham carried (v.6); Isaac has seen it.
καὶandconjunction (co-ordinating πῦρ and ξύλα)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle (with ξύλα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλαwoodNominativesubject of ἰδού clause (the wood he himself is carrying)→ participant prominenceξύλον: Isaac names the wood he is bearing — a chilling dramatic irony.
ποῦwhereinterrogative adverb of place→ clausal contributionποῦ: 'where?'; the question ποῦ ἐστιν τὸ πρόβατον; ('Where is the sheep?') is the chapter's pivotal interrogative — the gap between what is present and what is absent makes the missing lamb the question the whole chapter answers.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula / existential (ποῦ ἐστιν = 'where is?')→ progressive present (present existence asked about)εἰμί: copula.
τὸtheNominativearticle (with πρόβατον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβατονsheep / lambNominativesubject of ἐστιν (the missing victim)→ participant prominenceπρόβατον: 'sheep / lamb'; renders Hebrew הַשֶּׂה ('the sheep / the young animal'); the same word used in Abraham's answer (v.8: πρόβατον) and for the ram that substitutes (v.13: κριός). John 1:29 picks up the typology: ἴδε ὁ ἀμνὸς τοῦ θεοῦ ('Behold the lamb of God'), echoing Isaac's ἰδοὺ and Abraham's missing lamb.
τὸtheNominativearticle (attributive, with εἰς ὁλοκάρπωσιν as adjectival phrase)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰςforpreposition + accusative (purpose: 'for the whole burnt offering')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for the whole burnt offering').
ὁλοκάρπωσινthe whole burnt offeringAccusativeobject of εἰς (purpose modifier of τὸ πρόβατον)→ attributive qualificationὁλοκάρπωσις: fifth occurrence; Isaac uses the technical cultic term, demonstrating he knows the sacrificial context and understands what is missing — the victim.
8

εἶπεν δὲ Αβρααμ Ὁ θεὸς ὄψεται αὐτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. πορευθέντες δὲ ἀμφότεροι ἅμα

And Abraham said, 'God will see to himself a sheep for the whole burnt offering, my child.' And the two of them went on together.

Abraham's answer (prophecy-without-knowing)εἶπεν δὲ
Abraham's answer — ὁ θεὸς ὄψεται αὐτῷ πρόβατον ('God will see to himself a sheep') — is the chapter's most famous prophetic irony: meant as a reassurance or a deferral, it is also the exact event that follows (v.13), and Christians from Justin Martyr onward read it as the divine provision of the sacrificial Lamb. The verb ὄψεται ('will see') links to the place-name Κύριος εἶδεν (v.14), making Abraham's word a verbal icon of the chapter's theology of divine vision. The verse ends (continuing through to v.9) with the second occurrence of οἱ δύο ἅμα.
Word-by-word analysis· 15 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraham's prophetic answer)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
Nominativearticle (with θεός: subject of ὄψεται)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ὄψεται→ participant prominenceθεός: again the Elohistic θεός; Abraham's answer names God as the agent of provision, not yet knowing how.
ὄψεταιwill see / will provideFut Mid Indic 3 Sg · ὁράωmain verb of the oracle (predictive: 'God will see to')→ predictive future (divine provision anticipated)ὁράω: 'see'; but ὄψεταί αὐτῷ πρόβατον means 'will see for himself a sheep' = 'will provide / look out for himself a sheep.' The verb 'see' with a dative of interest (αὐτῷ) renders Hebrew יִרְאֶה-לּוֹ ('will see for himself / will provide'), the verbal root of the place-name יְהוָה יִרְאֶה (YHWH-Yireh, v.14: 'the LORD sees / provides'). Abraham's word is thus a prophetic pun on the mountain's name, spoken before the name exists.
αὐτῷfor himselfDativedative of advantage / interest (reflexive: God sees for himself)→ participant reference or interestαὐτῷ: dative of interest with ὄψεται; renders Hebrew לוֹ — 'for himself,' making God the one who secures the offering.
πρόβατονsheep / lambAccusativedirect object of ὄψεται→ object specificationπρόβατον: the missing sheep of Isaac's question (v.7) is now answered: God will provide it. The chapter does not name Isaac here — the answer deflects the question rather than resolves it.
εἰςforpreposition + accusative (purpose)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose).
ὁλοκάρπωσινthe whole burnt offeringAccusativepurpose accusative (what the sheep is for)→ object specificationὁλοκάρπωσις: sixth occurrence — the word that has governed the whole chapter now names what God will provide.
τέκνονmy childVocativevocative (term of endearment closing Abraham's answer)→ direct addressτέκνον: Abraham ends his answer with the same endearment as before (v.7); the word of tender fatherhood frames his prophetic non-disclosure.
πορευθέντεςhaving gone / goingAor Pass Part Nom Pl Masc · πορεύομαιcircumstantial participle (resuming the narrative journey)→ constative aorist participle (journey continued)πορεύομαι: the plural participle πορευθέντες returns the narrative to the physical journey; the aorist participle marks the resumed shared movement.
δὲandpostpositive particle (continuing narrative)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀμφότεροιbothNominativesubject (with ἅμα: 'both together')→ participant prominenceἀμφότεροι: 'both / both of them'; renders Hebrew שְׁנֵיהֶם ('the two of them'); a near-synonym to οἱ δύο of v.6, creating the refrain 'the two / both together' that brackets the dialogue.
ἅμαtogetheradverb (simultaneity: 'together')→ clausal contributionἅμα: second occurrence of the chapter's refrain word; after the exchange of question and unanswered answer, they continue — still together, still walking, the word insisting on the unbroken bond.
9

ἦλθον ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ θεός· καὶ ᾠκοδόμησεν ἐκεῖ Αβρααμ θυσιαστήριον καὶ ἐπέθηκεν τὰ ξύλα καὶ συμποδίσας Ισαακ τὸν υἱὸν αὐτοῦ ἐπέθηκεν αὐτὸν ἐπὶ τὸ θυσιαστήριον ἐπάνω τῶν ξύλων.

And they came to the place which God had told him; and Abraham built the altar there and laid the wood, and having bound Isaac his son he placed him on the altar on top of the wood.

Narrative arrival and action-sequence (the binding and placing)ἦλθον
The paratactic chain (built, laid, bound, placed) is the LXX's most compressed and devastating sequence. The key verb is συμποδίσας — 'having bound / shackled the feet' — a word that gives the episode its Hebrew name עֲקֵידָה (ʿAqēdāh, 'the binding'). The verse echoes the wood-laying of v.6 (ἐπέθηκεν τὰ ξύλα) with the terrible ἐπέθηκεν αὐτόν ('placed him') — the son laid where the wood was laid.
Word-by-word analysis· 32 words
ἦλθονthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb (arrival — completing the journey of vv.3–8)→ constative aoristἔρχομαι: the plural ἦλθον ('they came') — both father and son arrive; the journey that began at v.3 reaches its destination. The verb echoes v.3's ἦλθεν.
ἐπὶtopreposition + accusative (direction: 'to the place')→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: 'to the place').
τὸνtheAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeobject of ἐπί (destination: the divinely appointed place)→ object specificationτόπος: third occurrence (vv.3, 4, 9) of the chapter's locus-word; the definite article signals it is 'the place' — the one appointed in v.2, seen from afar in v.4, now reached.
ὃνwhichAccusativerelative pronoun (object of εἶπεν in relative clause)→ participant referenceὃν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (object of εἶπεν in relative clause).
εἶπενhad toldAor Act Indic 3 Sg · λέγωverb in relative clause (divine appointment: cf. v.2)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
Nominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἶπεν (in relative clause)→ participant prominenceθεός: Elohistic designation continues; the place divinely appointed is now reached — vv.2 and 9 form an inclusion.
καὶandnarrative conjunction (beginning the action-chain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ᾠκοδόμησενbuiltAor Act Indic 3 Sg · οἰκοδομέωmain verb (altar construction)→ constative aoristοἰκοδομέω: 'build'; renders Hebrew וַיִּבֶן (Qal of בָּנָה); Abraham builds the altar himself — the same action he performs at covenant memorials (cf. 12:7, 8; 13:18; 26:25).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
ΑβρααμAbrahamNominativesubject (proper name)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name).
θυσιαστήριονaltarAccusativedirect object of ᾠκοδόμησεν→ object specificationθυσιαστήριον: 'altar' (literally 'place of sacrifice'); renders Hebrew מִזְבֵּחַ; the building of the altar is the moment the act of worship becomes irreversible — the structure exists before Isaac is bound.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέθηκενplaced / laidAor Act Indic 3 Sg · ἐπιτίθημιmain verb (laying wood on the altar)→ constative aoristἐπιτίθημι: the same verb used in v.6 for placing the wood on Isaac; now the wood is placed on the altar — the two placings form an inverted echo.
τὰtheAccusativearticle (with ξύλα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλαwoodAccusativedirect object of ἐπέθηκεν→ object specificationξύλον: the wood carried by Isaac (v.6) is now laid on the altar; Isaac will next be laid on the wood — an ominous exchange of positions.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συμποδίσαςhaving boundAor Act Part Nom Sg Masc · συμποδίζωcircumstantial participle (antecedent binding action)→ constative aorist participleσυμποδίζω: 'bind the feet together / shackle'; renders Hebrew וַיַּעֲקֹד (Qal of עקד, 'bind'); the Greek verb emphasises foot-binding specifically. The Hebrew root עקד gives the episode its name — the Akedah (הָעֲקֵדָה). This is the only occurrence of συμποδίζω in the LXX. The NT does not quote this verb, but Heb 11:17 and Jas 2:21 allude to the whole scene.
ΙσαακIsaacAccusativedirect object of συμποδίσας→ participant identificationΙσαακ: at the moment of binding, Isaac is finally named — no longer 'the boy' or 'the child' but the covenant son whose name means laughter.
τὸνtheAccusativearticle (with υἱόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeappositive accusative (with Ισαακ)→ object specificationυἱός: the appositive 'his son' insists that the one being bound is the son — the full weight of the command of v.2 is enacted.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐπέθηκενplacedAor Act Indic 3 Sg · ἐπιτίθημιmain verb (placing Isaac on the altar)→ constative aoristἐπιτίθημι: third use (v.6 on Isaac; v.9a on the wood; v.9b on the altar): the son is placed where the wood was, which was placed where the altar is — a terrible echo-chain.
αὐτὸνhimAccusativedirect object of ἐπέθηκεν (= Isaac)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐπέθηκεν (= Isaac).
ἐπὶonpreposition + accusative (location: 'on the altar')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (location: 'on the altar').
τὸtheAccusativearticle (with θυσιαστήριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσιαστήριονaltarAccusativeobject of ἐπί→ object specificationθυσιαστήριον: meaning 'altar'; it serves as object of ἐπί.
ἐπάνωon top ofpreposition + genitive (location: 'on top of the wood')→ spatial or relational framingἐπάνω: 'above / on top of'; renders Hebrew מַעַל; specifies that Isaac is placed directly on the wood — everything is ready for the fire.
τῶνtheGenitivearticle (with ξύλων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλωνwoodGenitivegenitive object of ἐπάνω→ relational specificationξύλον: Isaac laid on the wood he carried on his back — the typological resonance with crucifixion imagery was unavoidable for the fathers: John 19:17 (βαστάζων ἑαυτῷ τὸν σταυρόν).
10

καὶ ἐξέτεινεν Αβρααμ τὴν χεῖρα αὐτοῦ λαβεῖν τὴν μάχαιραν σφάξαι τὸν υἱὸν αὐτοῦ.

And Abraham stretched out his hand to take the knife to slay his son.

Narrative climax — the stretched handκαὶ ἐξέτεινεν
This single verse is the narrative's moment of maximum tension. The two infinitives of purpose (λαβεῖν τὴν μάχαιραν / σφάξαι τὸν υἱόν) disclose the full intent — take the knife, slay the son. The chapter's most frightening moment is held in a single clause: ἐξέτεινεν τὴν χεῖρα ('stretched out his hand'), the gesture of lethal intent. The interruption comes at v.11. Rom 8:32 alludes to the whole act: ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέτεινενstretched outAor Act Indic 3 Sg · ἐκτείνωmain verb (the gesture of sacrifice)→ constative aorist (the single decisive gesture)ἐκτείνω: 'stretch out / extend'; renders Hebrew וַיִּשְׁלַח (Qal of שלח, 'send out / extend'); the verb ἐκτείνω occurs in LXX for the outstretching of the divine hand in judgment (Exod 7:5; Isa 5:25) — here it is a human hand doing what God has commanded but God will not allow to complete.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὴνtheAccusativearticle (with χεῖρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativedirect object of ἐξέτεινεν→ object specificationχείρ: 'hand'; the hand that is stretched out here will be commanded not to touch the boy (v.12 Μὴ ἐπιβάλῃς τὴν χεῖρά σου); the 'hand' frames vv.10–12 as a unity.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
λαβεῖνto takeAor Act Inf · λαμβάνωinfinitive of purpose (first: 'to take the knife')→ purpose infinitiveλαμβάνω: purpose infinitive after ἐξέτεινεν; the same root as the command Λαβέ (v.2) — Abraham is fulfilling the very command now taken to its ultimate limit.
τὴνtheAccusativearticle (with μάχαιραν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μάχαιρανknifeAccusativedirect object of λαβεῖν→ object specificationμάχαιρα: the knife Abraham carried himself (v.6); it is now named as the instrument of slaughter. The angel's call interrupts between the stretching-out and the taking.
σφάξαιto slayAor Act Inf · σφάζωinfinitive of purpose (second: 'to slay his son')→ purpose infinitiveσφάζω: 'slaughter / slay / sacrifice'; a strong sacrificial term; renders Hebrew לִשְׁחֹט (Qal inf. of שחט, 'slaughter'). NT echo: Rev 5:6, 12 (ἀρνίον ὡς ἐσφαγμένον, 'a lamb as if slain') — the slaughter-vocabulary of the Akedah underlies the Lamb's sacrificial identity.
τὸνtheAccusativearticle (with υἱόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativedirect object of σφάξαι→ object specificationυἱός: 'his son' — τὸν υἱὸν αὐτοῦ; the fourth time the chapter identifies Isaac as 'his son' (vv.2, 3, 6, 10); each recurrence intensifies the weight of the sacrifice demanded. Rom 8:32 echoes the phrase: τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
11

καὶ ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ.

And the angel of the LORD called to him from heaven and said, 'Abraham, Abraham!' And he said, 'Behold, I am here.'

Divine intervention — the second divine callκαὶ ἐκάλεσεν
The angel of the LORD (ἄγγελος κυρίου) intervenes at the last moment before the knife falls. The verse deliberately echoes v.1: the same doubled call Αβρααμ Αβρααμ, the same response Ἰδοὺ ἐγώ. The structural repetition creates a ring: v.1 = God calls and tests; v.11 = God's angel calls and stops. The shift from θεός (v.1) to ἄγγελος κυρίου ('angel of the LORD') is significant — the divine presence mediates through the angelus Domini, a figure the tradition often identifies with the pre-incarnate Logos (Justin, Dial. 59).
Word-by-word analysis· 18 words
καὶandnarrative conjunction (the interruption)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (angelic interruption)→ constative aorist (single decisive call)καλέω: 'call / summon / name'; the angel's call ἐκάλεσεν is simultaneous with Abraham's outstretched hand — the narrative compresses the two moments into sequential clauses. The same verb will govern the second call (v.15: ἐκάλεσεν ἄγγελος κυρίου δεύτερον).
αὐτὸνto himAccusativedirect object of ἐκάλεσεν (= Abraham)→ participant referenceαὐτὸν: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκάλεσεν (= Abraham).
ἄγγελοςangel / messengerNominativesubject→ participant prominenceἄγγελος: 'messenger / angel'; renders Hebrew מַלְאַךְ (malʾāḵ, 'messenger / angel'); the phrase ἄγγελος κυρίου ('angel of the LORD') is the standard LXX formula for the divine messenger who appears at key moments in the patriarchal narratives (16:7, 9; 21:17). Patristic writers from Justin Martyr onward identify the ἄγγελος κυρίου here and in Exod 3 with the pre-incarnate Son.
κυρίουof the LORDGenitivegenitive of relationship / possession ('angel of the LORD')→ relational specificationκύριος: renders Hebrew יהוה (YHWH); the switch from θεός (vv.1–9) to κύριος here (ἄγγελος κυρίου, vv.11, 15; Κύριος εἶδεν, v.14) marks a shift to the divine-name strand — the Yahwistic source is typically identified with the interrupting angel.
ἐκfrompreposition + genitive (source / origin: 'from heaven')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source / origin: 'from heaven').
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἐκ (source)→ relational specificationοὐρανός: 'heaven / sky'; renders Hebrew הַשָּׁמַיִם; the call ἐκ τοῦ οὐρανοῦ marks the divine authority of the intervention — the same phrase recurs at v.15 (the second call).
καὶandnarrative conjunction (continuing the utterance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ΑβρααμAbrahamVocativevocative (first of the doubled call — echo of v.1)→ participant identificationΑβρααμ: the doubled vocative Αβρααμ Αβρααμ exactly echoes v.1 — the chapter's opening call and its resolution-call are verbally identical. The repetition creates a narrative arch over the entire test.
ΑβρααμAbrahamVocativevocative (second of the doubled call)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as vocative (second of the doubled call).
Nominativearticle (subject-switch to Abraham)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (subject-switch)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraham's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἸδοὺBeholdpresentative interjection→ participant identificationἰδού: Ἰδοὺ ἐγώ — verbatim repetition of v.1's response; Abraham's readiness formula is the same whether called to sacrifice or to be rescued. The test ends where it began.
ἐγώINominativepredicate nominative (Ἰδοὺ ἐγώ = 'Here I am')→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as predicate nominative (Ἰδοὺ ἐγώ = 'Here I am').
12

καὶ εἶπεν Μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεόν, καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ.

And he said, 'Do not lay your hand on the boy, nor do anything to him; for now I know that you fear God, and you have not withheld your son, your beloved, for my sake.'

Divine verdict — the stay and the declaration of fear of Godκαὶ εἶπεν
The two prohibitions (Μὴ ἐπιβάλῃς / μηδὲ ποιήσῃς) reverse the three imperatives of v.2 (λαβέ, πορεύθητι, ἀνένεγκον); the test is ended by the same authority that ordained it. The declaration νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεόν ('now I know that you fear God') is the chapter's theological verdict on the whole action: fear of God (θεοσέβεια) — the practical trust that places God's word above all else — is vindicated. The repetition of τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ ('your son, your beloved') echoes v.2 and frames the non-withholding as the substance of the test passed. NT echo: Rom 8:32 (ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο) mirrors οὐκ ἐφείσω — Paul applies the language of Abraham's not-withholding to the Father's not-withholding the Son.
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing divine command to desist)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜὴDo notnegative particle (with subjunctive: prohibitive)→ discourse linkage or contrastμή: negative with aorist subjunctive (μὴ + aorist subj. = prohibitive command: 'do not do this'); the prohibition mirrors the form of the original command's imperatives.
ἐπιβάλῃςlay / putAor Act Subj 2 Sg · ἐπιβάλλωprohibitive subjunctive (first prohibition)→ prohibitive aorist subjunctive (decisive 'do not!')ἐπιβάλλω: 'lay upon / put upon'; renders Hebrew תִּשְׁלַח ('send out / extend'); Μὴ ἐπιβάλῃς τὴν χεῖρά σου directly reverses the ἐξέτεινεν τὴν χεῖρα of v.10 — the stretched hand is prohibited from completing its gesture.
τὴνtheAccusativearticle (with χεῖρά)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖράhandAccusativedirect object of ἐπιβάλῃς→ object specificationχείρ: the 'hand' (τὴν χεῖρά σου) that was stretched out (v.10) is now named in the prohibition — the hand is the instrument of both the threat and its revocation.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐπὶonpreposition + accusative (direction: 'on the boy')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (direction: 'on the boy').
τὸtheAccusativearticle (with παιδάριον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδάριονboyAccusativeobject of ἐπί→ object specificationπαιδάριον: 'boy / lad'; the angel uses the same diminutive Abraham used to the servants (v.5) — 'the boy' — not 'the victim,' not 'the son'; the tender anonymity mirrors Abraham's protective instinct.
μηδὲnornegative conjunction (second prohibition)→ discourse linkage or contrastμηδέ: 'nor / and not'; co-ordinates the second prohibitive subjunctive; μηδέν ('anything') closes off all possible harm.
ποιήσῃςdoAor Act Subj 2 Sg · ποιέωprohibitive subjunctive (second prohibition)→ prohibitive aorist subjunctiveποιέω: 'do / make'; the comprehensive prohibition — 'do nothing to him' — encompasses any act of harm beyond the first.
αὐτῷto himDativedative of disadvantage (do nothing to him)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (do nothing to him).
μηδένanythingAccusativedirect object of ποιήσῃς (indefinite negative)→ object specificationμηδέν: meaning 'anything'; it serves as direct object of ποιήσῃς (indefinite negative).
νῦνnowtemporal adverb (marks the moment of divine knowledge)→ adverbial qualificationνῦν: 'now'; the adverb marks the completion of the test as the moment of divine knowing — not that God lacked knowledge before, but that the test has produced its public, enacted demonstration.
γὰρforpostpositive causal conjunction (explaining the stay: 'for now I know')→ discourse linkage or contrastγάρ: introduces the ground for the prohibition — the reason for stopping is that the test is complete.
ἔγνωνI know / I have come to knowAor Act Indic 1 Sg · γινώσκωmain verb of the explanatory clause→ culminative aorist (knowledge now definitively established)γινώσκω: 'know / come to know'; the aorist ἔγνων is a 'now I know' — not the inception of divine knowledge but the confirmation through enacted obedience. The same construction appears at Gen 3:5 (knowing good and evil) — here the divine knowing is of human faithfulness.
ὅτιthatconjunction (introducing content of knowing)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
φοβῇyou fearPres Mid Indic 2 Sg · φοβέομαιverb of content clause ('that you fear God')→ progressive present (ongoing disposition of reverential fear)φοβέομαι: 'fear / reverence'; renders Hebrew יָרֵא (yārēʾ, 'fear / reverence'); θεοσέβεια is the LXX's highest term for the posture of the righteous before God (cf. Gen 42:18; Exod 1:21). The demonstration that Abraham 'fears God' is the announced purpose of the whole test.
τὸνAccusativearticle (with θεόν: object of φοβῇ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativedirect object of φοβῇ→ object specificationθεός: the Elohistic term used again; 'fearing God' (φοβεῖσθαι τὸν θεόν) is the moral-theological summary of the tested life.
καὶandnarrative conjunction (co-ordinating the two grounds for the verdict)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative adverb→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐφείσωyou have withheldAor Mid Indic 2 Sg · φείδομαιmain verb of second ground clause→ culminative aorist (the not-withholding now completed)φείδομαι: 'spare / withhold / hold back'; renders Hebrew חָשַׂכְתָּ (Qal of חשך, 'hold back / withhold'). The phrase οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ is directly echoed at Rom 8:32 (οὐκ ἐφείσατο τοῦ ἰδίου υἱοῦ): Paul applies Abraham's not-withholding to the Father's handing over of the Son — the typological parallel is lexically exact.
τοῦyourGenitivearticle (with υἱοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῦsonGenitivegenitive object of ἐφείσω (what was not withheld)→ relational specificationυἱός: the son — for the fifth time in the chapter — is named as the specific object not withheld; the accumulation underlines the gravity of what the test cost.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τοῦtheGenitivearticle (with ἀγαπητοῦ — second appositional genitive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαπητοῦbelovedGenitiveappositional genitive adjective (echoing v.2: 'your beloved')→ relational specificationἀγαπητός: the word of v.2 returns in the verdict — God commanded Abraham to offer 'your beloved son' (v.2) and confirms that he 'has not withheld your son, your beloved' (v.12); the verbal inclusion closes the test. The baptismal-voice resonance (Mark 1:11) is thus present at both the command and the verdict.
δι᾿forpreposition + accusative (cause / motive: 'for my sake')→ spatial or relational framingδιά + accusative: 'because of / for the sake of'; the phrase δι᾿ ἐμέ ('for my sake / because of me') makes obedience to God explicitly personal — it is devotion to the divine person, not merely rule-following.
ἐμέmeAccusativeobject of διά (the divine 'me' for whose sake Abraham acted)→ participant referenceἐμέ: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as object of διά (the divine 'me' for whose sake Abraham acted).
13

καὶ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν, καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ σαβεκ τῶν κεράτων· καὶ ἐπορεύθη Αβρααμ καὶ ἔλαβεν τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ Ισαακ τοῦ υἱοῦ αὐτοῦ.

And Abraham lifted up his eyes and saw, and behold a ram, one caught in a sabek bush by its horns; and Abraham went and took the ram and offered it up as a whole burnt offering in place of Isaac his son.

Narrative resolution — the ram providedκαὶ ἀναβλέψας
The eye-lift formula (ἀναβλέψας … εἶδεν) echoes v.4 — Abraham's eye-lift on the third day saw the place; now on the altar it sees the provision. The ἰδοὺ κριός ('behold, a ram') is the narrative's ἰδού of divine answer. The famous LXX crux is ἐν φυτῷ σαβεκ: the Hebrew בַּסְּבַךְ (baśśᵉḇaḵ, 'in the thicket') is transliterated as σαβεκ, creating the impression of a proper noun. Patristic exegetes (Theodoret, Cyril) allegorised it as Syriac for 'forgiveness.' The ram's substitution — ἀντὶ Ισαακ ('in place of / instead of Isaac') — is the chapter's covenantal and typological fulcrum.
Word-by-word analysis· 34 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναβλέψαςlifting up [his eyes]Aor Act Part Nom Sg Masc · ἀναβλέπωcircumstantial participle (antecedent action: 'having looked up, he saw')→ inceptive aorist participleἀναβλέπω: the same eye-lift formula as v.4 (ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς εἶδεν); the repetition creates a deliberate echo — v.4 he saw the mountain of death; v.13 he sees the ram of life. The formula will inform John 6:5 and the synoptic transfiguration accounts.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
τοῖςwithDativearticle (instrumental dative with ἀναβλέψας)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of means (Hebraism: 'with his eyes')→ sphere or referenceὀφθαλμός: 'eye'; the Hebraistic pleonasm τοῖς ὀφθαλμοῖς αὐτοῦ ('with his own eyes') is identical to v.4's formula, creating the narrative diptych of two eye-lifts.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (the sight of divine provision)→ constative aoristὁράω: the verb that dominates the chapter's theology of sight: v.4 εἶδεν (the place); v.8 ὄψεται (God will see to the offering); v.13 εἶδεν (the ram); v.14 Κύριος εἶδεν (the LORD saw). The divine and human seeings converge on this verse.
καὶandnarrative conjunction (introducing the ἰδού formula)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative interjection (ἰδοὺ κριός = 'behold, a ram')→ clausal contributionἰδού: the presentative ἰδού marks the moment of divine provision — it is the ἰδού that answers Isaac's question 'where is the sheep?' (v.7) and Abraham's 'God will see to himself a sheep' (v.8). John the Baptist's ἴδε ὁ ἀμνὸς τοῦ θεοῦ (John 1:29) is the NT echo.
κριὸςramNominativesubject of ἰδοὺ clause (the provided victim)→ participant prominenceκριός: 'ram / male sheep'; renders Hebrew אַיִל (ʾayil, 'ram'); the male animal provided by God substitutes for Isaac and becomes the founding image of sacrificial substitution in biblical theology.
εἷςoneNominativenumeral adjective (modifying κριός: 'one ram')→ measure or countεἷς: 'one'; the numeral emphasises singularity — one specific ram, providentially placed; renders Hebrew אֶחָד.
κατεχόμενοςheld fast / caughtPres Pass Part Nom Sg Masc · κατέχωattributive participle (modifying κριός: 'a ram caught')→ progressive passive participle (ongoing state of being trapped)κατέχω: 'hold fast / detain / catch'; renders Hebrew נֶאֱחַז (nifal participle of אחז, 'be caught / held'); the passive participle describes the ram as providentially trapped — it is waiting, as if placed there. The early church read the 'caught' ram as a type of Christ voluntarily caught in the snare of human sin.
ἐνinpreposition + dative (locative: 'in the sabek')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in the sabek').
φυτῷplant / bushDativedative object of ἐν (locative: in the plant)→ sphere or referenceφυτόν: 'plant / shrub'; renders Hebrew סְבַךְ — but see σαβεκ; the LXX adds φυτῷ as a glossing noun and follows it with the transliterated σαβεκ, creating the phrase 'in a sabek-plant' which is a hybrid construction.
σαβεκsabekindeclinable transliterated noun (LXX transliteration of Hebrew סְבַךְ, thicket)→ clausal contributionσαβεκ: the LXX transliterates the Hebrew סְבַךְ (śᵉḇaḵ, 'thicket / undergrowth') rather than translating it (contrast the Vulgate's 'inter vepres,' which translates freely). This creates the appearance of a proper noun; patristic interpreters — Theodoret, Cyril of Alexandria, the Syriac fathers — read 'sabeq' as the Syriac word for 'forgiveness' (שְׁבַק), allegorising the ram caught 'in Forgiveness' as Christ caught in the thicket of human sin for redemption. The LXX transliteration is the source of this famous allegorical tradition.
τῶνby theGenitivearticle (with κεράτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κεράτωνhornsGenitivegenitive of means (the horns by which it is caught)→ relational specificationκέρας: 'horn'; renders Hebrew בְּקַרְנָיו ('by its horns'); the ram is caught specifically by its horns in the bush — a detail that makes the substitution both specific and providential.
καὶandnarrative conjunction (Abraham's response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb (Abraham's action in response to the provision)→ constative aoristπορεύομαι: Abraham simply goes — no exclamation, no delay; the narrative compression mirrors his silent obedience of v.3.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (taking the ram)→ constative aoristλαμβάνω: the command Λαβέ (v.2) now fulfilled in a way Abraham could not have imagined — he takes the ram, not the son.
τὸνtheAccusativearticle (with κριόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κριὸνramAccusativedirect object of ἔλαβεν→ object specificationκριός: the ram is now the direct object of both ἔλαβεν and ἀνήνεγκεν — it is taken and offered.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνήνεγκενoffered upAor Act Indic 3 Sg · ἀναφέρωmain verb (the offering of the ram)→ constative aoristἀναφέρω: the same verb as the command ἀνένεγκον (v.2) — the offering commanded is accomplished, but with the ram, not the son. Jas 2:21 uses ἀνήνεγκεν for Abraham offering Isaac.
αὐτὸνitAccusativedirect object of ἀνήνεγκεν (= the ram)→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀνήνεγκεν (= the ram).
εἰςaspreposition + accusative (purpose: 'as a whole burnt offering')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (purpose: 'as a whole burnt offering').
ὁλοκάρπωσινa whole burnt offeringAccusativeobject of εἰς (purpose)→ object specificationὁλοκάρπωσις: seventh and final occurrence; the whole burnt offering that has governed the chapter is now fulfilled — with the providential substitute.
ἀντὶin place of / instead ofpreposition + genitive (substitution: 'in place of Isaac')→ spatial or relational framingἀντί: 'instead of / in place of / as a substitute for'; renders Hebrew תַּחַת (taḥat, 'instead of'); this preposition carries the full theological weight of substitutionary atonement — the ram dies in place of Isaac. ἀντί is the preposition Paul uses in Mark 10:45 (δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν) and Matt 20:28.
ΙσαακIsaacGenitivegenitive object of ἀντί (= the one replaced by the ram)→ participant identificationΙσαακ: the name stands in the genitive after ἀντί — the ram is offered in place of Isaac his son. The substitution is the chapter's theological fulcrum.
τοῦtheGenitivearticle (with υἱοῦ — appositive to Ισαακ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῦsonGenitiveappositive genitive ('his son')→ relational specificationυἱοῦ: meaning 'son'; it serves as appositive genitive ('his son').
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
14

καὶ ἐκάλεσεν Αβρααμ τὸ ὄνομα τοῦ τόπου ἐκείνου Κύριος εἶδεν, ἵνα εἴπωσιν σήμερον Ἐν τῷ ὄρει κύριος ὤφθη.

And Abraham called the name of that place 'The LORD has seen,' so that they say today, 'In the mountain the LORD was seen.'

Etiological naming — theological summary of the chapterκαὶ ἐκάλεσεν
The naming of the place (Κύριος εἶδεν, 'The LORD has seen') completes the chapter's theology of divine sight: God saw Abraham's obedience (v.12 ἔγνων), Abraham named the place of God's seeing, and the etiological formula enshrines the event as ongoing witness — 'In the mountain the LORD was seen' (ὤφθη). The passive ὤφθη is the standard LXX theophany verb (Gen 17:1; 18:1; 35:9 ὤφθη ὁ θεός), marking this as a genuine theophany site — the mountain where God appeared.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / namedAor Act Indic 3 Sg · καλέωmain verb (naming the place)→ constative aoristκαλέω: 'call / name'; renders Hebrew וַיִּקְרָא (Qal of קרא, 'call / name'); the naming formula is standard for aetiological place-names in Genesis (21:31; 26:33; 33:17).
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσεν→ object specificationὄνομα: 'name'; the place-name formula τὸ ὄνομα τοῦ τόπου ἐκείνου = 'the name of that place.' The naming encodes the theological memory of the event.
τοῦofGenitivearticle (with τόπου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive of specification (the place being named)→ relational specificationτόπος: fourth occurrence (vv.3, 4, 9, 14); 'that place' (τοῦ τόπου ἐκείνου) is the mountain of sacrifice now permanently named by the theological event it hosted.
ἐκείνουthatGenitivedemonstrative adjective (pointing to the place just used)→ relational specificationἐκείνου: meaning 'that'; it serves as demonstrative adjective (pointing to the place just used).
ΚύριοςThe LORDNominativesubject of the place-name sentence ('The LORD has seen')→ participant prominenceκύριος: the divine name as the subject of the place-name; Κύριος εἶδεν renders Hebrew יְהוָה יִרְאֶה (YHWH-Yireh, 'the LORD sees / provides'). The LXX translates rather than transliterates, making the meaning transparent: 'The LORD has seen.' The root יראה connects back to Abraham's prophecy (v.8: ὄψεται) and forward to the etiological formula (v.14b: ὤφθη).
εἶδενhas seenAor Act Indic 3 Sg · ὁράωverb of the place-name (= the place-name itself: 'The LORD Saw')→ culminative aorist (the divine seeing now completed and commemorated)ὁράω: the sight-verb that has governed the chapter's theology reaches its naming act — God's seeing is now enshrined in the place-name. The root connects v.4 (εἶδεν), v.8 (ὄψεται), v.13 (εἶδεν), and v.14 (εἶδεν / ὤφθη).
ἵναso thatfinal conjunction (introducing the etiological formula)→ discourse linkage or contrastἵνα: 'so that / in order that'; introduces the purpose clause explaining why the name is significant — it is to be transmitted as a saying.
εἴπωσινthey sayAor Act Subj 3 Pl · λέγωverb in purpose clause (ἵνα + subjunctive)→ futuristic aorist subjunctive (ongoing etiological saying)λέγω: the subjunctive with ἵνα marks the intended ongoing consequence — the place-name becomes a verbal tradition, a saying passed from generation to generation.
σήμερονtodaytemporal adverb (marking the etiological formula as a present saying)→ clausal contributionσήμερον: 'today'; renders Hebrew הַיּוֹם; the adverb makes the etiological saying a living present utterance — 'as they say even today.'
ἘνInpreposition + dative (locative: 'in the mountain')→ spatial or relational framingἘν: meaning 'In'; here it marks the relation signaled by preposition + dative (locative: 'in the mountain').
τῷtheDativearticle (with ὄρει)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρειmountainDativedative object of ἐν (locative)→ sphere or referenceὄρος: 'mountain'; the definite 'the mountain' now names the location of the theophany — the vague 'one of the mountains' of v.2 has become 'the mountain' of divine appearing.
κύριοςthe LORDNominativesubject of ὤφθη→ participant prominenceκύριος: YHWH as the subject of the theophany passive ὤφθη — the standard LXX formula for divine appearing.
ὤφθηwas seen / appearedAor Pass Indic 3 Sg · ὁράωmain verb of etiological formula (divine passive)→ constative aorist (completed theophany)ὁράω (passive): ὤφθη is the standard LXX divine-appearance verb — 'appeared / was seen'; renders Hebrew יֵרָאֶה (nifal of ראה, 'be seen / appear'). The same form governs every major theophany in the patriarchal narrative: Gen 17:1 (ὤφθη ὁ θεός); 18:1; 26:2, 24; 35:9. The passive voice of divine appearing (the 'theological passive') preserves the divine initiative — God makes himself seen, he is not merely observed. The mountain is 'where the LORD appeared.'
15

καὶ ἐκάλεσεν ἄγγελος κυρίου τὸν Αβρααμ δεύτερον ἐκ τοῦ οὐρανοῦ

And the angel of the LORD called to Abraham a second time from heaven,

Second angelic call — introducing the divine oathκαὶ ἐκάλεσεν
The second call (δεύτερον) of the angel of the LORD is structurally distinct from the first (v.11): there the call was an interruption (stop!); here it is the occasion for a solemn oracle sealed by divine oath. The verse ends without a period — syntactically the sentence continues into v.16 (λέγων). The δεύτερον ('a second time') echoes the double-call formula of v.1 and v.11 and now adds a third moment of divine address, making the whole chapter a structure of triple divine speech.
Word-by-word analysis· 10 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (the second angelic call)→ constative aoristκαλέω: same verb as v.11; the second ἐκάλεσεν structures the chapter: v.11 = first call (stop); v.15 = second call (swear); each call introduces a divine speech.
ἄγγελοςangel / messengerNominativesubject→ participant prominenceἄγγελος: see v.11; the ἄγγελος κυρίου speaks with unmediated divine authority — in vv.16–18 the oracle uses first-person divine speech ('I have sworn by myself, says the LORD'), blurring the distinction between messenger and sender.
κυρίουof the LORDGenitivegenitive of relationship→ relational specificationκυρίου: meaning 'of the LORD'; it serves as genitive of relationship.
τὸνAccusativearticle (with Αβρααμ: direct object marker)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamAccusativedirect object of ἐκάλεσεν (indeclinable, accusative by position)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as direct object of ἐκάλεσεν (indeclinable, accusative by position).
δεύτερονa second timeAccusativeadverbial accusative (ordinal: 'a second time')→ object specificationδεύτερος: 'second'; the adverbial accusative δεύτερον explicitly labels this as the second angelic call, distinguishing it from v.11's first; the same adverb occurs in LXX prophetic formulas and NT double-visions (Acts 10:15; 11:9).
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive object of ἐκ (the divine source)→ relational specificationοὐρανός: exactly echoes v.11 (ἐκ τοῦ οὐρανοῦ) — both calls come from the same divine authority and the same locus.
16

λέγων Κατ᾿ ἐμαυτοῦ ὤμοσα, λέγει κύριος, οὗ εἵνεκεν ἐποίησας τὸ ῥῆμα τοῦτο καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ,

saying, 'By myself I have sworn, says the LORD, because you have done this thing and have not withheld your son, your beloved, for my sake,

Divine oath — ground of the promise (introductory)λέγων
The oracle opens with the divine self-oath: κατ᾿ ἐμαυτοῦ ὤμοσα ('by myself I have sworn'). The oath formula swears by the divine name itself — the highest possible guaranty, noted at Heb 6:13 (ἐπεὶ κατ᾿ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ᾿ ἑαυτοῦ, 'since he had no one greater by whom to swear, he swore by himself') to establish the absolute certainty of the promise. The ground clause — οὗ εἵνεκεν ἐποίησας τὸ ῥῆμα τοῦτο καὶ οὐκ ἐφείσω — restates the completed test as the basis of the promise.
Word-by-word analysis· 22 words
λέγωνsayingPres Act Part Nom Sg Masc · λέγωattendant-circumstance participle (Hebraism: 'saying' introducing direct speech from v.15)→ progressive participle (ongoing speech)λέγω: the redundant λέγων calques the Hebrew לֵאמֹר; it bridges the angelic call of v.15 to the divine oracle of vv.16–18.
Κατ᾿Bypreposition + genitive (oath formula: 'by myself')→ spatial or relational framingκατά + genitive in oaths: 'by / in the name of'; renders Hebrew בִּי נִשְׁבַּעְתִּי ('by myself I swear'); the self-referential oath κατ᾿ ἐμαυτοῦ is the divine self-oath — swearing by one's own name when no higher authority exists. Cited verbatim at Heb 6:13.
ἐμαυτοῦmyselfGenitivegenitive reflexive pronoun (object of κατά in oath formula)→ relational specificationἐμαυτοῦ: first-person reflexive; κατ᾿ ἐμαυτοῦ = 'by myself'; the oath by the divine self is the absolute guaranty: Heb 6:16 notes that oaths confirm and end all dispute, so God's swearing by himself puts the promise beyond all question.
ὤμοσαI have swornAor Act Indic 1 Sg · ὀμνύωmain verb of the divine oath→ constative aorist (single completed act of divine swearing)ὀμνύω: 'swear / take an oath'; renders Hebrew נִשְׁבַּעְתִּי (Nifal of שבע, 'swear'); the divine oath (ὤμοσα κατ᾿ ἐμαυτοῦ) is the most solemn possible speech-act — cited at Heb 6:13 and underlying the whole argument of Heb 6:13–20 about the certainty of God's promise to Abraham. The same oath is reiterated at Gen 26:3 (ὤμοσα Αβρααμ τῷ πατρί σου).
λέγειsaysPres Act Indic 3 Sg · λέγωparenthetical divine speech-formula (oracular citation: 'says the LORD')→ prophetic presentλέγω: the parenthetical λέγει κύριος is the standard LXX prophetic formula (נְאֻם יְהוָה), here used to authenticate the oracle as divine — the angel speaks in the name of the LORD, and the formula confirms it.
κύριοςthe LORDNominativesubject of λέγει (divine speaker identified)→ participant prominenceκύριος: renders יְהוָה; the divine name in the oracle attribution confirms that the ἄγγελος κυρίου speaks with full divine authority.
οὗfor whichGenitiverelative pronoun (genitive, part of the causal phrase οὗ εἵνεκεν)→ relational specificationοὗ: meaning 'for which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive, part of the causal phrase οὗ εἵνεκεν).
εἵνεκενbecause of / for the sake ofpostpositive preposition (with οὗ: causal — 'because of which' = 'because')→ spatial or relational framingεἵνεκεν / ἕνεκα: 'because of / for the sake of'; οὗ εἵνεκεν = 'because of which / because'; renders Hebrew עֵקֶב אֲשֶׁר ('because / on account of the fact that'). The ground clause specifies the basis of the oath.
ἐποίησαςyou have doneAor Act Indic 2 Sg · ποιέωmain verb of the causal clause→ culminative aorist (the completed act as basis of the oath)ποιέω: 'do / perform'; τὸ ῥῆμα τοῦτο ('this thing') refers to the whole act of obedient near-sacrifice — the divine oath is grounded in completed human faithfulness.
τὸthisAccusativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαthing / wordAccusativedirect object of ἐποίησας→ object specificationῥῆμα: 'word / thing / matter'; τὸ ῥῆμα τοῦτο = 'this thing'; echoes the opening formula μετὰ τὰ ῥήματα ταῦτα (v.1) — the chapter that began 'after these words / things' concludes with 'because you have done this thing,' creating a verbal frame.
τοῦτοthisAccusativedemonstrative adjective (modifying ῥῆμα)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (modifying ῥῆμα).
καὶandconjunction (co-ordinating the two grounds)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative adverb→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐφείσωyou have withheldAor Mid Indic 2 Sg · φείδομαιmain verb of second ground clause (echoing v.12)→ culminative aoristφείδομαι: verbatim repetition of v.12's οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ; the ground of the oath is identical to the verdict of the test — Abraham's not-withholding is both the proof of his fear of God (v.12) and the basis of the divine oath (v.16).
τοῦyourGenitivearticle (with υἱοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῦsonGenitivegenitive object of ἐφείσω→ relational specificationυἱοῦ: meaning 'son'; it serves as genitive object of ἐφείσω.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τοῦtheGenitivearticle (with ἀγαπητοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγαπητοῦbelovedGenitiveappositional genitive (echoing v.2)→ relational specificationἀγαπητός: third occurrence of the chapter's key word (vv.2, 12, 16); the verbal inclusion is complete — commanded in v.2, proven in v.12, commemorated in v.16. The baptismal voice (Mark 1:11) is present at every stage.
δι᾿forpreposition + accusative (cause: 'for my sake')→ spatial or relational framingδιά + accusative: verbatim repetition of v.12 — the same phrase closes both the verdict and the oath-ground, forming a precise verbal inclusion.
ἐμέmeAccusativeobject of διά→ participant referenceἐμέ: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as object of διά.
17

ἦ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης· καὶ κληρονομήσει τὸ σπέρμα σου τὰς πόλεις τῶν ὑπεναντίων,

I will surely bless you, and I will surely multiply your seed as the stars of heaven and as the sand by the seashore; and your seed shall inherit the cities of the enemies,

Content of divine oath — part 1 (blessing and multiplication)ἦ μὴν
The promise opens with the double asseverative formula ἦ μήν ('truly / surely'), the LXX rendering of the Hebrew oath particle אִם-לֹא / הִנֵּה. The figure etymologica εὐλογῶν εὐλογήσω / πληθύνων πληθυνῶ calques the Hebrew infinitive absolute construction (בָּרֵךְ אֲבָרֶכְךָ / וְהַרְבָּה אַרְבֶּה) — blessing and multiplication are intensified by the cognate doubling. The double simile — stars of heaven (v.17a), sand of the sea (v.17b) — restates the Abrahamic promise of 15:5 and 13:16.
Word-by-word analysis· 35 words
indeed / trulyasseverative particle (first element of the oath affirmation ἦ μήν)→ discourse linkage or contrastἦ: asseverative particle 'truly / indeed'; with μήν it forms the double oath formula ἦ μήν ('most certainly / I swear that'), rendering Hebrew כִּי-בָרֵךְ אֲבָרֶכְךָ — a strong assurance formula; cf. Heb 6:14 (ἦ μήν εὐλογῶν εὐλογήσω σε), which quotes this verse verbatim.
μὴνsurelyasseverative particle (second element of ἦ μήν)→ discourse linkage or contrastμήν: the combination ἦ μήν = 'truly and surely'; the LXX uses this pair to render the Hebrew asseverative oath infinitive absolute construction. Cited at Heb 6:14.
εὐλογῶνblessingPres Act Part Nom Sg Masc · εὐλογέωcognate figura etymologica participle (intensifying the following verb)→ progressive participle (ongoing blessing)εὐλογέω: 'bless'; the figura etymologica εὐλογῶν εὐλογήσω ('blessing I will bless') calques the Hebrew inf. absolute construction בָּרֵךְ אֲבָרֶכְךָ, intensifying the certainty and completeness of the blessing. Cited at Heb 6:14.
εὐλογήσωI will blessFut Act Indic 1 Sg · εὐλογέωmain verb of the promise (future: divine pledge)→ predictive future (divine blessing guaranteed by oath)εὐλογέω: 'bless'; the future εὐλογήσω, preceded by the intensifying participle, expresses the divine pledge of blessing. Heb 6:14 cites this promise verbatim (ἦ μήν εὐλογῶν εὐλογήσω σε) as the supreme example of a divine oath.
σεyouAccusativedirect object of εὐλογήσω (= Abraham)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὐλογήσω (= Abraham).
καὶandconjunction (co-ordinating the two pledge-pairs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθύνωνmultiplyingPres Act Part Nom Sg Masc · πληθύνωcognate figura etymologica participle (intensifying πληθυνῶ)→ progressive participleπληθύνω: 'multiply / increase'; the figura etymologica πληθύνων πληθυνῶ calques the Hebrew הַרְבָּה אַרְבֶּה ('multiplying I will multiply'); the same formula governs the original promise of 12:2 and 15:5.
πληθυνῶI will multiplyFut Act Indic 1 Sg · πληθύνωmain verb (second divine pledge)→ predictive futureπληθύνω: 'multiply'; the pair εὐλογήσω / πληθυνῶ encapsulates the Abrahamic promise: blessing and multiplication.
τὸtheAccusativearticle (with σπέρμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseed / offspringAccusativedirect object of πληθυνῶ→ object specificationσπέρμα: 'seed / offspring / descendants'; renders Hebrew זֶרַע (zeraʿ); the singular σπέρμα is the word Paul analyses at Gal 3:16 (οὐ λέγει Καὶ τοῖς σπέρμασιν ὡς ἐπὶ πολλῶν, ἀλλ᾿ ὡς ἐφ᾿ ἑνός, Καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός) — the collective singular 'seed' is interpreted as pointing to a single messianic descendant.
σουyourGenitivegenitive of possession (Abraham's seed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's seed).
ὡςas / likecomparative conjunction (first simile: stars)→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with ἀστέρας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀστέραςstarsAccusativeobject of comparison (accusative after ὡς)→ object specificationἀστήρ: 'star'; renders Hebrew כֹּכְבֵי; the star simile restates the promise of Gen 15:5 (ἀρίθμησον τοὺς ἀστέρας) — a promise now ratified with an oath.
τοῦofGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive of location / specification ('stars of heaven')→ relational specificationοὐρανοῦ: meaning 'heaven'; it serves as genitive of location / specification ('stars of heaven').
καὶandconjunction (co-ordinating the two similes)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡςas / likecomparative conjunction (second simile: sand)→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with ἄμμον)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄμμονsandAccusativeobject of comparison (second simile)→ object specificationἄμμος: 'sand'; renders Hebrew הַחוֹל; the star-and-sand double simile (restated from 13:16 and 15:5) intensifies the immeasurability of the promised offspring. The pair recurs in Heb 11:12.
τὴνtheAccusativearticle (attributive with παρά phrase)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
παρὰbeside / bypreposition + accusative (location: 'by the shore')→ spatial or relational framingπαρὰ: meaning 'beside'; here it marks the relation signaled by preposition + accusative (location: 'by the shore').
τὸtheAccusativearticle (with χεῖλος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖλοςlip / shoreAccusativeobject of παρά (the shoreline)→ object specificationχεῖλος: 'lip / edge / shore'; renders Hebrew שְׂפַת ('lip / shore of the sea'); the image of innumerable sand grains at the water's edge combines quantity and location into a vivid figure of unlimited multiplication.
τῆςof theGenitivearticle (with θαλάσσης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive of location ('the shore of the sea')→ relational specificationθαλάσσης: meaning 'sea'; it serves as genitive of location ('the shore of the sea').
καὶandnarrative conjunction (third promise element)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κληρονομήσειshall inherit / possessFut Act Indic 3 Sg · κληρονομέωmain verb (third element of the promise: possession of cities)→ predictive futureκληρονομέω: 'inherit / take possession of'; renders Hebrew וְיִרַשׁ ('and he shall possess'); the promise of inheritance of the cities of enemies (v.17c) adds a conquest element to the Abrahamic promise — the seed shall dispossess its adversaries.
τὸtheAccusativearticle (with σπέρμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseedAccusativesubject in hyperbaton (fronted for emphasis: 'your seed shall inherit')→ object specificationσπέρμα: second occurrence in the verse; the subject-accusative placement after the verb is a stylistic variant; the promise shifts to the seed as agent.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὰςtheAccusativearticle (with πόλεις)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλειςcitiesAccusativedirect object of κληρονομήσει→ object specificationπόλις: 'city'; renders Hebrew שַׁעַר ('gate / city-gate' = the city by synecdoche); the possession of the enemies' cities is the political-territorial dimension of the Abrahamic covenant.
τῶνof theGenitivearticle (with ὑπεναντίων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπεναντίωνenemies / adversariesGenitivegenitive of possession (the enemies whose cities will be inherited)→ relational specificationὑπεναντίος: 'opponent / adversary / enemy'; renders Hebrew אֹיְבֶיךָ ('your enemies'); the word is not common in LXX prose; it emphasises hostile opposition. The promise of inheriting enemy cities undergirds later Israelite conquest theology.
18

καὶ ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς, ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς.

And in your seed all the nations of the earth shall be blessed, because you listened to my voice.'

Climax of the oath — universal blessing of all nationsκαὶ ἐνευλογηθήσονται
The universal blessing promise — ἐνευλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς — is the theological summit of the chapter and of the Abrahamic covenant. The passive ἐνευλογηθήσονται ('will be blessed') renders the Hebrew nifal יִתְבָּרֲכוּ. The phrase is cited at Acts 3:25 (καὶ ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς, Peter's temple sermon) and underlies Gal 3:8 (προευηγγελίσατο τῷ Ἀβραάμ) and Gal 3:16 (Paul's exegesis of the singular σπέρμα as referring to Christ). The verse closes with the ground of the whole oath: ἀνθ᾿ ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς ('because you listened to my voice') — obedience as the acted basis of the covenant's universalisation.
Word-by-word analysis· 17 words
καὶandnarrative conjunction (fourth and climactic promise element)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνευλογηθήσονταιshall be blessedFut Pass Indic 3 Pl · ἐνευλογέωmain verb (universal blessing — climax of the oath)→ predictive future passive (divine act of blessing, universally applied)ἐνευλογέω: 'bless in / be blessed through'; renders Hebrew נִבְרְכוּ (Nifal of ברך, 'be blessed'); the compound ἐν- + εὐλογέω emphasises the mediation: the nations are blessed 'in / through' the seed. The future passive is the divine passive — God does the blessing through the seed. Cited at Acts 3:25 (ἐνευλογηθήσονται πᾶσαι αἱ πατριαί) and forming the basis of Gal 3:8 (ἐνευλογηθήσονται ἐν σοί πάντα τὰ ἔθνη, quoting Gen 12:3).
ἐνin / throughpreposition + dative (instrumental / locative: 'in / through your seed')→ spatial or relational framingἐν: the preposition ἐν τῷ σπέρματί σου denotes the instrument or channel of blessing — the nations are blessed 'in / through' Abraham's seed. Paul exploits the singular σπέρμα at Gal 3:16 to argue that this seed refers to one person (Christ).
τῷtheDativearticle (with σπέρματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseedDativedative object of ἐν (the channel of blessing)→ sphere or referenceσπέρμα: third occurrence in the promise unit (vv.17, 18); the singular collective σπέρμα is the basis of Paul's Gal 3:16 argument: 'He does not say "seeds" (σπέρμασιν) as of many, but "seed" (σπέρματι) as of one, who is Christ.'
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πάνταallNominativequantifier (subject adjective modifying ἔθνη)→ participant prominenceπᾶς: 'all / every'; the universalising πάντα τὰ ἔθνη τῆς γῆς ('all the nations of the earth') is the breadth of the promise — not just Israel but every people.
τὰtheNominativearticle (with ἔθνη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnations / peoplesNominativesubject of ἐνευλογηθήσονται→ participant prominenceἔθνος: 'nation / people / Gentile'; renders Hebrew גּוֹיֵי; in the NT the word becomes the technical term for the non-Jewish peoples — the Gentiles. The blessing of 'all the nations through your seed' is cited in Acts 3:25 to explain the Christ-event to Jews and underlies Paul's entire Gentile mission theology.
τῆςof theGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of location / totality ('of the earth')→ relational specificationγῆ: 'earth / land'; the phrase πάντα τὰ ἔθνη τῆς γῆς spans the whole inhabited world — the promise is as cosmic as it is Abrahamic.
ἀνθ᾿becausepreposition + genitive (causal: ἀνθ᾿ ὧν = 'because')→ spatial or relational framingἀντί + genitive in causal idiom: ἀνθ᾿ ὧν = 'in return for which / because'; renders Hebrew עֵקֶב אֲשֶׁר; a standard LXX causative connective.
ὧνwhichGenitiverelative pronoun (genitive, object of ἀντί in causal idiom)→ relational specificationὧν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive, object of ἀντί in causal idiom).
ὑπήκουσαςyou listened / obeyedAor Act Indic 2 Sg · ὑπακούωmain verb of causal clause (obedience as the ground of blessing)→ culminative aorist (the completed act of obedience)ὑπακούω: 'listen / obey / hearken'; renders Hebrew שָׁמַעְתָּ ('you hearkened'); ὑπακούω combines hearing and obeying in a single action — 'you hearkened-and-obeyed.' This obedience (the near-sacrifice of Isaac) is not merely the ground of the oath (v.16 οὗ εἵνεκεν) but also the ground of the universal blessing (v.18 ἀνθ᾿ ὧν ὑπήκουσας): Abraham's single act of trust is the hinge on which the blessing of all nations turns.
τῆςmyGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐμῆςmyGenitivegenitive possessive adjective (modifying φωνῆς: 'my voice')→ relational specificationἐμός: first-person possessive adjective; τῆς ἐμῆς φωνῆς = 'my voice'; renders Hebrew בְּקֹלִי; the divine voice (φωνή) whose obedient hearing is the ground of the blessing echoes the divine call of vv.1, 11, 15.
φωνῆςvoiceGenitivegenitive object of ὑπήκουσας→ relational specificationφωνή: 'voice'; ὑπακούω + genitive of the voice = 'obey the voice of'; the chapter closes the oracle with the reminder that universal blessing flows from hearkening to the divine voice — the same voice that called Αβρααμ Αβρααμ (vv.1, 11).
19

ἀπέστρεψεν δὲ Αβρααμ πρὸς τοὺς παῖδας αὐτοῦ, καὶ ἀναστάντες ἐπορεύθησαν ἅμα ἐπὶ τὸ Φρέαρ τοῦ ὅρκου· καὶ κατῴκησεν Αβρααμ ἐπὶ τῷ Φρέατι τοῦ ὅρκου.

And Abraham returned to his servants, and they rose and went together to the Well of the Oath; and Abraham dwelt at the Well of the Oath.

Narrative return — resumption of ordinary lifeἀπέστρεψεν δὲ
The verse reverses the departure of v.5: Abraham returns to the servants left with the donkey and they all go ἅμα ('together') back to the Well of the Oath (the Beersheba of 21:31). The return is narrated with the same terse brevity as the departure. Isaac is not mentioned — the narrative does not record a word from him after the binding; the silence is as eloquent as the ἅμα. The name Φρέαρ τοῦ ὅρκου is the LXX translation of Beersheba (see 21:31), maintaining the interpretive choice of the previous chapter.
Word-by-word analysis· 24 words
ἀπέστρεψενreturnedAor Act Indic 3 Sg · ἀποστρέφωmain verb (Abraham's return to the servants)→ constative aoristἀποστρέφω: 'return / turn back / go back'; renders Hebrew וַיָּשָׁב (Qal of שוב, 'return'); the return to the servants reverses the separation of v.5 and reconstitutes the group for the journey home.
δὲandpostpositive particle (narrative continuation after the oracle)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
πρὸςtopreposition + accusative (direction toward persons)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward persons).
τοὺςtheAccusativearticle (with παῖδας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδαςservantsAccusativeobject of πρός (the servants of v.5)→ object specificationπαῖς: the two servants left at the threshold of the sacred space (v.5) now receive Abraham back — the journey to the mountain is complete.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναστάντεςhaving risenAor Act Part Nom Pl Masc · ἀνίστημιcircumstantial participle (the group's departure action)→ inceptive aorist participleἀνίστημι: the plural ἀναστάντες marks the group rising for the return journey; the verb echoes the chapter's repeated ἀναστάς motifs (vv.3, 3, 19) — each rising marks decisive movement.
ἐπορεύθησανwentAor Pass Indic 3 Pl · πορεύομαιmain verb (the group's return journey)→ constative aoristπορεύομαι: the whole group travels; the return journey fulfils Abraham's promise to the servants: 'we will return to you' (v.5).
ἅμαtogetheradverb of simultaneity ('together')→ clausal contributionἅμα: third occurrence in the chapter (vv.6, 8, 19); now the whole group — servants, Abraham, and Isaac — goes together; the word that described the father-son intimacy now encompasses the restored company.
ἐπὶtopreposition + accusative (direction)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle (with Φρέαρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦρέαρWellAccusativeobject of ἐπί (destination: the Well of the Oath)→ object specificationφρέαρ: 'well / pit'; Φρέαρ τοῦ ὅρκου = 'Well of the Oath' = Beersheba (LXX translation of Hebrew בְּאֵר שֶׁבַע / בְּאֵר שָׁבוּעַ, 'well of seven / well of the oath'); the LXX consistently translates rather than transliterates this place-name (cf. 21:31).
τοῦof theGenitivearticle (with ὅρκου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅρκουoathGenitivegenitive of specification (the Well's defining characteristic)→ relational specificationὅρκος: 'oath'; the Well of the Oath is Abraham's home base — he returns from the mountain of the divine oath (22:16) to the well of the earlier Abimelech oath (21:31), framing the chapter with oath-theology.
καὶandnarrative conjunction (closing the chapter's geographical frame)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατῴκησενdweltAor Act Indic 3 Sg · κατοικέωmain verb (Abraham's return to settled life)→ constative aorist (settled dwelling resumed)κατοικέω: 'dwell / settle / inhabit'; renders Hebrew וַיֵּשֶׁב (Qal of ישב, 'sit / dwell'); the return to ordinary dwelling after the extraordinary theophany marks the episode's closure.
ΑβρααμAbrahamNominativesubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
ἐπὶatpreposition + dative (locative: 'at the Well')→ spatial or relational framingἐπὶ: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: 'at the Well').
τῷtheDativearticle (with Φρέατι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦρέατιWellDativedative object of ἐπί (locative: where Abraham dwells)→ sphere or referenceΦρέατι: meaning 'Well'; it serves as dative object of ἐπί (locative: where Abraham dwells).
τοῦof theGenitivearticle (with ὅρκου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὅρκουoathGenitivegenitive of specification→ relational specificationὅρκου: meaning 'oath'; it serves as genitive of specification.
20

Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα καὶ ἀνηγγέλη τῷ Αβρααμ λέγοντες Ἰδοὺ τέτοκεν Μελχα καὶ αὐτὴ υἱοὺς τῷ Ναχωρ τῷ ἀδελφῷ σου,

And it came to pass after these things that it was reported to Abraham, saying, 'Behold, Milcah also has borne sons to Nahor your brother:'

Narrative transition — introduction of the Nahor genealogyἘγένετο δὲ
The formula Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα ('and it came to pass after these things') echoes v.1's opening Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, closing the chapter with a structural ring. The genealogy of Nahor is not an appendage but serves a narrative purpose: it introduces Rebekah (v.23) and prepares the Genesis 24 marriage of Isaac. The passive ἀνηγγέλη ('it was reported') marks the information as received second-hand — Abraham hears news from the wider family network.
Word-by-word analysis· 22 words
Ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιframing verb (episodic opener: Ἐγένετο μετά + clause)→ constative aorist (inaugurating the genealogical notice)γίνομαι: the framing formula Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα exactly parallels v.1 (Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα), forming the chapter's outer ring.
δὲandpostpositive particle (narrative transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal)→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal).
τὰtheAccusativearticle (with ῥήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαthingsAccusativeobject of μετά (temporal: 'after these things')→ object specificationῥῆμα: 'things / words'; see v.1 note — the formula is identical; here it closes the frame opened in v.1.
ταῦταtheseAccusativedemonstrative adjective (modifying ῥήματα)→ object specificationταῦτα: meaning 'these'; it serves as demonstrative adjective (modifying ῥήματα).
καὶandnarrative conjunction (introducing the report)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνηγγέληit was reportedAor Pass Indic 3 Sg · ἀναγγέλλωmain verb (report brought to Abraham)→ constative aorist (information received)ἀναγγέλλω: 'report / announce / bring back news'; renders Hebrew וַיֻּגַּד (Hofal of נגד, 'be told'); the passive reflects news received through a messenger.
τῷtoDativearticle (with Αβρααμ: indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamDativedative of indirect object (recipient of the report, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as dative of indirect object (recipient of the report, indeclinable).
λέγοντεςsayingPres Act Part Nom Pl Masc · λέγωattendant-circumstance participle (Hebraism: redundant 'saying')→ progressive participleλέγω: the plural λέγοντες calques לֵאמֹר; the subject 'they' (the messengers) is implied.
ἸδοὺBeholdpresentative interjection (introducing the news)→ participant identificationἰδού: the attention-getting particle introduces the genealogical announcement; the same ἰδού that marked divine provision (v.13) now marks the family news.
τέτοκενhas bornePerf Act Indic 3 Sg · τίκτωmain verb (present-state perfect: births completed and standing)→ intensive perfect (the births as a present state of affairs)τίκτω: 'bear / give birth'; the perfect τέτοκεν ('has borne') emphasises the standing result — Milcah's sons are now a present family reality. The same root will govern v.23 (ἔτεκεν) for the specific birth of Rebekah.
ΜελχαMilcahNominativesubject (proper name, indeclinable)→ participant identificationΜελχα: LXX transliteration of Hebrew מִלְכָּה (Milcah, 'queen'); wife of Nahor, Abraham's brother (Gen 11:29); her sons include Bethuel (v.22), who will be the father of Rebekah (v.23).
καὶalsoadverbial καί ('also / even she')→ discourse linkage or contrastκαί: adverbial ('even she / also') — the καὶ αὐτή ('she herself also') renders the Hebrew גַּם-הִוא ('also she'); the 'also' connects Milcah's fertility to Sarai's — the family news of Nahor's line mirrors the birth-narrative of Isaac.
αὐτὴsheNominativesubject (intensive pronoun: 'she herself also')→ participant referenceαὐτὴ: meaning 'she'; pronoun marking person, possession, or reference within the clause; here it functions as subject (intensive pronoun: 'she herself also').
υἱοὺςsonsAccusativedirect object of τέτοκεν→ object specificationυἱός: 'sons'; the report mentions sons — the genealogy names eight (vv.21–23). The prominence of male offspring echoes the chapter's theme of seed-continuity.
τῷtoDativearticle (with Ναχωρ: indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΝαχωρNahorDativedative of advantage (the father: 'to Nahor' = 'for Nahor')→ participant identificationΝαχωρ: LXX transliteration of Hebrew נָחוֹר (Nahor); Abraham's brother (11:26–27); the genealogy of his line in vv.20–24 prepares for the marriage of Isaac and Rebekah in Genesis 24.
τῷtheDativearticle (with ἀδελφῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative appositive (identifying Nahor as 'your brother')→ sphere or referenceἀδελφός: 'brother'; τῷ ἀδελφῷ σου identifies Nahor relative to Abraham — reminding the reader that this family is Abraham's own kin, from which Isaac's bride will come.
σουyourGenitivegenitive of relationship (with ἀδελφῷ: 'your brother')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with ἀδελφῷ: 'your brother').
21

τὸν Ωξ πρωτότοκον καὶ τὸν Βαυξ ἀδελφὸν αὐτοῦ καὶ τὸν Καμουηλ πατέρα Σύρων

Uz the firstborn, and Buz his brother, and Kemuel the father of the Syrians,

Genealogical list — first three sonsasyndeton
The genealogy list continues from v.20's introduction. Verses 21–22 are in asyndetic or καί-linked accusative, as direct objects of τέτοκεν (v.20) continuing into the list. The three sons named here are identified with brief epithets: Uz as firstborn (πρωτότοκον), Buz as Uz's brother (ἀδελφόν), Kemuel as 'father of the Syrians' (πατέρα Σύρων). The name Ωξ (Uz) is the same as the land of Job (Job 1:1 LXX).
Word-by-word analysis· 13 words
τὸνAccusativearticle (accusative, object marker for Ωξ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΩξUzAccusativedirect object continuing from τέτοκεν (v.20) — first son named→ participant identificationΩξ: LXX transliteration of Hebrew עוּץ (ʿûṣ, Uz); the firstborn of Nahor and Milcah; the same name as the homeland of Job (Job 1:1), possibly the same tribal ancestor.
πρωτότοκονfirstbornAccusativeaccusative appositive (identifying Uz as firstborn)→ object specificationπρωτότοκος: 'firstborn'; renders Hebrew בְּכוֹרוֹ ('his firstborn'); legal priority attaches to the firstborn in both Israelite and broader ancient Near Eastern contexts.
καὶandconjunction (co-ordinating sons in the list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Βαυξ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒαυξBuzAccusativedirect object (second son)→ participant identificationΒαυξ: LXX transliteration of Hebrew בּוּז (Bûz, Buz); ancestor of Elihu's father Barachel the Buzite (Job 32:2); the name also appears as a clan in Jer 25:23.
ἀδελφὸνbrotherAccusativeappositive accusative (identifying Buz as Uz's brother)→ object specificationἀδελφός: 'brother'; the sibling relationship between Uz and Buz is specified — they are full brothers from Milcah.
αὐτοῦhisGenitivegenitive of relationship (his = Uz's)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (his = Uz's).
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Καμουηλ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚαμουηλKemuelAccusativedirect object (third son)→ participant identificationΚαμουηλ: LXX transliteration of Hebrew קְמוּאֵל (Qᵉmûʾēl, Kemuel); renders the Hebrew name meaning 'God has raised.'
πατέραfatherAccusativeappositive accusative (identifying Kemuel as 'father of the Syrians')→ object specificationπατήρ: 'father / ancestor'; the phrase πατέρα Σύρων ('father of the Syrians / Arameans') is the LXX's rendering of Hebrew אֲבִי אֲרָם — Kemuel is the ancestor of Aram (the Arameans / Syrians). LXX translates rather than transliterates אֲרָם as Σύρων (Syrians), using the classical Greek name for the people of that region.
Σύρωνof the Syrians / ArameansGenitivegenitive of relationship (the people Kemuel fathered)→ relational specificationΣύρος: 'Syrian / Aramean'; the LXX renders Hebrew אֲרָם (Aram) as Σύρος throughout; the Arameans are the dominant culture of the region northeast of Canaan, and Rebekah and later Rachel and Leah come from this Aramean family.
22

καὶ τὸν Χαζαδ καὶ τὸν Αζαυ καὶ τὸν Φαλδας καὶ τὸν Ιεδλαφ καὶ τὸν Βαθουηλ·

and Chesed and Hazo and Pildash and Jidlaph and Bethuel;

Genealogical list — sons four through eightκαὶ
The verse continues the list in rapid καί-parataxis, naming five more sons of Nahor and Milcah without epithets. The final name, Βαθουηλ ('Bethuel'), is the most narratively significant — he will be identified in v.23 as the father of Rebekah. The semicolon at verse's end marks the transition to the genealogy's crucial step.
Word-by-word analysis· 15 words
καὶandconjunction (list continuation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Χαζαδ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧαζαδChesedAccusativedirect object (fourth son)→ participant identificationΧαζαδ: LXX transliteration of Hebrew כֶּשֶׂד (Keśed, Chesed); ancestor of the Kasdim (Chaldeans), possibly.
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Αζαυ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑζαυHazoAccusativedirect object (fifth son)→ participant identificationΑζαυ: LXX transliteration of Hebrew חֲזוֹ (Ḥăzô, Hazo).
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Φαλδας)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΦαλδαςPildashAccusativedirect object (sixth son)→ participant identificationΦαλδας: LXX transliteration of Hebrew פִּלְדָּשׁ (Pildāš, Pildash).
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Ιεδλαφ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙεδλαφJidlaphAccusativedirect object (seventh son)→ participant identificationΙεδλαφ: LXX transliteration of Hebrew יִדְלָף (Yidlāp̄, Jidlaph).
καὶandconjunction (introducing the climactic eighth son)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Βαθουηλ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΒαθουηλBethuelAccusativedirect object (eighth and narratively crucial son)→ participant identificationΒαθουηλ: LXX transliteration of Hebrew בְּתוּאֵל (Bᵉtûʾēl, Bethuel, 'man of God' or 'house of God'); the eighth and last-named son is the pivotal genealogical link — he will be identified as Rebekah's father (v.23) and thus as the bridge between Nahor's family and the promised seed-line of Isaac.
23

καὶ Βαθουηλ ἐγέννησεν τὴν Ρεβεκκαν. ὀκτὼ οὗτοι υἱοί, οὓς ἔτεκεν Μελχα τῷ Ναχωρ τῷ ἀδελφῷ Αβρααμ.

And Bethuel begat Rebekah. These eight are the sons whom Milcah bore to Nahor the brother of Abraham.

Genealogical pivot — introduction of Rebekahκαὶ Βαθουηλ
The two-part verse is the genealogy's theological pivot: first the statement Βαθουηλ ἐγέννησεν τὴν Ρεβεκκαν — the birth of Rebekah — which is the whole point of the genealogy and the narrative preparation for Genesis 24; then the summary count (eight sons) and attribution (to Nahor through Milcah). Rebekah's name appears here for the first time in Genesis; she will be Isaac's wife and the mother of Jacob and Esau. The genealogy thus anchors the future seed-line within Abraham's kinship network, ensuring the endogamy the narrative requires.
Word-by-word analysis· 16 words
καὶandnarrative conjunction (pivot clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΒαθουηλBethuelNominativesubject (proper name, indeclinable, nominative by position)→ participant identificationΒαθουηλ: the pivot figure who was last on the list (v.22) and now becomes the narrative hinge — his role is to father Rebekah.
ἐγέννησενbegat / fatheredAor Act Indic 3 Sg · γεννάωmain verb (genealogical verb of generation)→ constative aoristγεννάω: 'beget / father / give birth to'; the standard genealogical verb (cf. Matt 1:2–16 where it structures the entire Matthean genealogy); renders Hebrew וּבְתוּאֵל יָלַד (Qal of ילד, 'give birth / beget').
τὴνAccusativearticle (with Ρεβεκκαν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΡεβεκκανRebekahAccusativedirect object (proper name, first appearance in Genesis)→ participant identificationΡεβεκκα (accusative Ρεβεκκαν): LXX transliteration of Hebrew רִבְקָה (Riḇqāh, Rebekah); first mention in the narrative — the genealogy's purpose is disclosed at last. Rebekah will be the wife of Isaac (Gen 24), chosen precisely because she is from within Abraham's kinship circle (not a Canaanite). In the NT, Paul names Rebekah (Ρεβέκκα) at Rom 9:10 in the election-of-Jacob argument.
ὀκτὼeightNominativepredicate numeral (summary count: 'eight are the sons')→ measure or countὀκτώ: 'eight'; the genealogical summary counts eight sons of Milcah (vv.21–23), before the secondary list of the concubine's four sons (v.24) adds four more.
οὗτοιtheseNominativedemonstrative pronoun (subject: 'these are the sons')→ participant referenceοὗτος: demonstrative pronoun referring back to the eight names listed.
υἱοίsonsNominativepredicate nominative (ὀκτὼ οὗτοι υἱοί = 'these eight are sons')→ participant prominenceυἱός: 'sons'; the genealogical summary echoes the form of other pentateuchal genealogical closings.
οὓςwhomAccusativerelative pronoun (accusative, object of ἔτεκεν)→ participant referenceοὓς: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, object of ἔτεκεν).
ἔτεκενboreAor Act Indic 3 Sg · τίκτωverb in relative clause (Milcah as mother)→ constative aoristτίκτω: 'bear / give birth to'; the shift from ἐγέννησεν (of Bethuel, male generative action) to ἔτεκεν (of Milcah, female birth action) marks the different perspectives — Bethuel fathers, Milcah bears.
ΜελχαMilcahNominativesubject of ἔτεκεν (proper name)→ participant identificationΜελχα: Milcah, named in the summary as the mother of all eight sons; her name bookends the genealogy (v.20 and v.23).
τῷtoDativearticle (with Ναχωρ: indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΝαχωρNahorDativedative of advantage (the father: 'to Nahor')→ participant identificationΝαχωρ: transliterated proper name rendered in Greek letters; here it functions as dative of advantage (the father: 'to Nahor').
τῷtheDativearticle (with ἀδελφῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative appositive (identifying Nahor as Abraham's brother)→ sphere or referenceἀδελφός: the relationship τῷ ἀδελφῷ Αβρααμ ('the brother of Abraham') closes the genealogy by connecting Nahor's family to the chapter's protagonist — confirming that Rebekah's birth comes from within Abraham's own family.
ΑβρααμAbrahamGenitivegenitive of relationship (Nahor is Abraham's brother)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (Nahor is Abraham's brother).
24

καὶ ἡ παλλακὴ αὐτοῦ ᾗ ὄνομα Ρεημα, ἔτεκεν καὶ αὐτὴ τὸν Ταβεκ καὶ τὸν Γααμ καὶ τὸν Τοχος καὶ τὸν Μωχα.

And his concubine, whose name was Reumah, bore also — she too — Tebah and Gaham and Tahash and Maacah.

Genealogical appendix — the concubine's sonsκαὶ ἡ παλλακή
The chapter's final verse appends the four sons of Nahor's concubine Ρεημα (Reumah). The construction ᾗ ὄνομα Ρεημα ('whose name was Reumah') is a standard LXX relative-clause naming formula (cf. 16:1; 21:14). The καὶ αὐτή ('she also / she too') mirrors v.20's καὶ αὐτή for Milcah — both are introduced as bearing children 'also,' comparing primary wife and concubine. The four sons of the concubine are secondary in legal standing but part of Nahor's extended seed, closing the chapter's genealogical bracket and fully reporting the state of the family into which Isaac's marriage will reach.
Word-by-word analysis· 21 words
καὶandnarrative conjunction (introducing the concubine appendix)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (with παλλακή: subject)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
παλλακὴconcubineNominativesubject→ participant prominenceπαλλακή: 'concubine / secondary wife'; renders Hebrew פִּילֶגֶשׁ (pîlegeš); a legal status below that of the primary wife (Milcah) but above a slave; the concubine's sons have lesser inheritance rights but are acknowledged as part of the patriarch's family. The word occurs here for the first time in connection with Nahor's family.
αὐτοῦhisGenitivegenitive of possession (the concubine belongs to Nahor)→ relational specificationαὐτοῦ: Nahor's concubine; the possessive confirms she is Nahor's, parallel to Milcah as his wife.
whoseDativerelative pronoun (dative, in naming formula: 'whose name')→ participant reference or interestὅς (relative): dative of possession in the naming formula ᾗ ὄνομα = 'to whom [was] a name' = 'whose name was'; the dative of possession is a standard LXX naming idiom (cf. 16:1; 25:1).
ὄνομαnameNominativenominative (predicate of naming formula: ᾗ ὄνομα Ρεημα = 'whose name was Reumah')→ participant prominenceὄνομα: 'name'; the formula ᾗ ὄνομα + proper name introduces the concubine's identity; she is named only here in Genesis.
ΡεημαReumahNominativepredicate nominative (the concubine's name)→ participant identificationΡεημα: LXX transliteration of Hebrew רְאוּמָה (Rᵉʾûmāh, Reumah, 'elevated / exalted'); the concubine's name occurs only here in the OT; the LXX form Ρεημα reflects the consonantal spelling. She is introduced solely to account for the secondary Nahorite line.
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb (the concubine bears four sons)→ constative aoristτίκτω: the same birth-verb as v.23 for Milcah; both wife and concubine bear sons for Nahor — the verb unifies the two lists under the same genealogical act.
καὶalsoadverbial καί ('also / even she')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὴsheNominativesubject (intensive: 'she also / she too')→ participant referenceαὐτή: intensive 'she also' (καὶ αὐτή), mirroring v.20's καὶ αὐτή for Milcah; both wife and concubine are introduced with the same formula, placing them in deliberate parallel.
τὸνAccusativearticle (with Ταβεκ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΤαβεκTebahAccusativedirect object of ἔτεκεν (first son of the concubine)→ participant identificationΤαβεκ: LXX transliteration of Hebrew טֶבַח (Ṭeḇaḥ, Tebah, 'slaughter').
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Γααμ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΓααμGahamAccusativedirect object (second son of the concubine)→ participant identificationΓααμ: LXX transliteration of Hebrew גַּחַם (Gaḥam, Gaham).
καὶandconjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Τοχος)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΤοχοςTahashAccusativedirect object (third son of the concubine)→ participant identificationΤοχος: LXX transliteration of Hebrew תַּחַשׁ (Taḥaš, Tahash); the name may be connected to a kind of fine leather (tachash) used in the tabernacle (Exod 25–26).
καὶandconjunction (introducing the final son)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνAccusativearticle (with Μωχα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜωχαMaacahAccusativedirect object (fourth and final son of the concubine)→ participant identificationΜωχα: LXX transliteration of Hebrew מַעֲכָה (Maʿăḵāh, Maacah); the ancestor of the region of Maacah northeast of the Sea of Galilee (Deut 3:14; 2 Sam 10:6–8). The chapter's final word is thus a proper name — the last in a genealogical series that began with Uz and closes with Maacah, spanning the whole Nahorite family.