- This article is about Isaac in the Hebrew Bible. For other uses, see
Isaac (disambiguation).
Sacrifice of Isaac, a detail from the sarcophagus of the Roman consul
Junius Bassus, ca. 359
AD.
Isaac or Yitzchak (Hebrew: יִצְחָק, Standard Yiẓḥaq Tiberian Yiṣḥāq ; Arabic: إسحٰق, ʾIsḥāq ; "he will laugh") is the son of
Abraham and Sarah, and the father of Jacob and Esau as described in the Hebrew
Bible. His story is told in the Book of Genesis. Isaac was the longest-lived of the
patriarchs, and the only biblical patriarch whose name was not changed. Isaac was the
only patriarch who did not leave Canaan, although he once tried to leave and God told him not to
do so. Compared to other patriarchs in the Bible, his story is less colorful, relating few incidents of his life.
The New Testament contains few references to Isaac. The early Christian church
viewed Abraham's willingness to follow God's command to sacrifice Isaac as an example of faith and obedience.
Isaac is a prophet in Islam. A few narratives
of Isaac appear in the Qur'an. The Qur'an views Isaac as a righteous man, servant of God and the father of Jews. The Qur'an states that Isaac and his progeny are blessed as long
as they uphold their covenant with God. Some early Muslims believed that Isaac was the son who was supposed to be sacrificed by
Abraham.[1]
Some academic scholars have described Isaac as "a legendary figure" while others view him "as a figure representing tribal
history, though as a historical individual" or "as a seminomadic leader, or as the founder of a cult."[2]
Etymology and meaning
The English name Isaac is a translation of the Hebrew term Yiṣḥāq which literally means
"laughter." The term conforms to a well-known Northwest Semitic linguist type, but is not known
from elsewhere.[3] The Ugaritic texts from thirteenth century BCE refer to the
benovolent smile of the Canaanite god El;[3] the Bible
(i.e. the canonical collections of sacred writings of Judaism), however, ascribes the laugher to
be Isaac's mother (Sarah) rather than the Canaanite god
El.[3]
The reason for Sarah's laughing, according to the Bible, was that God gave the news of the birth of Isaac to his parents. Since
they were beyond the age of having children, they privately laughed at the prediction.[4][5]
Hebrew Bible
Isaac is mentioned by name more than 70 times in the book of Genesis but only mentioned 33 times elsewhere. The phrase
"Abraham, Isaac, and Jacob" occurs 23 times in the Hebrew Bible.[6] Chapters 17-28 of the book of Genesis contain the stories of Isaac. Historians and academics in the fields of linguistics and source criticism believe that the stories of Isaac
largely belong to the J, or Yahwist source (See Documentary hypothesis). The
beginnings of Genesis 17:15-27 and the end from Genesis
27:46 to Genesis 28:9 is however believed to belong to the P, or Priestly source
while Genesis 21:1-7 and Genesis 22:1-19 is considered to be the E, or Elohist source.[7]
- The account of the life of Isaac according to the Hebrew Bible
God gave the news of the birth of Isaac to Abraham and Sarah. Sarah was beyond the age of having children and privately
laughed at the prediction.[4][3] When the child was born, she said "God had made me to laugh, so that all that hear will laugh
with me".[8] Isaac was the only child that Abraham and
Sarah had together.[3] Sarah saw
Ishmael mocking Isaac and urged her husband to banish Hagar and her child so that Isaac would be the only heir of Abraham.[9] Abraham was hesitant but at God's order he listened to his wife's
request.[5]
Abraham circumcised his son Isaac when the boy was eight days old.[3] According to the book of Genesis, a great
feast was held for his being weaned.[10]
The angel hinders the offering up of Isaac, by Rembrandt
Several years later, God tested Abraham by commanding him to sacrifice his son.[11] Abraham obeyed and took Isaac to the mount Moriah.[12] Without
murmuring, Isaac let Abraham bind him and lay him upon the altar as a sacrifice. Abraham took the knife and raised his hand to
kill his son. At the last minute, an angel of the Lord prevented him from doing so. Instead of Isaac, Abraham sacrificed a ram
that was trapped in a thicket nearby.[5]
When Isaac was forty years of age, Abraham sent Eliezer, his steward, into Mesopotamia to
find a wife for him, from Bethuel, his brother-in-law's family. Rebekah was sent and became the wife of Isaac. She was barren, so Isaac prayed for her and God granted her the
favour of conception. She gave birth to twin boys, Esau and Jacob.[9] Isaac
favoured Esau, and Rebekah Jacob.[5]
Some years afterward, a famine obligated Isaac to move to Gerar, where Abimelech was king; and, as his father had done under similar circumstances, he referred to Rebekah as his
sister. Abimelech, having discovered that she was his wife, reproved him for the deception.[5]
As Isaac grew very rich and his flocks multiplied, the Philistines of Gerar became so
envious that they filled up all the wells which Isaac's servants had dug. At the desire of Abimelech he departed and pitched his
tent in the valley of Gerar where he dug new wells, but was again put to some difficulties. At length, he returned to
Beersheba where he fixed his habitation. Here the Lord appeared to him, and renewed the
promise of blessing him. Also Abimelech visited him to form an alliance.[5]
Isaac grew very old (137 years) and became completely blind. He called Esau, his eldest son, and directed him to procure some
venison for him. But while Esau was hunting, Jacob deceptively misrepresented himself as Esau to his blind father and obtained
his father's blessing, making Jacob Isaac's primary heir, and leaving Esau in an inferior position. Isaac lived some time after
this, and sent Jacob into Mesopotamia to take a wife of his own family.[5]
Jewish traditions
In rabbinical tradition the age of Isaac at the time of binding is taken to be 37 which contrasts with common portrayals of
Isaac as a child.[9] The Rabbis also taught that the reason for the death of Sarah was the news of intended
sacrifice of Isaac.[9] The sacrifice of Isaac was cited in appeals for the mercy of God in the later Jewish traditions.[13] The post-biblical Jewish
interpretations often elaborate the role of Isaac beyond the biblical description and largely focus on Abraham's intended
sacrifice of Isaac, called the aqedah("binding").[3] According to a version of these interpretations, Isaac died in the
sacrifice and was revived.[3] According
to Many accounts of Haggadah, unlike the Bible, it is Satan who is testing Isaac and
not God.[14] Isaac's
willingness to follow God's command at the cost of his death has been a model for many Jews who preferred matrydom to violation
of the Jewish law.[9]
According to the Jewish tradition Isaac instituted the afternoon prayer. This tradition is based on Genesis
24:63 ("Isaac went out to mediate in the field at the eventide")[9]
Isaac was the only patriarch who stayed in Canaan during
his whole life and though once he tried to leave, God told him not to do so(Genesis
26:2). Rabannic tradition gave the explanation that Isaac was almost sacrificed and anything dedicated as a sacrifice may not
leave the Land of Israel.[9] Isaac is the longest-lived of the patriarchs, and the only biblical patriarch whose name was
not changed.[3][10]
Rabbinical literature also linked Isaac's blindness in old age as stated in the
Bible to the sacrificial binding: Isaac's eyes went blind because the tears of angels present at the time of his sacrifice fell
on Isaac's eyes.[14]
New Testament
The New Testament contains few references to Isaac.[15] There are references to Isaac having been "offered up" by his father, and to his
blessing his sons.[10] Paul contrasted Isaac
(symbolizing Christianity) with the rejected older son Ishmael (symbolizing Judaism); (see Galatians 4:21-30[16]).[3]In Galatians 4:28-31,[17] Hagar is associated with the
Sinai covenant, while Sarah is associated with the
covenant of grace (into which her son Isaac enters). James 2:21-24[18] argues that the sacrifice of Isaac shows that justification requires both faith and works.[7]
In the early Christian church, Abraham's willingness to follow God's command to sacrifice Isaac was used as an example of faith (Hebrews
11:17[19]) and of obedience (James 2:21[20]).[13] While the epistle to the Hebrews[21] views the release of Isaac from sacrifice as analogous to the resurrection of Jesus, the idea of the sacrifice of Isaac being a prefigure of
sacrifice of Jesus on the cross dates back to the end of first Christian century. It first appeared in the apocryphal
epistle of Barnabas and later became an important theme for many renowned
artists.[22]
Islam
Isaac is a prophet in Islam, mentioned in 15
Qur'anic passages.[23][1] Like many
other Hebrew prophets, the Qur'anic references to Isaac assume the audience is already
familiar with him and his stories. There is little narrative of Isaac in the Qur'an.[24]
The Qur'an recalls that Isaac was given to Sarah, when she and her husband Abraham were both old.[25][1] God gave
Abraham the good news of the birth of Isaac "a prophet, one of the
Righteous,"[26] via messengers sent against the people of
Lut. Sarah, however, is said to have laughed at the glad
tidings of Isaac, and after him, of Jacob.[1]
Several other verses of the Qur'an talking about Isaac and Jacob being given to Abraham,[27] and that God “made prophethood and the Book to be among his offspring”.[28][1] The formula "We gave Abraham Isaac and Jacob" has been "thought by some scholars to
demonstrate that in the early revelations Jacob was considered to be a son of Abraham and
not his grandson."[29] In some instances,
the Qur'an joins together Isaac and Ishmael and "Abraham praises God for giving him the two
although he was old."[30] In other instances Isaac's
names occurs in the lists [31][1] Isaac is also mentioned alongside the twelve
asbat (meaning tribes), who were the descendants of Isaac from Jacob.[32]
The Qur'an states that Abraham was commanded to sacrifice his son. The son is not however
named in the Qur'an [33] and in early Islam, there was a dispute over the identity of the son. However, Muslim scholars came to endorse that it
was Ishmael.[1] The argument of those early scholars who believed in Isaac rather than Ishmael (notably Ibn
Ḳutayba, and al-Ṭabarī) was that "God's perfecting his mercy on Abraham and Isaac (in Qur'an 12:6) referred to his making Abraham his friend and saving him from the burning bush and to his rescuing Isaac. The
other party held that the promise to Sarah of son Isaac and grandson Jacob [34] excluded the possibility of a premature death of
Isaac.[1] The early dispute was more
concerned with Persian rather than Jewish rivalry with
Arabs, since the Persians claimed to be of descendants of Isaac. Al-Masudi for example reports a Persian poet (902 CE) who claimed superiority over Arabs
through descent from Isaac.[1] However,
Al-Masudi may have misunderstood the ancestry of the Persians which belonged to the Indo-European branch called Aryan while
Abraham was clearly a Semite.[citation needed]
Academic view
Some scholars have described Isaac as "a legendary figure" while others view him "as a figure
representing tribal history, though as a historical individual"
or "as a seminomadic leader, or as the founder of a cult."[2]
The stories of Isaac, like other patriarchal stories of Genesis, are generally believed in western scholarship to have "their
origin in folk memories and oral traditions of the early Hebrew pastoralist
experience."[35] According to
Martin Noth, a renowned scholar of the Hebrew Bible, the narratives of Isaac date back to an
older cultural stage than that of the West-Jordanian Jacob.[2] At that era, the Israelite
tribes were not yet sedentary. In the course of looking for grazing areas, they had come in contact in southern Palestine with the inhabitants of the settled countryside.[2] The biblical historian A. Jopsen believes in the connection between the
Isaac traditions and the North and in support of this theory adduces Amos 7:9 ("the high
places of Isaac").[2]
Distinguished biblical historians Albrecht Alt and Martin Noth hold that "The figure of
Isaac was enhanced when the theme of promise, previously bound to the cults of the 'God the Fathers' was incorporated into the
Israelite creed during the southern-Palestinian stage of the growth of the Pentateuch
tradition."[2] According to
Martin Noth, at the southern-Palestinian stage of the growth of the Pentateuch tradition, Isaac became established as one of the biblical patriarchs, however his traditions were
receded in the favor of Abraham.[2]
Testament
-
The Testament of Isaac is a pseudonymous text which was most likely composed in
Greek in Egypt after 100 C.E. It is also dependent on the
Testament of Abraham. In this testament, God sends the angel Michael to Isaac in order to inform him of his impending death. Isaac accepts God's decree but Jacob resists. Isaac in his
bed-chamber tells Jacob of the inevitability of death. Isaac has a tour to heaven and
hell shortly before his death in which God's compassion to repentant sinners is emphasized. In this
testament, Isaac also talks with the crowds on the subjects of priesthood, asceticism, and the moral life.[6]
Isaac in art
The earliest Christian portrayal of Isaac is found in the Roman catacomb frescoes.[36] Excluding the fragments, Alison Moore Smith classifies
these artistic works in three categories:
"paintings showing the approach to the Sacrifice in which Abraham leads Isaac, bearing faggots, towards the altar; or Isaac
approaches with the bundle of sticks, Abraham having preceded him to the place of offering...[paintings in which] Abraham is upon
a pedestal and Isaac stands near at hand, both figures in orant attitude...[paintings in which] Abraham is shown about to
sacrifice Isaac while the latter stands or kneels on the ground beside the altar. Sometimes Abraham grasps Isaac by the hair.
Occasionally the ram is added to the scene and in the later paintings the Hand of God
emerges from above"[36]
See also
Notes
- ^ a b c d e f g h i
- ^ a b c d e f g
- ^ a b c d e f g h i j
- ^ a b
- ^ a b c d e f g
- ^ a b Eerdmans Dictionary of the Bible, Isaac, p.647
- ^ a b Encyclopedia of Christianity(Ed. John Bowden), Isaac
- ^ Genesis 21:6
- ^ a b c d e f g
- ^ a b c
- ^ Jewish Encyclopedia, Isaac
- ^ Catholic
Encyclopedia, Isaac
- ^ a b Britannica Encyclopedia, Isaac
- ^ a b Brock, Sebastian P., Brill's New Pauly, Isaac
- ^ Mathew
8:11; Luke 12:28;Luke 20:37; Romans 9:7; Galatians
4:28; Hebrews 11:17; James 2:21 cf. Catholic Encyclopedia
- ^ Galatians
4:21-30
- ^ Galatians
4:28-31
- ^ James
2:21-24
- ^ Hebrews
11:17
- ^ James
2:21
- ^ 2:19
- ^ Browning (1996), p.187
- ^ Appraisals for Isaac: Qur'an 6:84, Qur'an 12:6, Qur'an 19:50, Qur'an 21:72-73, Qur'an 37:113, Qur'an 38:45-47 - Isaac prophecy: Qur'an 2:133, Qur'an 2:136, Qur'an 2:140, Qur'an 3:84, Qur'an 4:163, Qur'an 6:84, Qur'an 12:6, Qur'an 19:49, Qur'an 21:73, Qur'an 37:112
- ^ Isaac, Encyclopedia of the Qur'an
- ^ see Qur'an 11:70-74
- ^ see Qur'an 37:112
- ^ (Qur'an 6:84; Qur'an 19:49-50; Qur'an 21:72)
- ^ (see also Qur'an 38:45 and Qur'an 29:27-26)
- ^ Jacob, Encyclopedia of Islam
- ^ Qur'an 14:39-41
- ^ (see Qur'an 12:38, Qur'an 2:127-133, Qur'an 4:161-163)
- ^
Wheeler, Brannon (2006), "Asbat", in Leaman, Oliver, The Qur'an: an encyclopedia, Great
Britain: Routeledge, pp. 81-2
- ^ (see Qur'an 37:99-113)
- ^ (Qur'an 11:71-74)
- ^ Columbia
Encyclopedia, Isaac
- ^ a b The Iconography of the Sacrifice of Isaac in Early
Christian Art, by Alison Moore Smith, American Journal of Archaeology, Vol. 26, No. 2,
159-173
References
- Browning, W.R.F (1996). A dictionary of the
Bible. Oxford University Press. ISBN 0-19-211691-6.
- The Columbia Encyclopedia (6th). (2000). Ed. Paul Lagasse, Lora Goldman, Archie
Hobson, Susan R. Norton. Gale Group. ISBN 978-1593392369.
- Encyclopaedia of Islam Online. Ed.
P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Brill Academic Publishers. ISSN
1573-3912.
- Encyclopedia of Christianity (1st). (2001). Ed. Erwin Fahlbusch, William Geoffrey
Bromiley. Eerdmans Publishing Company, and Brill. ISBN 0-8028-2414-5.
- Encyclopedia of Christianity (1st). (2005). Ed. John Bowden. Oxford University Press.
ISBN 0-19-522393-4.
- The New Encyclopedia Britannica. (2005). Encyclopedia Britannica, Incorporated; Rev Ed
edition. ISBN 978-1593392369.
- Encyclopedia of the Qur'an.
(2005). Ed. Jane Dammen McAuliffe. Brill Academic Publishers. ISBN 978-9004123564.
- The New Encyclopedia of Judaism (2nd). (2002). Ed. Geoffrey Wigoder. New York
University Press. ISBN 978-0814793886.
- Encyclopedia of Religion (2nd). (2005). Ed. Lindsay Jones. MacMillan Reference Books.
ISBN 978-0028657332.
- Eerdmans, Wm. B. (2000). Eerdmans Dictionary of
the Bible. Wm. B. Eerdmans Publishing Company. ISBN 978-0802824004.
External links
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