Genesis 22:9
Genesis 22:9 in Multiple Translations
When they arrived at the place God had designated, Abraham built the altar there and arranged the wood. He bound his son Isaac and placed him on the altar, atop the wood.
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 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.
And they came to the place of which God had given him knowledge; and there Abraham made the altar and put the wood in place on it, and having made tight the bands round Isaac his son, he put him on the wood on the altar.
When they arrived at the place where God had told him to go, Abraham built an altar and placed the wood on it. Then he bound his son Isaac and placed him on the altar on top of the wood.
And when they came to the place which God had shewed him, Abraham builded an altar there, and couched ye wood, and bound Izhak his sonne and laid him on the altar vpon the wood.
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;
They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood.
And they came to the place which God had named to him; 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 they came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood.
They arrived at the place God had told him about. There, Abraham built a stone altar and arranged the wood on top of it. Then he tied his son Isaac, and laid him on the altar on top of the wood.
Then they got to the place that God told Abraham about, and Abraham piled up some stones to make a table with a flat top, and he put the wood on top of it. Then he tied Isaac’s hands and feet together, and he put him on top of the wood.
Berean Amplified Bible — Genesis 22:9
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 22:9 Interlinear (Deep Study)
BIB
HEB
וַ/יָּבֹ֗אוּ
אֶֽל
הַ/מָּקוֹם֮
אֲשֶׁ֣ר
אָֽמַר
ל֣/וֹ
הָ/אֱלֹהִים֒
וַ/יִּ֨בֶן
שָׁ֤ם
אַבְרָהָם֙
אֶת
הַ/מִּזְבֵּ֔חַ
וַֽ/יַּעֲרֹ֖ךְ
אֶת
הָ/עֵצִ֑ים
וַֽ/יַּעֲקֹד֙
אֶת
יִצְחָ֣ק
בְּנ֔/וֹ
וַ/יָּ֤שֶׂם
אֹת/וֹ֙
עַל
הַ/מִּזְבֵּ֔חַ
מִ/מַּ֖עַל
לָ/עֵצִֽים
וַ/יָּבֹ֗אוּ
bôwʼ
H935
Lebo
Conj | V-Qal-ConsecImperf-3mp
אֶֽל
ʼêl
H413
to(wards)
Prep
הַ/מָּקוֹם֮
mâqôwm
H4725
place
Art | N-ms
אֲשֶׁ֣ר
ʼăsher
H834
which
Rel
אָֽמַר
ʼâmar
H559
to say
V-Qal-Perf-3ms
ל֣/וֹ
Prep | Suff
הָ/אֱלֹהִים֒
ʼĕlôhîym
H430
God
Art | N-mp
וַ/יִּ֨בֶן
bânâh
H1129
to build
Conj | V-Qal-ConsecImperf-3ms
שָׁ֤ם
shâm
H8033
there
Adv
אַבְרָהָם֙
ʼAbrâhâm
H85
Abraham
N-proper
אֶת
ʼêth
H853
Obj.
DirObjM
הַ/מִּזְבֵּ֔חַ
mizbêach
H4196
altar
Art | N-ms
וַֽ/יַּעֲרֹ֖ךְ
ʻârak
H6186
to arrange
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הָ/עֵצִ֑ים
ʻêts
H6086
tree
Art | N-mp
וַֽ/יַּעֲקֹד֙
ʻâqad
H6123
to bind
Conj | V-Qal-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
יִצְחָ֣ק
Yitschâq
H3327
Isaac
N-proper
בְּנ֔/וֹ
bên
H1121
son
N-ms | Suff
וַ/יָּ֤שֶׂם
sûwm
H7760
to set
Conj | V-Qal-ConsecImperf-3ms
אֹת/וֹ֙
ʼêth
H853
Obj.
DirObjM | Suff
עַל
ʻal
H5921
upon
Prep
הַ/מִּזְבֵּ֔חַ
mizbêach
H4196
altar
Art | N-ms
מִ/מַּ֖עַל
maʻal
H4605
above
Prep | Adv
לָ/עֵצִֽים
ʻêts
H6086
tree
Prep | N-mp
Hebrew Word Study
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Hebrew Word Reference — Genesis 22:9
וַ/יָּבֹ֗אוּ
bôwʼ
H935
"Lebo"
Conj | V-Qal-ConsecImperf-3mp
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶֽל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/מָּקוֹם֮
mâqôwm
H4725
"place"
Art | N-ms
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.
אֲשֶׁ֣ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
אָֽמַר
ʼâmar
H559
"to say"
V-Qal-Perf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
ל֣/וֹ
""
Prep | Suff
הָ/אֱלֹהִים֒
ʼĕlôhîym
H430
"God"
Art | N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
וַ/יִּ֨בֶן
bânâh
H1129
"to build"
Conj | V-Qal-ConsecImperf-3ms
The Hebrew word bânâh means to build something, like a house or a family. It can also mean to establish or repair something, and is used in various contexts throughout the Bible.
Definition: 1) to build, rebuild, establish, cause to continue 1a) (Qal) 1a1) to build, rebuild 1a2) to build a house (ie, establish a family) 1b) (Niphal) 1b1) to be built 1b2) to be rebuilt 1b3) established (of restored exiles) (fig.) 1b4) established (made permanent) 1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine) Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Usage: Occurs in 345 OT verses. KJV: (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. See also: Genesis 2:22; 1 Kings 8:48; 2 Chronicles 20:8.
שָׁ֤ם
shâm
H8033
"there"
Adv
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Definition: 1) there, thither 1a) there 1b) thither (after verbs of motion) 1c) from there, thence 1d) then (as an adverb of time) Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
Usage: Occurs in 732 OT verses. KJV: in it, [phrase] thence, there (-in, [phrase] of, [phrase] out), [phrase] thither, [phrase] whither. See also: Genesis 2:8; Exodus 21:33; Deuteronomy 19:4.
אַבְרָהָם֙
ʼAbrâhâm
H85
"Abraham"
N-proper
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.
אֶת
ʼêth
H853
"Obj."
DirObjM
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.
הַ/מִּזְבֵּ֔חַ
mizbêach
H4196
"altar"
Art | N-ms
An altar is a place of sacrifice, where offerings are made to God, as seen in the Bible's description of the tabernacle and temple. It was a central part of Israel's worship. The altar played a key role in the priestly rituals.
Definition: altar
Usage: Occurs in 338 OT verses. KJV: altar. See also: Genesis 8:20; Leviticus 7:2; 1 Kings 2:28.
וַֽ/יַּעֲרֹ֖ךְ
ʻârak
H6186
"to arrange"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to value or arrange things in order. It is used in various contexts, like setting up an army for battle or estimating the value of something, as seen in 1 Kings 10.
Definition: 1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare 1a) (Qal) 1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place 1a2) to compare, be comparable
Usage: Occurs in 72 OT verses. KJV: put (set) (the battle, self) in array, compare, direct, equal, esteem, estimate, expert (in war), furnish, handle, join (battle), ordain, (lay, put, reckon up, set) (in) order, prepare, tax, value. See also: Genesis 14:8; 1 Chronicles 12:39; Psalms 5:4.
אֶת
ʼêth
H853
"Obj."
DirObjM
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.
הָ/עֵצִ֑ים
ʻêts
H6086
"tree"
Art | N-mp
This Hebrew word for tree or wood refers to a strong and firm object, like a tree or a wooden plank, as seen in the carpentry work of Jesus' earthly father Joseph in Matthew 13:55.
Definition: : wood 1) tree, wood, timber, stock, plank, stalk, stick, gallows 1a) tree, trees 1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
Usage: Occurs in 289 OT verses. KJV: [phrase] carpenter, gallows, helve, [phrase] pine, plank, staff, stalk, stick, stock, timber, tree, wood. See also: Genesis 1:11; Joshua 9:23; Psalms 1:3.
וַֽ/יַּעֲקֹד֙
ʻâqad
H6123
"to bind"
Conj | V-Qal-ConsecImperf-3ms
To bind something means to tie it up securely, like with ropes or thongs, often used in the Bible to describe physical restraint or making a promise. This concept is seen in the book of Genesis. It can also mean to make a commitment or vow.
Definition: (Qal) to bind, tie
Usage: Occurs in 1 OT verses. KJV: bind. See also: Genesis 22:9.
אֶת
ʼêth
H853
"Obj."
DirObjM
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.
יִצְחָ֣ק
Yitschâq
H3327
"Isaac"
N-proper
Isaac, son of Abraham and Sarah, means 'he laughs' and is the father of Esau and Israel. He is first mentioned in Genesis 17:19. Isaac is a key figure in the Bible, playing a role in the patriarchal stories.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.17.19; son of: Abraham (H0085) and Sarah (H8283); half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259); father of: Esau (H6215) and Israel (H3478) § Isaac = "he laughs" son of Abraham by Sarah his wife and father of Jacob and Esau
Usage: Occurs in 101 OT verses. KJV: Isaac. Compare H3446 (יִשְׂחָק). See also: Genesis 17:19; Genesis 27:30; 2 Chronicles 30:6.
בְּנ֔/וֹ
bên
H1121
"son"
N-ms | Suff
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
וַ/יָּ֤שֶׂם
sûwm
H7760
"to set"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Definition: : make/establish 1) to put, place, set, appoint, make 1a) (Qal) 1a1) to put, set, lay, put or lay upon, lay (violent) hands on 1a2) to set, direct, direct toward 1a2a) to extend (compassion) (fig) 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix 1a4) to set, station, put, set in place, plant, fix 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give 1b) (Hiphil) to set or make for a sign 1c) (Hophal) to be set
Usage: Occurs in 550 OT verses. KJV: [idiom] any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, [phrase] disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, [phrase] name, [idiom] on, ordain, order, [phrase] paint, place, preserve, purpose, put (on), [phrase] regard, rehearse, reward, (cause to) set (on, up), shew, [phrase] stedfastly, take, [idiom] tell, [phrase] tread down, (over-)turn, [idiom] wholly, work. See also: Genesis 2:8; Leviticus 20:5; 1 Samuel 21:13.
אֹת/וֹ֙
ʼêth
H853
"Obj."
DirObjM | Suff
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.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
הַ/מִּזְבֵּ֔חַ
mizbêach
H4196
"altar"
Art | N-ms
An altar is a place of sacrifice, where offerings are made to God, as seen in the Bible's description of the tabernacle and temple. It was a central part of Israel's worship. The altar played a key role in the priestly rituals.
Definition: altar
Usage: Occurs in 338 OT verses. KJV: altar. See also: Genesis 8:20; Leviticus 7:2; 1 Kings 2:28.
מִ/מַּ֖עַל
maʻal
H4605
"above"
Prep | Adv
Means above or higher, used to describe something's location or position. In the Bible, it appears in passages like Genesis 1:7, where God separates the waters above from the waters below. This word helps us understand God's creation.
Definition: subst 1) higher part, upper part adv 1a) above prep 1b) on the top of, above, on higher ground than with locative 1c) upwards, higher, above
Usage: Occurs in 134 OT verses. KJV: above, exceeding(-ly), forward, on ([idiom] very) high, over, up(-on, -ward), very. See also: Genesis 6:16; 1 Samuel 30:25; Psalms 74:5.
לָ/עֵצִֽים
ʻêts
H6086
"tree"
Prep | N-mp
This Hebrew word for tree or wood refers to a strong and firm object, like a tree or a wooden plank, as seen in the carpentry work of Jesus' earthly father Joseph in Matthew 13:55.
Definition: : wood 1) tree, wood, timber, stock, plank, stalk, stick, gallows 1a) tree, trees 1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
Usage: Occurs in 289 OT verses. KJV: [phrase] carpenter, gallows, helve, [phrase] pine, plank, staff, stalk, stick, stock, timber, tree, wood. See also: Genesis 1:11; Joshua 9:23; Psalms 1:3.
Study Notes — Genesis 22:9
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 22:9 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 22:9
- Jamieson-Fausset-Brown on Genesis 22:9
- Matthew Poole's Commentary on Genesis 22:9
- Trapp's Commentary on Genesis 22:9
- Ellicott's Commentary on Genesis 22:9
- Adam Clarke's Commentary on Genesis 22:9
- Cambridge Bible on Genesis 22:9
- Whedon's Commentary on Genesis 22:9
- Sermons on Genesis 22:9
Context — The Offering of Isaac
7Then Isaac said to his father Abraham, “My father!” “Here I am, my son,” he replied. “The fire and the wood are here,” said Isaac, “but where is the lamb for the burnt offering?”
8Abraham answered, “God Himself will provide the lamb for the burnt offering, my son.” And the two walked on together.
9When they arrived at the place God had designated, Abraham built the altar there and arranged the wood. He bound his son Isaac and placed him on the altar, atop the wood.
10Then Abraham reached out his hand and took the knife to slaughter his son. 11Just then the angel of the LORD called out to him from heaven, “Abraham, Abraham!” “Here I am,” he replied.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 2:21 | Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? |
| 2 | Hebrews 11:17–19 | By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son, even though God had said to him, “Through Isaac your offspring will be reckoned.” Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death. |
| 3 | Philippians 2:7–8 | but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death— even death on a cross. |
| 4 | Matthew 21:1–46 | As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent out two disciples, saying to them, “Go into the village ahead of you, and at once you will find a donkey tied there, with her colt beside her. Untie them and bring them to Me. If anyone questions you, tell him that the Lord needs them, and he will send them right away.” This took place to fulfill what was spoken through the prophet: “Say to the Daughter of Zion, ‘See, your King comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’” So the disciples went and did as Jesus had directed them. They brought the donkey and the colt and laid their cloaks on them, and Jesus sat on them. A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of Him and those that followed were shouting: “Hosanna to the Son of David!” “Blessed is He who comes in the name of the Lord!” “Hosanna in the highest!” When Jesus had entered Jerusalem, the whole city was stirred and asked, “Who is this?” The crowds replied, “This is Jesus, the prophet from Nazareth in Galilee.” Then Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves. And He declared to them, “It is written: ‘My house will be called a house of prayer.’ But you are making it ‘a den of robbers.’ ” The blind and the lame came to Him at the temple, and He healed them. But the chief priests and scribes were indignant when they saw the wonders He performed and the children shouting in the temple courts, “Hosanna to the Son of David!” “Do you hear what these children are saying?” they asked. “Yes,” Jesus answered. “Have you never read: ‘From the mouths of children and infants You have ordained praise’ ?” Then He left them and went out of the city to Bethany, where He spent the night. In the morning, as Jesus was returning to the city, He was hungry. Seeing a fig tree by the road, He went up to it but found nothing on it except leaves. “May you never bear fruit again!” He said. And immediately the tree withered. When the disciples saw this, they marveled and asked, “How did the fig tree wither so quickly?” “Truly I tell you,” Jesus replied, “if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. If you believe, you will receive whatever you ask for in prayer.” When Jesus returned to the temple courts and began to teach, the chief priests and elders of the people came up to Him. “By what authority are You doing these things?” they asked. “And who gave You this authority?” “I will also ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things. What was the source of John’s baptism? Was it from heaven or from men?” They deliberated among themselves and said, “If we say, ‘From heaven,’ He will ask, ‘Why then did you not believe him?’ But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.” So they answered, “We do not know.” And Jesus replied, “Neither will I tell you by what authority I am doing these things. But what do you think? There was a man who had two sons. He went to the first one and said, ‘Son, go and work today in the vineyard.’ ‘I will not,’ he replied. But later he changed his mind and went. Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go. Which of the two did the will of his father?” “The first, ” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you. For John came to you in a righteous way and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him. Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey. When the harvest time drew near, he sent his servants to the tenants to collect his share of the fruit. But the tenants seized his servants. They beat one, killed another, and stoned a third. Again, he sent other servants, more than the first group. But the tenants did the same to them. Finally, he sent his son to them. ‘They will respect my son,’ he said. But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and take his inheritance.’ So they seized him and threw him out of the vineyard and killed him. Therefore, when the owner of the vineyard returns, what will he do to those tenants?” “He will bring those wretches to a wretched end,” they replied, “and will rent out the vineyard to other tenants who will give him his share of the fruit at harvest time.” Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’ ? Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed. ” When the chief priests and Pharisees heard His parables, they knew that Jesus was speaking about them. Although they wanted to arrest Him, they were afraid of the crowds, because the people regarded Him as a prophet. |
| 5 | Psalms 118:27 | The LORD is God; He has made His light to shine upon us. Bind the festal sacrifice with cords to the horns of the altar. |
| 6 | Genesis 22:2–4 | “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.” So 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. On the third day Abraham looked up and saw the place in the distance. |
| 7 | Ephesians 5:2 | and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. |
| 8 | Acts 8:32 | The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so He did not open His mouth. |
| 9 | Galatians 3:13 | Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” |
| 10 | Matthew 26:1–27 | When Jesus had finished saying all these things, He told His disciples, “You know that the Passover is two days away, and the Son of Man will be handed over to be crucified.” At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas, and they conspired to arrest Jesus covertly and kill Him. “But not during the feast,” they said, “or there may be a riot among the people.” While Jesus was in Bethany in the home of Simon the Leper, a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table. When the disciples saw this, they were indignant and asked, “Why this waste? This perfume could have been sold at a high price, and the money given to the poor.” Aware of this, Jesus asked, “Why are you bothering this woman? She has done a beautiful deed to Me. The poor you will always have with you, but you will not always have Me. By pouring this perfume on Me, she has prepared My body for burial. Truly I tell you, wherever this gospel is preached in all the world, what she has done will also be told in memory of her.” Then one of the Twelve, the one called Judas Iscariot, went to the chief priests and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. So from then on Judas looked for an opportunity to betray Jesus. On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” He answered, “Go into the city to a certain man and tell him that the Teacher says, ‘My time is near. I will keep the Passover with My disciples at your house.’” So the disciples did as Jesus had directed them and prepared the Passover. When evening came, Jesus was reclining with the twelve disciples. And while they were eating, He said to them, “Truly I tell you, one of you will betray Me.” They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?” Jesus answered, “The one who has dipped his hand into the bowl with Me will betray Me. The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.” Then Judas, who would betray Him, said, “Surely not I, Rabbi?” Jesus answered, “You have said it yourself.” While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.” Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you. |
Genesis 22:9 Summary
[Genesis 22:9 shows us that Abraham trusted God completely, even when he was asked to do something very hard - sacrifice his son Isaac. Abraham believed that God would take care of everything, just like it says in Romans 8:28, that God works all things together for good. This verse teaches us to trust God, even when we don't understand what's happening, and to have faith that He will provide and take care of us, just like He did for Abraham and Isaac.]
Frequently Asked Questions
Why did Abraham agree to sacrifice his son Isaac?
Abraham trusted God's promise and believed that even if Isaac died, God could raise him from the dead, as seen in Romans 4:21, where it is written that Abraham believed God could raise Isaac from the dead.
How could Abraham bind his son Isaac and place him on the altar?
Abraham's actions demonstrate his unwavering faith in God's plan, as stated in Genesis 22:9, and his willingness to obey God's commands, even when they seem difficult or impossible, as seen in Hebrews 11:17-19.
What does this verse reveal about Abraham's relationship with God?
This verse shows that Abraham had a deep trust and obedience to God, as he was willing to surrender his son Isaac, the son of promise, demonstrating his faith in God's sovereignty and goodness, as seen in Psalm 37:3-7.
How does this event foreshadow future events in the Bible?
This event foreshadows the sacrifice of Jesus Christ on the cross, as seen in John 3:16, where God gives His only Son to save humanity, demonstrating the depth of God's love and the significance of sacrifice in the biblical narrative.
Reflection Questions
- What are some areas in my life where I am being called to trust God, even when it's difficult or doesn't make sense?
- How can I, like Abraham, demonstrate my faith in God through obedience and trust, even in the face of uncertainty?
- What are some 'Isaacs' in my life that I need to surrender to God, trusting in His goodness and sovereignty?
- How can I apply the principle of surrender and trust, as seen in Genesis 22:9, to my daily life and relationships?
Gill's Exposition on Genesis 22:9
And they came to the place which God had told him of,.... Mount Moriah.
Jamieson-Fausset-Brown on Genesis 22:9
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. Abraham built an altar.
Matthew Poole's Commentary on Genesis 22:9
Abraham built an altar, made of earth slightly put together, as God afterwards prescribed, ; and bound Isaac his son, partly, because burnt-offerings were to be bound to the altar; of which see Poole on ""; partly, to represent Christ, who was bound to the cross. And that Isaac might be the more exact type of Christ, he was bound by his own consent, otherwise his age and strength seem sufficient to have made an effectual resistance. It is therefore highly reasonable to think that Abraham, having in the whole journey prepared Isaac for such a work by general but pertinent discourses, did upon the mount particularly instruct him concerning the plain and peremptory command of God, the absolute necessity of complying with it, the glorious reward of his obedience, and the dismal consequences of his disobedience; the power and faithfulness of God either to prevent the fatal blow, or to restore his life lost with infinite advantage. Upon these, and such-like reasons, doubtless he readily laid himself down at his father’ s feet, and yielded up himself to the Divine will.
Trapp's Commentary on Genesis 22:9
Genesis 22:9 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. Ver 9. And they came to the place.] Mount Moriah; where the temple was afterwards built. This was a little from Salem, as Mount Calvary also was a little from Jerusalem. And bound Isaac his son.] Who struggled not, neither resisted, though able for his age (being twenty-five years old, as Josephus makes him; others thirty-three) to have overpowered his old father. He was acquainted with God’ s counsel, saith Luther, wherein he rested. Yet he was bound, (1.) For that the rite of sacrifices so required; (2.) Lest any involuntary motion, by pangs of death, should be procured. Whence various of the martyrs, as Ridley, Rawlins, &c, desired to be bound fast to the stake, lest the flesh should play its part. Rawlins, when the smith cast a chain about him at the stake, "I pray you, good friend," said he, "knock in the chain fast; for it may be, that the flesh would strive mightily. But, God, of thy great mercy, give me strength and patience to abide the extremity." Nature at death will have a bout with the best, whether he die as Elisha, slowly, or as Elijah, suddenly.
Act. and Mon., fol 1415
Ellicott's Commentary on Genesis 22:9
(9) Abraham . . . bound Isaac.—Jewish commentators agree that this was done with Isaac’s consent, nor could it well have been otherwise. Thus his youthful faith was tried equally with that of his father, his future life sanctified, and himself ennobled by being made a type of Christ (1 Peter 2:23).
Adam Clarke's Commentary on 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 Genesis 22:1;) 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 vigour 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.
Cambridge Bible on Genesis 22:9
9. which God had told him of] See Genesis 22:1-2. built the altar there] Possibly referring to the altar of some well-known spot. Cf. note on the word “place,” Genesis 22:3, Genesis 12:6. For the definite article, see Genesis 8:7. The altar needed rebuilding. laid the wood in order] The technical phrase for arranging the wood on an altar of sacrifice. See Numbers 23:4; 1 Kings 18:33. bound] LXX συμποδίσας. Another technical word, for binding the limbs of the sacrificial animal, only found here in O.T. Amongst the Jews the sacrifice of Isaac was known as “the binding (‘akκdah) of Isaac.” See Special Note at Genesis 1:19. The submission of Isaac is not expressed, but implied. Isaac’s age, according to the narrative of E in this chapter, appears to be that of a mere lad. Without the necessary recognition of the different sources from which the patriarchal narrative is derived, it has been supposed, on the strength of Gen 21:34 and Genesis 22:1, that Isaac was now a young man.
The note of Calvin, to whom the analysis of Genesis was unknown, is therefore justified: “atqui scimus tunc fuisse mediae aetatis, ut vel patre esset robustior, vel saltem par ad resistendum si viribus certandum esset.… Mira quidem est Mosis in narrando simplicitas, sed quae plus vehementiae continet quam si tragice omnia exaggeret.”
Whedon's Commentary on Genesis 22:9
9. The place which God had told — How, when, and where God revealed to him the exact spot for his offering, we are nowhere informed. The rabbins have a tradition that on this same spot Adam, Abel, and Noah had offered sacrifice.
Sermons on Genesis 22:9
| Sermon | Description | |
|---|---|---|
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(Hebrews - Part 34): Noah Dared to Believe God by A.W. Tozer | In this sermon, the preacher begins by discussing how some people are easily moved to tears and love stories. He shares a story about a faithful dog who went out in a storm to brin |
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Romans 7 vs Romans 8 by Leonard Ravenhill | In this sermon, the speaker discusses the power of the law of the spirit of life in Christ Jesus, which sets believers free from the law of sin and death. He mentions his fear of f |
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(Genesis) Genesis 22:1-2 by J. Vernon McGee | In this sermon, the preacher discusses the story of Abraham and Isaac from the Bible. He addresses the apparent contradiction between James and Paul regarding Abraham's justificati |
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(Genesis) Genesis 21:11-34 by J. Vernon McGee | In this sermon, the preacher focuses on the story of Abraham, Hagar, and Ishmael from the book of Genesis. He highlights how God promised Abraham that Ishmael would become a great |
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(Genesis) Genesis 24:59-67 by J. Vernon McGee | In this sermon, the preacher tells the story of Rebekah and Isaac from the Bible. Rebekah asks the servant to tell her about Isaac again, specifically about his birth and how his f |
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(Genesis) Genesis 26:13-17 by J. Vernon McGee | In this sermon, the preacher focuses on the life of Isaac and highlights his significance in the biblical narrative. Despite initially appearing weak, Isaac becomes greatly blessed |
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Sacrifice of Praise, Sacrifice of Joy, Sacrifice of Service, Sacrifice of Thanksgiving by Devern Fromke | In this sermon, the speaker emphasizes the importance of understanding the true meaning of leaving ourselves as a sacrifice on God's altar. He explains that when Jesus died, we als |