Bible Study: Genesis 22

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Introduction

Summary:

Genesis 22 is one of the most dramatic and significant chapters in the Bible. It records the story of God testing Abraham’s faith and obedience by commanding him to sacrifice his son Isaac, the child of promise, on Mount Moriah. Abraham, without hesitation or complaint, sets out to obey God, trusting that God will somehow provide a way out or raise Isaac from the dead. Along the way, Isaac asks his father where the lamb for the burnt offering is, and Abraham replies that God will provide it. When they reach the place, Abraham builds an altar, binds Isaac, and lifts his knife to slay him. At that moment, the angel of the Lord stops him and commends him for his willingness to offer his son. Abraham then sees a ram caught in a thicket and sacrifices it instead of Isaac. The angel of the Lord then reaffirms God’s covenant with Abraham, promising to bless him and his descendants, and to make them a blessing to all nations through his offspring. Abraham names the place “The Lord Will Provide” and returns to his servants.

Commentary:

Genesis 22 is a pivotal point in the story of Abraham and the history of salvation. It reveals the depth of Abraham’s faith, the extent of God’s grace, and the foreshadowing of God’s ultimate sacrifice of his Son, Jesus Christ.

Abraham’s faith is tested to the limit, as he is asked to give up the son he waited for so long, the son he loved so much, and the son through whom God’s promises would be fulfilled. Abraham does not argue or question God, as he did before (Gen 15:2; 18:23–33), but obeys God’s command without delay or doubt. He demonstrates that he loves God more than anything else, and that he trusts God to keep his word, even if it means giving up his son. Abraham’s faith is not a blind or irrational faith, but a faith based on God’s character and covenant. He believes that God is able to provide a substitute or to resurrect Isaac, as the author of Hebrews explains: “By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had embraced the promises was about to sacrifice his one and only son, even though God had said to him, ‘It is through Isaac that your offspring will be reckoned.’ Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.” (Heb 11:17–19)

God’s grace is shown in his provision of a ram to take Isaac’s place, and in his confirmation of his covenant with Abraham. God does not delight in human sacrifice, as the pagan gods did, but in obedience and faith. God spares Isaac’s life and provides a way out for Abraham, just as he promised. God also rewards Abraham’s faithfulness by renewing his covenant and swearing by himself, the highest authority possible, that he will bless Abraham and his descendants, and that through his offspring all nations will be blessed. God’s grace is not dependent on Abraham’s performance, but on his promise. God is faithful to keep his covenant, even when his people fail.

Genesis 22 also foreshadows God’s ultimate sacrifice of his Son, Jesus Christ, for the salvation of the world. There are many parallels and contrasts between Abraham and Isaac, and God and Jesus, that point to the greater reality of the gospel. For example:

• Abraham was willing to offer his son, but God actually gave his Son: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16)
• Isaac carried the wood for the burnt offering, and Jesus carried his cross: “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgotha).” (John 19:17)
• Isaac was Abraham’s only son, whom he loved, and Jesus was God’s only Son, whom he loved: “Then God said, ‘Take your son, your only son, whom you love — Isaac — and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.’” (Gen 22:2) “And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased.’” (Matt 3:17)
• Isaac asked his father where the lamb was, and Jesus is the Lamb of God: “Isaac spoke up and said to his father Abraham, ‘Father?’ ‘Yes, my son?’ Abraham replied. ‘The fire and wood are here,’ Isaac said, ‘but where is the lamb for the burnt offering?’” (Gen 22:7) “The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” (John 1:29)
• Isaac was bound and laid on the altar, and Jesus was nailed to the cross: “He bound his son Isaac and laid him on the altar, on top of the wood.” (Gen 22:9) “They came to a place called Golgotha (which means ‘the place of the skull’). There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. When they had crucified him, they divided up his clothes by casting lots.” (Matt 27:33–35)
• Isaac was spared from death, and Jesus was raised from the dead: “But the angel of the Lord called out to him from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ‘Do not lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.’” (Gen 22:11–12) “He is not here; he has risen, just as he said. Come and see the place where he lay.” (Matt 28:6)
• Isaac’s sacrifice took place on Mount Moriah, and Jesus’ sacrifice took place on the same mountain range: “Then God said, ‘Take your son, your only son, whom you love — Isaac — and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.’” (Gen 22:2) “They brought Jesus to the place called Golgotha (which means ‘the place of the skull’).” (Mark 15:22) (Note: Moriah is a mountainous region that includes Jerusalem, where Golgotha is located)

Thus, Genesis 22 is not only a story of Abraham’s faith and God’s grace, but also a story of God’s plan of redemption through his Son, Jesus Christ. It is a story that points to the gospel, the good news that God loves us so much that he gave his Son to die for our sins and to rise again for our justification. It is a story that invites us to respond with faith and obedience, just as Abraham did.

Outline

• Introduction: God tests Abraham’s faith by commanding him to sacrifice his son Isaac, whom he loves. Abraham obeys God and prepares to offer Isaac, but God intervenes and provides a ram instead. God reaffirms his covenant and promise to Abraham and his descendants. The chapter also introduces the family of Nahor, Abraham’s brother, from whom Rebekah, Isaac’s future wife, will come.
• Verse 1: God calls Abraham and tells him to take Isaac to the land of Moriah and offer him as a burnt offering.
• Verses 2–8: Abraham sets off with Isaac and two servants. On the third day, he sees the place and tells his servants to wait. He takes Isaac and the wood for the offering and goes to the mountain. Isaac asks where the lamb for the offering is, and Abraham says that God will provide it.
• Verses 9–14: Abraham builds an altar and binds Isaac on it. He takes the knife to slay his son, but the angel of the Lord stops him and tells him not to harm Isaac. Abraham sees a ram caught in a thicket and sacrifices it instead of his son. He names the place “The Lord Will Provide”.
• Verses 15–19: The angel of the Lord calls Abraham a second time and blesses him, saying that he will make his descendants as numerous as the stars and the sand, and that through his offspring all nations will be blessed, because he obeyed God. Abraham returns to his servants and goes back to Beersheba.
• Verses 20–24: Abraham is told that his brother Nahor has twelve sons by his wife Milkah and his concubine Reumah. One of his sons, Bethuel, is the father of Rebekah.

Exegesis

The Testing of Abraham’s Faith (Gen 22:1–19)

In this section, I will exegete the passage according to the historical-grammatical hermeneutic, paying attention to the words, grammar, syntax, literary genre, historical background, and cultural context of the text. I will also compare the text with other parts of Scripture to ensure consistency and harmony. I will use the New International Version (NIV) as my base translation, but I will also consult other translations and the original Hebrew when necessary.

Verse 1

Some time later God tested Abraham. He said to him, “Abraham!” “Here I am,” he replied.

The phrase “some time later” indicates that this episode happened after the events of the previous chapters, such as the birth of Isaac, the expulsion of Ishmael, and the treaty with Abimelek. The exact time span is not specified, but it is likely that Isaac was a young man, not a child, at this point. The word “tested” (Hebrew nissah) means to prove, to try, to examine, or to tempt. It does not imply that God did not know Abraham’s faith, but that he wanted to reveal it and refine it. God tests his people for their good, not for their harm. He tests them to strengthen their faith, not to destroy it. He tests them to reward them, not to punish them. As James writes: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” (Jas 1:2–4)

God calls Abraham by name, and Abraham responds with “Here I am” (Hebrew hineni). This is a common expression of readiness and availability in the Bible. It implies that Abraham is attentive and willing to listen to God and to do his will. Abraham uses the same expression three more times in this chapter: when Isaac calls him (v. 7), when the angel of the Lord calls him (v. 11), and when the angel of the Lord calls him again (v. 15). Each time, Abraham shows his faith and obedience, his trust and surrender, his love and devotion. Each time, Abraham is faced with a challenge, a question, or a message. Each time, Abraham is ready to respond to God, to his son, or to the angel of the Lord. Each time, Abraham says, “Here I am.”

Verse 2

Then God said, “Take your son, your only son, whom you love — Isaac — and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.”

God’s command to Abraham is shocking and incomprehensible. He asks him to take his son, his only son, whom he loves, and to sacrifice him as a burnt offering. God emphasizes the uniqueness and preciousness of Isaac by repeating his relationship to Abraham three times: his son, his only son, whom he loves. Isaac was the son of promise, the son of laughter, the son of joy. He was the son through whom God’s covenant would be fulfilled and through whom all nations would be blessed (Gen 17:19; 21:12). He was the son who was born miraculously to Abraham and Sarah in their old age, after many years of waiting and hoping (Gen 21:1–7). He was the son who was the apple of Abraham’s eye, the delight of his heart, the heir of his legacy. How could God ask Abraham to give up his son, his only son, whom he loves?

God also specifies the place where Abraham is to sacrifice Isaac: the region of Moriah. This is the only mention of Moriah in the Pentateuch, and its exact location is uncertain. However, later in the Bible, we learn that Moriah is a mountainous region that includes Jerusalem, where Solomon built the temple (2 Chr 3:1). It is also possible that Moriah is the same place as Mount Zion, where David captured the stronghold of the Jebusites and made it his capital (2 Sam 5:6–9). In any case, Moriah is a significant place in the history of Israel and the history of salvation, as we will see later.

God also tells Abraham to sacrifice Isaac as a burnt offering. A burnt offering (Hebrew olah) was a type of sacrifice that was completely consumed by fire on the altar, as a sign of total dedication and devotion to God. It was also a way of expressing worship, gratitude, atonement, or supplication to God. The burnt offering was the most common and basic form of sacrifice in the Old Testament, and it was usually accompanied by other types of offerings, such as grain, drink, or peace offerings. The burnt offering was also the first type of sacrifice that Noah offered after the flood, and that God accepted with favor (Gen 8:20–21). The burnt offering symbolized the surrender of one’s life to God, and the acceptance of God’s grace and forgiveness.

God’s command to Abraham is a test of his faith and obedience, but it is also a test of his love. God is asking Abraham to love him more than his son, his only son, whom he loves. God is asking Abraham to love him with all his heart, soul, mind, and strength, as the greatest commandment requires (Deut 6:5; Mark 12:30). God is asking Abraham to trust him, even when he does not understand his ways or his purposes. God is asking Abraham to obey him, even when it seems impossible or unreasonable. God is asking Abraham to give up his most cherished possession, his most beloved person, his most precious gift. God is asking Abraham to do what he himself will do one day: to offer his Son, his only Son, whom he loves, as a sacrifice for the sins of the world.

Verse 3

Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about.

Abraham’s response to God’s command is remarkable and admirable. He does not hesitate, procrastinate, or negotiate. He does not argue, question, or complain. He does not rebel, resist, or refuse. He simply obeys. He obeys God’s command without delay, without doubt, and without debate. He obeys God’s command with faith, with courage, and with love. He obeys God’s command even when it is hard, even when it hurts, even when it makes no sense.

Abraham gets up early the next morning, as if he is eager to do God’s will. He does not wait for God to change his mind or to give him a sign. He does not consult with his wife Sarah or his son Isaac. He does not seek the advice or the support of his servants or his friends. He does not try to escape or to hide. He gets up early and prepares for the journey. He loads his donkey with the necessary supplies. He takes with him two of his servants and his son Isaac. He cuts enough wood for the burnt offering. He sets out for the place God had told him about. He does everything that God has commanded him to do, step by step, without wavering or faltering.

Abraham’s obedience is a model and a challenge for us. How often do we obey God’s commands with such promptness, such faithfulness, and such willingness? How often do we obey God’s commands even when they are difficult, painful, or incomprehensible? How often do we obey God’s commands without making excuses, without asking questions, or without seeking alternatives? How often do we obey God’s commands with joy, with peace, and with love? Abraham’s obedience shows us what it means to trust and follow God, no matter what. As the author of Hebrews writes: “By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.” (Heb 11:8)

Verse 4

On the third day Abraham looked up and saw the place in the distance.

Abraham’s journey to Moriah takes three days, which is a significant number in the Bible. It often represents a period of waiting, testing, or preparation before a major event or a divine intervention. For example, Joseph imprisoned his brothers for three days before revealing his identity to them (Gen 42:17–18). Jonah was in the belly of the fish for three days and three nights before being vomited onto dry land (Jonah 1:17; 2:10). Esther fasted for three days and three nights before approaching the king to plead for her people (Esth 4:16; 5:1). Jesus was in the tomb for three days and three nights before rising from the dead (Matt 12:40; 28:1–6). In each case, the three days were a time of trial, suspense, or anticipation, followed by a dramatic resolution, revelation, or salvation.

Abraham’s three-day journey to Moriah is also a time of trial, suspense, and anticipation. It is a time of trial for his faith and obedience, as he has to endure the agony of knowing what he is about to do, and the uncertainty of what God will do. It is a time of suspense for the reader, as we wonder how Abraham will cope with the situation, and how God will intervene. It is a time of anticipation for the outcome, as we hope for a way out, a substitute, or a miracle.

Abraham’s three-day journey to Moriah is also a foreshadowing of Jesus’ three-day journey to the cross and the resurrection. Just as Abraham was willing to offer his son, his only son, whom he loved, on the third day, so God was willing to offer his Son, his only Son, whom he loved, on the third day. Just as Abraham trusted that God would provide a lamb for the burnt offering, or raise Isaac from the dead, so God provided his Lamb, Jesus Christ, for the sin offering, and raised him from the dead. Just as Abraham received Isaac back from death, in a manner of speaking, on the third day, so God received Jesus back from death, in reality, on the third day.

On the third day, Abraham looked up and saw the place in the distance. The place that God had told him about. The place where he would sacrifice his son. The place where God would provide. The place where God would reveal his glory. The place where God would fulfill his promise. The place where God would foreshadow his plan. The place of Moriah. The place of the Lord.

Verse 5

He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.”

Abraham leaves his servants behind and takes only his son Isaac with him. He does not want anyone to interfere or to witness what he is about to do. He does not want anyone to question or to criticize his obedience to God. He does not want anyone to distract or to discourage him from his faith. He wants to be alone with his son and with his God.

Abraham tells his servants that he and the boy will go over there, to the place where God had shown him, and that they will worship. He does not tell them the nature or the object of his worship. He does not tell them that he is going to sacrifice his son as a burnt offering. He does not tell them that he is following God’s command. He does not tell them that he is facing the greatest test of his life. He simply tells them that he is going to worship. He uses the word “worship” (Hebrew shachah) which means to bow down, to prostrate oneself, to pay homage, or to honor. It is the same word that Abraham used when he met Melchizedek, the king of Salem and the priest of God Most High, and gave him a tenth of everything (Gen 14:18–20). It is the same word that Abraham used when he bought the cave of Machpelah from the Hittites as a burial place for his wife Sarah (Gen 23:7–12). It is the same word that Abraham’s servant used when he found Rebekah as a wife for Isaac and praised God for his guidance and faithfulness (Gen 24:26–27). It is the same word that Jacob used when he met Esau after many years of separation and reconciliation (Gen 33:3–4). It is the same word that Joseph’s brothers used when they bowed down before him in Egypt, fulfilling his dreams (Gen 42:6; 43:26; 44:14). It is the same word that Moses used when he encountered God at the burning bush and received his call to deliver Israel from Egypt (Exod 3:5–6). It is the same word that Israel used when they crossed the Red Sea and saw God’s mighty salvation (Exod 14:31). It is the same word that David used when he brought the ark of the covenant to Jerusalem and danced before the Lord with all his might (2 Sam 6:14–15). It is the same word that Solomon used when he dedicated the temple to the Lord and prayed for his blessing and presence (1 Kgs 8:22–23). It is the same word that Isaiah used when he saw the Lord seated on a throne, high and exalted, and heard the seraphim calling, “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.” (Isa 6:1–3). It is the same word that Daniel used when he prayed to God three times a day, even when it meant facing the lions’ den (Dan 6:10–11). It is the same word that Jesus used when he taught his disciples to pray, “Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as it is in heaven.” (Matt 6:9–10). It is the same word that the wise men used when they saw the star and came to worship the newborn king, the Messiah, the Son of God (Matt 2:1–2). It is the same word that the disciples used when they saw Jesus walking on the water and calming the storm, and exclaimed, “Truly you are the Son of God.” (Matt 14:33). It is the same word that the leper used when he came back to Jesus and thanked him for healing him (Luke 17:15–16). It is the same word that the woman used when she poured perfume on Jesus’ feet and wiped them with her hair (John 12:3). It is the same word that Thomas used when he saw the risen Jesus and confessed, “My Lord and my God.” (John 20:28). It is the same word that the elders and the living creatures used when they fell down before the Lamb and sang, “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise.” (Rev 5:12).

Abraham’s worship is not a ritual or a routine. It is not a formality or a duty. It is not a show or a performance. It is a relationship and a response. It is a relationship with the living and true God, who called him, who chose him, who blessed him, who promised him, who tested him, who provided for him, who loved him. It is a response to God’s grace and glory, to his sovereignty and holiness, to his faithfulness and goodness, to his will and purpose, to his command and promise, to his love and sacrifice. Abraham’s worship is the expression of his faith and obedience, his trust and surrender, his love and devotion, his reverence and awe, his gratitude and joy, his hope and expectation. Abraham’s worship is the highest and the best that he can offer to God: his son, his only son, whom he loves.

Abraham also tells his servants that he and the boy will come back to them. He does not say that he will come back alone, or that he will come back with another son, or that he will not come back at all. He says that he and the boy will come back together. He speaks in faith, not in fear. He speaks in hope, not in despair. He speaks in confidence, not in doubt. He speaks as if he knows that God will not let him down, that God will not take away his son, that God will not break his promise, that God will not fail him. He speaks as if he knows that God will provide a way out, a substitute, or a miracle. He speaks as if he knows that God will raise his son from the dead, if necessary. He speaks as if he knows that God will keep his covenant, that God will bless his descendants, that God will make him a blessing to all nations, through his offspring. He speaks as if he knows that God is able to do immeasurably more than all he can ask or imagine, according to his power that is at work within him (Eph 3:20). He speaks as if he knows that God is the God of the impossible, the God of the resurrection, the God of the gospel.

Verse 6

Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together,

Abraham and Isaac leave the servants and the donkey behind and proceed to the place of sacrifice. Abraham takes the wood for the burnt offering and places it on his son Isaac, while he himself carries the fire and the knife. This is a poignant and prophetic picture of the father and the son, the offerer and the offering, the giver and the gift, walking together to the altar. It is a picture of love and obedience, of faith and surrender, of hope and expectation. It is a picture of Abraham and Isaac, but also of God and Jesus.

Isaac carries the wood for the burnt offering, the instrument of his death, on his back. He does not know that he is the intended sacrifice, but he willingly follows his father’s instructions. He does not complain or resist, but he trusts and obeys. He does not fear or despair, but he loves and honors. He carries the wood for the burnt offering, just as Jesus carried his cross, the instrument of his death, on his back. Jesus knew that he was the intended sacrifice, but he willingly followed his Father’s will. He did not complain or resist, but he trusted and obeyed. He did not fear or despair, but he loved and honored. He carried his cross, just as Isaac carried the wood for the burnt offering.

Abraham carries the fire and the knife, the means of his son’s death, in his hands. He knows that he is the commanded sacrificer, but he willingly follows God’s instructions. He does not argue or question, but he believes and submits. He does not rebel or refuse, but he worships and praises. He carries the fire and the knife, just as God carried his wrath and his justice, the means of his Son’s death, in his hands. God knew that he was the commanded sacrificer, but he willingly followed his plan. He did not argue or question, but he loved and gave. He did not rebel or refuse, but he saved and blessed. He carried his wrath and his justice, just as Abraham carried the fire and the knife.

As the two of them went on together, they were not alone. God was with them, watching over them, guiding them, providing for them, loving them. God was with them, just as he was with Jesus, when he went to the cross. God was with them, just as he is with us, when we follow him. God was with them, and he is with us, always.

Verse 7

Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?”

Isaac breaks the silence and asks his father a question that reveals his innocence and ignorance. He calls him “Father” (Hebrew ab), a term of respect and affection. He notices that they have the fire and the wood, the means and the instrument of the sacrifice, but he wonders where the lamb is, the object of the sacrifice. He does not suspect that he is the lamb, that he is the sacrifice, that he is the offering. He does not realize that his father is about to slay him, to bind him, to burn him. He does not understand that his father is obeying God’s command, that his father is testing his faith, that his father is worshipping his God. He does not know that his father is in agony, that his father is in tears, that his father is in love.

Isaac’s question is a poignant and prophetic question that reveals his curiosity and his trust. He is curious about the details of the sacrifice, the procedure and the purpose of the worship. He is curious about the nature and the identity of the lamb, the source and the significance of the offering. He is curious about the plan and the will of God, the reason and the outcome of the test. He is curious about the faith and the obedience of his father, the motive and the goal of his action. He is curious about the mystery and the mystery of the sacrifice, the meaning and the message of the story.

Isaac’s question is also a trusting question that reveals his confidence and his submission. He trusts his father to provide the lamb, to answer his question, to explain his intention. He trusts his father to lead him, to protect him, to love him. He trusts his father to follow God, to obey God, to honor God. He trusts his father to do what is right, to do what is good, to do what is best. He trusts his father, just as his father trusts God.

Isaac’s question is also a foreshadowing question that reveals his role and his destiny. He is the son, the only son, whom his father loves. He is the son of promise, the son of laughter, the son of joy. He is the son through whom God’s covenant will be fulfilled and through whom all nations will be blessed. He is the son who carries the wood for the burnt offering, the instrument of his death, on his back. He is the son who asks his father where the lamb is, the object of the sacrifice. He is the son who does not know that he is the lamb, that he is the sacrifice, that he is the offering. He is the son who foreshadows the Son, the only Son, whom God loves. He is the son who foreshadows Jesus Christ, the Lamb of God, who takes away the sin of the world.

Verse 8

Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together.

Abraham answers his son’s question with faith and hope. He does not lie or evade, but he speaks the truth as he believes it. He does not tell Isaac that he is the lamb, that he is the sacrifice, that he is the offering. He does not tell Isaac that God has commanded him to kill him, to bind him, to burn him. He does not tell Isaac that he is obeying God’s command, that he is testing his faith, that he is worshipping his God. He does not tell Isaac that he is in agony, that he is in tears, that he is in love. He tells Isaac that God himself will provide the lamb for the burnt offering, that God himself will supply the object of the sacrifice, that God himself will make a way out, a substitute, or a miracle. He tells Isaac that God himself is faithful, that God himself is good, that God himself is love.

Abraham’s answer is a statement of faith and hope that reveals his trust and surrender. He trusts God to provide the lamb, to answer his question, to explain his intention. He trusts God to lead him, to protect him, to love him. He trusts God to follow his plan, to obey his will, to honor his name. He trusts God to do what is right, to do what is good, to do what is best. He surrenders his son, his only son, whom he loves, to God. He surrenders his life, his future, his destiny, to God. He surrenders his faith, his obedience, his worship, to God. He surrenders everything, to God.

Abraham’s answer is also a prophecy and a promise that reveals his role and his destiny. He is the father, the offerer, the giver. He is the father of Isaac, the father of faith, the father of many nations. He is the offerer of his son, his only son, whom he loves. He is the giver of his life, his future, his destiny. He is the father who foreshadows the Father, who gave his Son, his only Son, whom he loves, as a sacrifice for the sins of the world. He is the father who foreshadows God, who provided his Lamb, Jesus Christ, for the sin offering, and raised him from the dead. He is the father who foreshadows God, who kept his covenant, who blessed his descendants, who made him a blessing to all nations, through his offspring.

Abraham calls Isaac “my son”, a term of endearment and affection. He does not call him by his name, but by his relationship. He does not call him his son, his only son, whom he loves, as God did, but simply his son. He does not call him the son of promise, the son of laughter, the son of joy, as he was, but simply his son. He does not call him the son through whom God’s covenant will be fulfilled and through whom all nations will be blessed, as he would be, but simply his son. He calls him his son, because he loves him, because he cherishes him, because he is proud of him. He calls him his son, because he is his son, his only son, whom he loves.

And the two of them went on together, as they did before. They went on together, in faith and hope, in trust and surrender, in love and obedience. They went on together, as father and son, as offerer and offering, as giver and gift. They went on together, as Abraham and Isaac, as God and Jesus, as the story and the gospel. They went on together, to the place where God had shown them, to the place where they would sacrifice, to the place where God would provide. They went on together, to the place of Moriah, to the place of the Lord.

Verse 9

When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood.

Abraham and Isaac reach the place that God had told him about, the place of sacrifice, the place of provision, the place of Moriah. Abraham builds an altar there, a structure of stones or earth, where he will offer his son as a burnt offering to God. He arranges the wood on the altar, the instrument of his son’s death, the fuel for the fire. He binds his son Isaac, a sign of his submission and helplessness, a symbol of his sin and guilt. He lays him on the altar, on top of the wood, a gesture of his surrender and devotion, a picture of his love and obedience.

Abraham does all these things without hesitation or resistance, without complaint or regret, without fear or despair. He does all these things with faith and hope, with trust and surrender, with worship and praise. He does all these things as God had commanded him, as he had promised him, as he had shown him. He does all these things as a father, as an offerer, as a giver. He does all these things as Abraham, as a man of God, as a friend of God.

Isaac does not resist or protest, does not cry or scream, does not run or escape. He does not question or doubt, does not accuse or blame, does not curse or hate. He does not resist or protest, but he submits and cooperates, he trusts and obeys, he loves and honors. He does not question or doubt, but he believes and accepts, he hopes and expects, he worships and praises. He does not resist or protest, but he does all these things as a son, as an offering, as a gift. He does all these things as Isaac, as a son of promise, as a son of laughter.

Abraham and Isaac are at the climax of the story, the moment of truth, the point of no return. They are at the place where God will test their faith and obedience, where God will reveal his grace and glory, where God will foreshadow his plan and purpose. They are at the place where they will sacrifice and be sacrificed, where they will give and be given, where they will love and be loved. They are at the place where they will become a blessing to all nations, through their offspring. They are at the place of Moriah, the place of the Lord.

Verse 10

Then he reached out his hand and took the knife to slay his son.

Abraham reaches out his hand and takes the knife to slay his son. He is ready to do what God has commanded him, to offer his son, his only son, whom he loves, as a sacrifice to God. He is ready to give up his most precious possession, his most beloved person, his most cherished gift. He is ready to obey God, to trust God, to love God, more than anything else. He is ready to pass the test, to prove his faith, to demonstrate his worship.

Abraham reaches out his hand and takes the knife to slay his son. He does not hesitate or waver, he does not flinch or tremble, he does not look away or turn back. He does not let his emotions or his reason, his love or his logic, his pain or his pity, stop him from doing God’s will. He does not let his son’s voice or his son’s face, his son’s plea or his son’s tears, his son’s fear or his son’s pain, stop him from doing God’s will. He does not let anything or anyone, not even himself, stop him from doing God’s will.

Abraham reaches out his hand and takes the knife to slay his son. He is about to do the unthinkable, the unimaginable, the unbearable. He is about to do what no father should ever have to do, what no son should ever have to endure, what no human should ever have to witness. He is about to do what only God can do, what only God will do, what only God has done. He is about to do what God did for us, when he gave his Son, his only Son, whom he loves, as a sacrifice for our sins.

Abraham reaches out his hand and takes the knife to slay his son. He is at the edge of the cliff, the brink of the abyss, the end of the road. He is at the point of no return, the moment of truth, the hour of decision. He is at the place where God will intervene, where God will provide, where God will reveal. He is at the place of Moriah, the place of the Lord.

Verse 11

But the angel of the Lord called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied.

But the angel of the Lord called out to him from heaven, just as Abraham was about to slay his son. The angel of the Lord is a special messenger of God, who often speaks and acts on behalf of God, and sometimes is identified with God himself. The angel of the Lord appeared to Hagar in the desert and promised to multiply her offspring (Gen 16:7–14). The angel of the Lord appeared to Abraham and stopped him from sacrificing Isaac (Gen 22:11–18). The angel of the Lord appeared to Jacob in a dream and confirmed God’s covenant with him (Gen 28:12–15). The angel of the Lord appeared to Moses in the burning bush and revealed God’s name and mission to him (Exod 3:1–6). The angel of the Lord appeared to Gideon and commissioned him to save Israel from the Midianites (Judg 6:11–24). The angel of the Lord appeared to Manoah and his wife and announced the birth of Samson (Judg 13:2–23). The angel of the Lord appeared to Elijah and provided food and water for him (1 Kgs 19:5–7). The angel of the Lord appeared to David and stopped the plague that he had brought upon Israel (2 Sam 24:15–17). The angel of the Lord appeared to Zechariah and prophesied the birth of John the Baptist (Luke 1:11–20). The angel of the Lord appeared to Joseph and instructed him to marry Mary and to name the child Jesus (Matt 1:20–21). The angel of the Lord appeared to the shepherds and announced the birth of the Savior, the Messiah, the Lord (Luke 2:8–14). The angel of the Lord appeared to the women at the tomb and proclaimed the resurrection of Jesus (Matt 28:1–7). The angel of the Lord is a manifestation of God’s presence and power, of God’s grace and glory, of God’s plan and purpose.

The angel of the Lord calls out to Abraham from heaven, the dwelling place of God, the source of authority and blessing, the realm of eternity and holiness. He calls out to Abraham from heaven, as a sign of God’s intervention and provision, of God’s protection and salvation, of God’s sovereignty and faithfulness. He calls out to Abraham from heaven, to stop him from killing his son, to spare him from grief and guilt, to reward him for his faith and obedience.

The angel of the Lord calls out to Abraham by name, twice, as a way of getting his attention and expressing his urgency and concern. He calls out to Abraham by name, twice, as a way of showing his intimacy and affection, his recognition and appreciation, his love and care. He calls out to Abraham by name, twice, as a way of confirming his identity and calling, his relationship and covenant, his promise and blessing.

Abraham replies to the angel of the Lord with the same expression that he used before: “Here I am” (Hebrew hineni). He replies with readiness and availability, with attentiveness and willingness, with respect and reverence. He replies with faith and hope, with trust and surrender, with worship and praise. He replies with love and obedience, with gratitude and joy, with peace and expectation. He replies as a father, as an offerer, as a giver. He replies as Abraham, as a man of God, as a friend of God.

Verse 12

“Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”

The angel of the Lord stops Abraham from slaying his son, just in time, just before he strikes. He tells him not to lay a hand on the boy, not to do anything to him, not to harm him or hurt him. He tells him to spare his son, to release his son, to love his son. He tells him that the test is over, that the trial is done, that the sacrifice is enough.

The angel of the Lord commends Abraham for his faith and obedience, for his trust and surrender, for his worship and praise. He tells him that he knows that he fears God, that he reveres God, that he honors God. He tells him that he knows that he has not withheld from him his son, his only son, whom he loves. He tells him that he has passed the test, that he has proved his faith, that he has demonstrated his worship.

The angel of the Lord speaks on behalf of God, as God himself. He says that Abraham has not withheld from him, not from the angel, but from God. He says that Abraham has not withheld from him his son, his only son, whom he loves, as if he is the one who gave him, who chose him, who blessed him. He says that Abraham has not withheld from him his son, his only son, whom he loves, as if he is the one who loves him, who cherishes him, who is proud of him. He says that Abraham has not withheld from him his son, his only son, whom he loves, as if he is the one who commands him, who tests him, who provides for him. He says that Abraham has not withheld from him his son, his only son, whom he loves, as if he is the one who is his Father, his God, his Lord.

The angel of the Lord speaks to Abraham as a friend, as a partner, as a father. He speaks to him with respect and appreciation, with recognition and affirmation, with love and care. He speaks to him with grace and mercy, with forgiveness and peace, with joy and delight. He speaks to him with promise and blessing, with covenant and faithfulness, with glory and honor. He speaks to him as a friend, as a partner, as a father. He speaks to him as God.

Verse 13

Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son.

Abraham looked up and saw a ram caught by its horns in a thicket, a bush or a shrub. He did not see the ram before, but he saw it now, at the right time, at the right place. He did not see the ram by chance, but he saw it by providence, by God’s provision. He did not see the ram by himself, but he saw it by God’s revelation, by God’s intervention.

Abraham went over and took the ram and sacrificed it as a burnt offering instead of his son. He did not hesitate or question, but he acted and obeyed. He did not doubt or wonder, but he believed and thanked. He did not resist or regret, but he accepted and praised. He sacrificed the ram as a burnt offering, a sign of total dedication and devotion to God. He sacrificed the ram instead of his son, a symbol of substitution and atonement for sin. He sacrificed the ram as God had provided, a gesture of faith and obedience, of trust and surrender, of worship and praise.

Abraham’s sacrifice of the ram is a picture of God’s grace and glory, of God’s mercy and justice, of God’s love and sacrifice. It is a picture of God’s grace, because he spared Abraham’s son, because he provided a way out, because he rewarded his faith. It is a picture of God’s glory, because he revealed his power and presence, because he fulfilled his promise and purpose, because he foreshadowed his plan and redemption. It is a picture of God’s mercy, because he forgave Abraham’s sin, because he accepted his offering, because he blessed his descendants. It is a picture of God’s justice, because he required a sacrifice, because he demanded obedience, because he upheld his holiness. It is a picture of God’s love, because he gave his Son, his only Son, whom he loves, as a sacrifice for the sins of the world. It is a picture of God’s sacrifice, because he provided his Lamb, Jesus Christ, who takes away the sin of the world.

Verse 14

So Abraham called that place The Lord Will Provide. And to this day it is said, “On the mountain of the Lord it will be provided.”

Abraham called that place The Lord Will Provide, a name that expresses his faith and gratitude, his testimony and praise. He called that place The Lord Will Provide, in Hebrew Yahweh Yireh, or Jehovah Jireh, a name that reveals God’s character and covenant, his power and presence. He called that place The Lord Will Provide, a name that commemorates God’s intervention and provision, his protection and salvation. He called that place The Lord Will Provide, a name that foreshadows God’s plan and purpose, his grace and glory.

Abraham called that place The Lord Will Provide, because God provided a ram for the burnt offering, instead of his son. God provided a way out, a substitute, a miracle. God provided a sign of his faithfulness and goodness, his mercy and justice, his love and sacrifice. God provided a symbol of his Lamb, Jesus Christ, who takes away the sin of the world.

Abraham called that place The Lord Will Provide, because God provided his Son, his only Son, whom he loves, as a sacrifice for the sins of the world. God provided his Lamb, Jesus Christ, who died on the cross and rose again. God provided his grace and glory, his forgiveness and peace, his joy and hope. God provided his salvation and redemption, his kingdom and righteousness, his presence and power.

Abraham called that place The Lord Will Provide, and to this day it is said, “On the mountain of the Lord it will be provided.” To this day, people remember and repeat Abraham’s name and testimony, his faith and gratitude, his worship and praise. To this day, people acknowledge and proclaim God’s name and character, his power and presence, his covenant and faithfulness. To this day, people celebrate and rejoice in God’s intervention and provision, his protection and salvation, his grace and glory. To this day, people trust and hope in God’s plan and purpose, his will and promise, his love and sacrifice.

On the mountain of the Lord it will be provided, on the mountain of Moriah, where Abraham offered his son, where God provided a ram, where Solomon built the temple, where David brought the ark, where Jesus died on the cross, where God raised him from the dead. On the mountain of the Lord it will be provided, on the mountain of Zion, where God dwells with his people, where God reigns over the nations, where God displays his glory and beauty, where God invites us to worship and serve him. On the mountain of the Lord it will be provided, on the mountain of the Lord.

Verse 15

The angel of the Lord called to Abraham from heaven a second time

The angel of the Lord called to Abraham from heaven a second time, after he had sacrificed the ram instead of his son. The angel of the Lord called to Abraham from heaven a second time, to reaffirm God’s covenant and blessing, to reward his faith and obedience, to reveal his plan and purpose. The angel of the Lord called to Abraham from heaven a second time, as a friend, as a partner, as a father. The angel of the Lord called to Abraham from heaven a second time, as God himself.

Verse 16

and said, “I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son,

The angel of the Lord said to Abraham, “I swear by myself, declares the Lord.” He said this to emphasize the solemnity and certainty of his words, to assure Abraham of his faithfulness and truthfulness, to bind himself to his promise and covenant. He said this because there was no one greater or higher than himself, by whom he could swear, as the author of Hebrews explains: “When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, ‘I will surely bless you and give you many descendants.’” (Heb 6:13–14) He said this because he wanted to show Abraham and his descendants the unchanging nature of his purpose, the immutability of his counsel, the irrevocability of his oath. He said this because he wanted to encourage Abraham and his descendants to take hold of the hope set before them, the hope that is an anchor for the soul, firm and secure, the hope that enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf (Heb 6:17–20). He said this because he is the Lord, Yahweh, the covenant-keeping God, the faithful and true God, the God who is and who was and who is to come (Rev 1:8).

The angel of the Lord said to Abraham, “that because you have done this and have not withheld your son, your only son.” He said this to commend Abraham for his faith and obedience, for his trust and surrender, for his worship and praise. He said this to remind Abraham of what he had done, what he had not withheld, what he had offered to God. He said this to acknowledge Abraham’s sacrifice, Abraham’s love, Abraham’s devotion. He said this to confirm Abraham’s identity, Abraham’s calling, Abraham’s blessing. He said this to reveal Abraham’s role, Abraham’s destiny, Abraham’s legacy. He said this because Abraham had done this and had not withheld his son, his only son, whom he loved.

Verse 17

I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies,

The angel of the Lord said to Abraham, “I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore.” He said this to reaffirm God’s covenant and promise, to reward Abraham’s faith and obedience, to reveal God’s plan and purpose. He said this to repeat what God had said to Abraham before, when he called him out of Ur, when he made a covenant with him, when he gave him a son. He said this to confirm what God had sworn to Abraham by himself, when he cut a covenant with him, when he changed his name, when he tested his faith. He said this to assure Abraham that God would keep his word, that God would fulfill his promise, that God would bless his descendants.

The angel of the Lord said to Abraham, “Your descendants will take possession of the cities of their enemies.” He said this to prophesy God’s future and victory, to encourage Abraham’s hope and expectation, to reveal God’s plan and purpose. He said this to foreshadow what God would do for Abraham’s descendants, when he would deliver them from Egypt, when he would bring them to the Promised Land, when he would give them rest and peace. He said this to promise Abraham that God would fight for his descendants, that God would protect his descendants, that God would prosper his descendants.

The angel of the Lord said to Abraham, “I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies.” He said this as God himself, as the covenant-keeping God, as the faithful and true God. He said this as a friend, as a partner, as a father. He said this to Abraham, as a man of God, as a friend of God, as a father of many nations. He said this to Abraham, and to his descendants, and to us, who believe in God, who follow God, who worship God. He said this to Abraham, and to his descendants, and to us, who are blessed by God, who are made righteous by God, who are heirs of God. He said this to Abraham, and to his descendants, and to us, who are the stars in the sky, who are the sand on the seashore, who are the cities of God. He said this to Abraham, and to his descendants, and to us, who are the offspring of Abraham, who are the children of God, who are the people of God. He said this to Abraham, and to his descendants, and to us, who are the recipients of his grace and glory, his mercy and justice, his love and sacrifice. He said this to Abraham, and to his descendants, and to us, who are the witnesses of his power and presence, his faithfulness and truthfulness, his sovereignty and holiness. He said this to Abraham, and to his descendants, and to us, who are the participants of his plan and purpose, his will and promise, his kingdom and righteousness. He said this to Abraham, and to his descendants, and to us, who are the beneficiaries of his salvation and redemption, his forgiveness and peace, his joy and hope. He said this to Abraham, and to his descendants, and to us, who are the partners of his mission and ministry, his work and service, his worship and praise. He said this to Abraham, and to his descendants, and to us, who are the heirs of his inheritance and reward, his rest and glory, his presence and power. He said this to Abraham, and to his descendants, and to us, who are the objects of his blessing, his provision, his love. He said this to Abraham, and to his descendants, and to us, who are the subjects of his blessing, his provision, his love. He said this to Abraham, and to his descendants, and to us, who are the Lord’s.

Verse 18

and through your offspring all nations on earth will be blessed, because you have obeyed me.”

The angel of the Lord said to Abraham, “and through your offspring all nations on earth will be blessed, because you have obeyed me.” He said this to reaffirm God’s covenant and promise, to reward Abraham’s faith and obedience, to reveal God’s plan and purpose. He said this to repeat what God had said to Abraham before, when he called him out of Ur, when he made a covenant with him, when he gave him a son. He said this to confirm what God had sworn to Abraham by himself, when he cut a covenant with him, when he changed his name, when he tested his faith. He said this to assure Abraham that God would keep his word, that God would fulfill his promise, that God would bless his offspring.

The angel of the Lord said to Abraham, “through your offspring all nations on earth will be blessed.” He said this to prophesy God’s future and victory, to encourage Abraham’s hope and expectation, to reveal God’s plan and purpose. He said this to foreshadow what God would do for Abraham’s offspring, when he would make them a great nation, when he would give them the Promised Land, when he would establish them as his people. He said this to promise Abraham that God would bless his offspring, and through them, all nations on earth. He said this to reveal that Abraham’s offspring would include not only his physical descendants, but also his spiritual descendants, those who share his faith in God, those who follow God’s will, those who worship God in spirit and in truth. He said this to reveal that Abraham’s offspring would include not only the nation of Israel, but also the church of Christ, the body of Christ, the bride of Christ. He said this to reveal that Abraham’s offspring would include not only the people of God, but also the Son of God, Jesus Christ, the Messiah, the Savior, the Lord. He said this to reveal that through Abraham’s offspring, through Jesus Christ, all nations on earth will be blessed, with the blessing of salvation and redemption, of forgiveness and peace, of joy and hope, of grace and glory.

The angel of the Lord said to Abraham, “because you have obeyed me.” He said this to commend Abraham for his faith and obedience, for his trust and surrender, for his worship and praise. He said this to remind Abraham of what he had done, what he had not withheld, what he had offered to God. He said this to acknowledge Abraham’s sacrifice, Abraham’s love, Abraham’s devotion. He said this to confirm Abraham’s identity, Abraham’s calling, Abraham’s blessing. He said this to reveal Abraham’s role, Abraham’s destiny, Abraham’s legacy. He said this because Abraham had obeyed him, because Abraham had feared him, because Abraham had loved him.

The angel of the Lord said to Abraham, “and through your offspring all nations on earth will be blessed, because you have obeyed me.” He said this as God himself, as the covenant-keeping God, as the faithful and true God. He said this as a friend, as a partner, as a father. He said this to Abraham, as a man of God, as a friend of God, as a father of many nations. He said this to Abraham, and to his descendants, and to us, who believe in God, who follow God, who worship God. He said this to Abraham, and to his descendants, and to us, who are blessed by God, who are made righteous by God, who are heirs of God. He said this to Abraham, and to his descendants, and to us, who are the stars in the sky, who are the sand on the seashore, who are the cities of God. He said this to Abraham, and to his descendants, and to us, who are the offspring of Abraham, who are the children of God, who are the people of God. He said this to Abraham, and to his descendants, and to us, who are the recipients of his grace and glory, his mercy and justice, his love and sacrifice. He said this to Abraham, and to his descendants, and to us, who are the witnesses of his power and presence, his faithfulness and truthfulness, his sovereignty and holiness. He said this to Abraham, and to his descendants, and to us, who are the participants of his plan and purpose, his will and promise, his kingdom and righteousness. He said this to Abraham, and to his descendants, and to us, who are the beneficiaries of his salvation and redemption, his forgiveness and peace, his joy and hope. He said this to Abraham, and to his descendants, and to us, who are the partners of his mission and ministry, his work and service, his worship and praise. He said this to Abraham, and to his descendants, and to us, who are the heirs of his inheritance and reward, his rest and glory, his presence and power. He said this to Abraham, and to his descendants, and to us, who are the objects of his blessing, his provision, his love. He said this to Abraham, and to his descendants, and to us, who are the subjects of his blessing, his provision, his love. He said this to Abraham, and to his descendants, and to us, who are the Lord’s.

Verse 19

Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba.

Abraham returned to his servants, after he had sacrificed the ram instead of his son, after he had heard God’s voice and promise, after he had experienced God’s grace and glory. He returned to his servants, with his son Isaac alive and well, with his faith and obedience rewarded, with his worship and praise completed. He returned to his servants, as a man of God, as a friend of God, as a father of many nations.

Abraham and his servants set off together for Beersheba, a place where Abraham had lived before, where he had planted a tamarisk tree and called on the name of the Lord, the Eternal God (Gen 21:33). Beersheba was a place where Abraham had made a treaty with Abimelek, the king of Gerar, and where he had dug a well and named it Beersheba, meaning “well of the oath” or “well of the seven” (Gen 21:22–32). Beersheba was a place where Abraham had found peace and rest, where he had established his presence and influence, where he had witnessed God’s faithfulness and blessing.

Abraham stayed in Beersheba, after he had returned from Moriah, after he had passed the test, after he had received the promise. He stayed in Beersheba, with his son Isaac, with his servants, with his God. He stayed in Beersheba, as a blessed man, as a righteous man, as a happy man. He stayed in Beersheba, as Abraham, the father of faith, the father of laughter, the father of many nations.

Verses 20–24

Some time later Abraham was told, “Milkah is also a mother; she has borne children to your brother Nahor: Uz his firstborn, Buz his brother, Kemuel the father of Aram, Kesed, Hazo, Pildash, Jidlaph and Bethuel.” And Bethuel became the father of Rebekah. Milkah bore these eight sons to Abraham’s brother Nahor. His concubine, whose name was Reumah, also had sons: Tebah, Gaham, Tahash and Maakah.

• The phrase “some time later” indicates that this genealogy is given after the events of the previous verses, where Abraham offered his son Isaac and received God’s blessing and promise. The exact time span is not specified, but it is likely that several years have passed since then.
• The purpose of this genealogy is to introduce the family of Nahor, Abraham’s brother, who lived in Haran. This family is important for the future of God’s covenant people, because from them Isaac and Jacob will take their wives. The genealogy also shows that God’s blessing was not limited to Abraham and his descendants, but extended to his relatives as well.
• The name “Milkah” means “queen” or “counsel”. She was the daughter of Haran, Abraham’s other brother, who died in Ur (Gen 11:27–29). She married Nahor, Abraham’s brother, and became the mother of eight sons. She was also the grandmother of Rebekah, who will marry Isaac (Gen 24:15).
• The name “Nahor” means “snorting” or “breathing hard”. He was the son of Terah, Abraham’s father, and the brother of Abraham and Haran (Gen 11:26–27). He stayed in Haran, where his father died, and did not follow Abraham to Canaan (Gen 11:31–32). He had twelve sons, eight by Milkah and four by his concubine Reumah.
• The names of Nahor’s sons are mostly obscure, but some of them are related to other biblical names or places. For example:
• “Uz” may be the ancestor of the land of Uz, where Job lived (Job 1:1).
• “Buz” may be the ancestor of Elihu, one of Job’s friends (Job 32:2).
• “Kemuel” means “God has established” or “God’s congregation”. He was the father of Aram, the ancestor of the Arameans, who were also called Syrians (Gen 25:20).
• “Bethuel” means “man of God” or “dweller in God”. He was the father of Rebekah, who will marry Isaac (Gen 24:15), and Laban, who will become the father-in-law of Jacob (Gen 24:29).
• “Rebekah” means “a loop” or “a noose”. She will become the wife of Isaac and the mother of Jacob and Esau (Gen 24:67).
• “Reumah” means “lofty” or “exalted”. She was the concubine of Nahor, and the mother of four sons. A concubine was a secondary wife, who had a lower status and fewer rights than a primary wife.
• “Tebah” means “slaughter” or “butchery”.
• “Gaham” means “flame” or “burning”.
• “Tahash” means “badger” or “dolphin”. It may also refer to a fine leather made from the skin of such an animal (Exod 25:5).
• “Maakah” means “oppression” or “squeezing”. It may also refer to a region or a people near Mount Hermon (Deut 3:14).

The main point of Genesis 22:20–24 is that it provides the background information for the future marriage of Isaac and Rebekah, and the connection between Abraham’s family and Nahor’s family. It also shows that God’s blessing was not confined to Abraham and his descendants, but extended to his relatives as well.

Background and Context

Historical-cultural background:

The historical and cultural background of the passage is the ancient Near East, where Abraham lived as a nomad and a sojourner in the land of Canaan. Some of the factors that influence the language and the meaning of the passage are:

• The practice of child sacrifice was common among some of the pagan nations that surrounded Abraham, such as the Canaanites and the Ammonites. They believed that offering their children to their gods would appease them and secure their favor. God tested Abraham’s faith and obedience by commanding him to do something that seemed to contradict His promise and His character, but He also provided a substitute and showed that He abhorred human sacrifice (Leviticus 18:21; Deuteronomy 12:31; Jeremiah 19:5).
• The covenant relationship between God and Abraham was based on God’s grace and Abraham’s faith. God had promised to make Abraham a great nation and to bless all the families of the earth through his offspring (Genesis 12:1–3; 15:1–6; 17:1–8). Abraham believed God and demonstrated his faith by leaving his homeland, waiting for a son, circumcising himself and his household, and interceding for Sodom and Gomorrah. God confirmed His covenant with Abraham by various signs and seals, such as the smoking fire pot and the flaming torch, the change of names, and the circumcision (Genesis 15:17; 17:5,15; 17:10–14).
• The theme of substitution and redemption is prominent in the passage and throughout the Bible. God provided a ram to take the place of Isaac and to die as a burnt offering instead of him. This foreshadowed the ultimate sacrifice of Jesus Christ, the Son of God, who died on the cross to redeem sinners from the curse of the law and to fulfill the promise of blessing to Abraham and his offspring (Galatians 3:13–14; 4:4–5; John 1:29; 3:16; Hebrews 11:17–19).

The characters in the passage:

The characters in the passage are God, Abraham, Isaac, and the angel of the LORD. They are doing the following actions:

• God is testing Abraham’s faith and obedience by commanding him to sacrifice his son, his only son, whom he loves, as a burnt offering on one of the mountains of Moriah. He is also providing a ram as a substitute for Isaac and reaffirming His covenant with Abraham by swearing by Himself and repeating His promises of blessing and multiplication.
• Abraham is obeying God’s command without hesitation or questioning, even though it seems to contradict God’s promise and his love for his son. He is trusting God to provide a way out or to raise Isaac from the dead. He is also worshiping God by building an altar, offering the ram, and naming the place “The LORD will provide”.
• Isaac is accompanying his father to the place of sacrifice, carrying the wood for the burnt offering, and asking about the lamb. He is also submitting to his father’s will and allowing himself to be bound and laid on the altar, without resisting or complaining. He is also receiving God’s provision and blessing as the son of the promise and the heir of the covenant.
• The angel of the LORD is calling to Abraham from heaven and stopping him from killing his son. He is also commending Abraham for his fear of God and his willingness to offer his son. He is also speaking on behalf of God and confirming His oath and His promises to Abraham and his offspring.

Locations in the passage:

The locations mentioned in the passage are the land of Moriah, one of the mountains of which God told Abraham, and Beersheba. Their significance later in the Bible are:

• The land of Moriah is the region where Jerusalem was later built. It is also the place where Solomon built the temple, the house of God, where sacrifices and offerings were made to the LORD (2 Chronicles 3:1; 1 Kings 6:1–2; 8:1–13). It is also the place where Jesus Christ, the true temple and the Lamb of God, was crucified and rose again, fulfilling the sacrifice of Isaac and the promise of blessing to all nations (John 2:19–22; 19:17–20; Matthew 27:50–53; 28:1–10; Acts 1:8–12).
• One of the mountains of which God told Abraham is the specific location where Abraham offered the ram instead of Isaac and where he named the place “The LORD will provide” or “Jehovah Jireh” in Hebrew. It is also the place where God provided for His people and where He revealed His name and His character (Genesis 22:14; Exodus 3:13–15; 17:15; Psalm 23:1; Philippians 4:19).
• Beersheba is the place where Abraham returned to his young men and where he lived. It is also the place where Abraham planted a tamarisk tree and called on the name of the LORD, the Everlasting God (Genesis 21:33). It is also the place where God appeared to Isaac and Jacob and confirmed His covenant with them (Genesis 26:23–25; 46:1–4). It is also the place that marked the southern border of the land of Israel (Joshua 15:28; 19:2; 1 Samuel 3:20).

Themes and topics

Main themes or sub-themes:

• Obedience and Sacrifice: The passage shows how Abraham obeyed God’s command to sacrifice his son, his only son, whom he loved, as a burnt offering. This was a supreme act of faith and devotion, as well as a test of Abraham’s loyalty and trust in God’s promise. The passage also shows how God provided a substitute sacrifice, a ram, to take the place of Isaac. This foreshadowed the ultimate sacrifice of Jesus Christ, who died on the cross as the Lamb of God, to take away the sin of the world. Some verses that relate to this theme are: Genesis 22:2–3, 9–14; Hebrews 11:17–19; John 1:29; Romans 8:32.
• Faith and Trust in God: The passage demonstrates how Abraham trusted God to provide a way out of the seemingly impossible situation. Abraham believed that God was able to raise Isaac from the dead, or to fulfill His promise through another means. Abraham also prophesied that God would provide the lamb for the offering, which God did. The passage also shows how God rewarded Abraham’s faith by reaffirming His covenant and blessing him abundantly. Some verses that relate to this theme are: Genesis 22:5, 8, 16–18; Hebrews 11:6; James 2:21–23; Galatians 3:6–9.
• God’s Providence: The passage reveals how God intervened and provided for Abraham and Isaac at the right time and place. God stopped Abraham from killing his son, and showed him the ram that was caught in the thicket. God also spoke to Abraham through the angel of the LORD, and confirmed His oath and His promises. God also named the place “The LORD will provide” or “Jehovah Jireh” in Hebrew, to commemorate His faithfulness and care. Some verses that relate to this theme are: Genesis 22:11–14; Psalm 23:1; Philippians 4:19; Matthew 6:25–34.
• Blessing and Covenant: The passage highlights how God blessed Abraham and his offspring because of his obedience and faith. God swore by Himself, since there was no one greater, and repeated His promises of making Abraham’s descendants as numerous as the stars or the sand on the seashore, and of blessing all the nations of the earth through his offspring. God also established His covenant with Abraham and his seed, which was fulfilled in Jesus Christ, the Son of Abraham and the Son of God. Some verses that relate to this theme are: Genesis 22:15–18; Genesis 12:1–3; Genesis 15:1–6; Genesis 17:1–8; Galatians 3:13–14, 16, 29.
• Kinship and Lineage: The passage connects Abraham’s family with his brother Nahor’s family, and introduces Rebekah, who will become Isaac’s wife and the mother of Jacob and Esau. The passage also shows how Isaac was the son of the promise and the heir of the covenant, and how God preserved his life and blessed him. The passage also traces the lineage of Jesus Christ, the Messiah, back to Abraham and Isaac, through whom God fulfilled His promise of blessing all the nations. Some verses that relate to this theme are: Genesis 22:19–24; Genesis 24:1–67; Genesis 25:19–26; Matthew 1:1–17; Luke 3:23–38.

Main argument of the passage:

The main argument of the passage is that God tests Abraham’s faith and obedience by commanding him to sacrifice his son, and that God provides a substitute and blesses Abraham and his offspring. The purpose of this argument is to show the depth and the reward of Abraham’s faith, the character and the provision of God, and the fulfillment and the scope of God’s promise.

Echos and clarifications:

The passage echoes and clarifies earlier passages, such as Genesis 12:1–3, where God first called Abraham and promised to bless him and make him a blessing to all the families of the earth; Genesis 15:1–6, where God promised to give Abraham a son and to make his descendants as numerous as the stars; Genesis 17:1–8, where God changed Abraham’s name and established His covenant with him and his offspring; and Genesis 21:1–7, where God fulfilled His promise and gave Abraham and Sarah a son, Isaac, in their old age. The passage is also echoed and developed in later passages, such as Exodus 3:13–15, where God revealed His name to Moses as “I AM WHO I AM” or “Yahweh” in Hebrew, which is related to the name “Jehovah Jireh” in Genesis 22:14; 2 Chronicles 3:1, where Solomon built the temple on Mount Moriah, the same place where Abraham offered Isaac; John 3:16, where Jesus said that God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life; and Hebrews 11:17–19, where the author of Hebrews commended Abraham’s faith and said that he considered God able to raise Isaac from the dead.

This passage was included in the book to:

The passage was included in the book of Genesis to show the climax of Abraham’s faith journey, the character and the covenant of God, and the foreshadowing and the fulfillment of God’s plan of salvation through Jesus Christ.

Theological truths communicated in this passage:

Key terms

Key Terms

The key terms for Genesis 22 are: God, Abraham, Isaac, Moriah, burnt offering, angel of the LORD, ram, covenant, oath, blessing, and Rebekah.

Here are the definitions and insights for each key term:

God: אֱלֹהִים (Elohim), H430 — In the Bible, God is the creator and ruler of the universe, the supreme being who reveals Himself to His people and makes covenants with them. God is also the triune God, who exists in three persons: the Father, the Son, and the Holy Spirit.

• God is mentioned over 4000 times in the Bible. In the Old Testament, the Hebrew word אֱלֹהִים (Elohim) is used to refer to God and it appears 2606 times. In the New Testament, the Greek word “theos” is used to refer to God and it appears 1317 times.
• Some references for God include: Genesis 1:1; Exodus 3:14; John 1:1–18; Romans 1:20; Revelation 4:11.

Abraham: אַבְרָהָם (Abraham), H85 — In the Bible, Abraham is the father of the Hebrew nation, the ancestor of Jesus Christ, and the model of faith and obedience. Abraham was originally named Abram, which means “exalted father”, but God changed his name to Abraham, which means “father of a multitude”, to reflect His promise and covenant with him.

• Abraham is mentioned over 300 times in the Bible. In the Old Testament, the Hebrew word אַבְרָהָם (Abraham) is used to refer to Abraham and it appears 175 times. In the New Testament, the Greek word “Abraam” is used to refer to Abraham and it appears 73 times.
• Some references for Abraham include: Genesis 12:1–4; Genesis 15:1–6; Genesis 17:1–8; Genesis 22:1–19; Hebrews 11:8–19.

Isaac: יִצְחָק (Yitschaq), H3327 — In the Bible, Isaac is the son of Abraham and Sarah, the father of Jacob and Esau, and the heir of the covenant. Isaac was born miraculously when Abraham and Sarah were old and barren. Isaac means “he laughs”, because both Abraham and Sarah laughed when God told them they would have a son.

• Isaac is mentioned over 100 times in the Bible. In the Old Testament, the Hebrew word יִצְחָק (Yitschaq) is used to refer to Isaac and it appears 108 times. In the New Testament, the Greek word “Isaak” is used to refer to Isaac and it appears 20 times.
• Some references for Isaac include: Genesis 17:19; Genesis 21:1–7; Genesis 22:1–19; Genesis 26:1–35; Romans 9:6–13.

Moriah: מֹרִיָּה (Moriyyah), H4179 — In the Bible, Moriah is the region where Abraham was commanded to offer Isaac as a burnt offering, and where God provided a ram as a substitute. Moriah is also the place where Solomon built the temple, the house of God, where sacrifices and offerings were made to the LORD. Moriah means “chosen by Yahweh” or “seen by Yahweh”.

• Moriah is mentioned twice in the Bible. In the Old Testament, the Hebrew word מֹרִיָּה (Moriyyah) is used to refer to Moriah and it appears twice. In the New Testament, there is no direct reference to Moriah, but some scholars suggest that Golgotha, the place where Jesus was crucified, was also located in Moriah.
• Some references for Moriah include: Genesis 22:2; 2 Chronicles 3:1; John 19:17–20; Hebrews 11:17–19.

Burnt offering: עֹלָה (olah), H5930 — In the Bible, a burnt offering is a type of sacrifice that was completely consumed by fire on the altar, as a symbol of total dedication and surrender to God. A burnt offering was also a way of expressing worship, gratitude, atonement, or petition to God. The animal for the burnt offering had to be without blemish, and the offerer had to lay his hand on its head, identifying with it and transferring his guilt to it.

• Burnt offering is mentioned over 200 times in the Bible. In the Old Testament, the Hebrew word עֹלָה (olah) is used to refer to a burnt offering and it appears 289 times. In the New Testament, the Greek word “holokautoma” is used to refer to a burnt offering and it appears once.
• Some references for burnt offering include: Genesis 8:20; Genesis 22:2–13; Leviticus 1:1–17; Psalm 51:16–19; Hebrews 10:1–18.

Angel of the LORD: מַלְאַךְ יְהוָה (malak YHWH), H4397 H3068 — In the Bible, the angel of the LORD is a mysterious figure who appears to various people and speaks and acts on behalf of God. The angel of the LORD is sometimes distinguished from God, and sometimes identified with God. Some scholars suggest that the angel of the LORD is a pre-incarnate manifestation of Jesus Christ, the Son of God, who reveals God’s name, character, and salvation.

• Angel of the LORD is mentioned over 50 times in the Bible. In the Old Testament, the Hebrew phrase מַלְאַךְ יְהוָה (malak YHWH) is used to refer to the angel of the LORD and it appears 59 times. In the New Testament, there is no direct reference to the angel of the LORD, but some scholars suggest that Jesus Christ is the fulfillment and the revelation of the angel of the LORD.
• Some references for the angel of the LORD include: Genesis 16:7–14; Genesis 22:11–18; Exodus 3:1–6; Judges 13:1–23; Acts 7:30–38.

Ram: אַיִל (ayil), H352 — In the Bible, a ram is a male sheep that was used as a sacrificial animal for various purposes, such as burnt offerings, peace offerings, sin offerings, or consecration offerings. A ram was also a symbol of strength, leadership, and authority. A ram was provided by God as a substitute for Isaac, and foreshadowed the sacrifice of Jesus Christ, the Lamb of God.

• Ram is mentioned over 100 times in the Bible. In the Old Testament, the Hebrew word אַיִל (ayil) is used to refer to a ram and it appears 133 times. In the New Testament, the Greek word “krios” is used to refer to a ram and it appears once.
• Some references for ram include: Genesis 22:13; Exodus 29:15–22; Leviticus 5:15–16; Daniel 8:3–7; Revelation 5:6–14.

Covenant: בְּרִית (beriyth), H1285 — In the Bible, a covenant is a solemn agreement or a binding relationship between two parties, based on promises, conditions, and obligations. A covenant can be made between humans, or between God and humans. God made covenants with Noah, Abraham, Israel, David, and the church, to reveal His plan and purpose for His people and the world. God’s covenants are based on His grace, faithfulness, and love.

• Covenant is mentioned over 300 times in the Bible. In the Old Testament, the Hebrew word בְּרִית (beriyth) is used to refer to a covenant and it appears 284 times. In the New Testament, the Greek word “diatheke” is used to refer to a covenant and it appears 33 times.
• Some references for covenant include: Genesis 6:18; Genesis 15:18; Exodus 19:5–6; 2 Samuel 7:12–16; Hebrews 8:6–13.

Oath: שְׁבוּעָה (shebuwah), H7621 — In the Bible, an oath is a solemn declaration or a binding promise, made by invoking the name of God or something sacred. An oath can be made to affirm the truth of a statement, to confirm a covenant, or to pledge allegiance or loyalty. God made an oath to Abraham and his descendants, to guarantee His covenant and His promises. God’s oath is based on His unchanging nature and His word.

• Oath is mentioned over 100 times in the Bible. In the Old Testament, the Hebrew word שְׁבוּעָה (shebuwah) is used to refer to an oath and it appears 30 times. In the New Testament, the Greek word “horkos” is used to refer to an oath and it appears 10 times.
• Some references for oath include: Genesis 22:16; Genesis 26:28–31; Exodus 22:10–11; Numbers 30:2–16; Hebrews 6:13–20.

Blessing: בְּרָכָה (berakah), H1293 — In the Bible, a blessing is a gift or a favor from God or from others, that brings happiness, prosperity, or well-being. A blessing can also be a word or an act of expressing or bestowing such a gift or favor. God blessed Abraham and his offspring, and made them a source of blessing to all the nations of the earth. God’s blessing is based on His grace, faithfulness, and love.

• Blessing is mentioned over 400 times in the Bible. In the Old Testament, the Hebrew word בְּרָכָה (berakah) is used to refer to a blessing and it appears 71 times. In the New Testament, the Greek word “eulogia” is used to refer to a blessing and it appears 16 times.
• Some references for blessing include: Genesis 12:2–3; Genesis 22:17–18; Numbers 6:22–27; Psalm 1:1–3; Ephesians 1:3–14.

Rebekah: רִבְקָה (Ribqah), H7259 — In the Bible, Rebekah is the wife of Isaac, the mother of Jacob and Esau, and the daughter of Bethuel. Rebekah was chosen by God and by Abraham’s servant to be Isaac’s bride, and she willingly left her family and followed him. Rebekah also received God’s promise and guidance, and favored Jacob over Esau. Rebekah means “ensnarer” or “captivating”.

• Rebekah is mentioned over 30 times in the Bible. In the Old Testament, the Hebrew word רִבְקָה (Ribqah) is used to refer to Rebekah and it appears 28 times. In the New Testament, the Greek word “Rebekka” is used to refer to Rebekah and it appears 2 times.
• Some references for Rebekah include: Genesis 22:23; Genesis 24:1–67; Genesis 25:19–28; Genesis 27:1–46; Romans 9:10–13.

Hineni: הִנֵּנִי (hineni), H2009 — In the Bible, hineni is a Hebrew word that means “here I am” or “behold, me”. It is a word of response, readiness, and availability. It is often used by people who are called by God or by others, to express their attention, willingness, or obedience. Abraham, Isaac, and the angel of the LORD all used hineni in the passage of Genesis 22. Hineni also implies a sense of humility, submission, and reverence.

• Hineni is mentioned over 170 times in the Bible. In the Old Testament, the Hebrew word הִנֵּנִי (hineni) is used to refer to hineni and it appears 178 times. In the New Testament, there is no direct equivalent of hineni, but some scholars suggest that the Greek phrase “idou ego” (behold, I) is similar to hineni and it appears 8 times.
• Some references for hineni include: Genesis 22:1, 7, 11; Exodus 3:4; Isaiah 6:8; Jeremiah 1:6; Matthew 26:46.

Translation

Genre:

The genre of the passage is narrative, which tells a story of God’s testing of Abraham’s faith and obedience, and God’s provision and blessing for Abraham and his offspring.

Rhetorical devices:

There are some rhetorical devices in the passage, such as:

• Parallelism: The passage uses parallel expressions or structures to emphasize the contrast or the similarity between two or more elements. For example, in verse 2, God says to Abraham, “Take your son, your only son, whom you love, Isaac”. This is a fourfold parallelism that intensifies the description of Isaac and the magnitude of God’s command. Another example is in verse 12, where the angel of the LORD says to Abraham, “Now I know that you fear God, because you have not withheld from me your son, your only son”. This is a twofold parallelism that repeats the phrase “your son, your only son” and shows the connection between Abraham’s fear of God and his willingness to offer Isaac.
• Chiasm: The passage uses a symmetrical arrangement of words or concepts around a central point or theme, to create a balanced or inverted structure. For example, in verse 5, Abraham says to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you”. This is a chiastic structure that has the following pattern: A (stay here), B (with the donkey), C (I and the boy), D (go over there), D’ (we will worship), C’ (we), B’ (will come back), A’ (to you). The central point is the worship of God, which is the purpose of Abraham and Isaac’s journey.
• Inclusio: The passage uses a word or a phrase that repeats at the beginning and the end of a section, to mark the boundaries or the unity of the section. For example, in verses 1–19, the word “Moriah” appears in verse 2 and in verse 14, forming an inclusio that frames the story of Abraham’s sacrifice of Isaac. Another example is in verses 15–18, where the phrase “the angel of the LORD called to Abraham from heaven” appears in verse 15 and in verse 18, forming an inclusio that encloses God’s reaffirmation of His covenant with Abraham.
• Anaphora: The passage uses a word or a phrase that repeats at the beginning of successive sentences or clauses, to create a rhythm or a emphasis. For example, in verse 16, God says to Abraham, “I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son”. This is an anaphora that repeats the word “that” and introduces the two reasons for God’s oath and blessing.
• Climax: The passage uses a series of words or concepts that increase in intensity or importance, to create a sense of progression or culmination. For example, in verse 2, God says to Abraham, “Take your son, your only son, whom you love, Isaac”. This is a climax that builds up the description of Isaac from the general (“your son”) to the specific (“Isaac”), and from the objective (“your only son”) to the subjective (“whom you love”).

Figures of speech:

• There are some figures of speech in the passage, such as:
• Metaphor: The passage uses a word or a phrase that compares one thing to another, to create a vivid or imaginative image. For example, in verse 17, God says to Abraham, “I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore”. This is a metaphor that compares Abraham’s descendants to the stars and the sand, to illustrate their multitude and their glory.
• Simile: The passage uses a word or a phrase that compares one thing to another using “like” or “as”, to create a clear or realistic image. For example, in verse 10, the narrator says, “Then he reached out his hand and took the knife to slay his son”. This is a simile that compares Abraham’s action to that of a slayer, to emphasize the horror and the drama of the scene.
• Personification: The passage uses a word or a phrase that attributes human qualities or actions to nonhuman things, to create a lively or expressive image. For example, in verse 13, the narrator says, “Abraham looked up and there in a thicket he saw a ram caught by its horns”. This is a personification that attributes the human action of seeing to Abraham, to contrast his perspective with that of God, who provided the ram.
• Hyperbole: The passage uses a word or a phrase that exaggerates or overstates something, to create a strong or humorous effect. For example, in verse 5, Abraham says to his servants, “We will worship and then we will come back to you”. This is a hyperbole that overstates Abraham’s expectation, to conceal his intention and to express his hope.
• Idiom: The passage uses a word or a phrase that has a figurative or a conventional meaning, to create a natural or a cultural expression. For example, in verse 12, the angel of the LORD says to Abraham, “Now I know that you fear God”. This is an idiom that uses the word “know” to mean “acknowledge” or “recognize”, and the word “fear” to mean “revere” or “obey”.
• Irony: The passage uses a word or a phrase that conveys a meaning that is opposite or different from what is expected or intended, to create a contrast or a surprise. For example, in verse 8, Abraham says to Isaac, “God himself will provide the lamb for the burnt offering, my son”. This is an irony that conveys a meaning that is different from what Abraham expected or intended, because God provided a ram instead of a lamb, and Isaac was the intended offering instead of the lamb.

Textual variants:

There are some textual variants in the passage, which are differences or variations in the manuscripts or the versions of the text. Some of these variants affect the grammar and the interpretation of the passage. For example, in verse 2, the Masoretic Text (MT) reads “one of the mountains” (הָרִ֣ים אַחַ֔ד), while the Septuagint (LXX) reads “the high mountain” (τὸ ὄρος τὸ ὑψηλόν). This variant affects the grammar of the phrase, as the MT uses a singular noun with a cardinal number, while the LXX uses a singular noun with a definite article and an adjective. This variant also affects the interpretation of the passage, as the MT implies that God did not specify which mountain Abraham should go to, while the LXX implies that God pointed out a particular mountain to Abraham1

Disagreements between translators:

There are some major disagreements between translators for this passage, which are differences or conflicts in the choices or the methods of translation. Some of these disagreements are based on the textual variants, the linguistic issues, or the theological implications of the passage. For example, in verse 14, the MT reads “The LORD will provide” (יְהוָ֣ה ׀ יִרְאֶ֑ה), while the LXX reads “The LORD has seen” (κύριος εἶδεν). This disagreement is based on the textual variant of the verb ראה, which can mean “see” or “provide” depending on the context and the vocalization. This disagreement also affects the linguistic issue of the tense of the verb, as the MT uses the imperfect, while the LXX uses the aorist. This disagreement also affects the theological implication of the passage, as the MT emphasizes God’s provision, while the LXX emphasizes God’s vision2

Some of the words that don’t translate well are:

There are some words from this passage that don’t translate well, which are words that have no equivalent or have multiple meanings in another language. Some of these words are based on the cultural or the literary context of the passage. For example, in verse 14, the word “Moriah” (מֹרִיָּה) does not translate well, because it is a proper name that has an uncertain etymology and a significant history. Some scholars suggest that it is related to the verb ראה, and it means “chosen by Yahweh” or “seen by Yahweh”. Some scholars also suggest that it is the same place where Solomon built the temple and where Jesus was crucified3

How other translations make the translation:

Other Bible translations use different words or phrases in the translation, because they have different approaches or goals for the translation. Some translations aim to be more literal or word-for-word, while others aim to be more dynamic or thought-for-thought. Some translations also reflect the theological or the linguistic preferences of the translators. For example, in verse 2, the KJV reads “one of the mountains which I will tell thee of”, while the NIV reads “a mountain I will show you”. This difference is based on the different approaches of the translations, as the KJV is more literal and follows the MT, while the NIV is more dynamic and follows the LXX4

Repetition of words, phrases, and concepts:

There is some repetition of words, phrases, or concepts in the passage, which shows the importance or the emphasis of the message or the argument of the passage. For example, the phrase “your son, your only son, whom you love” is repeated three times in verses 2, 12, and 16, to highlight the significance and the difficulty of God’s command and Abraham’s obedience. Another example is the word “bless” or “blessing”, which is repeated seven times in verses 15–18, to stress the reward and the scope of God’s promise and covenant.

Some of the other translation issues include:

There are some other translation issues in the passage, which are challenges or difficulties in conveying the meaning or the effect of the original text in another language. Some of these issues are based on the cultural or the literary context of the passage. For example, in verse 1, the word “tested” (נִסָּה) can have different connotations in different languages and cultures. Some may understand it as a negative or a cruel act, while others may understand it as a positive or a refining act. Another example is in verse 14, the word “provide” (יִרְאֶה) is a pun on the word “see” (רָאָה), which is also the root of the name “Moriah” (מֹרִיָּה). This pun creates a connection and a contrast between God’s vision and provision, which may be lost or obscured in translation.

Seeing Jesus

There are many things in this passage that foreshadow or anticipate Jesus, such as:

• The sacrifice of Isaac foreshadows the sacrifice of Jesus, who is the beloved and the only begotten Son of God, who willingly laid down His life and rose again, to take away the sin of the world and to fulfill God’s promise and covenant. (John 3:16; 10:17–18; Hebrews 11:17–19)
• The provision of the ram foreshadows the provision of Jesus, who is the Lamb of God, who was caught by the thorns of the crown, who died on the cross as a substitute for us, and who satisfied God’s justice and wrath. (John 1:29; 19:1–5; 1 Peter 1:18–19; Romans 3:25–26)
• The name of the place, “The LORD will provide” or “Jehovah Jireh”, foreshadows the name of Jesus, who is the LORD, who is the Provider, who is the Way, the Truth, and the Life, and who is the source of all our needs and blessings. (Philippians 4:19; John 14:6; Colossians 1:15–20; 2:9–10)
• The oath and the blessing of God foreshadow the oath and the blessing of Jesus, who is the Seed of Abraham, who is the Heir of the covenant, who is the Mediator of the new covenant, and who is the Blessing to all the nations of the earth. (Galatians 3:13–14, 16, 29; Hebrews 6:13–20; 8:6–13; Acts 3:25–26)

There are some verses in this passage that prophesy or promise the coming of Jesus, such as:

• In verse 2, God says to Abraham, “Take your son, your only son, whom you love, Isaac”. This prophecy promises that through Isaac, God will bring forth the Messiah, who will be the Son of God, the Son of Abraham, and the Son of the Promise, and who will be loved by God and by Abraham. This prophecy is fulfilled in Jesus, who is the descendant of Abraham and Isaac, and who is the Christ, the Son of God, the Son of the Promise, and who is loved by God and by Abraham. (Matthew 1:1–2; Galatians 4:4–5; John 8:56; Matthew 3:17; 17:5)
• In verse 8, Abraham says to Isaac, “God himself will provide the lamb for the burnt offering, my son”. This prophecy promises that God will provide the Lamb of God, who will be the perfect and the ultimate sacrifice for our sins, and who will be the Son of God and the Son of Abraham. This prophecy is fulfilled in Jesus, who is the Lamb of God, who takes away the sin of the world, and who is the Son of God and the Son of Abraham. (John 1:29; 1 Corinthians 5:7; Hebrews 10:1–18; Matthew 1:1; Luke 3:38)
• In verse 18, God says to Abraham, “and through your offspring all nations on earth will be blessed, because you have obeyed me”. This prophecy promises that through Abraham’s offspring, God will bring forth the Messiah, who will be the true Seed of Abraham, and who will inherit the covenant and the blessing, and who will bless all the nations of the earth. This prophecy is fulfilled in Jesus, who is the descendant of Abraham and Isaac, and who is the Christ, the Son of God, the Savior of the world, and who blesses all the nations of the earth. (Matthew 1:1–2; Galatians 3:16; John 4:42; Acts 3:25–26)

Interpretation

Interfaith Differences:

• Jewish view: This view holds that Genesis 22 is a story of the supreme test of Abraham’s faith and obedience, and of God’s mercy and provision. This view also holds that Abraham’s willingness to sacrifice Isaac demonstrated his love for God and his trust in His promise. This view also holds that Isaac was not a passive victim, but a willing partner in the sacrifice, and that he was not a young child, but a mature adult. This view also holds that the sacrifice of Isaac was not a prefiguration of the sacrifice of Jesus, but a unique and unrepeatable event in the history of Israel12
• Christian view: This view holds that Genesis 22 is a foreshadowing of the sacrifice of Jesus Christ, who is the true Son of God, the true Son of Abraham, and the true Lamb of God. This view also holds that Abraham’s faith was a gift of God and a response to His promise, and that he was justified by his faith alone. This view also holds that Isaac was a type of Christ, who submitted to the will of the Father, and who was spared from death by the substitution of the ram. This view also holds that the sacrifice of Isaac was not a unique and unrepeatable event, but a prophetic and anticipatory event of God’s plan of salvation through Jesus Christ3
• Muslim view: This view holds that Genesis 22 is a story of the great trial of Abraham’s faith and submission, and of God’s grace and reward. This view also holds that Abraham’s readiness to sacrifice his son showed his devotion to God and his detachment from worldly attachments. This view also holds that the son who was to be sacrificed was not Isaac, but Ishmael, the firstborn and the beloved son of Abraham, and the ancestor of the Arabs and the Muslims. This view also holds that the sacrifice of Ishmael was not a foreshadowing of the sacrifice of Jesus, but a commemoration and a celebration of God’s mercy and guidance.

Denominational Differences:

• There are some denominational differences in the interpretation of Genesis 22, especially regarding the meaning and the significance of the sacrifice of Isaac, the nature and the extent of Abraham’s faith, and the typology and the prophecy of Jesus Christ. Here are some examples of different views held by different Christian groups:
• Catholic view: This view holds that Genesis 22 is a prefiguration of the sacrifice of Jesus Christ, who is the true Son of God, the true Son of Abraham, and the true Lamb of God. This view also holds that Abraham’s faith was heroic and exemplary, and that he was justified by his works as well as by his faith. This view also holds that Isaac was a willing and obedient participant in the sacrifice, and that he carried the wood for the altar as Jesus carried the cross for His crucifixion12
• Lutheran view: This view holds that Genesis 22 is a foreshadowing of the sacrifice of Jesus Christ, who is the promised Seed of Abraham, and the ultimate fulfillment of God’s covenant and oath. This view also holds that Abraham’s faith was a gift of God and a response to His promise, and that he was justified by his faith alone. This view also holds that Isaac was a type of Christ, who submitted to the will of the Father, and who was spared from death by the substitution of the ram34
• Mormon view: This view holds that Genesis 22 is a similitude of the sacrifice of Jesus Christ, who is the Only Begotten Son of God in the flesh, and the heir of the covenant and the blessing. This view also holds that Abraham’s faith was tested and proven, and that he was exalted and glorified by his obedience. This view also holds that Isaac was a symbol of Christ, who was offered as a sacrifice by His Father, and who was resurrected and received a fullness of joy56

Doctrinal foundations:

• The doctrine of the Trinity: Genesis 22 reveals that God is one in essence and three in persons, as He speaks and acts as the Father, the Son, and the Holy Spirit. The Father commands and blesses Abraham, the Son is the angel of the LORD who calls and stops Abraham, and the Holy Spirit is the power and the presence of God who enables and guides Abraham. (Genesis 22:1–2, 11–18; John 1:1–18; Hebrews 1:1–4; 2 Corinthians 13:14)
• The doctrine of the Atonement: Genesis 22 reveals that God provides the atonement for our sins, as He offers His Son as the sacrifice for our redemption, and spares us from His wrath and judgment. The sacrifice of Isaac foreshadows the sacrifice of Jesus, who is the Lamb of God, who dies on the cross as our substitute, and who satisfies God’s justice and love. (Genesis 22:8, 13–14; John 3:16; Romans 5:8–10; 1 Peter 1:18–19)
• The doctrine of the Covenant: Genesis 22 reveals that God establishes the covenant with His people, as He promises and fulfills His word to Abraham and his descendants. The covenant with Abraham is based on God’s grace, faithfulness, and oath, and it includes the promises of land, seed, and blessing. The covenant with Abraham is also fulfilled in Jesus Christ, who is the Seed of Abraham, and who inaugurates the new covenant in His blood. (Genesis 22:15–18; Galatians 3:13–29; Hebrews 6:13–20; 8:6–13)

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

This passage tells us that God is sovereign, faithful, and merciful. He is sovereign over all things, and He tests His people according to His wisdom and purpose. He is faithful to His word, and He keeps His promise and covenant with His people. He is merciful to His people, and He provides for their needs and blesses them abundantly.

What does this passage tell us about man?

This passage tells us that man is sinful, dependent, and responsible. He is sinful by nature, and he needs God’s grace and forgiveness. He is dependent on God, and he needs God’s provision and guidance. He is responsible to God, and he needs to obey God’s command and trust God’s promise.

What does this passage demand of me?

This passage demands of me to love God, to fear God, and to follow God. It demands me to love God with all my heart, soul, mind, and strength, and to be willing to surrender everything to Him. It demands me to fear God with reverence, awe, and respect, and to acknowledge His sovereignty and holiness. It demands me to follow God with faith, obedience, and worship, and to rely on His word and His Spirit.

How should this passage change the way I relate to people?

This passage should change the way I relate to people by making me more compassionate, generous, and faithful. It should make me more compassionate to the needs and the struggles of others, and to share God’s mercy and grace with them. It should make me more generous to the gifts and the resources that God has given me, and to use them for His glory and His kingdom. It should make me more faithful to the relationships and the commitments that God has entrusted me with, and to honor them with love and integrity.

How does this passage prompt me to pray to God?

This passage prompts me to pray to God with gratitude, praise, and petition. It prompts me to pray with gratitude for God’s salvation and blessing, and to thank Him for His Son, His Spirit, and His word. It prompts me to pray with praise for God’s character and works, and to glorify Him for His sovereignty, His faithfulness, and His mercy. It prompts me to pray with petition for God’s help and guidance, and to ask Him for His grace, His provision, and His will.

How does this passage challenge me to grow as a Christian?

This passage challenges me to grow as a Christian by deepening my knowledge, strengthening my faith, and increasing my obedience. It challenges me to deepen my knowledge of God and His word, and to study and meditate on His revelation and His plan. It challenges me to strengthen my faith in God and His promise, and to trust and hope in His power and His presence. It challenges me to increase my obedience to God and His command, and to follow and serve Him with all my life.

Study Summary

In this study, we learned about a very important story in the Bible, where God tested Abraham’s faith and obedience by asking him to sacrifice his son Isaac. We learned about the different parts of the story, such as the characters, the setting, the plot, and the outcome. We also learned about the different ways of understanding the story, such as the translation, the interpretation, the practical lessons, and the connection to Jesus.

We learned that the story is found in Genesis 22, which is the first book of the Bible. Genesis tells us about the beginning of everything, such as the creation of the world, the fall of man, the flood of Noah, and the call of Abraham. Genesis also tells us about God’s promise and covenant with Abraham and his descendants, who are the people of Israel.

We learned that the story has four main characters: God, Abraham, Isaac, and the angel of the LORD. God is the creator and ruler of the universe, who loves and speaks to His people. Abraham is the father of the Hebrew nation, who believes and obeys God. Isaac is the son of Abraham and Sarah, who is the heir of the promise and the covenant. The angel of the LORD is a mysterious messenger, who speaks and acts on behalf of God.

We learned that the story takes place in a region called Moriah, which is a mountainous area where God told Abraham to go. Moriah is also the place where Solomon built the temple, the house of God, where sacrifices and offerings were made to the LORD. Moriah means “chosen by Yahweh” or “seen by Yahweh”.

We learned that the story has a simple plot, but a deep meaning. The plot is that God told Abraham to take his son Isaac and offer him as a burnt offering on one of the mountains in Moriah. Abraham obeyed God and took Isaac and some servants and some wood and a knife and a fire to the place that God showed him. Abraham built an altar and bound Isaac and laid him on the wood and took the knife to slay him. But the angel of the LORD called to Abraham from heaven and stopped him and said that he had passed the test and that he did not need to harm his son. Abraham looked up and saw a ram caught by its horns in a thicket and took it and offered it as a burnt offering instead of Isaac. The angel of the LORD called to Abraham again and swore by God’s name and repeated His promise and covenant and blessing to Abraham and his descendants. Abraham named the place “The LORD will provide” or “Jehovah Jireh” and returned to his servants and went back to his home.

We learned that the story has different meanings and messages for different people and groups. Some people think that the story is about God’s mercy and provision, and that He provided a substitute for Isaac and for us. Some people think that the story is about Abraham’s faith and obedience, and that he trusted and followed God even when it was hard and painful. Some people think that the story is about Isaac’s submission and sacrifice, and that he agreed and cooperated with his father and with God. Some people think that the story is about God’s promise and covenant, and that He kept and confirmed His word to Abraham and his descendants.

We learned that the story has some practical lessons for us today, such as:

• We should love God, fear God, and follow God, because He is our creator, our ruler, and our savior.
• We should depend on God, trust God, and obey God, because He is our provider, our guide, and our friend.
• We should be grateful to God, praise God, and pray to God, because He is our source, our goal, and our helper.
• We should be compassionate, generous, and faithful to others, because God is merciful, gracious, and loyal to us.

We learned that the story points to Jesus, who is the Son of God, the Son of Abraham, and the Lamb of God. Jesus is the true and the ultimate sacrifice for our sins, who died on the cross and rose again, to fulfill God’s promise and covenant and blessing to all the nations of the earth. Jesus is also the true and the ultimate example of faith and obedience, who submitted to the will of the Father and laid down His life for us, to show God’s love and grace and mercy to the world.

Additional questions

Are there any names for God that are introduced in this passage? Ex Jehovah Elohim, or Jehovah Adonai?

Yes, there is one name for God that is introduced in this passage: Jehovah Jireh. This name means “The LORD will provide” or “The LORD sees”. Abraham gave this name to the place where he was about to sacrifice Isaac, but God provided a ram instead. Abraham said, “On the mountain of the LORD it will be provided” (Genesis 22:14).

This name for God is only used once in the Bible, in Genesis 22:14. However, it is related to other names of God that use the word “Jehovah” or “Yahweh”, which is the personal and covenantal name of God in the Old Testament. Some of these names are:

• Jehovah Elohim: The eternal creator (Genesis 2:4–5)
• Jehovah Adonai: The Lord our sovereign; Master Jehovah (Genesis 15:2, 8)
• Jehovah Nissi: The Lord our banner (Exodus 17:15)
• Jehovah Rapha: The Lord our healer (Exodus 15:26)
• Jehovah Shalom: The Lord our peace (Judges 6:24)
• Jehovah Tsidkenu: The Lord our righteousness (Jeremiah 23:6)
• Jehovah Shammah: The Lord is there (Ezekiel 48:35) 12

These names of God reveal different aspects of His character and His relationship with His people. They also show us how He wants to be for us and with us in every situation. He is our provider, our sovereign, our banner, our healer, our peace, our righteousness, and our presence. He is the great I AM, who always was, who is, and who is to come34

Is this the first time that “hineni” is used in the Bible? Can you provide a list of all the times in the Bible this term is used, and the theological importance of this term?

“Hineni”12345, means “Here I am” or “I am here” and it expresses readiness and availability, attentiveness and willingness, respect and reverence. It is a powerful declaration that can be made to God, and one that God can make to us.

The first time that “hineni” appears in the Bible is in Genesis 22:1, when God calls Abraham to sacrifice his son Isaac, and Abraham responds with “hineni”. This shows Abraham’s faith and obedience, his trust and surrender, his worship and praise.

The term “hineni” appears 17 times in four books of the Hebrew Bible: Genesis, Exodus, Samuel and Isaiah. Here is a list of the verses where it is found, along with a brief explanation of its meaning and significance in each context:

• Genesis 22:1 — Abraham responds to God’s call to sacrifice his son Isaac.
• Genesis 22:7 — Isaac calls his father Abraham and asks him about the lamb for the burnt offering.
• Genesis 22:11 — Abraham responds to the angel of the Lord who stops him from slaying his son.
• Genesis 22:15 — The angel of the Lord calls Abraham a second time and blesses him.
• Genesis 27:1 — Isaac calls his son Esau and asks him to prepare a meal for him.
• Genesis 27:18 — Jacob pretends to be Esau and says “hineni” to his father Isaac.
• Genesis 31:11 — The angel of God calls Jacob in a dream and tells him to return to his homeland.
• Genesis 37:13 — Jacob calls his son Joseph and asks him to check on his brothers.
• Genesis 46:2 — God calls Jacob in a vision at night and tells him not to be afraid to go to Egypt.
• Exodus 3:4 — Moses responds to God’s call from the burning bush.
• Exodus 4:1 — Moses responds to God’s command to go to Pharaoh and bring the Israelites out of Egypt.
• 1 Samuel 3:4 — The Lord calls Samuel as a boy and he responds with “hineni”.
• 1 Samuel 3:5 — Samuel runs to Eli and says “hineni” to him, thinking that he had called him.
• 1 Samuel 3:6 — The Lord calls Samuel again and he responds with “hineni”.
• 1 Samuel 3:8 — The Lord calls Samuel a third time and he responds with “hineni”.
• 1 Samuel 3:16 — Eli calls Samuel and asks him what the Lord had said to him.
• Isaiah 6:8 — Isaiah responds to God’s question of who will go for him and says “hineni”.

The theological importance of “hineni” is that it shows the attitude and posture of the person who says it, whether it is a human or God. It shows a willingness to listen and to do God’s will, a readiness to serve and to obey, a respect and reverence for God’s voice and presence. It also shows a faith and hope in God’s promise and provision, a trust and surrender to God’s plan and purpose, a worship and praise of God’s grace and glory. It is a word that expresses total availability and commitment, and invites a deeper relationship with God.

The term hineni appears 17 times in four books of the Hebrew Bible: Genesis, Exodus, Samuel and Isaiah. I have listed the verses where it is found in my previous response. However, there are other similar expressions that use the word hineh, which means “behold” or “here”. For example, in Genesis 18:2, Abraham says to the three visitors, “My lord, if I have found favor in your eyes, do not pass your servant by.” The Hebrew word for “my lord” is adonai, which is also a name for God. The word for “pass by” is avar, which can also mean “cross over”. The word for “your servant” is abdeka, which can also mean “your worshiper”. The word for “eyes” is eineka, which can also mean “presence”. So, another way to translate this verse is, “Behold, Lord, I have crossed over to your presence, do not pass by your worshiper.” This translation captures the sense of hineni, even though the word itself is not used.

There are other examples of hineh expressions that convey a similar meaning of readiness and availability, attentiveness and willingness, respect and reverence. For example, in Genesis 24:14, the servant of Abraham prays to God and says, “May it be that when I say to a young woman, ‘Please let down your jar that I may have a drink,’ and she says, ‘Drink, and I’ll water your camels too’ — let her be the one you have chosen for your servant Isaac. By this I will know that you have shown kindness to my master.” The Hebrew word for “may it be” is vehayah, which can also mean “behold, it will be”. The word for “please” is na, which can also mean “I pray”. The word for “let down” is hateh, which can also mean “stretch out”. The word for “jar” is kad, which can also mean “measure”. The word for “drink” is sheteh, which can also mean “rule”. The word for “water” is hashkeh, which can also mean “make drunk”. The word for “camels” is gemalim, which can also mean “recompense”. The word for “too” is gam, which can also mean “also”. So, another way to translate this verse is, “Behold, it will be that when I stretch out to a young woman, ‘I pray, measure out that I may rule,’ and she says, ‘Rule, and I’ll make drunk your recompense also’ — let her be the one you have chosen for your servant Isaac. By this I will know that you have shown kindness to my master.” This translation captures the sense of hineni, even though the word itself is not used.

There are many other examples of hineh expressions in the Bible that can be interpreted in different ways, depending on the context and the nuances of the Hebrew language. Some of them may imply a sense of hineni, while others may not.

Can you provide more examples of hineh expressions in the Bible?

Hineni 12345 means “behold” or “here” and it expresses readiness and availability, attentiveness and willingness, respect and reverence. It is a powerful declaration that can be made to God, and one that God can make to us.

Here are some more examples of hineh expressions in the Bible, along with a brief explanation of their meaning and significance in each context:

• Genesis 1:29 — God says to Adam and Eve, “Behold, I have given you every plant yielding seed that is on the surface of all the earth, and every tree which has fruit yielding seed; it shall be food for you.” God shows his generosity and provision, his care and blessing, his sovereignty and authority.
• Genesis 15:4 — God says to Abram, “Behold, the word of the Lord came to him, saying, ‘This man will not be your heir; but one who will come forth from your own body, he shall be your heir.’” God shows his faithfulness and promise, his power and presence, his plan and purpose.
• Genesis 19:2 — Lot says to the two angels, “Behold now, my lords, please turn aside into your servant’s house, and spend the night, and wash your feet; then you may rise early and go on your way.” Lot shows his hospitality and service, his respect and honor, his urgency and concern.
• Genesis 24:63 — Isaac sees Rebekah and says, “Behold, the camels are coming.” Isaac shows his anticipation and joy, his curiosity and attraction, his recognition and love.
• Exodus 12:13 — God says to Moses and Aaron, “The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt.” God shows his protection and salvation, his mercy and justice, his grace and glory.
• Exodus 14:13 — Moses says to the people of Israel, “Do not fear! Stand by and see the salvation of the Lord which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever.” Moses shows his courage and faith, his trust and hope, his leadership and vision.
• Exodus 19:9 — God says to Moses, “Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever.” God shows his revelation and majesty, his communication and intimacy, his confirmation and endorsement.
• Exodus 32:1 — The people of Israel say to Aaron, “Come, make us a god who will go before us; as for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.” The people show their impatience and rebellion, their idolatry and unfaithfulness, their ignorance and folly.
• Numbers 22:23 — Balaam’s donkey sees the angel of the Lord standing in the way with his drawn sword in his hand, and she turns off the way and goes into the field; but Balaam strikes the donkey to turn her back into the way. The donkey shows her perception and obedience, her fear and respect, her wisdom and innocence.
• Deuteronomy 4:35 — Moses says to the people of Israel, “To you it was shown that you might know that the Lord, He is God; there is no other besides Him.” Moses shows his testimony and teaching, his reminder and exhortation, his praise and worship.
• Joshua 5:13 — Joshua sees a man standing opposite him with his sword drawn in his hand, and Joshua goes to him and says to him, “Are you for us or for our adversaries?” Joshua shows his curiosity and courage, his inquiry and challenge, his vigilance and readiness.
• Judges 6:12 — The angel of the Lord appears to Gideon and says to him, “The Lord is with you, O valiant warrior.” The angel shows his greeting and encouragement, his message and commission, his affirmation and empowerment.
• Ruth 2:10 — Ruth falls on her face before Boaz and says to him, “Why have I found favor in your sight, that you should take notice of me, since I am a foreigner?” Ruth shows her humility and gratitude, her wonder and question, her honesty and vulnerability.
• 1 Samuel 17:26 — David says to the men who were standing by him, “What will be done for the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should taunt the armies of the living God?” David shows his interest and motivation, his indignation and zeal, his faith and confidence.
• 2 Samuel 7:18 — David goes in and sits before the Lord, and he says, “Who am I, O Lord God, and what is my house, that You have brought me this far?” David shows his awe and worship, his humility and wonder, his recognition and thanksgiving.
• 1 Kings 3:5 — The Lord appears to Solomon in a dream at night; and God said, “Ask what you wish Me to give you.” God shows his generosity and grace, his power and presence, his invitation and challenge.
• 2 Kings 2:14 — Elisha takes the mantle of Elijah that fell from him and strikes the waters and says, “Where is the Lord, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over. Elisha shows his inheritance and authority, his question and faith, his miracle and ministry.
• 1 Chronicles 29:10 — David blesses the Lord in the sight of all the assembly; and David said, “Blessed are You, O Lord God of Israel our father, forever and ever.” David shows his blessing and praise, his acknowledgment and worship, his devotion and love.
• 2 Chronicles 20:15 — Jahaziel the son of Zechariah says, “Listen, all Judah and the inhabitants of Jerusalem and King Jehoshaphat: thus says the Lord to you, ‘Do not fear or be dismayed because of this great multitude, for the battle is not yours but God’s.’” Jahaziel shows his prophecy and message, his command and assurance, his revelation and comfort.
• Ezra 10:4 — Shecaniah the son of Jehiel, one of the sons of Elam, says to Ezra, “Arise! For this matter is your responsibility, but we will be with you; be courageous and act.” Shecaniah shows his support and encouragement, his call and challenge, his partnership and action.
• Nehemiah 2:18 — Nehemiah says to the people of Jerusalem, “Come, let us rebuild the wall of Jerusalem so that we will no longer be a reproach.” Nehemiah shows his vision and passion, his invitation and motivation, his leadership and initiative.
• Esther 4:14 — Mordecai says to Esther, “For if you remain silent at this time, relief and deliverance will arise for the Jews from another place and you and your father’s house will perish. And who knows whether you have not attained royalty for such a time as this?” Mordecai shows his warning and wisdom, his faith and hope, his challenge and destiny.
• Job 1:21 — Job says, “Naked I came from my mother’s womb, and naked I shall return there. The Lord gave and the Lord has taken away. Blessed be the name of the Lord.” Job shows his acceptance and resignation, his recognition and submission, his worship and praise.
• Psalm 8:4 — David says, “What is man that You take thought of him, and the son of man that You care for him?” David shows his wonder and awe, his question and reflection, his humility and gratitude.
• Psalm 23:5 — David says, “You prepare a table before me in the presence of my enemies; You have anointed my head with oil; my cup overflows.” David shows his satisfaction and joy, his honor and favor, his blessing and thanksgiving.
• Psalm 46:10 — God says, “Cease striving and know that I am God; I will be exalted among the nations, I will be exalted in the earth.” God shows his command and invitation, his revelation and assurance, his sovereignty and glory.
• Psalm 139:7 — David says, “Where can I go from Your Spirit? Or where can I flee from Your presence?” David shows his wonder and awe, his question and reflection, his recognition and submission.
• Proverbs 8:1 — Wisdom says, “Does not wisdom call, and understanding lift up her voice?” Wisdom shows her availability and invitation, her question and challenge, her appeal and instruction.
• Ecclesiastes 1:2 — The Preacher says, “Vanity of vanities, says the Preacher, vanity of vanities! All is vanity.” The Preacher shows his observation and conclusion, his repetition and emphasis, his frustration and despair.
• Song of Songs 2:8 — The Shulammite says, “Listen! My beloved! Behold, he is coming, climbing on the mountains, leaping on the hills.” The Shulammite shows her excitement and joy, her attention and anticipation, her love and admiration.

What is the difference between hineh and hinneh?
Hineh 12 and hinneh are two forms of the same word, which means “behold” or “here”. They are both used to express readiness and availability, attentiveness and willingness, respect and reverence. They are both powerful declarations that can be made to God, and one that God can make to us.

The difference between hineh and hinneh is mainly grammatical, not semantic. Hineh is the absolute form of the word, while hinneh is the construct form. The construct form is used when the word is followed by another word that modifies it, such as a noun, a pronoun, or a particle. For example, in Genesis 22:1, God says to Abraham, “Abraham!” and Abraham responds with “hinneh”, followed by the pronoun “I”. In Genesis 22:7, Isaac says to Abraham, “My father!” and Abraham responds with “hinneh”, followed by the particle “I am”. In both cases, hinneh is in construct form because it is followed by another word. However, in Genesis 22:11, the angel of the Lord says to Abraham, “Abraham, Abraham!” and Abraham responds with “hineh”, without any following word. In this case, hineh is in absolute form because it is not followed by another word.

The difference between hineh and hinneh is also related to the accent and stress of the word. Hineh has a strong accent and stress on the last syllable, while hinneh has a weak accent and stress on the first syllable. The accent and stress of the word affect the pronunciation and the meaning of the word. For example, in Genesis 22:11, the angel of the Lord says to Abraham, “Abraham, Abraham!” and Abraham responds with “hineh”, with a strong accent and stress on the last syllable. This shows Abraham’s surprise and shock, his fear and awe, his recognition and submission. However, in Genesis 22:1, God says to Abraham, “Abraham!” and Abraham responds with “hinneh”, with a weak accent and stress on the first syllable. This shows Abraham’s readiness and availability, his faith and obedience, his worship and praise.

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