Fragmentary though it is, the Qumran manuscript comprises all the important elements of the targumic account of the Binding of Isaac. Mount Moriah is signalled by fire. Isaac twice addresses Abraham and almost certainly he asks his father to tie his hands. The presence of weeping angels is mentioned. Finally, God blesses not Abraham, but Isaac. 

We must conclude, therefore, that the targumic Aqedah tradition arose in the second half of the first century CE at the latest, but possibly in the middle of the second century BCE. Consequently, the hypothesis that the story of the Binding of Isaac was familiar among Jews during the period of the formation of the New Testament may now be taken for granted. 

The evangelists and St Paul seem to have made use of the "targumic" Aqedah tradition. In the Synoptic Gospels (Mark, Matthew and Luke) the words of the heavenly voice heard at the moment of the baptism of Jesus appear to be influenced by Genesis 22. "You are my beloved Son in whom I am well pleased" (Mk 1:11; Lk 3:22; Mt 3:17) recalls God's words concerning Isaac: "Take your son, your only son, whom you love" (Gen 22:2). Also the Fourth Gospel, "Behold the Lamb of God which takes away the sin of the world" (Jn 1:29) is inspired by the story of Isaac, "the lamb of Abraham" sacrificing himself for the redemption of Israel. Finally, in the thought of Paul, the Binding of Isaac prefigures the redemption by Christ. "He who did not spare his own Son, but surrendered him for us all, will he not grant us every favour with him?" (Rom 8:3-32). 

In conclusion, let it be underscored that the contribution of a tiny Qumran fragment to the pre-Christian dating of the Binding of Isaac tradition cannot be overestimated. The theological significance of this tiny, badly preserved text incommensurably exceeds its size.