וַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַחֲרָֽיו׃
하나님이 가라사대 아니라 네 아내 사라가 정녕 네게 아들을 낳으리니 너는 그 이름을 이삭이라 하라 내가 그와 내 언약을 세우리니 그의 후손에게 영원한 언약이 되리라
On the Cherubim
[It would bring this passage into harmony with other passages, if what Philo wrote was ἐκλιπὸν … ἀποθανὸν … μεταδίωκον (all in agreement with γένος), and χαρὰς καὶ εὐφροσύνας. It would seem not unlikely that a scribe, a little puzzled by the neuters ἐκλιπὸν and ἀποθανόν, and seeing ἐκλιπόντ- and ἀποθανόντ- before him, filled in the -ων in each word, producing ἐκλιπόντων and ἀποθανόντων. This led to the change of χαρὰς καὶ εὐφροσύνας into genitives singular. With ἑκλιπόν and ἀποθανόν restored, the construction is the same as that in De Somniis, i. 68 ᾦ τὸ αὐτομαθὲς γενός, Ισαάκ, ἐνδιαιγᾶται, μηδέποτε … ἀφιστάμενον. Our passage is also illustrated by De Mut. Nom. 1 ᾗ τὸ αὐτομαθὲς ἐπέλαμψε γένος, Ἰσαάκ, εὐπαθειῶν ἀρίστη, χαρά, and Quod Det. 46 τὸ μόνον ἀπαθὲς εἶδος ἐν γενέσει τὸν Ἰσαάκ and De Mut. Nom. 261 τέξεται οὖν σοι ἡ ἀρετὴ υἱὸν γενναῖον ἄρρενα (Gen. 17:19) παντὸς ἀπηλλαγμένον θήλεος πάθους.
The Midrash of Philo
Why does the divine oracle, in the way of intimation, say to Abraham, Yes, be it so: behold Sarah thy wife shall also bring forth a son unto thee? (Genesis 17:19).
On the Change of Names
[253] What then does God in His kindness do? Abraham had asked for one thing, God gives him two. He had prayed for the less, God grants him the greater. He said to him, we read, “Yes, Sarah thy wife shall bear a son” (Gen. 17:19). How significant is that answer “Yes,” fraught as it is with inner meaning. For what can be more befitting to God than to grant and promise His blessings in a moment and with a sign of assent?