Editing Binding of Isaac (section)

===Redactors and narrative purpose===
[[Historical criticism|Modern biblical critics]] operating under the framework of the [[documentary hypothesis]] have ascribed the binding's narrative to the biblical source [[Elohist]], on the grounds that it generally uses the specific term {{transliteration|hbo|[[Elohim]]}} ({{lang|hbo|אלהים}}) and parallels characteristic E compositions. On that view, the second angelic appearance to Abraham (verses 14–18), praising his obedience and blessing his offspring, is in fact a later [[Jahwist]] interpolation to E's original account (verses 1–13, 19). This is supported by the style and composition of these verses, as well as by the use of the name [[Yahweh]] for the deity.<ref name="WenhamGenesis">G. J. Wenham. (1994). ''Genesis&nbsp;16-50''. Dallas, TX: Word Biblical Commentary.</ref>

More recent studies question the analysis of E and J as strictly separate. Coats argues that Abraham's obedience to God's command in fact necessitates praise and blessing, which he only receives in the second angelic speech.<ref>Coats, G.W. (1973). Abraham's sacrifice of faith: A form critical study of Genesis&nbsp;22. ''Interpretation'', ''27'', pp.&nbsp;389–400.</ref> That speech, therefore, could not have been simply inserted into E's original account. This has suggested to many that the author responsible for the interpolation of the second angelic appearance left their mark also on the original account (verses 1–13, 19).<ref name="WenhamGenesis" />

[[File:Icelandic Isaac sacrifice.jpg|thumb|From a 14th-century Icelandic manuscript of [[Stjórn]]]]

It has also been suggested that these traces are in fact the first angelic appearance (verses 11–12), in which the Angel of Yahweh stops Abraham before he kills Isaac.<ref>Boehm, O. (2002). The binding of Isaac: An inner Biblical polemic on the question of disobeying a manifestly illegal order. ''[[Vetus Testamentum]]'', ''52''&nbsp;(1) pp.&nbsp;1–12.</ref> The style and composition of these verses resemble that of the second angelic speech, and Yahweh is used for the deity rather than [[Names of God in Judaism#El|God]]. On that reading, in the original E version of the binding Abraham disobeys God's command, sacrificing the ram "instead of his son" (verse 13) on his own responsibility and without being stopped by an angel: "And Abraham stretched forth his hand, and took the knife to slay his son; but Abraham lifted up his eyes and looked and beheld, behind him was a ram, caught in a thicket by his horns; and Abraham went, and took the ram, and offered it up as a burnt offering instead of his son" (verses 10, 13).

By interpolating the first appearance of the angel, a later redactor shifted responsibility for halting the test from Abraham to the angel (verses 11–12). The second angelic appearance, in which Abraham is rewarded for his obedience (verses 14–18), became necessary due to that shift of responsibility. This analysis of the story sheds light on the connection between the binding and the story of [[Sodom and Gomorrah|Sodom]] (Genesis 18)<ref>{{bibleverse|Genesis|18|NIV}}</ref> in which Abraham asks God whether he will destroy the city without distinguishing between the righteous and the wicked: "Far be it from you to do such a thing: Shall not the judge of all the earth do what is just?" According to this analysis, Abraham's question and conversation with God was a rebellion against him and culminates in Abraham's disobedience to God, refusing to sacrifice Isaac.<ref>O. Boehm, O. (2007). ''The Binding of Isaac: A Religious Model of Disobedience'', New York, NY: T&T Clark.</ref>