# Torah with Onkelos
## Parashat Vayera — Seventh Aliyah
### Bereshit 22:1 – 22:24
*The binding of Yitzchok and the news of Nachor's family, read through Targum Onkelos*
---
## Contents
- [Orientation](#orientation)
- [How this booklet is laid out](#layout)
- [Unit 1 — Bereshit 22:1–7: The command to bring Yitzchok up, and the journey to the place](#unit-1)
- [Unit 2 — Bereshit 22:8–14: The binding, the ram, and the place of worship](#unit-2)
- [Unit 3 — Bereshit 22:15–19: The oath and the blessing](#unit-3)
- [Unit 4 — Bereshit 22:20–24: News of Nachor's family](#unit-4)
- [Conclusion of the aliyah](#conclusion)
- [Aramaic word list for the aliyah](#glossary)
- [Source note](#source-note)
---
## Orientation
**What happens in this aliyah.** God tests Avraham, commanding him to bring Yitzchok up as a burnt-offering on a mountain in the land of Moriah. Avraham sets out early with his son and two assistants, sees the place on the third day, and goes on alone with Yitzchok, who asks where the lamb is. Avraham builds the altar, binds his son and takes the knife; an angel of Hashem stops him, a ram caught by its horns is offered in Yitzchok's place, and Avraham marks the place. The angel calls a second time with Hashem's oath of blessing: countless descendants, the cities of their enemies, and blessing for all the nations. Avraham returns to Beer Sheva, and the aliyah closes with the report of the children born to his brother Nachor, among them Besueil, the father of Rivkah.
**What Onkelos is.** Targum Onkelos is the classical Aramaic translation of the Torah, read for centuries alongside the Hebrew; the Talmud speaks of reviewing the weekly portion "twice in the Hebrew and once in the Targum". Because it is a translation, it rarely adds explanation in so many words. Its interpretation lies in its choices: which Aramaic word it uses, where it adds or omits a word, how it handles a difficult phrase, and where it departs from a word-for-word rendering.
**How this booklet reads Onkelos.** The notes compare the Aramaic with the Hebrew and nothing else. No later commentators are brought in. Where a note draws a conclusion about what Onkelos meant, it is stated as an inference from the text, not as established fact.
**What to look out for in this aliyah.**
- **The land of worship.** The land of Moriah becomes the "land of worship" (פּוּלְחָנָא), and "bring him up" gains "before Me" (קֳדָמַי) (22:2).
- **The Name for Elokim.** Every time the Hebrew has Elokim in this aliyah (22:1, 22:3, 22:8, 22:9, 22:12), the printed Onkelos has the Name, Hashem.
- **God's seeing.** Where the Hebrew says God "will see" the lamb, Onkelos says it "is revealed before Hashem" (גְּלֵי) (22:8).
- **A naming replaced by worship.** In 22:14 the name "Hashem will see" and the saying about Hashem's mountain give way to Avraham worshipping and praying there (וּפְלַח וְצַלִּי) and a declaration that the generations will worship in this place.
- **The Memra.** Hashem swears "by My Word" (בְּמֵימְרִי), and Avraham "accepted My Word" rather than heeding His voice (22:16, 22:18).
- **Two verbs for "take".** Taking persons is דְּבַר, taking objects וּנְסֵיב, where the Hebrew uses one verb for both.
- **Images made plain.** "Seed" becomes "children", the "lip" of the sea its shore, the "gate" of the enemy their cities, and the thicket a tree.
---
## How this booklet is laid out
For each verse:
- **Torah** — the Hebrew verse, with vowels and cantillation, followed by an English **Translation** of the Hebrew (Metsudah Chumash).
- **Onkelos** — the Aramaic of Targum Onkelos, followed by **Onkelos in English**, a close translation of the Aramaic. It uses the same wording as the Torah translation wherever the Aramaic says the same thing, so that the differences from the Hebrew can be seen. Words in square brackets are added for sense.
- **What Onkelos tells us** — editorial notes comparing the Aramaic with the Hebrew: what is translated literally, what is changed or added, and what that suggests about how Onkelos read the verse. Selected Aramaic words are listed with their Hebrew equivalents.
Each unit ends with a short **Unit summary**. The booklet ends with a review of the aliyah and an Aramaic word list.
Divine Names in the Hebrew and Aramaic are printed as ה׳ and אלקים. In English, God's proper Name is rendered *Hashem*, and *Elokim* is rendered *God*.
---
## Unit 1 — Bereshit 22:1–7: The command to bring Yitzchok up, and the journey to the place
God tests Avraham, commanding him to bring Yitzchok up as a burnt-offering on a mountain in the land of Moriah. Avraham sets out early with his son and two assistants, sees the place on the third day, and walks on with Yitzchok, who asks where the lamb is.
---
### Bereshit 22:1
**Torah**
וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹקִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
**Translation**
After these events, God tested Avraham and said to him, Avraham! and he [Avraham] said, Here I am.
**Onkelos**
וַהֲוָה בָּתַר פִּתְגָּמַיָּא הָאִלֵּין וַה׳ נַסִּי יָת אַבְרָהָם וַאֲמַר לֵהּ אַבְרָהָם וַאֲמַר הָא אֲנָא
**Onkelos in English**
It was after these events, and Hashem tested Avraham and said to him, Avraham! and he said, Here I am.
**What Onkelos tells us**
- **"These events".** The Hebrew *ha-devarim* ("the words, the things") is rendered *pitgamaya* (פִּתְגָּמַיָּא), the Aramaic word for "words, matters", which carries the same double sense. The opening *va-yehi* is kept as *va-hava*, "it was".
- **"And Hashem tested".** The Hebrew reads *ve-ha-Elokim*, "and God"; the printed Onkelos has the Name, וַה׳. The test itself is rendered literally with the same root, *nasi* (נַסִּי), from נסי, matching Hebrew נסה.
- **"Here I am".** Avraham's *hineni* is rendered as two words, *ha ana* (הָא אֲנָא), "behold, I"; the response is otherwise literal.
**Words to note:** פִּתְגָּמַיָּא *pitgamaya* — events, words (הַדְּבָרִים) · נַסִּי *nasi* — tested (נִסָּה) · הָא אֲנָא *ha ana* — here I am (הִנֵּנִי)
---
### Bereshit 22:2
**Torah**
וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶ֨ךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
**Translation**
He said, Please take your son, your only one, who you love—Yitzchok—and go to the land of Moriah. Sacrifice him as a burnt-offering on one of the mountains which I will designate to you.
**Onkelos**
וַאֲמַר דְּבַר כְּעַן יָת בְּרָךְ יָת יְחִידָךְ דִּי רְחַמְתָּ יָת יִצְחָק וְאִיזֵל לָךְ לְאַרְעָא פּוּלְחָנָא וְאַסְקֵהּ קֳדָמַי תַּמָּן לַעֲלָתָא עַל חַד מִן טוּרַיָּא דִּי אֵימַר לָךְ
**Onkelos in English**
He said, Take now your son, your only one, whom you love—Yitzchok—and go to the land of worship, and bring him up before Me there as a burnt-offering on one of the mountains which I will tell to you.
**What Onkelos tells us**
- **"Take now".** The Hebrew *kah na* uses the particle *na*, often understood as "please". Onkelos renders *devar ke'an* (דְּבַר כְּעַן), "take now", rendering *na* with the temporal *ke'an*, "now". The verb *devar*, from דבר, is the Aramaic verb used in this passage for taking a person (compare 22:3); for taking objects in 22:6 Onkelos uses *nesiv* instead.
- **"The land of worship".** Where the Hebrew names the place, *eretz ha-Moriyah*, Onkelos gives an interpretive rendering: *le-ar'a pulhana* (לְאַרְעָא פּוּלְחָנָא), "to the land of worship". This suggests that he understood the name as describing what the place would become, a place of divine service, rather than as a plain place-name.
- **"Bring him up before Me".** The Hebrew *ve-ha'alehu* ("bring him up") is rendered literally with the causative *ve-askeh* (וְאַסְקֵהּ), but Onkelos adds *kodamai* (קֳדָמַי), "before Me". The addition may reflect his manner of presenting an offering as brought before God rather than to Him.
- **"Which I will tell to you".** The Hebrew *asher omar eleikha* ("which I will say to you") is kept literally: *di eimar lakh*. The mountains, *harim*, become *turaya* (טוּרַיָּא), the regular Aramaic for mountains.
- **Textual note.** The Yemenite text reads לַאֲרַע in place of the printed לְאַרְעָא, a construct form, "to the land of worship". The printed emphatic form could be read as "to the land, [the land of] worship"; the translation here follows the sense of both.
**Words to note:** דְּבַר *devar* — take (קַח) · כְּעַן *ke'an* — now (נָא) · פּוּלְחָנָא *pulhana* — worship (הַמֹּרִיָּה) · וְאַסְקֵהּ *ve-askeh* — and bring him up (וְהַעֲלֵהוּ) · קֳדָמַי *kodamai* — before Me · טוּרַיָּא *turaya* — the mountains (הֶהָרִים)
---
### Bereshit 22:3
**Torah**
וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קׇם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹקִֽים׃
**Translation**
Avraham awoke early in the morning, saddled his donkey, and took his two assistants with him, and also his son, Yitzchok. He split the wood of the burnt-offering, rose, and went to the place that God had designated to him.
**Onkelos**
וְאַקְדֵּים אַבְרָהָם בְּצַפְרָא וְזָרֵז יָת חֲמָרֵהּ וּדְבַר יָת תְּרֵין עוּלֵימוֹהִי עִמֵּהּ וְיָת יִצְחָק בְּרֵהּ וְצַלַּח אָעֵי לַעֲלָתָא וְקָם וַאֲזַל לְאַתְרָא דִּי אֲמַר לֵהּ ה׳
**Onkelos in English**
Avraham awoke early in the morning, prepared his donkey, and took his two assistants with him, and his son, Yitzchok. He split the wood for the burnt-offering, rose, and went to the place that Hashem had said to him.
**What Onkelos tells us**
- **"Prepared his donkey".** The Hebrew *va-yahavosh* ("saddled", literally "bound") is rendered *ve-zarez* (וְזָרֵז), "and he prepared, readied". Onkelos thus gives the purpose of the act rather than its physical description.
- **"Took his two assistants".** As in 22:2, taking persons is *u-devar* (וּדְבַר). The assistants, *ne'arav*, are *uleimohi* (עוּלֵימוֹהִי), "his young men".
- **"Split the wood for the burnt-offering".** *Va-yevakka* is rendered *ve-tzalah* (וְצַלַּח), "split". The Hebrew construct *atzei olah* ("wood of a burnt-offering") becomes *a'ei la-alata*, "wood for the burnt-offering", making the purpose explicit; in 22:6 Onkelos keeps the possessive form *a'ei da-alata*.
- **"The place that Hashem had said to him".** *Ha-makom* is *atra* (לְאַתְרָא), the common Aramaic for "place". As in 22:1, the Hebrew *ha-Elokim* is rendered with the Name, ה׳, in the printed text.
**Words to note:** בְּצַפְרָא *be-tzafra* — in the morning (בַּבֹּקֶר) · וְזָרֵז *ve-zarez* — prepared (וַיַּחֲבֹשׁ) · עוּלֵימוֹהִי *uleimohi* — his assistants (נְעָרָיו) · וְצַלַּח *ve-tzalah* — split (וַיְבַקַּע) · אָעֵי *a'ei* — wood (עֲצֵי) · לְאַתְרָא *le-atra* — to the place (הַמָּקוֹם)
---
### Bereshit 22:4
**Torah**
בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃
**Translation**
On the third day, Avraham raised his eyes and saw the place from afar.
**Onkelos**
בְּיוֹמָא תְלִיתָאָה וּזְקַף אַבְרָהָם יָת עֵינוֹהִי וַחֲזָא יָת אַתְרָא מֵרָחִיק
**Onkelos in English**
On the third day, Avraham raised his eyes and saw the place from afar.
**What Onkelos tells us**
- **A literal rendering.** "Raised" (*va-yissa*) is *u-zekaf* (וּזְקַף), the Aramaic verb for lifting upright, used for raising the eyes; "the place" is again *atra*, the word used in 22:3.
**Words to note:** וּזְקַף *u-zekaf* — raised (וַיִּשָּׂא) · וַחֲזָא *va-haza* — saw (וַיַּרְא) · מֵרָחִיק *merahik* — from afar (מֵרָחֹק)
---
### Bereshit 22:5
**Torah**
וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
**Translation**
Avraham said to his assistants, Remain here with the donkey and I and the lad will go to that place. We will prostrate ourselves [in worship] and return to you.
**Onkelos**
וַאֲמַר אַבְרָהָם לְעוּלֵימוֹהִי אוֹרִיכוּ לְכוֹן הָכָא עִם חֲמָרָא וַאֲנָא וְעוּלֵימָא נִתְמְטֵי עַד כָּא וְנִסְגּוּד וּנְתוּב לְוַתְכוֹן
**Onkelos in English**
Avraham said to his assistants, Wait here with the donkey and I and the lad will reach as far as here. We will bow down and return to you.
**What Onkelos tells us**
- **"Wait here".** The Hebrew *shevu lakhem* ("sit yourselves, remain") becomes *orikhu lekhon* (אוֹרִיכוּ לְכוֹן), "wait, tarry". Onkelos gives the sense of the idiom rather than the posture; the reflexive *lakhem* is kept as *lekhon*.
- **"Will reach as far as here".** For *nelkhah* ("we will go") Onkelos writes *nitmetei* (נִתְמְטֵי), "we will reach, arrive", and *ad koh* is kept as *ad ka*, "as far as here". The change perhaps stresses arriving at a goal rather than merely walking.
- **"The lad".** *Ha-na'ar*, Yitzchok, is *uleima* (וְעוּלֵימָא), from the same word used for the assistants, *uleimohi*, earlier in the verse, as the Hebrew uses *na'ar* for both.
- **"We will bow down".** *Ve-nishtahaveh* is rendered *ve-nisgud* (וְנִסְגּוּד), the Aramaic verb for bowing down in worship.
**Words to note:** אוֹרִיכוּ *orikhu* — wait (שְׁבוּ) · וְעוּלֵימָא *ve-uleima* — and the lad (וְהַנַּעַר) · נִתְמְטֵי *nitmetei* — we will reach (נֵלְכָה) · וְנִסְגּוּד *ve-nisgud* — we will bow down (וְנִשְׁתַּחֲוֶה) · וּנְתוּב *u-netuv* — and return (וְנָשׁוּבָה) · לְוַתְכוֹן *le-vatkhon* — to you (אֲלֵיכֶם)
---
### Bereshit 22:6
**Torah**
וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה וַיָּ֙שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
**Translation**
Avraham took the wood of the burnt-offering and placed it on his son Yitzchok. In his hand he took the fire and the knife, and they both went together.
**Onkelos**
וּנְסֵיב אַבְרָהָם יָת אָעֵי דַּעֲלָתָא וְשַׁוִּי עַל יִצְחָק בְּרֵהּ וּנְסֵיב בִּידֵהּ יָת אֶשָּׁתָא וְיָת סַכִּינָא וַאֲזָלוּ תַרְוֵיהוֹן כַּחֲדָא
**Onkelos in English**
Avraham took the wood of the burnt-offering and placed [it] on his son Yitzchok. He took in his hand the fire and the knife, and they both went together.
**What Onkelos tells us**
- **"Took".** Both occurrences of *va-yikkah* in this verse, for the wood and for the fire and knife, are rendered *u-nesiv* (וּנְסֵיב). In 22:2 and 22:3, where persons are taken, Onkelos uses *devar*. The pairing suggests a distinction between leading people and taking objects, though Hebrew uses one verb for both.
- **"The knife".** The Hebrew *ha-ma'akhelet*, a rarer word for a knife, is rendered by the ordinary Aramaic *sakkina* (סַכִּינָא). The fire is *eshata* (אֶשָּׁתָא).
- **"They both went together".** *Sheneihem yahdav* becomes *tarveihon kahada* (תַרְוֵיהוֹן כַּחֲדָא), a literal rendering.
**Words to note:** וּנְסֵיב *u-nesiv* — took (וַיִּקַּח) · וְשַׁוִּי *ve-shavi* — placed (וַיָּשֶׂם) · אֶשָּׁתָא *eshata* — the fire (הָאֵשׁ) · סַכִּינָא *sakkina* — the knife (הַמַּאֲכֶלֶת) · תַרְוֵיהוֹן *tarveihon* — they both (שְׁנֵיהֶם) · כַּחֲדָא *kahada* — together (יַחְדָּו)
---
### Bereshit 22:7
**Torah**
וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּֽי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃
**Translation**
Yitzchok spoke to Avraham, his father, and said, Father, and he [Avraham] said, Here I am, my son. He said, Here are the fire and the wood, but where is the lamb for the burnt-offering?
**Onkelos**
וַאֲמַר יִצְחָק לְאַבְרָהָם אֲבוּהִי וַאֲמַר אַבָּא וַאֲמַר הָא אֲנָא בְרִי וַאֲמַר הָא אֶשָּׁתָא וְאָעַיָּא וְאָן אִימְרָא לַעֲלָתָא
**Onkelos in English**
Yitzchok spoke to Avraham, his father, and said, Father, and he said, Here I am, my son. He said, Here are the fire and the wood, but where is the lamb for the burnt-offering?
**What Onkelos tells us**
- **"Father".** The Hebrew *avi* ("my father") is rendered *abba* (אַבָּא), the Aramaic form of address, while *aviv* ("his father") is *avuhi* (אֲבוּהִי).
- **"Here I am, my son".** *Hineni beni* becomes *ha ana veri*, as Avraham's answer to God in 22:1 is *ha ana*; the Aramaic keeps the echo between the two responses.
- **"The lamb".** *Ha-seh*, a general word for a young sheep or goat, is rendered *imra* (אִימְרָא), "lamb". The wood, *ha-etzim*, is *a'aya* (וְאָעַיָּא), the plural of the word used for the wood in 22:3 and 22:6.
**Words to note:** אֲבוּהִי *avuhi* — his father (אָבִיו) · אַבָּא *abba* — Father (אָבִי) · וְאָעַיָּא *ve-a'aya* — and the wood (וְהָעֵצִים) · וְאָן *ve-an* — but where (וְאַיֵּה) · אִימְרָא *imra* — the lamb (הַשֶּׂה)
---
### Unit 1 summary
Onkelos follows the narrative closely, keeping the measured repetitions of the Hebrew ("Here I am", the wood of the burnt-offering, the fire). His departures are few but telling. The land of Moriah becomes the "land of worship" (פּוּלְחָנָא), and "bring him up" gains "before Me" (קֳדָמַי), both perhaps pointing ahead to the place as one of divine service. The Hebrew "ha-Elokim" in verses 1 and 3 is rendered with the Name, Hashem. Hebrew "take" is split between two Aramaic verbs, דְּבַר for persons and וּנְסֵיב for objects. Idioms are rendered by sense: "remain" becomes "wait" (אוֹרִיכוּ), and "go as far as here" becomes "reach as far as here" (נִתְמְטֵי). The prostration of verse 5 is rendered with וְנִסְגּוּד, the usual Aramaic word for bowing in worship.
---
## Unit 2 — Bereshit 22:8–14: The binding, the ram, and the place of worship
Avraham assures Yitzchok that the lamb will be provided, builds the altar, binds his son and raises the knife; an angel stops him, a ram is offered in Yitzchok's place, and Avraham marks the place.
---
### Bereshit 22:8
**Torah**
וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אֱלֹקִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
**Translation**
Avraham said, God will show the lamb for a burnt-offering, my son. And the two of them went together.
**Onkelos**
וַאֲמַר אַבְרָהָם קֳדָם ה׳ גְּלֵי לֵהּ אִימְרָא לַעֲלָתָא בְּרִי וַאֲזָלוּ תַרְוֵיהוֹן כַּחֲדָא
**Onkelos in English**
Avraham said, Before Hashem is revealed the lamb for Him for a burnt-offering, my son. And the two of them went together.
**What Onkelos tells us**
- **"Before Hashem is revealed".** The Hebrew says that God "will see" (יִרְאֶה) the lamb for Himself. Onkelos turns the active verb with God as subject into a passive participle, גְּלֵי, "is revealed", introduced by קֳדָם, "before". The result is that the lamb is known before Hashem rather than that God looks for it, which may reflect a reluctance to describe God as performing a human act of seeing.
- **"Hashem" for Elokim.** The Hebrew has אֱלֹקִים; the printed Aramaic has the Name Hashem, as it does again for Elokim in 22:9 and 22:12.
- **"The lamb".** Hebrew הַשֶּׂה, a single head of flock, is rendered אִימְרָא, the ordinary Aramaic word for a lamb.
- **Textual note.** The Yemenite text lacks לֵהּ, "for Him", reading simply "before Hashem the lamb is revealed". The Hebrew's "for Himself" (לּוֹ) is thus represented in the printed text only.
**Words to note:** קֳדָם *kodam* — before · גְּלֵי *gelei* — is revealed (יִרְאֶה) · אִימְרָא *imra* — the lamb (הַשֶּׂה) · תַרְוֵיהוֹן *tarveihon* — the two of them (שְׁנֵיהֶם) · כַּחֲדָא *kahada* — together (יַחְדָּו)
---
### Bereshit 22:9
**Torah**
וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹקִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃
**Translation**
They came to the place that God had designated to him. Avraham built the altar there, and arranged the wood. He bound his son Yitzchok, and placed him on the altar, on top of the wood.
**Onkelos**
וְאָתוּ לְאַתְרָא דִּי אֲמַר לֵהּ ה׳ וּבְנָא תַמָּן אַבְרָהָם יָת מַדְבְּחָא וְסַדַּר יָת אָעַיָּא וַעֲקַד יָת יִצְחָק בְּרֵהּ וְשַׁוֵּי יָתֵהּ עַל מַדְבְּחָא עֵיל מִן אָעַיָּא
**Onkelos in English**
They came to the place that Hashem had said to him. Avraham built the altar there, and arranged the wood. He bound his son Yitzchok, and placed him on the altar, on top of the wood.
**What Onkelos tells us**
- **A literal rendering.** The verbs follow the Hebrew one for one; וְסַדַּר renders וַיַּעֲרֹךְ "arranged", and וַעֲקַד keeps the Hebrew root of binding. As in 22:8, Hebrew הָאֱלֹקִים appears in the printed Aramaic as Hashem.
- **"On top of the wood".** The Hebrew compound preposition מִמַּעַל is matched by the Aramaic עֵיל מִן, literally "above from".
**Words to note:** לְאַתְרָא *le-atra* — to the place (הַמָּקוֹם) · מַדְבְּחָא *madbeha* — the altar (הַמִּזְבֵּחַ) · וְסַדַּר *ve-saddar* — and arranged (וַיַּעֲרֹךְ) · אָעַיָּא *a'aya* — the wood (הָעֵצִים) · וַעֲקַד *va-'akad* — he bound (וַיַּעֲקֹד) · עֵיל מִן *eil min* — on top of (מִמַּעַל)
---
### Bereshit 22:10
**Torah**
וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃
**Translation**
Avraham extended his hand and took the knife to slaughter his son.
**Onkelos**
וְאוֹשִׁיט אַבְרָהָם יָת יְדֵהּ וּנְסֵיב יָת סַכִּינָא לְמֵיכַס יַת בְּרֵהּ
**Onkelos in English**
Avraham extended his hand and took the knife to slaughter his son.
**What Onkelos tells us**
- **A literal rendering.** Each Hebrew word has its standard Aramaic equivalent: וְאוֹשִׁיט for "extended" (וַיִּשְׁלַח), סַכִּינָא for the rare Hebrew הַמַּאֲכֶלֶת, and לְמֵיכַס for "to slaughter" (לִשְׁחֹט).
**Words to note:** וְאוֹשִׁיט *ve-oshit* — extended (וַיִּשְׁלַח) · וּנְסֵיב *u-nesiv* — and took (וַיִּקַּח) · סַכִּינָא *sakkina* — the knife (הַמַּאֲכֶלֶת) · לְמֵיכַס *le-meikhas* — to slaughter (לִשְׁחֹט)
---
### Bereshit 22:11
**Torah**
וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ ה׳ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם ׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃
**Translation**
An angel of Hashem called to him from heaven and said, Avraham, Avraham! and he said, Here I am.
**Onkelos**
וּקְרָא לֵהּ מַלְאָכָא דַּה׳ מִן שְׁמַיָּא וַאֲמַר אַבְרָהָם אַבְרָהָם וַאֲמַר הָא אֲנָא
**Onkelos in English**
An angel of Hashem called to him from heaven and said, Avraham, Avraham! and he said, Here I am.
**What Onkelos tells us**
- **"An angel of Hashem".** The Hebrew construct מַלְאַךְ ה׳ is rendered with the Aramaic analytic construction מַלְאָכָא דַּה׳, "angel of Hashem", with the particle *da-* linking the two nouns. The sense is unchanged.
- **"Here I am".** The single Hebrew word הִנֵּנִי is spelled out in two words, הָא אֲנָא, "here, I".
**Words to note:** מַלְאָכָא *malakha* — angel (מַלְאַךְ) · שְׁמַיָּא *shemaya* — heaven (הַשָּׁמַיִם) · הָא אֲנָא *ha ana* — here I am (הִנֵּנִי)
---
### Bereshit 22:12
**Torah**
וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹקִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
**Translation**
He [God] said, Do not touch the lad, nor do anything to [harm] him; for now I know that you are one who fears God and have not withheld your son, your only one, from Me.
**Onkelos**
וַאֲמַר לָא תוֹשִׁיט יְדָךְ לְעוּלֵימָא וְלָא תַעְבֵּד לֵהּ מִדָּעָם אֲרֵי כְּעַן יְדַעְנָא (נ''י יְדָעִית) אֲרֵי דַּחֲלָא דַּה׳ אַתְּ וְלָא מְנַעְתָּ יָת בְּרָךְ יָת יְחִידָךְ מִנִּי
**Onkelos in English**
He said, Do not extend your hand to the lad, nor do anything to him; for now I know (another version: I knew) that you are one who fears Hashem and have not withheld your son, your only one, from Me.
**What Onkelos tells us**
- **"Do not extend your hand".** Hebrew תִּשְׁלַח is rendered with תוֹשִׁיט, the same verb used for Avraham's hand in 22:10, so the command answers the act in the Aramaic as in the Hebrew.
- **"Now I know".** The Hebrew perfect יָדַעְתִּי is rendered יְדַעְנָא, a present form, "I know". The printed text itself records an alternative reading in parentheses, *yeda'it*, a past form closer to the Hebrew perfect.
- **"One who fears Hashem".** The Hebrew יְרֵא אֱלֹקִים becomes דַּחֲלָא דַּה׳, "a fearer of Hashem", again with the Name in place of Elokim and the analytic *da-* construction.
- **"Have not withheld".** Hebrew חָשַׂכְתָּ is rendered מְנַעְתָּ, "held back", a common Aramaic equivalent; the same pair recurs in 22:16.
- **Textual note.** The Yemenite text reads בְּעוּלֵימָא (*be-uleima*) with a different preposition, roughly "against the lad" instead of "to the lad". It also lacks the parenthetical alternative reading, having only the present form.
**Words to note:** תוֹשִׁיט *toshit* — extend (תִּשְׁלַח) · לְעוּלֵימָא *le-uleima* — to the lad (הַנַּעַר) · מִדָּעָם *midda'am* — anything (מְאוּמָה) · יְדַעְנָא *yeda'na* — I know (יָדַעְתִּי) · דַּחֲלָא *dahala* — one who fears (יְרֵא) · מְנַעְתָּ *mena'ta* — you have withheld (חָשַׂכְתָּ)
---
### Bereshit 22:13
**Torah**
וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃
**Translation**
Avraham looked up and beheld a ram after it had been caught in the thicket by its horns. Avraham went and took the ram and sacrificed it as a burnt-offering instead of his son.
**Onkelos**
וּזְקַף אַבְרָהָם יָת עֵינוֹהִי בָּתַר אִלֵּין וַחֲזָא וְהָא דִּכְרָא בָּתַר אֲחִיד בְּאִילָנָא בְּקַרְנוֹהִי וַאֲזַל אַבְרָהָם וּנְסֵיב יָת דִּכְרָא וְאַסְקֵהּ לַעֲלָתָא חֲלַף בְּרֵהּ
**Onkelos in English**
Avraham raised his eyes after these [things] and saw, and behold, a ram after [it had been] caught in the tree by its horns. Avraham went and took the ram and sacrificed it as a burnt-offering instead of his son.
**What Onkelos tells us**
- **"After these [things]".** Onkelos adds בָּתַר אִלֵּין after "raised his eyes", and in the printed text renders the Hebrew אַחַר again with בָּתַר before "caught". The added phrase reads the Hebrew *ahar* as a word of time, perhaps placing Avraham's seeing of the ram after the events just described.
- **"In the tree".** The Hebrew בַּסְּבַךְ, "in the thicket", is rendered בְּאִילָנָא, "in the tree", a more general word.
- **"Instead of his son".** Hebrew תַּחַת is rendered חֲלַף. The same Aramaic word renders the Hebrew causal expressions of 22:16 and 22:18.
- **"Raised his eyes".** וּזְקַף is Onkelos' usual verb for the Hebrew idiom וַיִּשָּׂא with eyes; the idiom is kept.
- **Textual note.** The Yemenite text lacks the second בָּתַר before אֲחִיד, so in it the Hebrew *ahar* is represented only by the phrase "after these [things]". The double rendering described above holds for the printed text only.
**Words to note:** וּזְקַף *u-zekaf* — raised (וַיִּשָּׂא) · בָּתַר אִלֵּין *batar illein* — after these [things] · דִּכְרָא *dikhra* — a ram (אַיִל) · אֲחִיד *ahid* — caught (נֶאֱחַז) · בְּאִילָנָא *be-ilana* — in the tree (בַּסְּבַךְ) · חֲלַף *halaf* — instead of (תַּחַת)
---
### Bereshit 22:14
**Torah**
וַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא ה׳ ׀ יִרְאֶ֑ה אֲשֶׁר֙ יֵאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר ה׳ יֵרָאֶֽה׃
**Translation**
Avraham called the name of that place, Hashem will see; as it is said [to] this day, On Hashem's mountain, He will be seen.
**Onkelos**
וּפְלַח וְצַלִּי אַבְרָהָם תַּמָּן בְּאַתְרָא הַהוּא וַאֲמַר קֳדָם ה׳ הָכָא יְהוֹן פַּלְחַן דָּרַיָּא בְּכֵן יִתְאֲמַר בְּיוֹמָא הָדֵין בְּטוּרָא הָדֵין אַבְרָהָם קֳדָם ה׳ פְּלָח
**Onkelos in English**
Avraham worshipped and prayed there in that place, and said before Hashem, Here the generations will worship. Therefore it will be said on this day, On this mountain Avraham worshipped before Hashem.
**What Onkelos tells us**
- **A paraphrase in place of a name.** The Hebrew has Avraham name the place ה׳ יִרְאֶה, "Hashem will see", and quotes a saying, "On Hashem's mountain He will be seen". Onkelos replaces both: Avraham וּפְלַח וְצַלִּי, "worshipped and prayed", there, and declares that the generations will worship in this place. The saying becomes "On this mountain Avraham worshipped before Hashem". Neither the act of naming nor a name appears in the Aramaic.
- **Seeing as worship.** The Hebrew plays on two forms of one root, יִרְאֶה and יֵרָאֶה. Onkelos has neither, but uses the verb of worship three times (וּפְלַח, פַּלְחַן, פְּלָח). This may reflect a reading of 'seeing' and 'being seen' at this place as appearing before Hashem in worship; the wordplay itself is not preserved.
- **"Before Hashem".** Avraham's words are addressed קֳדָם ה׳, and his worship is "before Hashem" in the saying as well, the same phrase that replaced God's seeing in 22:8.
- **"On this day".** Hebrew הַיּוֹם is rendered בְּיוֹמָא הָדֵין, and "Hashem's mountain" becomes בְּטוּרָא הָדֵין, "this mountain", with the Name moved into the clause about Avraham's worship.
**Words to note:** וּפְלַח *u-felah* — and worshipped · וְצַלִּי *ve-tzalli* — and prayed · הָכָא *hakha* — here · פַּלְחַן *palhan* — will worship · דָּרַיָּא *daraya* — the generations · בְּטוּרָא *be-tura* — on the mountain (בְּהַר)
---
### Unit 2 summary
Through most of this unit Onkelos follows the Hebrew closely, with standard vocabulary: the knife becomes *sakkina*, the ram *dikhra*, the lad *uleima*. His interventions cluster around language about God and the place. Where the Hebrew has Elokim, the printed Aramaic reads Hashem each time it occurs here (22:8, 22:9, 22:12). God's 'seeing' becomes something 'revealed before Hashem' (22:8), the thicket becomes a tree, and a temporal phrase, 'after these [things]', is added to 22:13. The largest change is 22:14, where the naming of the place 'Hashem will see' is replaced by Avraham worshipping and praying there and foretelling that the generations will worship on this mountain, so that the Hebrew play on *yir'eh* and *yera'eh* gives way to a single theme of worship.
---
## Unit 3 — Bereshit 22:15–19: The oath and the blessing
The angel calls a second time with Hashem's oath: because Avraham did not withhold his son, his descendants will be countless, will possess their enemies' gates, and will be a source of blessing to the nations. Avraham returns to his attendants and settles in Beer Sheva.
---
### Bereshit 22:15
**Torah**
וַיִּקְרָ֛א מַלְאַ֥ךְ ה׳ אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃
**Translation**
An angel of Hashem called to Avraham, a second time, from heaven.
**Onkelos**
וּקְרָא מַלְאָכָא דַּה׳ לְאַבְרָהָם תִּנְיָנוּת מִן שְׁמַיָּא
**Onkelos in English**
An angel of Hashem called to Avraham, a second time, from heaven.
**What Onkelos tells us**
- **A literal rendering.** "A second time", Hebrew שֵׁנִית, is the Aramaic תִּנְיָנוּת; "angel of Hashem" uses the same construction as in 22:11.
**Words to note:** תִּנְיָנוּת *tinyanut* — a second time (שֵׁנִית)
---
### Bereshit 22:16
**Torah**
וַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־ה׳ כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ׃
**Translation**
And said, I have sworn by Myself, declares Hashem, that because you performed this deed, and did not withhold your only son.
**Onkelos**
וַאֲמַר בְּמֵימְרִי קַיֵּמִית אֲמַר ה׳ אֲרֵי חֲלַף דִּי עֲבַדְתָּא יָת פִּתְגָּמָא הָדֵין וְלָא מְנַעְתָּא יָת בְּרָךְ יָת יְחִידָךְ
**Onkelos in English**
And said, By My Word I have sworn, said Hashem, that because you performed this deed, and did not withhold your son, your only one.
**What Onkelos tells us**
- **"By My Word".** The Hebrew בִּי, "by Me", becomes בְּמֵימְרִי, "by My Word" (*Memra*). The oath is thus not sworn directly by God's self but by His Word, a substitution that may reflect a concern to avoid speaking of God in personal, physical terms.
- **"I have sworn".** Hebrew נִשְׁבַּעְתִּי is rendered קַיֵּמִית, from the root קים, "establish, confirm", used in Aramaic for swearing.
- **"Said Hashem".** The Hebrew prophetic formula נְאֻם, a noun "utterance of", becomes the plain verb אֲמַר, "said".
- **"Because".** The Hebrew יַעַן אֲשֶׁר is rendered חֲלַף דִּי, using the word that rendered "instead of" in 22:13. It recurs for עֵקֶב אֲשֶׁר in 22:18.
- **"This deed".** Hebrew הַדָּבָר is rendered פִּתְגָּמָא, the standard Aramaic equivalent for *davar* in both senses, word and matter.
**Words to note:** בְּמֵימְרִי *be-meimri* — by My Word (בִּי) · קַיֵּמִית *kayyemit* — I have sworn (נִשְׁבַּעְתִּי) · חֲלַף *halaf* — because (יַעַן) · פִּתְגָּמָא *pitgama* — deed (הַדָּבָר) · מְנַעְתָּא *mena'ta* — you withheld (חָשַׂכְתָּ)
---
### Bereshit 22:17
**Torah**
כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃
**Translation**
I will greatly bless you and make your descendants as numerous as the stars of the sky and like the sand on the seashore. Your descendants will inherit the gate of their enemies.
**Onkelos**
אֲרֵי בָרָכָא אֲבָרְכִנָּךְ וְאַסְגָּאָה אַסְגֵּי יָת בְּנָיךְ כְּכוֹכְבֵי שְׁמַיָּא וּכְחָלָא דִּי עַל כֵּיף יַמָּא וְיִרְתוּן בְּנָיךְ יָת קִרְוֵי סַנְאֵיהוֹן
**Onkelos in English**
That I will greatly bless you and make your children as numerous as the stars of the sky and like the sand that [is] on the seashore. Your children will inherit the cities of their enemies.
**What Onkelos tells us**
- **Emphatic doubled verbs kept.** The Hebrew infinitive-plus-verb constructions בָרֵךְ אֲבָרֶכְךָ and וְהַרְבָּה אַרְבֶּה are both reproduced in Aramaic: בָרָכָא אֲבָרְכִנָּךְ and וְאַסְגָּאָה אַסְגֵּי.
- **"Your children".** Hebrew זַרְעֲךָ, "your seed", is rendered בְּנָיךְ, "your children", both times in the verse. The metaphor of seed is replaced by its plain meaning.
- **"Will inherit".** The Hebrew singular וְיִרַשׁ, agreeing with the collective "seed", becomes the plural וְיִרְתוּן, agreeing with "children".
- **"The cities of their enemies".** The Hebrew שַׁעַר, "gate", becomes קִרְוֵי, "cities". The gate, the point of control of a city, is perhaps read as standing for the city itself.
- **"On the seashore".** Hebrew שְׂפַת, literally "lip", becomes כֵּיף, "shore, edge".
**Words to note:** בָרָכָא אֲבָרְכִנָּךְ *varakha avarkhinnakh* — I will greatly bless you (בָרֵךְ אֲבָרֶכְךָ) · וְאַסְגָּאָה אַסְגֵּי *ve-asga'ah asgei* — and make numerous (וְהַרְבָּה אַרְבֶּה) · בְּנָיךְ *benaikh* — your children (זַרְעֲךָ) · כֵּיף *keif* — shore (שְׂפַת) · קִרְוֵי *kirvei* — the cities of (שַׁעַר) · סַנְאֵיהוֹן *san'eihon* — their enemies (אֹיְבָיו)
---
### Bereshit 22:18
**Torah**
וְהִתְבָּרְכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי׃
**Translation**
Through your children, will be blessed all the nations of the world, because you heeded My voice.
**Onkelos**
וְיִתְבָּרְכוּן בְּדִיל בְּנָיךְ כֹּל עַמְמַיָּא דְאַרְעָא חֲלַף דִּי קַבֵּלְתָּא לְמֵימְרִי
**Onkelos in English**
For the sake of your children will be blessed all the nations of the world, because you accepted My Word.
**What Onkelos tells us**
- **"For the sake of your children".** The Hebrew בְזַרְעֲךָ uses a simple preposition, "through your seed". Onkelos writes בְּדִיל בְּנָיךְ, "for the sake of your children", making the nations' blessing a consequence of Avraham's descendants. As in 22:17, "seed" becomes "children".
- **"Accepted My Word".** The Hebrew שָׁמַעְתָּ בְּקֹלִי, "heeded My voice", becomes קַבֵּלְתָּא לְמֵימְרִי. The verb of hearing becomes a verb of accepting, and God's "voice" becomes His *Memra*, as in 22:16.
- **"Because".** Hebrew עֵקֶב אֲשֶׁר is rendered חֲלַף דִּי, the same expression that rendered the different Hebrew יַעַן אֲשֶׁר in 22:16.
**Words to note:** וְיִתְבָּרְכוּן *ve-yitbarekhun* — will be blessed (וְהִתְבָּרְכוּ) · בְּדִיל *bedil* — for the sake of · עַמְמַיָּא *ammemaya* — the nations (גּוֹיֵי) · קַבֵּלְתָּא *kabbelta* — you accepted (שָׁמַעְתָּ) · לְמֵימְרִי *le-meimri* — My Word (בְּקֹלִי)
---
### Bereshit 22:19
**Torah**
וַיָּ֤שׇׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ {פ}
**Translation**
Avraham returned to his assistants, and they rose and went together to Beer Sheva. Avraham dwelt in Beer Sheva.
**Onkelos**
וְתַב אַבְרָהָם לְוָת עוּלֵימוֹהִי וְקָמוּ וַאֲזָלוּ כַחֲדָא לִבְאֵר שָׁבַע וִיתֵיב אַבְרָהָם בִּבְאֵר שָׁבַע
**Onkelos in English**
Avraham returned to his assistants, and they rose and went together to Beer Sheva. Avraham dwelt in Beer Sheva.
**What Onkelos tells us**
- **A literal rendering.** "His assistants", Hebrew נְעָרָיו, is עוּלֵימוֹהִי, from the word that rendered "the lad" in 22:12, just as the Hebrew uses one root for both. "Together" is כַחֲדָא, the word used for the father and son walking together in 22:8.
**Words to note:** וְתַב *ve-tav* — returned (וַיָּשׇׁב) · עוּלֵימוֹהִי *uleimohi* — his assistants (נְעָרָיו) · וִיתֵיב *vi-teiv* — dwelt (וַיֵּשֶׁב)
---
### Unit 3 summary
Onkelos renders the oath with his characteristic *Memra*: Hashem swears 'by My Word' rather than 'by Myself', and Avraham 'accepted My Word' rather than 'heeded My voice'. Two different Hebrew causal expressions, *ya'an asher* (22:16) and *eikev asher* (22:18), and the substitutive *tahat* of 22:13 all become the one Aramaic *halaf*. Concrete Hebrew images are made plain: 'seed' becomes 'children', the 'lip' of the sea its shore, and the 'gate' of the enemy their cities. The Hebrew emphatic doubled verbs are kept, and the closing verse is rendered literally, keeping the words for 'together' and for 'lad' that tie it back to the start of the episode.
---
## Unit 4 — Bereshit 22:20–24: News of Nachor's family
After the binding of Yitzchak, Avraham is told that his brother Nachor has had children: eight sons by Milkah, among them Besueil the father of Rivkah, and four by his concubine Re'umah.
---
### Bereshit 22:20
**Torah**
וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃
**Translation**
After these words, it was told to Avraham, saying, Behold, Milkah has also born children to Nachor, your brother.
**Onkelos**
וַהֲוָה בָּתַר פִּתְגָּמַיָּא הָאִלֵּין וְאִתְחֲוָא לְאַבְרָהָם לְמֵימָר הָא יְלֵידַת מִלְכָּה אַף הִיא בְּנִין לְנָחוֹר אָחוּךְ
**Onkelos in English**
After these words, it was told to Avraham, saying, Behold, Milkah has also born children to Nachor, your brother.
**What Onkelos tells us**
- **"It was told".** The Hebrew *vayyuggad* is a passive (hof'al) form, 'it was told'. Onkelos has *ve-ithava*, a reflexive-passive form of the Aramaic root חוי, 'tell', his usual equivalent here; the sense is unchanged.
- **"Words".** Hebrew *ha-devarim*, 'the words' or 'the matters', is rendered *pitgamaya*, the ordinary Aramaic word for 'words'. Like the Hebrew, it leaves open whether 'these words' means speech or events.
- **"Behold ... also".** *Hinneh* becomes the Aramaic *ha*, and *gam* becomes *af*; otherwise the sentence is a literal rendering.
**Words to note:** וְאִתְחֲוָא *ve-ithava* — it was told (וַיֻּגַּד) · פִּתְגָּמַיָּא *pitgamaya* — words (הַדְּבָרִים) · הָא *ha* — behold (הִנֵּה) · אַף *af* — also (גַם)
---
### Bereshit 22:21
**Torah**
אֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם׃
**Translation**
Utz, his first born, Buz his brother, and Kemueil, the father of Aram.
**Onkelos**
יָת עוּץ בּוּכְרֵהּ וְיָת בּוּז אָחוּהִי וְיָת קְמוּאֵל אֲבוּהִי דַּאֲרָם
**Onkelos in English**
Utz, his first born, Buz his brother, and Kemueil, the father of Aram.
**What Onkelos tells us**
- **"The father of Aram".** The Hebrew uses a construct phrase, *avi Aram*. Onkelos writes *avuhi da'aram*, literally 'his father, of Aram', the usual Aramaic way of expressing possession with a suffix pointing ahead to the noun introduced by *d-*. The meaning is the same.
- **"His first born".** *Bekhoro* becomes *bukhreh*; the names Utz, Buz and Kemueil are kept unchanged, each marked by the object particle *yat* for Hebrew *et*. Otherwise a literal rendering.
**Words to note:** בּוּכְרֵהּ *bukhreh* — his first born (בְּכֹרוֹ) · אֲבוּהִי *avuhi* — the father (literally 'his father') (אֲבִי) · דַּאֲרָם *da'aram* — of Aram
---
### Bereshit 22:22
**Torah**
וְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל׃
**Translation**
[Also] Kesed, Chazo, Pildash, Yidlaf and Besueil.
**Onkelos**
וְיָת כֶּשֶׂד וְיָת חֲזוֹ וְיָת פִּלְדָּשׁ וְיָת יִדְלָף ויָת בְּתוּאֵל
**Onkelos in English**
[Also] Kesed, Chazo, Pildash, Yidlaf and Besueil.
**What Onkelos tells us**
**A literal rendering.** The five names are kept exactly, each preceded by *ve-yat* for the Hebrew *ve-et*.
---
### Bereshit 22:23
**Torah**
וּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֙לֶּה֙ יָלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם׃
**Translation**
Besueil fathered Rivkah. These eight, Milkah bore to Nachor, the brother of Avraham.
**Onkelos**
וּבְתוּאֵל אוֹלִיד יָת רִבְקָה תְּמַנְיָא אִלֵּין יְלֵידַת מִלְכָּה לְנָחוֹר אֲחוּהִי דְאַבְרָהָם
**Onkelos in English**
Besueil fathered Rivkah. These eight, Milkah bore to Nachor, the brother of Avraham.
**What Onkelos tells us**
- **"Fathered" and "bore".** The Hebrew uses the simple (kal) form of ילד twice in this verse: *yalad* for Besueil and *yaldah* for Milkah. Onkelos distinguishes them: the father's begetting is *olid*, a causative (af'el) form, while the mother's bearing is *yelidat*, the simple form (as in 22:20). This may indicate that in Aramaic the simple form was felt to describe giving birth, and the causative 'caused to be born' the father's role.
- **"The brother of Avraham".** As with 'the father of Aram' in 22:21, the Hebrew construct *ahi Avraham* becomes *ahuhi de-avraham*, literally 'his brother, of Avraham'.
- **"Eight".** *Shemonah* is rendered by the Aramaic numeral *temanya*.
**Words to note:** אוֹלִיד *olid* — fathered (יָלַד) · יְלֵידַת *yelidat* — bore (יָלְדָה) · תְּמַנְיָא *temanya* — eight (שְׁמֹנָה) · אֲחוּהִי *ahuhi* — the brother (literally 'his brother') (אֲחִי)
---
### Bereshit 22:24
**Torah**
וּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶֽת־מַעֲכָֽה׃ {פ}
**Translation**
His concubine was named Re'umah. She also gave birth to Tevach, Gacham, Tachash and Ma'achoh.
**Onkelos**
וּלְחֵנָתֵהּ וּשְׁמַהּ רְאוּמָה וִילֵידַת אַף הִיא יָת טֶבַח וְיָת גַּחַם וְיָת תַּחַשׁ וְיָת מַעֲכָה
**Onkelos in English**
His concubine was named Re'umah. She also gave birth to Tevach, Gacham, Tachash and Ma'achoh.
**What Onkelos tells us**
- **"His concubine".** Hebrew *pilagsho* is rendered *u-lehenateh*, from the Aramaic noun *lehenah*, 'concubine'. The initial ל is part of the noun, not the preposition 'to'.
- **"She also gave birth".** *Vatteled gam hi* becomes *vilidat af hi*, the same verb and the same *af* for *gam* used of Milkah in 22:20, so the parallel between the two mothers is kept. Otherwise a literal rendering, with the four names unchanged.
**Words to note:** וּלְחֵנָתֵהּ *u-lehenateh* — his concubine (וּפִילַגְשׁוֹ) · וִילֵידַת *vilidat* — she gave birth (וַתֵּלֶד)
---
### Unit 4 summary
Onkelos renders this genealogy almost word for word, keeping every name unchanged and marking each with the object particle yat where the Hebrew has et. The differences are matters of Aramaic idiom: the passive 'it was told' becomes a reflexive form of the root חוי; the Hebrew construct phrases 'father of Aram' and 'brother of Avraham' become the Aramaic pattern 'his father, of Aram' and 'his brother, of Avraham'; gam becomes af; and 'concubine' is rendered with the Aramaic noun lehenah. The one change of verb form with a visible pattern is in 22:23, where Onkelos uses the causative olid for the father's begetting but the simple yelidat for the mother's bearing, while the Hebrew uses the simple form of ילד for both.
---
## Conclusion of the aliyah
### The movement of the aliyah
The aliyah moves from command to journey, from the binding to the ram, from the angel's halt to the oath of blessing, and then out to the wider family in the genealogy of Nachor. Onkelos follows the narrative closely throughout, keeping its measured repetitions: "Here I am" to God and to Yitzchok, the fire and the wood, the father and son walking together. His departures cluster around God and the place. The land of Moriah becomes the land of worship, the offering is brought up "before Me", God's seeing becomes something revealed before Hashem, and the naming of the place in 22:14 becomes an act of worship and prayer. The oath is sworn by the Memra, and the closing genealogy is rendered almost word for word.
### What Onkelos tells us in this aliyah
1. **"The land of worship" (22:2).** פּוּלְחָנָא suggests that Onkelos read Moriah as describing what the place would become, a place of divine service.
2. **"Before Me" (22:2).** The added קֳדָמַי may present the offering as brought before God rather than to Him.
3. **"Hashem tested" (22:1).** The Hebrew ha-Elokim appears in the printed Aramaic as the Name.
4. **"Here I am" (22:1, 22:7, 22:11).** Hineni is הָא אֲנָא, and Avraham's answer to Yitzchok, ha ana veri, keeps the echo of his answer to God.
5. **"Prepared his donkey" (22:3).** "Saddled" is rendered by its purpose, "prepared, readied".
6. **"Wait here" (22:5).** "Remain" becomes "wait", and "go as far as here" becomes "reach as far as here".
7. **"Revealed before Hashem" (22:8).** The active "God will see" becomes a passive גְּלֵי, which may reflect a reluctance to describe God as performing a human act of seeing.
8. **"After these [things]" (22:13).** An added phrase reads the Hebrew ahar as a word of time.
9. **Worship on the mountain (22:14).** The verb of worship appears three times; the wordplay on yir'eh and yera'eh is not preserved, and neither the act of naming nor a name appears in the Aramaic.
10. **"By My Word" (22:16).** The oath is sworn by בְּמֵימְרִי rather than "by Myself".
11. **"Accepted My Word" (22:18).** Hearing becomes accepting (קַבֵּלְתָּא), and the nations are blessed "for the sake of" Avraham's children.
12. **"Fathered" and "bore" (22:23).** Onkelos uses the causative אוֹלִיד for Besueil and the simple יְלֵידַת for Milkah, where the Hebrew uses one form.
### Recurring features
- **Elokim as Hashem.** In all five verses where the Hebrew has Elokim (22:1, 22:3, 22:8, 22:9, 22:12), the printed Aramaic has the Name.
- **"Before Hashem".** קֳדָמַי and its related forms place the offering, the lamb's being known, and Avraham's worship "before" God (22:2, 22:8, 22:14).
- **One word for three Hebrew expressions.** חֲלַף renders tahat "instead of" (22:13), ya'an asher (22:16) and eikev asher (22:18).
- **Persons and objects.** דְּבַר for taking persons, וּנְסֵיב for taking objects.
- **Plain sense for images.** "Seed" as "children" (בְּנָיךְ), "gate" as "cities" (קִרְוֵי), "thicket" as "tree" (בְּאִילָנָא), "lip" of the sea as "shore".
- **Repetitions kept.** "Here I am", "together", the wood of the burnt-offering, the emphatic doubled verbs of 22:17, and the word for "lad" and "assistants" carry across the episode as in the Hebrew.
- **Analytic construct phrases.** "Angel of Hashem", "one who fears Hashem", "father of Aram" and "brother of Avraham" are expressed with the Aramaic particle d-.
### Aliyah takeaway
In the binding of Yitzchok Onkelos lets the story speak in its own measured rhythm, changing little in the narrative of father and son. Where he does intervene, his changes point in one direction: the place is a land of worship, the offering is brought before God, God's seeing becomes what is revealed before Him, and the name Avraham gives the place becomes his worship and prayer there, with a declaration that the generations will worship on this mountain. Read through the Targum, the episode becomes, among other things, the founding of a place of divine service.
---
## Aramaic word list for the aliyah
| Aramaic | Transliteration | Meaning | Hebrew in the verse |
|---|---|---|---|
| פִּתְגָּמַיָּא | *pitgamaya* | events, words | הַדְּבָרִים |
| נַסִּי | *nasi* | tested | נִסָּה |
| הָא אֲנָא | *ha ana* | here I am | הִנֵּנִי |
| דְּבַר | *devar* | take | קַח |
| כְּעַן | *ke'an* | now | נָא |
| פּוּלְחָנָא | *pulhana* | worship | הַמֹּרִיָּה |
| וְאַסְקֵהּ | *ve-askeh* | and bring him up | וְהַעֲלֵהוּ |
| קֳדָמַי | *kodamai* | before Me | — |
| טוּרַיָּא | *turaya* | the mountains | הֶהָרִים |
| וְזָרֵז | *ve-zarez* | prepared | וַיַּחֲבֹשׁ |
| עוּלֵימוֹהִי | *uleimohi* | his assistants | נְעָרָיו |
| וְצַלַּח | *ve-tzalah* | split | וַיְבַקַּע |
| אָעֵי | *a'ei* | wood | עֲצֵי |
| לְאַתְרָא | *le-atra* | to the place | הַמָּקוֹם |
| וּזְקַף | *u-zekaf* | raised | וַיִּשָּׂא |
| אוֹרִיכוּ | *orikhu* | wait | שְׁבוּ |
| וְעוּלֵימָא | *ve-uleima* | and the lad | וְהַנַּעַר |
| נִתְמְטֵי | *nitmetei* | we will reach | נֵלְכָה |
| וְנִסְגּוּד | *ve-nisgud* | we will bow down | וְנִשְׁתַּחֲוֶה |
| וּנְסֵיב | *u-nesiv* | took | וַיִּקַּח |
| אֶשָּׁתָא | *eshata* | the fire | הָאֵשׁ |
| סַכִּינָא | *sakkina* | the knife | הַמַּאֲכֶלֶת |
| תַרְוֵיהוֹן | *tarveihon* | they both | שְׁנֵיהֶם |
| כַּחֲדָא | *kahada* | together | יַחְדָּו |
| אֲבוּהִי | *avuhi* | his father | אָבִיו |
| אַבָּא | *abba* | Father | אָבִי |
| וְאָעַיָּא | *ve-a'aya* | and the wood | וְהָעֵצִים |
| אִימְרָא | *imra* | the lamb | הַשֶּׂה |
| קֳדָם | *kodam* | before | — |
| גְּלֵי | *gelei* | is revealed | יִרְאֶה |
| וְסַדַּר | *ve-saddar* | and arranged | וַיַּעֲרֹךְ |
| וַעֲקַד | *va-'akad* | he bound | וַיַּעֲקֹד |
| עֵיל מִן | *eil min* | on top of | מִמַּעַל |
| וְאוֹשִׁיט | *ve-oshit* | extended | וַיִּשְׁלַח |
| לְמֵיכַס | *le-meikhas* | to slaughter | לִשְׁחֹט |
| תוֹשִׁיט | *toshit* | extend | תִּשְׁלַח |
| יְדַעְנָא | *yeda'na* | I know | יָדַעְתִּי |
| מְנַעְתָּ | *mena'ta* | you have withheld | חָשַׂכְתָּ |
| בָּתַר אִלֵּין | *batar illein* | after these [things] | — |
| בְּאִילָנָא | *be-ilana* | in the tree | בַּסְּבַךְ |
| חֲלַף | *halaf* | instead of | תַּחַת |
| וּפְלַח | *u-felah* | and worshipped | — |
| פַּלְחַן | *palhan* | will worship | — |
| תִּנְיָנוּת | *tinyanut* | a second time | שֵׁנִית |
| בְּמֵימְרִי | *be-meimri* | by My Word | בִּי |
---
## Source note
**Aliyah boundary.** Bereshit 22:1 – 22:24, following the aliyah divisions in Sefaria's index of Bereshit.
**Torah text.** *Miqra according to the Masorah* (CC-BY-SA), the Masoretic text based on the Aleppo Codex, from Wikisource via [Sefaria](https://www.sefaria.org/Genesis?lang=he).
**Targum Onkelos.** The Aramaic is the commonly printed text, from the Torat Emet edition (Public Domain), via [Sefaria](https://www.sefaria.org/Onkelos_Genesis?lang=he).
**Comparison text.** "Targum Onkelos, vocalized according to the Yemenite Taj" (CC-BY-SA), from Wikisource via Sefaria. Its readings were compared with the printed text word by word; only differences that change a word or the meaning are noted.
**Translation of the Torah.** *Metsudah Chumash, Metsudah Publications, 2009* (CC-BY), via Sefaria, with the Divine Names rendered Hashem and God.
**Translation of Onkelos, notes and summaries.** New, prepared for this booklet. The Onkelos translation follows the wording of the Torah translation wherever the Aramaic agrees with the Hebrew, so that the differences stand out.
**Divine Names.** In the Hebrew and Aramaic, the Tetragrammaton and the Aramaic abbreviation of the Name are printed as ה׳, and *Elokim* as אלקים.
**Notes.** The notes compare the Aramaic with the Hebrew only. No later commentaries on Onkelos have been used. Where a note suggests why Onkelos translated as he did, this is presented as an inference from the text.
**Licence.** The Hebrew and Aramaic texts are shared under their own licences as stated above; CC-BY-SA material remains under CC-BY-SA.