Abraham’s Sacrifice: Gerhard von Rad’s Interpretation of Gen 22

Interpretation http://int.sagepub.com/ Abraham's Sacrifice: Gerhard von Rad's Interpretation of Genesis 22 Konrad Schmid Interpretation 2008 62: 268 DOI: 10.1177/002096430806200305 The online version of this article can be found at: http://int.sagepub.com/content/62/3/268 Published by: http://www.sagepublications.com On behalf of: Union Presbyterian Seminary Additional services and information for Interpretation can be found at: Email Alerts: http://int.sagepub.com/cgi/alerts Subscriptions: http://int.sagepub.com/subscriptions Reprints: http://www.sagepub.com/journalsReprints.nav Permissions: http://www.sagepub.com/journalsPermissions.nav >> Version of Record - Jul 1, 2008 What is This? Downloaded from int.sagepub.com by guest on February 2, 2012 Abraham's Sacrifice: Gerhard von Rad's Interpretation of Genesis 22 KONRAD SCHMID Professor of Old Testament University of Zurich From the perspective of Heilsgeschichte, Gerhard von Rad saw clearly that Genesis 22 deals with the possible annihilation of the covenant promise. A fresh approach to Genesis corroborates this view and demonstrates that innerbiblical exegesis has shaped the message of Genesis 22. m erhard von Rad wrote many books and articles in his academic life and he Ä ^ y commented on nearly every biblical book. What is especially noteworthy about ^^ii * his interpretation of Gen 22, the story commonly known as "The Sacrifice of Isaac" or "The Binding of Isaac"? Although many of von Rad's literary and historical judgments about this text are obsolete today, his careful reading of Gen 22 offers indispensable clues to an accurate understanding ofthat story, clues that are not always provided with the same quality and substance by the many articles and books on Gen 22 that have appeared since von Rad's death in 1971. The following observations and interpretations rely especially on von Rad's treatment of Gen 22 in his commentary on Genesis and in his litde booklet Das Opfer des Abraham, which was published in the year of his death, 1971.1 The following considerations will be developed in three steps: 1) The long shadow of Hermann Gunkel's interpretation of Gen 22; 2) von Rad's main observations on Gen 2; and 3) recent corroborations of von Rad's interpretive approach to Gen 22. A preliminary note, however, is in order. Genesis 22 is a highly controversial text, and there are many possible hermeneutical approaches to it. Therefore, some restrictions apply to what follows. I will not deal with non-historical approaches to the text. To be sure, such approaches are possible and necessary, but they need to be bracketed for the purpose of this essay. Genesis 22 will not be praised, criticized, or blamed for its assumed lack of morality. This essay has a limited scope in order to understand this text, following the example of Gerhard von Rad, as a literary expression of specific religiously interpreted experiences of the past. 1 Gerhard von Rad, Genesis: A Commentary (trans. John H. Marks; London: SCM 1972); idem, Das Opfer des Abraham (Kaiser Traktate 6; Munich; Kaiser, 1971). Downloaded from int.sagepub.com by guest on February 2, 2012 Interpretation 269 JULY 2008 THE LONG SHADOW OF HERMANN GUNKEL'S INTERPRETATION A glance at the discussion of Gen 22 before von Rad is necessary because otherwise it is hardly possible to understand the background against which he is arguing. Crucial in this respect is the influential interpretion of Gen 22 by Hermann Gunkel in his 1901 commentary on Genesis,2 on which von Rad explicitly draws several times. As is well known, Gunkel was especially interested in the oral prehistory behind the legends in Genesis that are the main constituents of the book. His commentary opens with the programmatic statement that the book of Genesis is a collection of legends.3 For Gen 22, Gunkel assumed a pre-Israelite etiology behind this story that favors animal sacrifices over human sacrifices. The origins of Gen 22 lie in an earlier oral tale that explained why God does not want human sacrifice, but animal sacrifice. A glance at the "history of religions" background of Gen 22—assumed by Gunkel— enables the reader to turn the cruel story about the God who wants Abraham to kill his son into a critical dismissal of human sacrifices. This interpretation, which Gunkel himself very explicitly held to be true only for the prehistory of Gen 22, not for the present text itself, is still widespread in theology and the church—now, however, applied to the story itself. According to this approach, Gen 22 actually is a humane, not an inhumane, story. Ironically, in this explanation the biblical text gets a "biblical" quality only by referring to its pre-biblical origins. As for the interpretation of the current text of Gen 22, Gunkel held that the author "wants to portray a religious ideal through Abraham,"4 the ideal of obedience and fear of God. Some decades later, von Rad's commentary on Genesis saw very clearly that even if Gunkel's reconstruction is correct (and von Rad agreed here with Gunkel), this reconstruction does not help in understanding the present story in Gen 22. It concerns its prehistory, but not its content or its theological profile. Gunkel, by the way, probably would have agreed completely with that. It is noteworthy in this respect that the present story contains no critique whatsoever of Abraham's plan to sacrifice his son. On the contrary, Abraham is praised for being ready to do so. Additionally, it is quite clear that the story in Gen 22 itself,fromthe outset, has no doubts that sacrifices are animal sacrifices. In v. 7, Isaac asks his father on the journey, "Thefireand the wood are here, but where is the lamb for a burnt offering?" Accordingly, also within the narrative, it is clear that animals are necessary for a sacrifice. Gunkel's determination of the prehistory of Gen 22 is therefore hardly reflected in the biblical text itself. Genesis 22 is about something different. What is its topic, according to von Rad? 2 Hermann Gunkel, Genesis (trans. Mark E. Biddle; foreword by Ernest W. Nicholson; Macon, Ga.: Mercer University Press, 1997), 233-40. 3 Gunkel, Genesis, vii. 4 Ibid., 237. Downloaded from int.sagepub.com by guest on February 2, 2012 270 Interpretation JULY 2 0 0 8 GERHARD VON RAD'S MAIN OBSERVATIONS Von Rad saw two points very clearly on Gen 22. First, he stressed that the story would not work with just any child. It relies especially on Isaac. Secondly, Gen 22 is actually not a story about Isaac; it is a story about Abraham. Therefore, his small booklet on Gen 22 bears the title "Abraham's Sacrifice," not "Sacrificing Isaac," or the like. Both points relate closely with one another and need some explanation. Von Rad wrote in the epilogue to his exegesis of Gen 22 in the Genesis commentary: Above all, one must consider Isaac, who is much more than simply a 'foil* for Abraham, i.e., a more or less accidental object on which his obedience is to be proved. Isaac is the child of the promise. In him every saving thing that God has promised to do is invested and guaranteed. The point here is not a natural gift, not even the highest, but rather the disappearance from Abraham's life of the whole promise There is thus considerable religious experience behind these nineteen verses: that Yahweh often seems to contradict himself, that he appears to want to remove the salvation begun by himself from history.... One further thing may be mentioned: in this text God confronts Abraham with the question whether he could give up God's gift of promise God therefore poses before Abraham the question whether he really understands [W]hen Israel read and related this story in later times it the gift of promise as a pure gift could only see itself represented by Isaac, i.e., laid on Yahweh's altar, given back to him, then given life again by him alone. That is to say, it could base its existence in history not on its own legal titles as other nations did, but only on the will of Him who in thefreedomof his grace permitted Isaac to live.5 Thus, von Rad interprets Gen 22 from the outset in light of the preceding Abraham story. First, in Gen 12, Abraham receives promises from God, and finally in Gen 21 his heir, Isaac, is born. Immediately following Gen 21, literarily speaking just one chapter later, God's gift to Abraham, his son Isaac, is about to be returned to God himself. Therefore, Abraham not only has to sacrifice his son, but also he has to give back all the promises God has given to him, as they are fully dependent upon the survival of Isaac. Therefore the story is not about child sacrifice in general, but it is about the annihilation of the promise to Abraham by the sacrifice of his only heir. It is a not a story about the passive Isaac; it is a story about Abraham, who has to struggle with the fact that God is taking from him eveiything he formerly has given to him. In von Rad's own words, "Therefore, unfortunately, one can only answer all plaintive scruples about this narrative by saying that it concerns something more frightful than child sacrifice. It has to do with a road out into Godforsakenness, a road on which Abraham does not know that God is only testing him."6 As will become clear from what follows, von Rad's interpretation proves to be fully legitimate. 5 6 von Rad, Genesis, 239-40. Ibid., 239. Downloaded from int.sagepub.com by guest on February 2, 2012 Interpretation 271 G E R H A R D V O N RAD Ironically or unfortunately, von Rad is adhering to specific literary historical decisions concerning Gen 22 that in fact contradict the basic storyline of his interpretation. He opens his commentary on Gen 22 with the statement, "This narrative too, the most perfectly formed and polished of all the patriarchal stories, has only a very loose connection with the preceding. One can recognize from this that it existed a long time independently before it found its place in the Elohist's great narrative work."7 In his Genesis commentary, von Rad generally follows the documentary hypothesis. Therefore, Gen 22 is an E-text (although he has to struggle with fact that Gen 22 not only uses Elohim [w. 8,9,12,13], but also the Tetragrammaton in w. 11-14). According to von Rad and others, E had not created this text, but collected and recorded a former version of it in his great narrative work. Formerly, Gen 22 was an entity unto itself. Why do these historical assumptions contradict his theological exegesis of the text? In his theological interpretation of Gen 22, von Rad points out that the context of the Abraham stories is presupposed—Isaac is not just Abraham's child; he is the child of promise, which only becomes clear if one reads Gen 22 in the context of the stories in chs. 12-21. In his literary historical introduction, however, von Rad states that Gen 22 was once an independent story. So one wonders how Gen 22 might work as a text without context. For von Rad, the answer was clear. Every reader of an independent story on Abraham's sacrifice would have at least some basic knowledge of the whole Abraham tradition. Genesis 22, even as an independent text, is conceptually embedded in the Abraham tradition. According to von Rad, the reader would know that the patriarchal story is the prologue to a much broader theological history encompassing the narrative from creation to the conquest of the land. The reason for this presupposition can be found in von Rad's early dating of the so-called short historical creed (das kleine geschichtliche Credo), as found, for example, in Deut 26.8 The notion of the salvation that determines the master narrative of the Hexateuch from creation to conquest is a very old one that goes back to the very roots of ancient Israelite religion. Today this presupposition no longer holds true, as many studies on the historical creed have shown.9 The master narrative in the Hexateuch is not the presupposition but the consequence of the joining together of its different themes. And the historical creed is not an early short form ofthat master narrative, but rather a later summary. These studies suggest, therefore, that Gen 22 cannot be a very old text. Apparently Gen 22 is a not a formerly independent source text, but a redactional text, which literarily presupposes at least the context of the Abraham stories in Gen 12-21 and the promises they contain. 7 Ibid., 233. Gerhard von Rad, "Das formgeschichtliche Problem des Hexateuch" (1938), in idem, Gesammelte Studien zum Alten Testament (ed. Rudolf Smend; 4th ed; TB 8; Munich: C. Kaiser, 1971), 9-86. ET: "The Form Critical Problem of the Hexateuch" in idem, The Problem of the Hexateuch and Other Essays (trans. E.W. Trueman Dickens; Edinburgh: Oliver & Boyd, 1966, repr. London: SCM, 1984), 1-78. 9 See, e.g., Jan Christian Gertz, "Die Stellung des kleinen geschichtlichen Credos in der Redaktionsgeschichte von Deuteronomium und Pentateuch," Liebe und Gebot. Studien zum Deuteronomium. FS Lothar Perlitt (ed. Reinhard G. Kratz and Hermann Spieckermann; FRLANT 190; Göttingen: Vandenhoeck & Ruprecht, 2000), 30-45. 8 Downloaded from int.sagepub.com by guest on February 2, 2012 272 Interpretation JULY 2 0 0 8 RECENT CORROBORATIONS OF GERHARD VON RAD'S INTERPRETIVE APPROACH How has recent exegesis of Gen 22 profited from von Rad's insights? How could it corrobo­ rate, and of course also modify, correct, and develop his approach to this text? From a narratological point of view, it is not a very bold statement to claim that Gen 22 needs to be understood within its literary context. This is already made clear by thefirstverse of the story, wyhy 'hr hdbrym h'lh ("and it happened after these things"). Obviously, this is not the beginning of an independent narrative. Diachronically, it is not possible to eliminate these opening words in 22:1 from the story by assigning them to a later textual layer, because then Gen 22 would begin with a w - χ - qatal sentence in 22: lab, wlhym nsh *brhm ("and God tested Abraham"). Syntactically, this is not a beginning of a story.10 Hebrew stories do not begin with a w ("and") prefixed to a noun. It is therefore clear that Gen 22 is a continuation of its preceding context. The specific formulations of the narrative itself further corroborate this view. Genesis 22 draws heavily on formulations from the preceding chapters of the Abraham story in Genesis. The command to go to the land of Moriah in 22:2 is formulated precisely like the initial migration command to Abraham in Gen 12:1. One can also point to the command to Abraham to lift up his eyes in 22:3 and 22:13, which echoes the same wording in Gen 13:14. The connec­ tions between Gen 22 and Gen 21 are especially noteworthy. They are so close that some biblical scholars have described these two stories as twin stories.11 At this point, it may be sufficient to point out the common story line: Both sons of Abraham, Ishmael and Isaac, encounter a life-threatening danger, and both are rescued by an angel. There are also close literary connections in terms of common vocabulary between Gen 21 and 22 (compare 21:3 and 22:2; 21:14a and 22:3a; 21:17a and 22:11a; 21:17b and 22:11b; 21:19 and 22:13; 21:21a and 22:19b). Accordingly, it is clear from the opening verse in Gen 22:1 and from the larger story itself that Gen 22 connects closely to the preceding Abraham story by alluding especially to Gen 12 and 21. So there is clear exegetical evidence for the basic correctness of von Rad's theological (not historical) interpretation of Gen 22. The story deals with the fundamental problem of an endangered promise. Can Israel survive as a people? Some might wonder why such a contextual reading of Gen 22 has to be established. Is it not obvious to read biblical stories in context? Again, this necessity has to do with the long shadow of Gunkel. Gunkel split the book of Genesis into individual stories that were supposed to have 10 Ina Willi-Plein, "Die Versuchung steht am Schluß," ΓΖ48 (1992), 102; see also Timo Veijola, "Das Opfer des Abraham: Paradigma des Glaubens aus dem nachexilischen Zeitalter," ZTK S5 (1988), 139. 11 Irmtraud Fischer, "Möglichkeiten und Grenzen historisch-kritischer Exegese: Die 'Opferung* der beiden Söhne Abrahams, Genesis 21 und 22 im Kontext," Streit am Tisch des Wortes? Zur Deutung und Bedeutung des Alten Testaments und seiner Verwendung in der Liturgie (ed. Ansgar Franz; Pietas Liturgicai 8; St. Ottilien: EOS, 1997), 29. See also Otto Kaiser, "Die Bindung Isaaks: Untersuchungen zur Eigenart und Bedeutung von Genesis 22," Zwischen Athen und Jerusalem: Studien zur griechischen und biblischen Theologie, ihrer Eigenart und ihrem Verhältnis (BZAW 320; Berlin: de Gruyter, 2003), 209-10. Downloaded from int.sagepub.com by guest on February 2, 2012 Interpretation 273 G E R H A R D V O N RAD existed independentlyfromeach other. In German-speaking scholarship, at least, the influence ofthat position is—in a conscious or unconscious way—still a given. If it is correct that Gen 22 presupposes and reflects on the Abraham story in Gen 12-21, if it is correct that Gen 22 is reminiscent of the promise texts in Gen 12:1-3 and 13:14^17, then this has consequences for dating this story. The promises in Gen 12:1-3 and 13:14-17 with their transfer of royal imagery ("great name", "being blessed through Abraham," cf. Ps 72:17) to the ancestor of the people are likely to be exilic texts,12 and the Abraham cycle in Gen 12-21 is therefore not a composition that can be traced back to the monarchic period, as the missing references to Abraham in pre-exilic texts, for example, suggest.13 This indicates quite clearly that the Persian period is the historical origin of Gen 22. Von Rad could never have imagined such a late date for Gen 22, but today, this is no longer a revolutionary thesis, as the work of Timo Veijola, Georg Steins, Otto Kaiser, and others shows.14 Moreover, the decrease of the population was an issue at stake for Judah in the Persian period, as the study of Charles Carter, for example, has made clear. He estimates that "the population of the province [Yehud] in the Persian period was about one-third of that in the previous period."15 So at that time, the promises of an increase of the population given in the Genesis tradition were indeed in a critical status and demanded some theological reflection, which the story of Abraham's sacrifice provided. Is Abraham, who received God's sincerest promises, able to give these promises back to God? Is he willing to accept God'sfreedomin dealing with his promises? It is possible to elaborate further on on this, because Gen 22, as especially the monograph by Steins has shown, exhibits a large degree of intertextual relationships with other texts from the HB. These relationships can be evaluated in terms of innerbiblical exegesis, and they provide further evidence for the fundamental correctness of von Rad's view that Gen 22 is a story about endangered promises, about the possibility of promises being annihilated. First, it is fair to assume that Gen 22, with its command to sacrifice Isaac, presupposes the deuteronomistic polemics against child sacrifices expressed especially in Deut 18:10; 2 Kgs 16:2, 17:17,21:6,23:10; Jer 7:31,19:5,32:35.16 That Gen 22 is acquainted with deuteronomistic theology (and therefore apparently is post-deuteronomistic) is furthermore obvious from the fact that Abraham needs to travel to a special place to carry out the sacrifice: Gen 22 seems 12 See Hans Heinrich Schmid, Der sogenannte lahmst Beobachtungen und Prägen zur Pentateuchforschung (Zurich: Theologischer Verlag, 1976). 13 See Thomas Römer, "Recherches actuelles sur le cycle d'Abraham," Studies in the Book of Genesis. Literature, Redaction and History (ed. André Wénin; BETL 155; Louvain: Peeters, 2001), 179-211. 14 See Veijola, "Das Opfer des Abraham,>; Georg Steins, Die "Bindung Isaaks" im Kanon (Gen 22): Grundlagen und Programm einer kanonisch-intertextuellen Lektüre (Herders Biblische Studien 20; Freiburg: Herder, 1999); Kaiser, "Die 'Bindung Isaaks."' 15 Charles E. Carter, The Emergence of Yehud in the Persian Period: A Social and Demographic Study (JSOTSup 294; Sheffield: Sheffield Academic, 1999), 247. 16 The question cannot be treated here of whether these polemical texts really hint at a practice of child sacrifice in ancient Israel (although I am rather hesitant about that), but they exist as statements. See the discussion in Thomas Römer, "Le sacrifice humain en Juda et Israël au premier millénaire avant notre hit?Archiv für Religionsgeschichte 1 (1999): 17-26; Ed Noort, "Genesis 22: Human Sacrifice and Theology in the Hebrew Bible," in The Sacrifice of Isaac: TheAqedah (Genesis 22) and Its Interpretations (ed. Ed Noort and Eibert Tigchelaar; Themes in Biblical Narrative: lewish and Christian Traditions 4; Leiden: Brill, 2002), 6-14; Karin Finsterbusch, Armin Lange, K.F. Diethard Römheld, in association with Lance Lazar, eds., Human Sacrifice in Jewish and Christian Tradition (Leiden: Brill, 2006). Downloaded from int.sagepub.com by guest on February 2, 2012 274 Interpretation JULY 2008 to know and respect the claim in Deut 12 for a centralized cult. And as becomes clear with the mention of Moriah (22:2; see 2 Chr 3:1), Abraham is sacrificing in the place where later, in the time of Solomon, the temple of Jerusalem will be built. In keeping with the fictitious patriarchal setting of Gen 22, Jerusalem cannot yet be named explicitly. Why did Gen 22, which certainly is not an historical account, choose the specific topic of child sacrifice as a test case for Abraham? The testing of Abraham is extreme and therefore it is pictured in the most outrageous way that can be imagined. To sacrifice a child is the most detestable action not only for Abraham, but—as the reader of the Bible, and especially of the just mentioned deuteronomistic passages knows—also for God. Additionally, it is noteworthy that the accusation of child sacrifice in 2 Kgs 17:17 and 21:6 against Manasseh serves as an explanation for the downfall and exile of Israel and Judah. Therefore, the polemics against child sacrifice in their deuteronomistic context already deal with the problem of annihilation of the promise. If in Gen 22 God asks Abraham to sacrifice his son, then God not only asks that Abraham annihilate the promise of progeny God has given him, but God also asks him to act in a way that annihilates a still more important promise, as 2 Kgs 17 and 21 make clear. Secondly, there are some hints that Gen 22 receives and reworks the Priestly texts concerning the sacrificial cult in Lev 8-9. This is, however, a matter of debate in recent scholarship, as some biblical scholars restrict the vocabulary concerning the sacrifice in Gen 22 to the technical procedure itself, and not to the fuller context of Lev 8-9. On the other hand, it is striking that apart from Gen 22 and Lev 8-9, there are no other instances in the Bible where a burnt offering (7/i), a ram, and an appearance of God are combined.17 Given the probable Persian period origin of Gen 22, it is only to be expected that the sacrifice of Abraham's son is described in terms of the current theology, namely that of the Priestly texts. But in what way is Priestly theology reflected in Gen 22? This is probably done in an ambiguous way. On the one hand, Abraham's sacrifice prefigures the sacrificai cult established later on Mount Sinai. Genesis 22 secures the validity and meaningfulness of the sacrificial cult in difficult times. On the other hand, Gen 22 also—to a certain extent—relativizes the sacrifices. The most important aspect is not the sacrificial cult itself, but Abraham's obedience, his faith, or as Gen 22:12 puts it: Abraham's fear of God. The sacrificial cult by no means guarantees Israel's salvation. God isfreeto act with Israel however he wishes, and Israel must respect that. Not the cult, but the fear of God is the main element of Israel's worship. Third, one can ask whether Gen 22 is also reminiscent of Chronicles, especially 2 Chr 3, although such an assumption will be disputed. It has always been supposed that locating 17 See Steins, Die "Bindung Isaaks" im Kanon, 191-202. Downloaded from int.sagepub.com by guest on February 2, 2012 Interpretation 275 G E R H A R D V O N RAD Gen 22 in Moriah and the mention of the building of Solomon's temple on Mount Moriah according to 2 Chr 3:1 must have something to do with each other. The text in 2 Chr 3:1 reads as follows: "Solomon began to build the house of YHWH in Jerusalem on Mount Moriah, where YHWH had appeared to his father David, at the place that David had designated, on the threshing floor of Ornan the Jebusite." Traditionally, the connection between Gen 22 and 2 Chr 3 has been evaluated in terms of clarifying the meaning of "Moriah" in Gen 22: It is a veiled reference to Jerusalem. In all probability, this is correct. But it was difficult for traditional scholarship to assume that Gen 22, a classical "Elohistic" text, could be literarily dependent on Chronicles. Therefore scholars reckoned with a common Moriah tradition or other ad hoc theories to maintain the pre-Chronicles origin of Gen 22. But this is not very compelling. On the contrary, it is quite probable that Gen 22 presupposes Chronicles, but Chronicles does not yet know Gen 22. The reason for determining the literary relationship in this way is provided by the text in 2 Chr 3 itself. Is it really convincing to assume that if 2 Chr 3 had known the story of Abraham's sacrifice, it would have explained the history of Moriah by hinting at the appearance of God to David, which is reported in 1 Chr 21?18 Would the author of 2 Chr 3 really have missed the opportunity to mention Abraham's test by God at this place if he knew this story? If it therefore seems to be more likely that Gen 22 is a reinterpretation of 2 Chr 3, then it is possible that Gen 22 is substituting the mythic foundation of Israel for the Chronicler's notion. While Chronicles see the mythic foundation of Israel in the period of David and Solomon, especially in the erection of Solomon's temple, Gen 22 obviously regarded Abraham's passing of the divine test on Moriah as the main foundational element in Israel's history or prehistory. Israel's existence is not based upon the election of David and Solomon; it is not based upon the dynasty or the temple. It is based instead on Abraham's fear of God. CONCLUSION To sum up, Gerhard von Rad saw most clearly that Gen 22 is a text that cannot be understood apart from the promises of the Abraham stories. From a theological perspective, Gen 22 deals with the possible annihilation of God's promise, a topic apparently triggered by similar experiences in the Persian period. By doing so, Gen 22 makes use of innerbiblical exegesis, first in respect to Gen 12-21, and secondly, in respect to deuteronomistic and priestly texts, and to Chronicles.19 Von Rad himself was bound to the documentary hypothesis, and he was convinced that Gen 22 was once an independent text, dating back to very early times. This position is no 18 For 1 Chr 21, see John Van Seters, "The Chronicler's Account of Solomon's Temple-Building: A Continuity Theme," The Chronicler as Historian (ed. M. Patrick Graham et al.; JSOTSup 238; Sheffield: Sheffield University Press, 1997), 283-300. 19 For a more detailed discussion of the process of innerbiblical exegesis, see Konrad Schmid, "Die Rückgabe der Verheißungsgabe: Der 'heilsgeschichtliche' Sinn von Genesis 22 im Horizont innerbiblischer Exegese," Gott und Mensch im Dialog: FS Otto Kaiser (ed. Markus Witte; BZAW 345/1; Berlin: de Gruyter, 2004), 271-300. Downloaded from int.sagepub.com by guest on February 2, 2012 276 Interpretation JULY 2008 longer valid. Although von Rad was wrong in historical terms about Gen 22, he was right in his theological determination of the sense of this text. And his correct theological approach to Gen 22 leads eventually to a better historical understanding of this fascinating biblical chapter. If there is a legacy of von Rad's interpretation of Gen 22, one could say, alluding to one of his famous self-characterizations, that he was able to read biblical texts, and he wanted to teach others to read biblical texts. Downloaded from int.sagepub.com by guest on February 2, 2012