Hebrew Word Reference — Genesis 22:4
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
This Hebrew word means third in a sequence, like a third day or year. It is used in the Bible to describe time, rank, or quantity, such as the third day of creation in Genesis.
Definition: 1) third, one third, third part, third time 1a) ordinal number
Usage: Occurs in 94 OT verses. KJV: third (part, rank, time), three (years old). See also: Genesis 1:13; 1 Kings 22:2; Isaiah 15:5.
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
Abraham was a key figure in the Bible, the later name of Abram, and father of many children, including Ishmael and Isaac. He is first mentioned in Genesis 11:26 and his story is told throughout the book of Genesis. Abraham's life and faith are still studied today.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.11.26; son of: Terah (H8646); brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989); father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x § Abraham = "father of a multitude" or "chief of multitude" friend of God and founder of Hebrew nation via God's elective covenant
Usage: Occurs in 159 OT verses. KJV: Abraham. See also: Genesis 17:5; Genesis 24:9; Psalms 47:10.
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.
Definition: : eye 1) eye 1a) eye 1a1) of physical eye 1a2) as showing mental qualities 1a3) of mental and spiritual faculties (fig.)
Usage: Occurs in 828 OT verses. KJV: affliction, outward appearance, [phrase] before, [phrase] think best, colour, conceit, [phrase] be content, countenance, [phrase] displease, eye((-brow), (-d), -sight), face, [phrase] favour, fountain, furrow (from the margin), [idiom] him, [phrase] humble, knowledge, look, ([phrase] well), [idiom] me, open(-ly), [phrase] (not) please, presence, [phrase] regard, resemblance, sight, [idiom] thee, [idiom] them, [phrase] think, [idiom] us, well, [idiom] you(-rselves). See also: Genesis 3:5; Exodus 34:9; Deuteronomy 28:67.
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
Maqom means a place or location, like a city or a region. It can also refer to a condition of the body or mind. This term is used to describe a wide range of locations and situations.
Definition: 1) standing place, place 1a) standing place, station, post, office 1b) place, place of human abode 1c) city, land, region 1d) place, locality, spot 1e) space, room, distance 1f) region, quarter, direction 1g) give place to, instead of
Usage: Occurs in 379 OT verses. KJV: country, [idiom] home, [idiom] open, place, room, space, [idiom] whither(-soever). See also: Genesis 1:9; Deuteronomy 12:3; 1 Kings 20:24.
This Hebrew word means something or someone is far away, either physically or in time. It is often used to describe distant lands or events that happened long ago. In the Bible, it appears in books like Genesis and Psalms.
Definition: adj 1) remote, far, distant, distant lands, distant ones 1a) of distance, time n m 2) distance 2a) from a distance (with prep) Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Usage: Occurs in 85 OT verses. KJV: (a-) far (abroad, off), long ago, of old, space, great while to come. See also: Genesis 22:4; Psalms 65:6; Psalms 10:1.
Context — The Offering of Isaac
2“Take your son,” God said, “your only son Isaac, whom you love, and go to the land of Moriah. Offer him there as a burnt offering on one of the mountains, which I will show you.”
3So Abraham got up early the next morning, saddled his donkey, and took along two of his servants and his son Isaac. He split the wood for a burnt offering and set out for the place God had designated.
4On the third day Abraham looked up and saw the place in the distance.
5“Stay here with the donkey,” Abraham told his servants. “The boy and I will go over there to worship, and then we will return to you.”
6Abraham took the wood for the burnt offering and placed it on his son Isaac. He himself carried the fire and the sacrificial knife, and the two of them walked on together.
Cross References
| Reference | Text (BSB) |
| 1 |
Luke 13:32 |
But Jesus replied, “Go tell that fox, ‘Look, I will keep driving out demons and healing people today and tomorrow, and on the third day I will reach My goal.’ |
| 2 |
Matthew 17:23 |
They will kill Him, and on the third day He will be raised to life.” And the disciples were deeply grieved. |
| 3 |
Hosea 6:2 |
After two days He will revive us; on the third day He will raise us up, that we may live in His presence. |
| 4 |
1 Corinthians 15:4 |
that He was buried, that He was raised on the third day according to the Scriptures, |
| 5 |
Esther 5:1 |
On the third day, Esther put on her royal attire and stood in the inner court of the palace across from the king’s quarters. The king was sitting on his royal throne in the royal courtroom, facing the entrance. |
| 6 |
2 Kings 20:5 |
“Go back and tell Hezekiah the leader of My people that this is what the LORD, the God of your father David, says: ‘I have heard your prayer; I have seen your tears. I will surely heal you. On the third day from now you will go up to the house of the LORD. |
| 7 |
1 Samuel 26:13 |
Then David crossed to the other side and stood atop the mountain at a distance; there was a wide gulf between them. |
| 8 |
Numbers 31:19 |
All of you who have killed a person or touched the dead are to remain outside the camp for seven days. On the third day and the seventh day you are to purify both yourselves and your captives. |
| 9 |
Numbers 10:33 |
So they set out on a three-day journey from the mountain of the LORD, with the ark of the covenant of the LORD traveling ahead of them for those three days to seek a resting place for them. |
| 10 |
Leviticus 7:17 |
But any meat of the sacrifice remaining until the third day must be burned up. |
Genesis 22:4 Summary
On the third day, Abraham looked up and saw the place where he would have to make a difficult choice, trusting in God's plan. This moment required great faith, as Abraham had to put his trust in God's goodness and love, even when the situation seemed unclear or painful, much like the trust expressed in Psalm 23:4. As we read this verse, we can reflect on our own need to trust God, even when we do not fully understand His plans, and remember that He is always with us, guiding us through life's challenges, as seen in Isaiah 58:11. By trusting in God's sovereignty, we can, like Abraham, move forward in faith and obedience, knowing that He will provide and guide us every step of the way.
Frequently Asked Questions
Why did God ask Abraham to wait three days before seeing the place where he would sacrifice Isaac?
This waiting period may have been a test of Abraham's faith and obedience, similar to the testing of the Israelites in the wilderness, as seen in Exodus 16:4 and Deuteronomy 8:2-3.
What was Abraham's emotional state during these three days?
The Bible does not explicitly state Abraham's emotions, but it can be inferred that he was resolute in his obedience to God, as seen in his actions in Genesis 22:3, and also possibly anxious or sorrowful, as a father about to sacrifice his son.
How did Abraham know that this was the place God had chosen?
Although the Bible does not provide explicit details, it can be assumed that Abraham recognized the place through divine guidance or a supernatural sign, as God had promised to show him the place in Genesis 22:2.
What is the significance of the location in the distance?
The location in the distance represents the place of sacrifice, where Abraham would have to trust God fully and demonstrate his faith by his actions, much like the trust required in following God's will as seen in Proverbs 3:5-6.
Reflection Questions
- As I reflect on Abraham's journey, what are the areas in my life where I need to trust God and wait for His guidance?
- How can I, like Abraham, demonstrate my faith through my actions, even when the task ahead seems daunting or unclear?
- What are the 'mountains' in my life that I need to climb, and how can I trust God to be with me every step of the way, just as He was with Abraham in Genesis 22:4?
- In what ways can I apply the principle of obedient trust, as seen in Abraham's life, to my own circumstances and challenges?
Gill's Exposition on Genesis 22:4
Then on the third day,.... After he had received the command from God, and from his setting out on his journey; for he had now travelled two days, Mount Moriah being forty miles from Beersheba, where
Jamieson-Fausset-Brown on Genesis 22:4
Then on the third day Abraham lifted up his eyes, and saw the place afar off. On the third day Abraham lifted up his eyes.
Matthew Poole's Commentary on Genesis 22:4
Probably on the beginning of the third day. It is true, Moriah was not three days’ journey from Beer-sheba. But it must be considered that the ass, upon which he rode, is a dull and slow creature, and that Abraham went no faster than the rest of his company, who, for aught appears, were on foot; and that the provisions which they carried along with them, both for their own and the ass’ s subsistence, and for sacrifice, must needs retard them.
Trapp's Commentary on Genesis 22:4
Genesis 22:4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.Ver. 4. Then on the third day.] A great while for him to be plodding, ere he came to the place. But we must conceive that his brains were better busied, than many of ours would have been therewhile. We must not weigh the cross, for then it will prove heavy: we must not chew the pill, but swallow it whole, else it will prove bitter. We must not plod too much, but ply the throne of grace for a good use and a good issue of all our trials and tribulations.
Ellicott's Commentary on Genesis 22:4
(4) On the third day.—We may compare the patriarch’s feelings during these two weary days of travel with those of Hagar as she wandered in the wilderness, and each day felt the death of her child growing nearer and more certain. But hers were human sorrows only, while Abraham was giving up the son on whom his spiritual hopes depended. Afar off.—The summit called the Mountain of the House, usually identified with Mount Moriah, cannot be seen by a traveller from Beer-sheba at a greater distance than three miles (Stanley, Sinai and Palestine, p. 251). Hence it has been argued that some more widely conspicuous hill-top must be meant. But the phrase afar off is used very indefinitely, and three miles exactly agrees with what Abraham did. For he left the servants at the spot, and laid the wood on Isaac, and went the rest of the way on foot. It must have sorely taxed the strength of the lad to be compelled to carry the wood a distance of three miles; while to have carried it from the spot where Gerizim becomes visible would have been impossible. In Isaac thus carrying the wood on which he was to be sacrificed, the Fathers discerned a type of Christ carrying his cross (John 19:17).
Adam Clarke's Commentary on 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, Genesis 2:2, so THREE is a mystical number because of Christ's rising from the dead the third day, Matthew 17:23; 1 Corinthians 15:4; as he was crucified the third hour after noon, Mr 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, Romans 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, Lu 13:32; Isaac carried the wood for the burnt-offering, Genesis 22:6, so Christ carried the tree whereon he died, John 19:17; the binding of Isaac, Genesis 21:9, was also typical, so Christ was bound, Matthew 27:2. "In the following remarkable cases this number also occurs. Moses desired to go three days' journey in the wilderness to sacrifice, Exodus 5:3; and they travelled three days in it before they found water, Exodus 15:22; and three days' journey the ark of the covenant went before them, to search out a resting place, Numbers 10:33; by the third day the people were to be ready to receive God's law, Exodus 19:11; and after three days to pass over Jordan into Canaan, Joshua 1:14; the third day Esther put on the apparel of the kingdom, Es 5:1; on the third day Hezekiah, being recovered from his illness, went up to the house of the Lord, 2Kg 20:5; on the third day, the prophet said, God will raise us up and we shall live before him, Hosea 6:2; and on the third day, as well as on the seventh, the unclean person was to purify himself, Numbers 19:12: with many other memorable things which the Scripture speaks concerning the third day, and not without mystery. See Genesis 40:12-13; Genesis 42:17-18; Jonah 1:17; Joshua 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.
Cambridge Bible on Genesis 22:4
4. On the third day … afar off] The “place” was on a lofty eminence visible at a distance. Presumably “the third day” indicates a journey of 30 or 40 miles. The journey from Beer-sheba to Jerusalem is computed to take less than 24 hours.
Whedon's Commentary on Genesis 22:4
4. Third day — Two days of journey and reflection did not cause the faith of Abraham to waver, but must have deeply intensified the trial going on within him. Afar off — These words do not necessarily imply a great distance.
Sermons on Genesis 22:4
| Sermon | Description |
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Christ in Genesis: Abraham's Altar
by Stephen Kaung
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In this sermon, the preacher discusses the third phase of the working of the cross in our lives. He uses the story of Abraham and Isaac from Genesis chapter twenty-two to illustrat |
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Doing the Revealed Things
by Jackie Pullinger
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In this sermon, the speaker shares a heartbreaking story about a young girl who was sold into prostitution in Nepal due to poverty and gambling debts. The speaker emphasizes the im |
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Revelation in the Christian Life
by Paris Reidhead
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In this sermon, the preacher emphasizes that simply hearing and memorizing scripture is not enough. He compares it to a funnel that only allows the gas to pass through but does not |
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"A Candlestick All of Gold" the Church as the Vessel of the Testimony
by T. Austin-Sparks
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T. Austin-Sparks emphasizes the Church as the chosen vessel for God's testimony, paralleling its role with that of Christ, who embodies the fullness of God. He explains that the Ch |
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Acts 17_pt1
by Bill Gallatin
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In this sermon, the speaker discusses the importance of maintaining love and excitement for God throughout our lives. He mentions that Jesus prophesied that people's hearts would g |
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The Weeping Mary at the Sepulcre
by Samuel Rutherford
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Samuel Rutherford preaches on the importance of seeking Christ diligently, using the example of Mary Magdalene's persistent search for Jesus after His resurrection. He emphasizes t |
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(New Wine in New Wineskins) 17. Signs That Point to the Return of Christ
by Zac Poonen
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Zac Poonen emphasizes the signs that indicate the imminent return of Christ, highlighting the significant changes in the world since 1939, including wars, famines, natural calamiti |