וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
여호와께서 가라사대 네 아들 네 사랑하는 독자 이삭을 데리고 모리아 땅으로 가서 내가 네게 지시하는 한 산 거기서 그를 번제로 드리라
Rashi
קח נא TAKE NOW — The word נא is used as a request: God said to him, “I beg of you, stand firm for me in this trial, so that people may not say that the previous trials were no real tests” (Sanhedrin 89b).
Bekhor Shor
And bring him up as a burnt-offering: The Holy One muted His words. So Avraham thought that He commanded him to slaughter him and to completely incinerate him. Hence he brought wood, fire and a knife with him, whereas He only commanded to bring him up on top of the altar. And from when he brought him up, he had finished and fulfilled the commandment of the Holy One. [And there is someone who explains, nisa, is that He raised him and lifted him and made him known to the world, how important he is. It is like, "raise up (nesa) over us the light of Your countenance"; and like, "And He will raise a banner (nasa nes)." For a banner is a big thing. This is the (correct) version.]
Chizkuni
אל ארץ המוריה, “to the land of Moriah;” the proper spelling should have been האמוריה; it is not unusual for the Torah to omit the consonant aleph, when it would have been silent anyways, one example being Exodus 10,21 וימש חושך instead of .ויאמש חושך [This missing letter א is not unusual, for instance it occurs in Isaiah 13.20] לא יהל ערבי instead of לא יאהל ערבי, “no Arab shall pitch his tent.”