penafsiran kitab Kejadian

1. Albertus Purnomo, OFM

2.  Abram menerima janji Allah (12:1-3)
 Abram membahayakan janji Allah, tetapi bisa
diatasi oleh Allan (12:6-20) di Mesir
 Abram membahayakan janji Allah dengan
mengijinkan Lot memilihTanahTerjanji (13:1-18)
 Abram diberkati oleh Melkisedek (14:1-24)
 Perjanjian Allah dengan Abram (15:1-4)
 Abram membahayakan janji dengan memiliki
seorang anak dari Hagar yang bukan anak yang
dijanjikan

3.  Allah mengatasi umur tua Sara yang
menghalangi terciptanya janji (18:1-15)
 Abraham menunjukkan dirinya sebagai
perantara yang berkuasa, tetapi tidak dapat
menyelamatkan orang-orang fasik (Kej 18:16-
19:29)
 Asal usul orang Moab dan Amon (19:20-38)
 Pengorbanan Ishak, menguji imanAbraham
(Kej 22:1-19)

4.  This story is one of the most brilliantly told
narratives in the book. It has generated an
immense quantity of interpretative comment
beginning in early times with Heb 11:17 and
Jas 2:21 and continuing up to the present,
and many works of art. It is widely agreed
that no one interpretation is entirely
adequate

5.  Its psychological sensitivity and stylistic skill
in portraying the distress of Abraham when
commanded by God to kill his beloved son
and heir are unequalled. (gaya bahasa sangat
indah dalam melukiskan kegundahan dari
Abraham)
 It may be that somewhere in its background
lies a story about human sacrifice, specifically
the sacrifice of the firstborn; (praktek
pengorbanan manusia)???

6.  Tidak ada indikasi akan praktek itu, apalagi di
Israel praktek itu sangat dilarang.
 but there is no indication at all that that
practice, which was not only forbidden but
regarded with horror in Israel, was in the
mind of the author of the present story.

7.  Setelah semuanya itu Allah mencoba
Abraham. Ia berfirman kepadanya:
"Abraham," lalu sahutnya: "Ya,Tuhan."
 2 Firman-Nya: "Ambillah anakmu yang
tunggal itu, yang engkau kasihi, yakni Ishak,
pergilah ke tanah Moria dan
persembahkanlah dia di sana sebagai korban
bakaran pada salah satu gunung yang akan
Kukatakan kepadamu."

8.  Menguji ketaatan Abraham apakah dia takut
kepada Allah atau tidak?
 The statement in the opening verse that God’s
purpose in demanding Isaac’s death was to test
Abraham’s obedience—to see whether he
‘feared God’ (v. 12)—is an accurate summary of
the plot.
 Abraham was forced to choose between
obedience to an incomprehensible and
abhorrent command and his love for his child (v.
2). Pilihan sulit: menaati perintah yang tidak
masuk akal dan cintanya kepada anaknya sendiri

9.  There is a terrible dramatic irony here: God
did not intend that his command should be
carried out; but Abraham had no means of
knowing that. He passed the test.
 Allah tidak bermaksud bahwa perintahnya
harus dijalankan.TetapiAbraham tidak
mengetahuinya. Dia melewati ujian.

10.  On a different level, this is yet another
example of the theme of the endangerment
of God’s promise: with Isaac’s birth the
promise of an heir has apparently been
miraculously fulfilled; but now the very life of
that heir is—as far as the reader knows—to
be prematurely brought to an end.
 Anak yang dijanjikan malah dikurbankan.

11.  The location of the ‘land of Moriah’ is
unknown. A later tradition identified Moriah
with the mountain on which Solomon later
built the Jerusalem temple (2 Chr 3:1);
 but there is no indication in the text of Gen
22 that this is what the author had in mind.

12.  Every particular of the journey and of the
preparations for the sacrifice (vv. 3–9) is
meticulously recorded in order to retard the
pace of the action and so increase the
tension to an almost unbearable degree; it
reaches its greatest intensity with 22:10 and
is then suddenly released in v. 11.

13.  Abraham’s reply to Isaac’s question (vv. 7, 8) is
understandably evasive, but he speaks more
than he knows.
 Lalu berkatalah Ishak kepada Abraham,
ayahnya: "Bapa." Sahut Abraham: "Ya, anakku."
Bertanyalah ia: "Di sini sudah ada api dan kayu,
tetapi di manakah anak domba untuk korban
bakaran itu?“ 8 Sahut Abraham: "Allah yang akan
menyediakan anak domba untuk korban
bakaran bagi-Nya, anakku." Demikianlah
keduanya berjalan bersama-sama. (Gen 22:7-8
ITB)

14.  The angel ofYHWH is here
clearly identified withYHWH
himself.
 Tetapi berserulah Malaikat
TUHAN dari langit kepadanya:
"Abraham, Abraham." Sahutnya:
"Ya,Tuhan." (Gen 22:11 ITB)

15.  Dan Abraham menamai tempat itu: "TUHAN
menyediakan"; sebab itu sampai sekarang
dikatakan orang: "Di atas gunungTUHAN,
akan disediakan." (Gen 22:14 ITB)
 The name given to the place by Abraham
(YHWH yirʾeh, ‘Yahweh provides’—lit. sees,
or looks out) echoes his reply to Isaac in 22:8;
it expresses his joy thatYHWH has now done
so in a miraculous way. (TindakanTUHAN
yang ajaib)

16.  The note in v. 14b is a later addition to the
story, perhaps linking the place with
Jerusalem.
 sebab itu sampai sekarang dikatakan orang:
"Di atas gunungTUHAN, akan disediakan."
(Gen 22:14 ITB)

17.  15 Untuk kedua kalinya berserulah MalaikatTUHAN
dari langit kepada Abraham, 16 kata-Nya: "Aku
bersumpah demi diri-Ku sendiri demikianlah firman
TUHAN :Karena engkau telah berbuat demikian, dan
engkau tidak segan-segan untuk menyerahkan
anakmu yang tunggal kepada-Ku, 17 maka Aku akan
memberkati engkau berlimpah-limpah dan
membuat keturunanmu sangat banyak seperti
bintang di langit dan seperti pasir di tepi laut, dan
keturunanmu itu akan menduduki kota-kota
musuhnya. 18 Oleh keturunanmulah semua bangsa
di bumi akan mendapat berkat, karena engkau
mendengarkan firman-Ku.” (Gen 22:15-18 ITB)

18.  vv. 15–18 are also probably an addition to the
story: by its repetition of the promise of
blessing this makes explicit its place in the
wider context of Abraham’s life—by his
obedienceAbraham has confirmed that he is
worthy of the blessing.
 Pengulangan janji yang diberikanAllah
kepadaAbraham. === penegasan janji.