Genesis 22:12

Authorized King James Version

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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.

Original Language Analysis

וַיֹּ֗אמֶר And he said H559
וַיֹּ֗אמֶר And he said
Strong's: H559
Word #: 1 of 24
to say (used with great latitude)
אַל H408
אַל
Strong's: H408
Word #: 2 of 24
not (the qualified negation, used as a deprecative); once (job 24:25) as a noun, nothing
תִּשְׁלַ֤ח Lay H7971
תִּשְׁלַ֤ח Lay
Strong's: H7971
Word #: 3 of 24
to send away, for, or out (in a great variety of applications)
יָֽדְךָ֙ not thine hand H3027
יָֽדְךָ֙ not thine hand
Strong's: H3027
Word #: 4 of 24
a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v
אֶל upon H413
אֶל upon
Strong's: H413
Word #: 5 of 24
near, with or among; often in general, to
הַנַּ֔עַר the lad H5288
הַנַּ֔עַר the lad
Strong's: H5288
Word #: 6 of 24
(concretely) a boy (as active), from the age of infancy to adolescence; by implication, a servant; also (by interch. of sex), a girl (of similar latit
וְאַל H408
וְאַל
Strong's: H408
Word #: 7 of 24
not (the qualified negation, used as a deprecative); once (job 24:25) as a noun, nothing
תַּ֥עַשׂ neither do thou H6213
תַּ֥עַשׂ neither do thou
Strong's: H6213
Word #: 8 of 24
to do or make, in the broadest sense and widest application
ל֖וֹ H0
ל֖וֹ
Strong's: H0
Word #: 9 of 24
מְא֑וּמָּה any thing H3972
מְא֑וּמָּה any thing
Strong's: H3972
Word #: 10 of 24
properly, a speck or point, i.e., (by implication) something; with negative, nothing
כִּ֣י׀ H3588
כִּ֣י׀
Strong's: H3588
Word #: 11 of 24
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
עַתָּ֣ה unto him for now H6258
עַתָּ֣ה unto him for now
Strong's: H6258
Word #: 12 of 24
at this time, whether adverb, conjunction or expletive
יָדַ֗עְתִּי I know H3045
יָדַ֗עְתִּי I know
Strong's: H3045
Word #: 13 of 24
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including o
כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 14 of 24
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
יְרֵ֤א that thou fearest H3373
יְרֵ֤א that thou fearest
Strong's: H3373
Word #: 15 of 24
fearing; morally, reverent
אֱלֹהִים֙ God H430
אֱלֹהִים֙ God
Strong's: H430
Word #: 16 of 24
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
אַ֔תָּה H859
אַ֔תָּה
Strong's: H859
Word #: 17 of 24
thou and thee, or (plural) ye and you
וְלֹ֥א seeing thou hast not H3808
וְלֹ֥א seeing thou hast not
Strong's: H3808
Word #: 18 of 24
not (the simple or abs. negation); by implication, no; often used with other particles
חָשַׂ֛כְתָּ withheld H2820
חָשַׂ֛כְתָּ withheld
Strong's: H2820
Word #: 19 of 24
to restrain or (reflexive) refrain; by implication, to refuse, spare, preserve; to observe
אֶת H853
אֶת
Strong's: H853
Word #: 20 of 24
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בִּנְךָ֥ thy son H1121
בִּנְךָ֥ thy son
Strong's: H1121
Word #: 21 of 24
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
אֶת H853
אֶת
Strong's: H853
Word #: 22 of 24
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
יְחִֽידְךָ֖ thine only H3173
יְחִֽידְךָ֖ thine only
Strong's: H3173
Word #: 23 of 24
properly, united, i.e., sole; by implication, beloved; also lonely; (feminine) the life (as not to be replaced)
מִמֶּֽנִּי׃ H4480
מִמֶּֽנִּי׃
Strong's: H4480
Word #: 24 of 24
properly, a part of; hence (prepositionally), from or out of in many senses

Cross References

James 2:18Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.1 Samuel 15:22And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.Romans 8:32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?Genesis 26:5Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.1 Corinthians 10:13There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.Ecclesiastes 12:13Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.Romans 5:8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.Matthew 19:29And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.Genesis 22:2And 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.Acts 9:31Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

Analysis & Commentary

And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know tha... This passage is part of the Abrahamic narratives which shift from universal human history to God's particular covenant people. The Abraham cycle (Genesis 12-25) demonstrates God's sovereign election, covenant faithfulness, and the development of faith through testing and promise fulfillment.

Central themes include God's unconditional covenant promises (land, descendants, blessing to nations), the call to faith and obedience, the testing of faith through delays and impossibilities, the contrast between divine promises and human schemes, and God's gracious persistence despite human failures. Abraham emerges as the father of faith whose trust in God's promises becomes the model for all believers (Romans 4, Galatians 3, Hebrews 11).

Theologically, these narratives establish:

  1. salvation by grace through faith rather than works
  2. covenant as God's gracious initiative binding Himself to His people
  3. the necessity of patient trust when promises seem impossible
  4. the consequences of attempting to fulfill God's promises through human effort
  5. the pattern of divine testing producing mature faith.

The Abraham cycle foreshadows Christ as the ultimate seed through whom blessing extends to all nations (Galatians 3:16).

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

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