Tested (3985) (peirazo [word study] from the noun peira = test from peíro = perforate, pierce through to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil (Mt 4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil") depends on the intent of the one giving the test and also on the response of the one tested. (See study of similar word dokimazo) See also word study on related word - peirasmos Peirazo here in Hebrews 11:17 is in the present tense ("continually tested") which indicates the test was ongoing. It began with God's command in Genesis 22:1, 2, continued as he walked with Isaac to Moriah and culminated when God told him not to drop the sword on Isaac. Peirazo is used 39 times (Matt. 4:1, 3; 16:1; 19:3; 22:18, 35; 10.13" class="scriptRef">13" class="scriptRef">Mk. 1:13; 8:11; 10:2; 12:15; Lk. 4:2; 11:16; 20:23; Jn. 6:6; 8:6; Acts 5:9; 15:10; 16:7; 24:6; 1 Co. 7:5; 10:9, 13; 2 Co. 13:5; Gal. 6:1; 1 Thess. 3:5; Heb. 2:18; 3:9; 4:15; 11:17, 37; Jas. 1:13, 14; Rev. 2:2, 10; 3:10) and is translated in KJV as "assay, 1; examine, 1; go about, 1; prove, 1; tempt, 29; tempter, 2; try, 4 and in the NAS (40) as "did, 1; put, 1; put to the test, 2; tempt, 2; tempted, 13; tempter, 2; test, 6; tested, 2; testing, 7; tried, 2; trying, 2. There are 24 uses of peirazo in the Septuagint (LXX) - Ge 22:1; Ex. 15:25; 16:4; 7.2" class="scriptRef">17:2, 7; 20:20; 14.22" class="scriptRef">Nu 14:22; Dt. 4:34; 13:3; 33:8; Jdg 2:22; 3:1, 4; 6:39; 1Ki 10:1; 2Chr. 9:1; 32:31; Ps. 26:2; 35:16; 78:41, 56; 95:9; 106:14; Eccl. 2:1; 7:23; Isa 7:12; Da 1:12, 14; 12:10 Peirazo can have several nuances depending on the context: (1) trials with a beneficial purpose and effect, (2) divinely permitted or sent, (3) with a good or neutral significance, (4) of a varied character, (5) definitely designed to lead to wrong doing, temptation, (6) of men trying or challenging God. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. The solicitations to do evil come from the world, the evil nature (the "flesh"), or the Devil. When the Scriptural context clearly indicates the testing is an enticement to evil, the word is most frequently translated by a form of the English tempt, which carries that negative connotation and this NEVER refers to a test from God. Bishop Trench compares the use of the related verbs peirazo and dokimazo (See online for Trench's full discussion of dokimazo and peirazo) Douglas Moo writes that... The word that is translated “trial”— peirasmos— and its verbal cognate — peirazo — are important words in this section: we find peirasmos in Jas 1:2-note; Jas 1:12-note and peirazo in Jas 1:13, 14-notes. These words have two distinct meanings in the NT. They can denote either an outward trial or process of “testing” or they can denote the inner enticement to sin: “temptation” or “tempt.” The latter meaning is seen in verses such as 1Ti 6:9...(see also Lk 22:40, 46). 1Pe 4:12 (note), on the other hand, is a good example of the other meaning...(see also 1Pe 1:6-note; Mt 26:41; Lk 22:28; Ac 20:19; Re 3:10-note). In several verses, the meaning of the word is not clear. The Lord’s Prayer is a good example: most English translations have rendered “Do not lead us into temptation,” (Mt 6:13-note) but many contemporary scholars argue for “Do not bring us to the time of trial” (NRSV). In other verses, the meaning of peirasmos/peirazo may even combine these ideas, in the sense that the external trial is at the same time a point of temptation (see, e.g., Lk 4:13; 1Co 10:13-note; He 3:8-note). A combination of meanings of this kind may well be present in Jas 1:13, 14, 15. In Jas 1:2, however, peirasmos means “trial.” The surrounding language makes this clear: believers run the risk of “falling into” these trials, which have as their purpose the “testing” of faith and need to be “endured.” These same terms are used elsewhere in the NT when peirasmos has the meaning “trial” (1Pe 1:6-note; Jas 1:12-note). (Moo, D. J. The letter of James. The Pillar New Testament commentary Grand Rapids, Mich.; Leicester, England: Eerdmans) Swanson summarizes the meaning of peirazo as falling into one five general categories (modified from Swanson, J. Dictionary of Biblical Languages with Semantic Domains): (1) To examine, submit another to a test, to learn the true nature or character of. To endeavor to discover the nature or character of something by testing. (2Co 13:5, 1Cor 10:13-note) This use can refer to a trial of God by humans, the intent being to put God to the test, to discover whether God really can do a certain thing. (2) To try to trap through a process of inquiry. To attempt to catch in a mistake (Mt 16:1) (3) To tempt, test for purposes of making one sin (Mk 1:13) (4) To attempt, try to do something, implying not succeeding at the endeavor. (Acts 9:26) (5) The Tempter. (Mt 4:3) In a sermon titled "Faith Tested and Crowned" (on Genesis 22:1-14) the able expositor Alexander Maclaren distinguished between being tempted and being tried writing that the former word conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of man, with the desire that he should stand." "Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.' Satan tempts us to bring out the worst in us; God tests us to bring out the best. Recommended Resource (related to temptation): Of Temptation by John Owen Character is revealed by what you do in secret, when no one else is around to see. If you are not a person of integrity then you will not be a person of character. Maturity is revealed by what you do in your free time. A person of integrity uses their free time wisely. Abraham again proved his faith by his willingness to give back to God his son of promise, Isaac, whom he had miraculously received because of his faith. It would take an even greater miracle for them to replace Isaac by natural means. He trusted God for a resurrection. The testing of one's faith/obedience was not unique to Abraham... (Moses warning Israel) And you shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. (Deuteronomy 8:2) (Speaking of King Hezekiah) And even in the matter of the envoys of the rulers of Babylon, who sent to him to inquire of the wonder that had happened in the land, God left him alone only to test him, that He might know all that was in his heart. (2 Chronicles 32:31) Comment: King Hezekiah acted foolishly and in pride showed the Babylonian envoys his treasures, arousing their desire to possess them, a desire that would soon be fulfilled. See 2Ki 20:12, 13, 14, 15, 16, 17, 18, 19. The refining pot is for silver and the furnace for gold, but the LORD tests hearts. (Pr 17:3) The point that is emphasized in these verses on testing is that with the tests God provides opportunities for His children to demonstrate and grow their faith. In fact it is fair to state that every test the Father allows becomes either a stumbling block (King Hezekiah) or a stepping stone (as in Abraham's case in this passage). Jonathan Edwards wrote that... The surest way to know our gold is to look upon it and examine it in God’s furnace, where He tries it for that end that we may see what it is. If we have a mind to know whether a building stands strong or no, we must look upon it when the wind blows. If we would know whether that which appears in the form of wheat has the real substance of wheat, or be only chaff, we must observe it when it is winnowed. If we would know whether a staff be strong, or a rotten, broken reed, we must see it when it is leaned on, and weight is borne upon it. If we would weigh ourselves justly, we must weigh ourselves in God’s scales, that He makes use of to weigh us. Offered up (4374) (prosphero from prós = toward + phéro = bring) literally means to bring toward and so refers to an offering, whether of gifts, prayers, or sacrifices. The Septuagint (LXX) uses this word 124 times and often in the context of a sacrificial offering (more than 50 times in Leviticus alone!). The picture of this verb is to carry or bring something into the presence of someone usually implying that what is brought is then transferred to the one to whom it is brought. Abraham was offering up that which was most precious to him, his son of promise, through whom the covenant blessings given to Abraham were to flow. The perfect tense when considered from the perspective of Abraham’s intention to comply with the solemn command views the sacrifice as an accomplished and perfectly accepted event. A T Robertson explains the perfect tense writing that... The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. (Word Pictures) Kent Hughes helps understand making an interesting comment noting that Abraham... "really did “sacrifice” Isaac. The Greek perfect tense is used when the text says that he “offered Isaac as a sacrifice”—and the perfect tense refers to a completed action in past time. This means that the sacrifice actually took place as far as Abraham’s resolve and obedience were concerned. From the divine perspective, as well as from Abraham’s perspective, Abraham did it! But immediately the same verb is used in the imperfect tense in the following statement—he “was about to sacrifice his one and only son”—indicating that it did not physically happen. The point is, in terms of obedience to God, Abraham did it. He completely offered his beloved Isaac, the laughter and joy of his life. (Hughes, R. K. Hebrews: An Anchor for the Soul. Preaching the Word. Wheaton, Ill: Crossway Books) (Bolding added) Dwight Pentecost comments on the offering noting that... Since Isaac was set apart to be a burnt offering (Lev 1:1–17), he was being offered not in atonement for some sin, but as an act of worship to God. And the obedience of Abraham was itself acceptable worship. Thus, based on the life of Abraham, the writer desires that his readers should “imitate those who through faith and patience inherit the promises” (Heb. 6:12) and show the same patient endurance and obedience that their faith ought to produce. (Pentecost, J. D., & Durham, K.. Faith that Endures: A Practical Commentary on the Book of Hebrews. Grand Rapids, MI: Kregel Publication) AND HE WHO HAD RECEIVED THE PROMISES WAS OFFERING UP HIS ONLY BEGOTTEN SON: kai ton monogene prosepheren (3SIAI) o tas epaggelias anadexamenos (AMPMSN): (Genesis 22:2,16) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/hebrews_1117-19.htm#tested