1 Quæ postquam gesta sunt, tentavit Deus Abraham, et dixit ad eum: Abraham, Abraham. At ille respondit: Adsum.
Origen of Alexandria · AD 253 Lend your ears here, you who have drawn near to God, you who believe yourselves to be faithful, and consider more diligently how the faith of the faithful is proved by these things that have been read to us. "And it came to pass," it says, "after these words, God tempted Abraham and said to him: Abraham, Abraham.
Ambrosiaster · AD 384 ON ABRAHAM. — The faith of this patriarch was so exceptional and wondrous that all other righteous people confess him, by God’s judgment, as the father of belief; nor is anyone worthy of and dear to God unless he is called his son.
2 Ait illi: Tolle filium tuum unigenitum, quem diligis, Isaac, et vade in terram visionis, atque ibi offeres eum in holocaustum super unum montium quem monstravero tibi.
Origen of Alexandria · AD 253 And when the other had answered, "here I am," He says to him: "take your most beloved son, whom you love, Isaac, and offer him to me.
Jerome · AD 420 (Chapter 22, Verse 2.) And God said to him: Take your beloved son, Isaac, whom you love, and go to the high land, and offer him there as a burnt offering on one of the mountains that I will tell you. It is difficult to translate the Hebrew language into Latin.
Caesarius of Arles · AD 542 When Abraham offered his son Isaac, he was a type of God the Father, while Isaac prefigured our Lord and Savior.
3 Igitur Abraham de nocte consurgens, stravit asinum suum, ducens secum duos juvenes, et Isaac filium suum: cumque concidisset ligna in holocaustum, abiit ad locum quem præceperat ei Deus.
Origen of Alexandria · AD 253 "Abraham therefore rose in the morning, and saddled his she-ass, and cut wood for the burnt offering. And he took his son Isaac and two servants, and came to the place that God had told him, on the third day." Abraham rose in the morning (in that he added "in the morning," he wished perhaps to show that the beginning of light was shining in his heart), saddled his she-ass, prep…
Jerome · AD 420 (Verse 3) And he went to the place which God had told him about, on the third day. It should be noted that from Gerar to Mount Moriah, that is, the site of the temple, is a three-day journey, and consequently it is said that he arrived there on the third day.
4 Die autem tertio, elevatis oculis, vidit locum procul:
Origen of Alexandria · AD 253 Yet the third day is always made fitting for sacred mysteries. For when the people had gone out of Egypt, on the third day it offers sacrifice to God, and on the third day it is purified; and the resurrection of the Lord is on the third day; and many other mysteries are enclosed within this day.
Caesarius of Arles · AD 542 The fact that he arrived at the place of sacrifice on the third day is shown to represent the mystery of the Trinity. That the third day should be accepted in the sense of a promise or mystery of the Trinity is found frequently in the sacred Books.
5 dixitque ad pueros suos: Expectate hic cum asino: ego et puer illuc usque properantes, postquam adoraverimus, revertemur ad vos.
Origen of Alexandria · AD 253 "Abraham," it says, "looking up saw the place from afar and said to his servants: sit here with the she-ass, but I and the boy will go as far as there, and when we have worshipped, we will return to you." He dismisses the servants. For the servants could not ascend with Abraham to the place of the burnt offering, which God had shown.
Caesarius of Arles · AD 542 The two servants whom he ordered to stay with the ass typified the Jewish people, who could not ascend or reach the place of sacrifice because they would not believe in Christ. That ass signified the synagogue.
6 Tulit quoque ligna holocausti, et imposuit super Isaac filium suum: ipse vero portabat in manibus ignem et gladium. Cumque duo pergerent simul,
Clement of Alexandria · AD 215 Isaac is another type too (he can easily be taken in this other sense), this time of the Lord. He was a son, just as is the Son (he is the son of Abraham; Christ, of God). He was a victim, as was the Lord, but his sacrifice was not consummated, while the Lord's was. All he did was to carry the wood of his sacrifice, just as the Lord bore the wood of the cross.
Origen of Alexandria · AD 253 After these things, "Abraham took," it says, "the wood for the burnt offering, and laid it upon Isaac his son, and took the fire in his hands and the sword, and they went together." That Isaac himself carries for himself "the wood for the burnt offering," this is a figure that Christ also "Himself bore the cross for Himself," and yet to carry "the wood for the burnt offering" i…
Bonaventure · AD 1257 In the mystery of the calling, Christ is symbolized by the sacrifice of Isaac, because Abraham is a proper representation of God the Father. Christ is represented by Isaac who carried his own wood on his neck, like the wood of the Cross.
7 dixit Isaac patri suo: Pater mi. At ille respondit: Quid vis, fili? Ecce, inquit, ignis et ligna: ubi est victima holocausti?
Origen of Alexandria · AD 253 What after these things? "Isaac said," it says, "to Abraham his father: Father." And this too, uttered by the son at that moment, is a voice of temptation. For how do you think the son, about to be immolated, shook the father's heart by this voice?
Ephrem the Syrian · AD 373 In two things then was Abraham victorious: that he killed his son although he did not kill him and that he believed that after Isaac died he would be raised up again and would go back down with him. For Abraham was firmly convinced that he who said to him, "through Isaac shall your descendants be named," was not lying.
Ambrose of Milan · AD 397 Therefore he brings his well-beloved son to be sacrificed, and offered promptly him whom he had received late; nor is he restrained by being called by the name of father, when his son called him "Father," and he replied, "My son." Dear pledges of love are these names, but the commands of God are loved still more.
8 Dixit autem Abraham: Deus providebit sibi victimam holocausti, fili mi. Pergebant ergo pariter.
Origen of Alexandria · AD 253 To this Abraham answered: "God will Himself provide for Himself a sheep for the burnt offering, son." Abraham's answer, sufficiently careful and cautious, moves me.
9 Et venerunt ad locum quem ostenderat ei Deus, in quo ædificavit altare, et desuper ligna composuit; cumque alligasset Isaac filium suum, posuit eum in altare super struem lignorum.
Clement of Rome · AD 99 Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God.
Origen of Alexandria · AD 253 "They both went on therefore and came to the place that God had told him." Moses, when he had come to the place that God showed him, is not permitted to ascend, but before that it is said to him: "loose the strap of the sandal from your feet." To Abraham none of these things is said, nor to Isaac, but they ascend and do not put off their sandals.
10 Extenditque manum, et arripuit gladium, ut immolaret filium suum.
Ambrose of Milan · AD 397 The father's hand stretched out the knife over his son, and the father's heart struck the blow that the sentence might not fail of being carried out; he feared lest the stroke should miss, lest his right hand should fail.
Cyril of Alexandria · AD 444 If someone of us desired to see the story of Abraham portrayed in a picture, how would the painter represent him? Would he do it in a single painting showing him doing all the things mentioned, or in successive pictures and distinctively, or in different images, but most often Abraham himself, for example, in one picture sitting on his donkey taking his son along and followed b…
11 Et ecce angelus Domini de cælo clamavit, dicens: Abraham, Abraham. Qui respondit: Adsum.
Ambrosiaster · AD 384 SINCE ABRAHAM WAS FORBIDDEN TO SACRIFICE HIS SON, WHY WAS JEPHTHAH NOT FORBIDDEN TO CARRY OUT THE SACRIFICE OF HIS DAUGHTER? (Gen. 22:11–12; Judg. 11)? — There is a great difference between Abraham’s case and Jephthah’s case. First, Abraham was legitimately born, whereas Jephthah was illegitimate, for he was the son of a prostitute.
12 Dixitque ei: Non extendas manum tuam super puerum, neque facias illi quidquam: nunc cognovi quod times Deum, et non pepercisti unigenito filio tuo propter me.
Origen of Alexandria · AD 253 "And Abraham stretched out," it says, "his hand to take the sword, and to slay his son. And the angel of the Lord called him from heaven, and said: Abraham, Abraham. And he said: here I am. And He said: do not lay your hand upon the boy, neither do to him anything.
Jerome · AD 420 We have heard enough on how God does not know the sinner, so we ought to consider now how the just man is known by Him. God said to Abraham: 'Leave your country, your kinsfolk.' [Gen 12:1] Abraham accordingly came into Palestine; he was in Abramiri; he sojourned a long time in Gerara.
Bede · AD 735 In the same way he said to Abraham, "Now I know that you fear God," wherein he was saying, "Now I have made people (who up to now did not know) recognize what I, in my own mind, always held to be certain, [namely], that you fear God."
13 Levavit Abraham oculos suos, viditque post tergum arietem inter vepres hærentem cornibus, quem assumens obtulit holocaustum pro filio.
Origen of Alexandria · AD 253 "And Abraham looking up," it says, "with his eyes saw, and behold, a ram was held by its horns in the thicket Sabech." We said, I think, in what preceded that Isaac bore the figure of Christ, but the ram here too nonetheless seems to bear the figure of Christ. But how each fits Christ, both Isaac, who was not slain, and the ram, who was slain, is worth knowing.
Ambrose of Milan · AD 397 Very many deny that the Sacred writers wrote according to the rules of art. Nor do we contend for the contrary; for they wrote not according to art, but according to grace, which is above all art; for they wrote that which the Spirit gave them to speak.
Caesarius of Arles · AD 542 But when the ram was killed and Isaac was not killed, it happened thus because Isaac was a figure and not the reality; for in him was designated what was later fulfilled in Christ. Behold, God is contending with people in great devotion. Abraham offered God his mortal son who was not to die, while God surrendered in death his immortal Son for the sake of humankind.
14 Appellavitque nomen loci illius, Dominus videt. Unde usque hodie dicitur: In monte Dominus videbit.
Origen of Alexandria · AD 253 "And he took," it says, "the ram and offered it as a burnt offering in place of Isaac his son, and Abraham called the name of that place: the Lord has seen." To those who know how to hear these things, the way of spiritual understanding is opened plainly.
Jerome · AD 420 (Verse 14) And Abraham called the name of that place, The Lord will see: so that they say to this day, In the mount the Lord will be seen. For because he hath seen in this place, in the Hebrew tongue it is said, He shall be seen.
15 Vocavit autem angelus Domini Abraham secundo de cælo, dicens:
Origen of Alexandria · AD 253 These words require an attentive and intent hearer. For it is something new that it says: "and the angel of the Lord called Abraham a second time from heaven." What it adds, however, is not new.
16 Per memetipsum juravi, dicit Dominus: quia fecisti hanc rem, et non pepercisti filio tuo unigenito propter me:
Origen of Alexandria · AD 253 In the former there was only speech, here an oath is interposed, which the holy Apostle, writing to the Hebrews, interprets, saying in this manner: "God," he says, "wishing to show to the heirs of the promise the immutability of his purpose, interposed an oath." And again: "men," he says, "swear by one greater than themselves." "But God, since he had no one greater by whom he m…
Ambrosiaster · AD 384 The Old Law alleges that God swore an oath; for it says, “By myself I have sworn, says the Lord” (Gen. 22:16). But the Savior forbade swearing (Matt. 5:34): how then did he not destroy the old things?
Cosmas Indicopleustes · AD 550 This is Isaac the co-heir of the promises and the blessings of God given to Abraham his father—who was a type of the sacrifice of the Lord Christ, since for three days he travelled on to death, and afterwards returned alive—who on his own shoulders carried the wood for his own sacrifice, as also the Lord Christ carried his own cross on his shoulder—who died in intention and was…
17 benedicam tibi, et multiplicabo semen tuum sicut stellas cæli, et velut arenam quæ est in littore maris: possidebit semen tuum portas inimicorum suorum,
Hebrews · AD 69 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. [Genesis 22:17] And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
Tertullian · AD 220 Rightly then is he blessed because he was faithful; and rightly was he faithful because he was patient.
Origen of Alexandria · AD 253 It is written in the prophet, speaking in the person of the Lord: "and in the hands of the prophets I was made like." This saying indicates that, although our Lord Jesus Christ is one according to his substance and is nothing other than the Son of God, nevertheless in the figures and forms of the Scriptures he is displayed as varied and diverse.
18 et benedicentur in semine tuo omnes gentes terræ, quia obedisti voci meæ.
Galatians · AD 50 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
Augustine of Hippo · AD 430 And to Abraham's seed he promised—what? In your seed shall all the nations of the earth be blessed. His seed is Christ; because from Abraham came Isaac, from Isaac Jacob, from Jacob twelve sons, from these twelve the people of the Jews, from the people of the Jews the Virgin Mary, from the Virgin Mary our Lord Jesus Christ.
Bede · AD 735 For, in all humility, we too belong among those descendants of whom it was said that it shall be an everlasting law for him and for his descendants throughout their generations. We are not born of the lineage of Aaron, but we have believed in him in whom Aaron also, with the saints of that age, believed.
19 Reversus est Abraham ad pueros suos, abieruntque Bersabee simul, et habitavit ibi.
20 His ita gestis, nuntiatum est Abrahæ quod Melcha quoque genuisset filios Nachor fratri suo:
Jerome · AD 420 (Verse 20) And they reported to Abraham, saying: Behold, Milcah has also borne children to your brother Nahor: Uz his firstborn, and Buz his brother, and Camuel the father of the Syrians, and Chesed. Uz was the firstborn of Nahor, brother of Abraham, by his wife Milcah, the daughter of Haran.
21 Hus primogenitum, et Buz fratrem ejus, et Camuel patrem Syrorum,
22 et Cased, et Azau, Pheldas quoque et Jedlaph,
23 ac Bathuel, de quo nata est Rebecca: octo istos genuit Melcha, Nachor fratri Abrahæ.
24 Concubina vero illius, nomine Roma, peperit Tabee, et Gaham, et Thahas, et Maacha.