Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_22
- Primary Witness Text: And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Then on the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the an...
Connected dataset overlay
- Connected ID:
Genesis_22
- Chapter Blob Preview: And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. And Abraham rose up early in the morning, and sad...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 22:1
Hebrew
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּֽנִי׃vayehiy-'achar-hadevariym-ha'eleh-veha'elohiym-nisah-'et-'averaham-vayo'mer-'elayv-'averaham-vayo'mer-hineniy
KJV: And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.
AKJV: And it came to pass after these things, that God did tempt Abraham, and said to him, Abraham: and he said, Behold, here I am.
ASV: And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham; and he said, Here am I.
YLT: And it cometh to pass after these things that God hath tried Abraham, and saith unto him, ‘Abraham;' and he saith, ‘Here am I.’
Exposition: Genesis 22:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:2
Hebrew
וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִֽידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶֽהָרִים אֲשֶׁר אֹמַר אֵלֶֽיךָ׃vayo'mer-qach-na'-'et-vinekha-'et-yechiydekha-'asher-'ahaveta-'et-yitzechaq-velekhe-lekha-'el-'eretz-hamoriyah-veha'alehv-sham-le'olah-'al-'achad-hehariym-'asher-'omar-'eleykha
KJV: And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
AKJV: And he said, Take now your son, your only son Isaac, whom you love, and get you into the land of Moriah; and offer him there for a burnt offering on one of the mountains which I will tell you of. ¶
ASV: And he said, Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.
YLT: And He saith, ‘Take, I pray thee, thy son, thine only one, whom thou hast loved, even Isaac, and go for thyself unto the land of Moriah, and cause him to ascend there for a burnt-offering on one of the mountains of which I speak unto thee.’
Commentary WitnessGenesis 22:2Quoted commentary witness
Commentary Witness
Genesis 22:2
Verse 2 Take now thy son - Bishop Warburton's observations on this passage are weighty and important. "The order in which the words are placed in the original gradually increases the sense, and raises the passions higher and higher: Take now thy son, (rather, take I beseech thee נא na), thine only son whom thou lovest, even Isaac. Jarchi imagines this minuteness was to preclude any doubt in Abraham. Abraham desired earnestly to be let into the mystery of redemption; and God, to instruct him in the infinite extent of the Divine goodness to mankind, who spared not his own Son, but delivered him up for us all, let Abraham feel by experience what it was to lose a beloved son, the son born miraculously when Sarah was past child-bearing, as Jesus was miraculously born of a virgin. The duration, too, of the action, Gen 22:4, was the same as that between Christ's death and resurrection, both which are designed to be represented in it; and still farther not only the final archetypical sacrifice of the Son of God was figured in the command to offer Isaac, but the intermediate typical sacrifice in the Mosaic economy was represented by the permitted sacrifice of the ram offered up, Gen 22:13, instead of Isaac." See Dodd. Only son - All that he had by Sarah his legal wife. The land of Moriah - This is supposed to mean all the mountains of Jerusalem, comprehending Mount Gihon or Calvary, the mount of Sion and of Acra. As Mount Calvary is the highest ground to the west, and the mount of the temple is the lowest of the mounts, Mr. Mann conjectures that it was upon this mount Abraham offered up Isaac, which is well known to be the same mount on which our blessed Lord was crucified. Beer-sheba, where Abraham dwelt, is about forty-two miles distant from Jerusalem, and it is not to be wondered at that Abraham, Isaac, the two servants, and the ass laden with wood for the burnt-offering, did not reach this place till the third day; see Gen 22:4.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 22:4
- Gen 22:13
Named authorities or texts detected in the witness
- Jesus
- Isaac
- Abraham
- Son
- See Dodd
- Jerusalem
- Calvary
- Acra
- Mr
Exposition: Genesis 22:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:3
Hebrew
וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַֽיַחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָֽמַר־לוֹ הָאֱלֹהִֽים׃vayashekhem-'averaham-vavoqer-vayachavosh-'et-chamorvo-vayiqach-'et-sheney-ne'arayv-'itvo-ve'et-yitzechaq-venvo-vayevaqa'-'atzey-'olah-vayaqam-vayelekhe-'el-hamaqvom-'asher-'amar-lvo-ha'elohiym
KJV: And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.
AKJV: And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and split the wood for the burnt offering, and rose up, and went to the place of which God had told him.
ASV: And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he clave the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.
YLT: And Abraham riseth early in the morning, and saddleth his ass, and taketh two of his young men with him, and Isaac his son, and he cleaveth the wood of the burnt-offering, and riseth and goeth unto the place of which God hath spoken to him.
Commentary WitnessGenesis 22:3Quoted commentary witness
Commentary Witness
Genesis 22:3
Verse 3 Two of his young men - Eliezer and Ishmael, according to the Targum. Clave the wood - Small wood, fig and palm, proper for a burnt-offering - Targum.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Ishmael
Exposition: Genesis 22:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God ha...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:4
Hebrew
בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹֽק׃vayvom-hasheliyshiy-vayisha'-'averaham-'et-'eynayv-vayare'-'et-hamaqvom-merachoq
KJV: Then on the third day Abraham lifted up his eyes, and saw the place afar off.
AKJV: Then on the third day Abraham lifted up his eyes, and saw the place afar off.
ASV: On the third day Abraham lifted up his eyes, and saw the place afar off.
YLT: On the third day--Abraham lifteth up his eyes, and seeth the place from afar;
Commentary WitnessGenesis 22:4Quoted commentary witness
Commentary Witness
Genesis 22:4
Verse 4 The third day - "As the number Seven," says Mr. Ainsworth, "is of especial use in Scripture because of the Sabbath day, Gen 2:2, so Three is a mystical number because of Christ's rising from the dead the third day, Mat 17:23; 1Cor 15:4; as he was crucified the third hour after noon, Mar 15:25 : and Isaac, as he was a figure of Christ, in being the only son of his father, and not spared but offered for a sacrifice, Rom 8:32, so in sundry particulars he resembled our Lord: the third day Isaac was to be offered up, so it was the third day in which Christ also was to be perfected, Luk 13:32; Isaac carried the wood for the burnt-offering, Gen 22:6, so Christ carried the tree whereon he died, Joh 19:17; the binding of Isaac, Gen 21:9, was also typical, so Christ was bound, Mat 27:2. "In the following remarkable cases this number also occurs. Moses desired to go three days' journey in the wilderness to sacrifice, Exo 5:3; and they traveled three days in it before they found water, Exo 15:22; and three days' journey the ark of the covenant went before them, to search out a resting place, Num 10:33; by the third day the people were to be ready to receive God's law, Exo 19:11; and after three days to pass over Jordan into Canaan, Jos 1:14; the third day Esther put on the apparel of the kingdom, Est 5:1; on the third day Hezekiah, being recovered from his illness, went up to the house of the Lord, 2Kgs 20:5; on the third day, the prophet said, God will raise us up and we shall live before him, Hos 6:2; and on the third day, as well as on the seventh, the unclean person was to purify himself, Num 19:12 : with many other memorable things which the Scripture speaks concerning the third day, and not without mystery. See Gen 40:12, Gen 40:13; Gen 42:17, Gen 42:18; Jon 1:17; Jos 2:16; unto which we may add a Jew's testimony in Bereshith Rabba, in a comment on this place: There are many Three Days mentioned in the Holy Scripture, of which one is the resurrection of the Messiah." - Ainsworth. Saw the place afar off - He knew the place by seeing the cloud of glory smoking on the top of the mountain - Targum.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 2:2
- Mat 17:23
- 1Cor 15:4
- Rom 8:32
- Gen 22:6
- Joh 19:17
- Gen 21:9
- Mat 27:2
- Num 10:33
- 2Kgs 20:5
- Hos 6:2
- Num 19:12
- Gen 40:12
- Gen 40:13
- Gen 42:17
- Gen 42:18
Named authorities or texts detected in the witness
- Targum
- Moses
- Seven
- Mr
- Ainsworth
- Isaac
- Christ
- Lord
- Canaan
- Hezekiah
- Bereshith Rabba
- Holy Scripture
- Messiah
Exposition: Genesis 22:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then on the third day Abraham lifted up his eyes, and saw the place afar off.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:5
Hebrew
וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִֽם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִֽשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶֽם׃vayo'mer-'averaham-'el-ne'arayv-shevv-lakhem-foh-'im-hachamvor-va'aniy-vehana'ar-nelekhah-'ad-khoh-venishetachaveh-venashvvah-'aleykhem
KJV: And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.
AKJV: And Abraham said to his young men, Abide you here with the ass; and I and the lad will go yonder and worship, and come again to you.
ASV: And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you.
YLT: and Abraham saith unto his young men, ‘Remain by yourselves here with the ass, and I and the youth go yonder and worship, and turn back unto you.’
Commentary WitnessGenesis 22:5Quoted commentary witness
Commentary Witness
Genesis 22:5
Verse 5 I and the lad will go and come again - How could Abraham consistently with truth say this, when he knew he was going to make his son a burnt-offering? The apostle answers for him: By faith Abraham, when he was tried, offered up Isaac - accounting that God was able to raise him up even from the dead, from whence also he received him in a figure, Heb 11:17, Heb 11:19. He knew that previously to the birth of Isaac both he and his wife were dead to all the purposes of procreation; that his birth was a kind of life from the dead; that the promise of God was most positive, In Isaac shall thy seed be called, Gen 21:12; that this promise could not fail; that it was his duty to obey the command of his Maker; and that it was as easy for God to restore him to life after he had been a burnt-offering, as it was for him to give him life in the beginning. Therefore he went fully purposed to offer his son, and yet confidently expecting to have him restored to life again. We will go yonder and worship - perform a solemn act of devotion which God requires, and come again to you.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 11:17
- Heb 11:19
- Gen 21:12
Named authorities or texts detected in the witness
- Abraham
- Maker
Exposition: Genesis 22:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:6
Hebrew
וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַֽמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּֽו׃vayiqach-'averaham-'et-'atzey-ha'olah-vayashem-'al-yitzechaq-venvo-vayiqach-veyadvo-'et-ha'esh-ve'et-hama'akhelet-vayelekhv-sheneyhem-yachedav
KJV: And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
AKJV: And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
ASV: And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
YLT: And Abraham taketh the wood of the burnt-offering, and placeth on Isaac his son, and he taketh in his hand the fire, and the knife; and they go on both of them together.
Commentary WitnessGenesis 22:6Quoted commentary witness
Commentary Witness
Genesis 22:6
Verse 6 Took the wood - and laid it upon Isaac - Probably the mountain-top to which they were going was too difficult to be ascended by the ass; therefore either the father or the son must carry the wood, and it was most becoming in the latter.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:6
Source lane
Apologetics Bible source bundle
Exposition: Genesis 22:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:7
Hebrew
וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּֽי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָֽה׃vayo'mer-yitzechaq-'el-'averaham-'aviyv-vayo'mer-'aviy-vayo'mer-hineniy-veniy-vayo'mer-hineh-ha'esh-veha'etziym-ve'ayeh-hasheh-le'olah
KJV: And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?
AKJV: And Isaac spoke to Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?
ASV: And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold, the fire and the wood: but where is the lamb for a burnt-offering?
YLT: And Isaac speaketh unto Abraham his father, and saith, ‘My father,' and he saith, ‘Here am I, my son.' And he saith, ‘Lo, the fire and the wood, and where the lamb for a burnt-offering?’
Commentary WitnessGenesis 22:7Quoted commentary witness
Commentary Witness
Genesis 22:7
Verse 7 Behold the fire and the wood: but where is the lamb - Nothing can be conceived more tender, affectionate, and affecting, than the question of the son and the reply of the father on this occasion. A paraphrase would spoil it; nothing can be added without injuring those expressions of affectionate submission on the one hand, and dignified tenderness and simplicity on the other.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 22:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:8
Hebrew
וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּֽו׃vayo'mer-'averaham-'elohiym-yire'eh-lvo-hasheh-le'olah-veniy-vayelekhv-sheneyhem-yachedav
KJV: And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
AKJV: And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
ASV: And Abraham said, God will provide himself the lamb for a burnt-offering, my son: so they went both of them together.
YLT: and Abraham saith, ‘God doth provide for Himself the lamb for a burnt-offering, my son;' and they go on both of them together.
Commentary WitnessGenesis 22:8Quoted commentary witness
Commentary Witness
Genesis 22:8
Verse 8 My son, God will provide himself a lamb - Here we find the same obedient unshaken faith for which this pattern of practical piety was ever remarkable. But we must not suppose that this was the language merely of faith and obedience; the patriarch spoke prophetically, and referred to that Lamb of God which He had provided for himself, who in the fullness of time should take away the sin of the world, and of whom Isaac was a most expressive type. All the other lambs which had been offered from the foundation of the world had been such as Men chose and Men offered; but This was the Lamb which God had provided - emphatically, The Lamb Of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Lamb Of God
Exposition: Genesis 22:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:9
Hebrew
וַיָּבֹאוּ אֶֽל־הַמָּקוֹם אֲשֶׁר אָֽמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַֽיַּעֲרֹךְ אֶת־הָעֵצִים וַֽיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִֽים׃vayavo'v-'el-hamaqvom-'asher-'amar-lvo-ha'elohiym-vayiven-sham-'averaham-'et-hamizevecha-vaya'arokhe-'et-ha'etziym-vaya'aqod-'et-yitzechaq-venvo-vayashem-'otvo-'al-hamizevecha-mima'al-la'etziym
KJV: And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
AKJV: And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar on the wood.
ASV: And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
YLT: And they come in unto the place of which God hath spoken to him, and there Abraham buildeth the altar, and arrangeth the wood, and bindeth Isaac his son, and placeth him upon the altar above the wood;
Commentary WitnessGenesis 22:9Quoted commentary witness
Commentary Witness
Genesis 22:9
Verse 9 And bound Isaac his son - If the patriarch had not been upheld by the conviction that he was doing the will of God, and had he not felt the most perfect confidence that his son should be restored even from the dead, what agony must his heart have felt at every step of the journey, and through all the circumstances of this extraordinary business? What must his affectionate heart have felt at the questions asked by his innocent and amiable son? What must he have suffered while building the altar, laying on the wood, binding his lovely son, placing him on the wood, taking the knife, and stretching out his hand to slay the child of his hopes? Every view we take of the subject interests the heart, and exalts the character of this father of the faithful. But has the character of Isaac been duly considered? Is not the consideration of his excellence lost in the supposition that he was too young to enter particularly into a sense of his danger, and too feeble to have made any resistance, had he been unwilling to submit? Josephus supposes that Isaac was now twenty-five, (see the chronology on Gen 22:1 (note)); some rabbins that he was thirty-six; but it is more probable that he was now about thirty-three, the age at which his great Antitype was offered up; and on this medium I have ventured to construct the chronology, of which I think it necessary to give this notice to the reader. Allowing him to be only twenty-five, he might have easily resisted; for can it be supposed that an old man of at least one hundred and twenty-five years of age could have bound, without his consent, a young man in the very prime and vigor of life? In this case we cannot say that the superior strength of the father prevailed, but the piety, filial affection, and obedience of the son yielded. All this was most illustriously typical of Christ. In both cases the father himself offers up his only-begotten son, and the father himself binds him on the wood or to the cross; in neither case is the son forced to yield, but yields of his own accord; in neither case is the life taken away by the hand of violence; Isaac yields himself to the knife, Jesus lays down his life for the sheep.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 22:1
Named authorities or texts detected in the witness
- Josephus
- Jesus
- Christ
Exposition: Genesis 22:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:10
Hebrew
וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַֽמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנֽוֹ׃vayishelach-'averaham-'et-yadvo-vayiqach-'et-hama'akhelet-lishechot-'et-venvo
KJV: And Abraham stretched forth his hand, and took the knife to slay his son.
AKJV: And Abraham stretched forth his hand, and took the knife to slay his son.
ASV: And Abraham stretched forth his hand, and took the knife to slay his son.
YLT: and Abraham putteth forth his hand, and taketh the knife--to slaughter his son.
Commentary Witness (Generated)Genesis 22:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:10
Genesis 22:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abraham stretched forth his hand, and took the knife to slay his son.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:10
Exposition: Genesis 22:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham stretched forth his hand, and took the knife to slay his son.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:11
Hebrew
וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם ׀ אַבְרָהָם וַיֹּאמֶר הִנֵּֽנִי׃vayiqera'-'elayv-male'akhe-yehvah-min-hashamayim-vayo'mer-'averaham- -'averaham-vayo'mer-hineniy
KJV: And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
AKJV: And the angel of the LORD called to him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
ASV: And the angel of Jehovah called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
YLT: And the messenger of Jehovah calleth unto him from the heavens, and saith, ‘Abraham, Abraham;' and he saith, ‘Here am I;’
Commentary WitnessGenesis 22:11Quoted commentary witness
Commentary Witness
Genesis 22:11
Verse 11 The angel of the Lord - The very person who was represented by this offering; the Lord Jesus, who calls himself Jehovah, Gen 22:16, and on his own authority renews the promises of the covenant. He was ever the great Mediator between God and man. See this point proved, Gen 15:7 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 22:16
- Gen 15:7
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus
- Jehovah
Exposition: Genesis 22:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:12
Hebrew
וַיֹּאמֶר אַל־תִּשְׁלַח יָֽדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי ׀ עַתָּה יָדַעְתִּי כִּֽי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּֽנִּי׃vayo'mer-'al-tishelach-yadekha-'el-hana'ar-ve'al-ta'ash-lvo-me'vmah-khiy- -'atah-yada'etiy-khiy-yere'-'elohiym-'atah-velo'-chashakheta-'et-vinekha-'et-yechiydekha-mimeniy
KJV: And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
AKJV: And he said, Lay not your hand on the lad, neither do you any thing to him: for now I know that you fear God, seeing you have not withheld your son, your only son from me.
ASV: And he said, Lay not thy hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.
YLT: and He saith, ‘Put not forth thine hand unto the youth, nor do anything to him, for now I have known that thou art fearing God, and hast not withheld thy son, thine only one, from Me.’
Commentary WitnessGenesis 22:12Quoted commentary witness
Commentary Witness
Genesis 22:12
Verse 12 Lay not thine hand upon the lad - As Isaac was to be the representative of Jesus Christ's real sacrifice, it was sufficient for this purpose that in his own will, and the will of his father, the purpose of the immolation was complete. Isaac was now fully offered both by his father and by himself. The father yields up the son, the son gives up his life; on both sides, as far as will and purpose could go, the sacrifice was complete. God simply spares the father the torture of putting the knife to his son's throat. Now was the time when it might properly be said, "Sacrifice, and offering, and burnt-offering, and sacrifice for sin thou wouldest not, neither hadst pleasure in them: then said the Angel of the Covenant, Lo! I come to do thy will, O God." Lay not thy hand upon the lad; an irrational creature will serve for the purpose of a representative sacrifice, from this till the fullness of time. But without this most expressive representation of the father offering his beloved, only-begotten son, what reference can such sacrifices be considered to have to the great event of the incarnation and crucifixion of Christ? Abraham, the most dignified, the most immaculate of all the patriarchs; Isaac, the true pattern of piety to God and filial obedience, may well represent God the Father so loving the world as to give his only-begotten Son, Jesus Christ, to die for the sin of man. But the grand circumstances necessary to prefigure these important points could not be exhibited through the means of any or of the whole brute creation. The whole sacrificial system of the Mosaic economy had a retrospective and prospective view, referring From the sacrifice of Isaac To the sacrifice of Christ; in the first the dawning of the Sun of righteousness was seen; in the latter, his meridian splendor and glory. Taken in this light (and this is the only light in which it should be viewed) Abraham offering his son Isaac is one of the most important facts and most instructive histories in the whole Old Testament. See farther on this subject, Gen 23:2 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 23:2
Named authorities or texts detected in the witness
- Jesus
- Sacrifice
- Covenant
- Abraham
- Isaac
- Son
- Jesus Christ
- Christ
- Old Testament
Exposition: Genesis 22:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:13
Hebrew
וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנֽוֹ׃vayisha'-'averaham-'et-'eynayv-vayare'-vehineh-'ayil-'achar-ne'echaz-vasevakhe-veqarenayv-vayelekhe-'averaham-vayiqach-'et-ha'ayil-vaya'alehv-le'olah-tachat-venvo
KJV: And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
AKJV: And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
ASV: And Abraham lifted up his eyes, and looked, and, behold, behind him a ram caught in the thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
YLT: And Abraham lifteth up his eyes, and looketh, and lo, a ram behind, seized in a thicket by its horns; and Abraham goeth, and taketh the ram, and causeth it to ascend for a burnt-offering instead of his son;
Commentary Witness (Generated)Genesis 22:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:13
Genesis 22:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:13
Exposition: Genesis 22:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:14
Hebrew
וַיִּקְרָא אַבְרָהָם שֵֽׁם־הַמָּקוֹם הַהוּא יְהוָה ׀ יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶֽה׃vayiqera'-'averaham-shem-hamaqvom-hahv'-yehvah- -yire'eh-'asher-ye'amer-hayvom-vehar-yehvah-yera'eh
KJV: And Abraham called the name of that place Jehovah–jireh: as it is said to this day, In the mount of the LORD it shall be seen.
AKJV: And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen. ¶
ASV: And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of Jehovah it shall be provided.
YLT: and Abraham calleth the name of that place ‘Jehovah-Jireh,' because it is said this day in the mount, ‘Jehovah doth provide.’
Commentary Witness (Generated)Genesis 22:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:14
Genesis 22:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abraham called the name of that place Jehovah–jireh: as it is said to this day, In the mount of the LORD it shall be seen.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:14
Exposition: Genesis 22:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham called the name of that place Jehovah–jireh: as it is said to this day, In the mount of the LORD it shall be seen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:15
Hebrew
וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָֽיִם׃vayiqera'-male'akhe-yehvah-'el-'averaham-sheniyt-min-hashamayim
KJV: And the angel of the LORD called unto Abraham out of heaven the second time,
AKJV: And the angel of the LORD called to Abraham out of heaven the second time,
ASV: And the angel of Jehovah called unto Abraham a second time out of heaven,
YLT: And the messenger of Jehovah calleth unto Abraham a second time from the heavens,
Commentary Witness (Generated)Genesis 22:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:15
Genesis 22:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the angel of the LORD called unto Abraham out of heaven the second time,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:15
Exposition: Genesis 22:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the angel of the LORD called unto Abraham out of heaven the second time,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:16
Hebrew
וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶֽךָ׃vayo'mer-viy-nisheva'etiy-ne'um-yehvah-khiy-ya'an-'asher-'ashiyta-'et-hadavar-hazeh-velo'-chashakheta-'et-vinekha-'et-yechiydekha
KJV: And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:
AKJV: And said, By myself have I sworn, says the LORD, for because you have done this thing, and have not withheld your son, your only son:
ASV: and said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son,
YLT: and saith, ‘By Myself I have sworn--the affirmation of Jehovah--that because thou hast done this thing, and hast not withheld thy son, thine only one--
Commentary WitnessGenesis 22:16Quoted commentary witness
Commentary Witness
Genesis 22:16
Verse 16 By myself have I sworn - So we find that the person who was called the angel of the Lord is here called Jehovah; See note on Gen 22:2. An oath or an appeal to God is, among men, an end to strife; as God could swear by no greater, he sware by himself: being willing more abundantly, says the apostle, to show unto the heirs of promise the immutability of his counsel, he confirmed it by an oath, that two immutable things, (his Promise and his Oath), in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us. See Heb 6:13-18.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 22:2
- Heb 6:13-18
Named authorities or texts detected in the witness
- Jehovah
Exposition: Genesis 22:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:17
Hebrew
כִּֽי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶֽת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָֽיו׃khiy-varekhe-'avarekhekha-veharevah-'areveh-'et-zare'akha-khekhvokhevey-hashamayim-vekhachvol-'asher-'al-shefat-hayam-veyirash-zare'akha-'et-sha'ar-'oyevayv
KJV: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;
AKJV: That in blessing I will bless you, and in multiplying I will multiply your seed as the stars of the heaven, and as the sand which is on the sea shore; and your seed shall possess the gate of his enemies;
ASV: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies;
YLT: that blessing I bless thee, and multiplying I multiply thy seed as stars of the heavens, and as sand which is on the sea-shore; and thy seed doth possess the gate of his enemies;
Commentary WitnessGenesis 22:17Quoted commentary witness
Commentary Witness
Genesis 22:17
Verse 17 Shall possess the gate of his enemies - Instead of gate the Septuagint have πολεις, cities; but as there is a very near resemblance between πολεις, cities, and πυλας, gates, the latter might have been the original reading in the Septuagint, though none of the MSS. now acknowledge it. By the gates may be meant all the strength, whether troops, counsels, or fortified cities of their enemies. So Mat 16:18 : On this rock I will build my Church, and the gates of hell shall not prevail against it - the counsels, stratagems, and powers of darkness shall not be able to prevail against or overthrow the true Church of Christ; and possibly our Lord had this promise to Abraham and his spiritual posterity in view, when he spoke these words.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 16:18
Named authorities or texts detected in the witness
- Septuagint
- Church
- Christ
Exposition: Genesis 22:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:18
Hebrew
וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִֽי׃vehitevarakhv-vezare'akha-khol-gvoyey-ha'aretz-'eqev-'asher-shama'eta-veqoliy
KJV: And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
AKJV: And in your seed shall all the nations of the earth be blessed; because you have obeyed my voice.
ASV: and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.
YLT: and blessed themselves in thy seed have all nations of the earth, because that thou hast hearkened to My voice.'
Commentary WitnessGenesis 22:18Quoted commentary witness
Commentary Witness
Genesis 22:18
Verse 18 And in thy seed, etc. - We have the authority of St. Paul, Gal 3:8, Gal 3:16, Gal 3:18, to restrain this to our blessed Lord, who was The Seed through whom alone all God's blessings of providence, mercy, grace, and glory, should be conveyed to the nations of the earth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gal 3:8
- Gal 3:16
- Gal 3:18
Named authorities or texts detected in the witness
- Ovid
- St
- Paul
- Lord
Exposition: Genesis 22:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:19
Hebrew
וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָֽׁבַע׃vayashav-'averaham-'el-ne'arayv-vayaqumv-vayelekhv-yachedav-'el-ve'er-shava'-vayeshev-'averaham-vive'er-shava'
KJV: So Abraham returned unto his young men, and they rose up and went together to Beer–sheba; and Abraham dwelt at Beer–sheba.
AKJV: So Abraham returned to his young men, and they rose up and went together to Beersheba; and Abraham dwelled at Beersheba. ¶
ASV: So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.
YLT: And Abraham turneth back unto his young men, and they rise and go together unto Beer-Sheba; and Abraham dwelleth in Beer-Sheba.
Commentary Witness (Generated)Genesis 22:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:19
Genesis 22:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Abraham returned unto his young men, and they rose up and went together to Beer–sheba; and Abraham dwelt at Beer–sheba.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:19
Exposition: Genesis 22:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Abraham returned unto his young men, and they rose up and went together to Beer–sheba; and Abraham dwelt at Beer–sheba.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:20
Hebrew
וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִֽיךָ׃vayehiy-'acharey-hadevariym-ha'eleh-vayugad-le'averaham-le'mor-hineh-yaledah-milekhah-gam-hiv'-vaniym-lenachvor-'achiykha
KJV: And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
AKJV: And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she has also born children to your brother Nahor;
ASV: And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also hath borne children unto thy brother Nahor:
YLT: And it cometh to pass after these things that it is declared to Abraham, saying, ‘Lo, Milcah hath borne, even she, sons to Nahor thy brother:
Commentary WitnessGenesis 22:20Quoted commentary witness
Commentary Witness
Genesis 22:20
Verse 20 Behold, Milcah, she hath also borne children unto thy brother - This short history seems introduced solely for the purpose of preparing the reader for the transactions related Genesis 24, and to show that the providence of God was preparing, in one of the branches of the family of Abraham, a suitable spouse for his son Isaac.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Behold
- Milcah
- Abraham
- Isaac
Exposition: Genesis 22:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:21
Hebrew
אֶת־עוּץ בְּכֹרוֹ וְאֶת־בּוּז אָחִיו וְאֶת־קְמוּאֵל אֲבִי אֲרָֽם׃'et-'vtz-vekhorvo-ve'et-vvz-'achiyv-ve'et-qemv'el-'aviy-'aram
KJV: Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
AKJV: Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
ASV: Uz his first-born, and Buz his brother, and Kemuel the father of Aram,
YLT: Huz his first-born, and Buz his brother; and Kemuel father of Aram,
Commentary WitnessGenesis 22:21Quoted commentary witness
Commentary Witness
Genesis 22:21
Verse 21 Huz - He is supposed to have peopled the land of Uz or Ausitis, in Arabia Deserta, the country of Job. Buz his brother - From this person Elihu the Buzite, one of the friends of Job, is thought to have descended. Kemuel the father of Aram - Kamouel πατερα Συρων, the father of the Syrians, according to the Septuagint. Probably the Kamiletes, a Syrian tribe to the westward of the Euphrates are meant; they are mentioned by Strabo.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Ausitis
- Arabia Deserta
- Job
- Buzite
- Syrians
- Kamiletes
- Strabo
Exposition: Genesis 22:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:22
Hebrew
וְאֶת־כֶּשֶׂד וְאֶת־חֲזוֹ וְאֶת־פִּלְדָּשׁ וְאֶת־יִדְלָף וְאֵת בְּתוּאֵֽל׃ve'et-kheshed-ve'et-chazvo-ve'et-filedash-ve'et-yidelaf-ve'et-vetv'el
KJV: And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
AKJV: And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
ASV: and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
YLT: and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel;
Commentary Witness (Generated)Genesis 22:22Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:22
Genesis 22:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:22
Named authorities or texts detected in the witness
- And Chesed
- Hazo
- Pildash
- Jidlaph
- Bethuel
Exposition: Genesis 22:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:23
Hebrew
וּבְתוּאֵל יָלַד אֶת־רִבְקָה שְׁמֹנָה אֵלֶּה יָלְדָה מִלְכָּה לְנָחוֹר אֲחִי אַבְרָהָֽם׃vvetv'el-yalad-'et-riveqah-shemonah-'eleh-yaledah-milekhah-lenachvor-'achiy-'averaham
KJV: And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
AKJV: And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
ASV: And Bethuel begat Rebekah: these eight did Milcah bear to Nahor, Abraham’s brother.
YLT: and Bethuel hath begotten Rebekah;' these eight hath Milcah borne to Nahor, Abraham's brother;
Commentary Witness (Generated)Genesis 22:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 22:23
Genesis 22:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 22:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 22:23
Named authorities or texts detected in the witness
- Rebekah
- Nahor
Exposition: Genesis 22:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 22:24
Hebrew
וּפִֽילַגְשׁוֹ וּשְׁמָהּ רְאוּמָה וַתֵּלֶד גַּם־הִוא אֶת־טֶבַח וְאֶת־גַּחַם וְאֶת־תַּחַשׁ וְאֶֽת־מַעֲכָֽה׃vfiylageshvo-vshemah-re'vmah-vateled-gam-hiv'-'et-tevach-ve'et-gacham-ve'et-tachash-ve'et-ma'akhah
KJV: And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
AKJV: And his concubine, whose name was Reumah, she bore also Tebah, and Gaham, and Thahash, and Maachah.
ASV: And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah.
YLT: and his concubine, whose name is Reumah, she also hath borne Tebah, and Gaham, and Tahash, and Maachah.
Commentary WitnessGenesis 22:24Quoted commentary witness
Commentary Witness
Genesis 22:24
Verse 24 His concubine - We borrow this word from the Latin compound concubina, from con, together, and cubo, to lie, and apply it solely to a woman cohabiting with a man without being legally married. The Hebrew word is פילגש pilegesh, which is also a compound term, contracted, according to Parkhurst, from פלג palag, to divide or share, and נגש nagash, to approach; because the husband, in the delicate phrase of the Hebrew tongue, approaches the concubine, and shares the bed, etc., of the real wife with her. The pilegesh or concubine, (from which comes the Greek παλλακη pallake, and also the Latin pellex), in Scripture, is a kind of secondary wife, not unlawful in the patriarchal times; though the progeny of such could not inherit. The word is not used in the Scriptures in that disagreeable sense in which we commonly understand it. Hagar was properly the concubine or pilegesh of Abraham, and thus annuente Deo, and with his wife's consent. Keturah, his second wife, is called a concubine, Gen 26:15; 1Chr 1:32; and Pilhah and Zilhah were concubines to Jacob, Gen 35:22. After the patriarchal times many eminent men had concubines, viz., Caleb, 1Chr 2:46, 1Chr 2:48; Manasses, 1Chr 7:14; Gideon, Jdg 8:31; Saul, 2Sam 3:7; David, 2Sam 5:13; Solomon,2Kgs 11:3; and Rehoboam, 2Chr 11:21. The pilegesh, therefore, differed widely from a prostitute; and however unlawful under the New Testament, was not so under the Old. From this chapter a pious mind may collect much useful instruction. From the trial of Abraham we again see, 1. That God may bring his followers into severe straits and difficulties, that they may have the better opportunity of both knowing and showing their own faith and obedience; and that he may seize on those occasions to show them the abundance of his mercy, and thus confirm them in righteousness all their days. There is a foolish saying among some religious people, which cannot be too severely reprobated: Untried grace is no grace. On the contrary, there may be much grace, though God, for good reasons, does not think proper for a time to put it to any severe trial or proof. But grace is certainly not fully known but in being called to trials of severe and painful obedience. But as all the gifts of God should be used, (and they are increased and strengthened by exercise), it would be unjust to deny trials and exercises to grace, as this would be to preclude it from the opportunities of being strengthened and increased. 2. The offering up of Isaac is used by several religious people in a sort of metaphorical way, to signify their easily-besetting sins, beloved idols, etc. But this is a most reprehensible abuse of the Scripture. It is both insolent and wicked to compare some abominable lust or unholy affection to the amiable and pious youth who, for his purity and excellence, was deemed worthy to prefigure the sacrifice of the Son of God. To call our vile passions and unlawful attachments by the name of our Isaac is unpardonable; and to talk of sacrificing such to God is downright blasphemy. Such sayings as these appear to be legitimated by long use; but we should be deeply and scrupulously careful not to use any of the words of God in any sense in which he has not spoken them. If, in the course of God's providence, a parent is called to give up to death an amiable, only son, then there is a parallel in the case; and it may be justly said, if pious resignation fill the parent's mind, such a person, like Abraham, has been called to give his Isaac back to God. Independently of the typical reference to this transaction, there are two points which seem to be recommended particularly to our notice. 1. The astonishing faith and prompt obedience of the father. 2. The innocence, filial respect, and passive submission of the son. Such a father and such a son were alone worthy of each other.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 26:15
- 1Chr 1:32
- Gen 35:22
- 1Chr 2:46
- 1Chr 2:48
- 1Chr 7:14
- 2Sam 3:7
- 2Sam 5:13
- 2Kgs 11:3
- 2Chr 11:21
Named authorities or texts detected in the witness
- Ovid
- Parkhurst
- Scripture
- Abraham
- Deo
- Keturah
- Jacob
- Caleb
- Manasses
- Gideon
- Saul
- David
- Solomon
- Rehoboam
- New Testament
- Old
- If
Exposition: Genesis 22:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 22:1
- Gen 22:2
- Gen 22:3-6
- Gen 22:7
- Gen 22:8
- Gen 22:9
- Gen 22:10
- Gen 22:11
- Gen 22:12
- Gen 22:13
- Gen 22:14
- Gen 22:15
- Gen 22:16-18
- Gen 22:19
- Gen 22:20
- Gen 22:21-23
- Gen 22:24
- Joh 1:1
- Gen 21:22
- Gen 15:1
- Genesis 22:1
- Gen 22:4
- Genesis 22:2
- Genesis 22:3
- Gen 2:2
- Mat 17:23
- 1Cor 15:4
- Rom 8:32
- Gen 22:6
- Joh 19:17
- Gen 21:9
- Mat 27:2
- Num 10:33
- 2Kgs 20:5
- Hos 6:2
- Num 19:12
- Gen 40:12
- Gen 40:13
- Gen 42:17
- Gen 42:18
- Genesis 22:4
- Heb 11:17
- Heb 11:19
- Gen 21:12
- Genesis 22:5
- Genesis 22:6
- Genesis 22:7
- Genesis 22:8
- Genesis 22:9
- Genesis 22:10
- Gen 22:16
- Gen 15:7
- Genesis 22:11
- Gen 23:2
- Genesis 22:12
- Genesis 22:13
- Genesis 22:14
- Genesis 22:15
- Heb 6:13-18
- Genesis 22:16
- Mat 16:18
- Genesis 22:17
- Gal 3:8
- Gal 3:16
- Gal 3:18
- Genesis 22:18
- Genesis 22:19
- Genesis 22:20
- Genesis 22:21
- Genesis 22:22
- Genesis 22:23
- Gen 26:15
- 1Chr 1:32
- Gen 35:22
- 1Chr 2:46
- 1Chr 2:48
- 1Chr 7:14
- 2Sam 3:7
- 2Sam 5:13
- 2Kgs 11:3
- 2Chr 11:21
- Genesis 22:24
Named authorities or texts surfaced in commentary
- Septuagint
- Targum
- Jonathan
- Isaac
- Lord
- Milcah
- Reumah
- Abraham
- Hagar
- Behold
- Targums
- Most High
- St
- Targumists
- Jesus
- Son
- See Dodd
- Jerusalem
- Calvary
- Acra
- Mr
- Ishmael
- Moses
- Seven
- Ainsworth
- Christ
- Canaan
- Hezekiah
- Bereshith Rabba
- Holy Scripture
- Messiah
- Maker
- Ovid
- Lamb Of God
- Josephus
- Lord Jesus
- Jehovah
- Sacrifice
- Covenant
- Jesus Christ
- Old Testament
- Church
- Paul
- Ausitis
- Arabia Deserta
- Job
- Buzite
- Syrians
- Kamiletes
- Strabo
- And Chesed
- Hazo
- Pildash
- Jidlaph
- Bethuel
- Rebekah
- Nahor
- Parkhurst
- Scripture
- Deo
- Keturah
- Jacob
- Caleb
- Manasses
- Gideon
- Saul
- David
- Solomon
- Rehoboam
- New Testament
- Old
- If
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Genesis 22:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 22:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness