Genesis 22:3

Authorized King James Version

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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.

Original Language Analysis

וַיַּשְׁכֵּ֨ם rose up early H7925
וַיַּשְׁכֵּ֨ם rose up early
Strong's: H7925
Word #: 1 of 25
literally, to load up (on the back of man or beast), i.e., to start early in the morning
אַבְרָהָ֜ם And Abraham H85
אַבְרָהָ֜ם And Abraham
Strong's: H85
Word #: 2 of 25
abraham, the later name of abram
בַּבֹּ֗קֶר in the morning H1242
בַּבֹּ֗קֶר in the morning
Strong's: H1242
Word #: 3 of 25
properly, dawn (as the break of day); generally, morning
וַֽיַּחֲבֹשׁ֙ and saddled H2280
וַֽיַּחֲבֹשׁ֙ and saddled
Strong's: H2280
Word #: 4 of 25
to wrap firmly (especially a turban, compress, or saddle); figuratively, to stop, to rule
אֶת H853
אֶת
Strong's: H853
Word #: 5 of 25
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
חֲמֹר֔וֹ his ass H2543
חֲמֹר֔וֹ his ass
Strong's: H2543
Word #: 6 of 25
a male ass (from its dun red)
וַיִּקַּ֞ח and took H3947
וַיִּקַּ֞ח and took
Strong's: H3947
Word #: 7 of 25
to take (in the widest variety of applications)
אֶת H853
אֶת
Strong's: H853
Word #: 8 of 25
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
שְׁנֵ֤י two H8147
שְׁנֵ֤י two
Strong's: H8147
Word #: 9 of 25
two; also (as ordinal) twofold
נְעָרָיו֙ of his young men H5288
נְעָרָיו֙ of his young men
Strong's: H5288
Word #: 10 of 25
(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
אִתּ֔וֹ H854
אִתּ֔וֹ
Strong's: H854
Word #: 11 of 25
properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc
וְאֵ֖ת H853
וְאֵ֖ת
Strong's: H853
Word #: 12 of 25
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
יִצְחָ֣ק with him and Isaac H3327
יִצְחָ֣ק with him and Isaac
Strong's: H3327
Word #: 13 of 25
jitschak (or isaac), son of abraham
בְּנ֑וֹ his son H1121
בְּנ֑וֹ his son
Strong's: H1121
Word #: 14 of 25
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
וַיְבַקַּע֙ and clave H1234
וַיְבַקַּע֙ and clave
Strong's: H1234
Word #: 15 of 25
to cleave; generally, to rend, break, rip or open
עֲצֵ֣י the wood H6086
עֲצֵ֣י the wood
Strong's: H6086
Word #: 16 of 25
a tree (from its firmness); hence, wood (plural sticks)
עֹלָ֔ה for the burnt offering H5930
עֹלָ֔ה for the burnt offering
Strong's: H5930
Word #: 17 of 25
a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)
וַיָּ֣קָם and rose up H6965
וַיָּ֣קָם and rose up
Strong's: H6965
Word #: 18 of 25
to rise (in various applications, literal, figurative, intensive and causative)
וַיֵּ֔לֶךְ H1980
וַיֵּ֔לֶךְ
Strong's: H1980
Word #: 19 of 25
to walk (in a great variety of applications, literally and figuratively)
אֶל H413
אֶל
Strong's: H413
Word #: 20 of 25
near, with or among; often in general, to
הַמָּק֖וֹם unto the place H4725
הַמָּק֖וֹם unto the place
Strong's: H4725
Word #: 21 of 25
properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)
אֲשֶׁר H834
אֲשֶׁר
Strong's: H834
Word #: 22 of 25
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
אָֽמַר had told H559
אָֽמַר had told
Strong's: H559
Word #: 23 of 25
to say (used with great latitude)
ל֥וֹ H0
ל֥וֹ
Strong's: H0
Word #: 24 of 25
הָֽאֱלֹהִֽים׃ of which God H430
הָֽאֱלֹהִֽים׃ of which God
Strong's: H430
Word #: 25 of 25
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

Analysis & Commentary

And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with hi... 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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