Genesis22:1–10

Moriah → Mount Moriah, the Temple Mount (2 Chronicles 3:1) verbal / quotation — confirmed

The proper name Mōriyyāh occurs in only two verses in the entire Hebrew Bible — here and in 2 Chronicles 3:1, "in mount Moriah ... in the place that David had prepared in the threshing-floor of Ornan." The shared rare lexeme makes the verbal link itself indisputable; what it means is debated. The Cambridge Bible cautions that "the land of Moriah" of Genesis cannot simply be Jerusalem, and suspects "the Chronicler ... has recorded the popular tradition of his own time" identifying the two. The connection of word is certain; the geographic identification is the tradition's reading.

Genesis 22:2 · 2 Chronicles 3:1

basis: shared rare lexeme H4179 Môwrîyâh (occurs in only 2 verses in the OT) — Verifier-confirmed; also H2022 har (in 486 vv)

The rare knife: ma’ăkelet (Judges 19:29; Proverbs 30:14) verbal / quotation — confirmed

The slaughtering-blade ham-ma’ăkelet (H3979) appears only four times in the Hebrew Bible: twice in this chapter (vv. 6, 10), once in the Levite's dismembering of the concubine (Judges 19:29), and once in Agur's portrait of a generation "whose teeth are as knives" (Proverbs 30:14). The rarity is the link: the word is a marked, unsettling term reserved for moments of dread. Its presence in Abraham's hand is a deliberate verbal jolt, not a neutral choice of vocabulary.

Genesis 22:6 · Genesis 22:10 · Judges 19:29 · Proverbs 30:14

basis: shared rare lexeme H3979 maʼăkeleth (occurs in only 4 verses in the OT) — Verifier-confirmed across Gen 22:6/22:10/Judg 19:29/Prov 30:14

"Whom thou lovest": the first love-command (Deuteronomy 6:5) structural / thematic — confirmed

The first occurrence of the verb "to love" (’āhab, H157) with God's people in view is here — "thy son ... whom thou lovest" — and the most famous use of the same root is the Shema's "thou shalt love the LORD thy God" (Deut 6:5). The link is the shared lexeme, not a quotation: Genesis dramatizes a love for a son set against love for God, and Deuteronomy commands the love that the Aqedah proved. The connection is thematic, carried by a common (not rare) word, so it must be argued and not asserted.

Genesis 22:2 · Deuteronomy 6:5

basis: shared lexeme H157 ʼâhab (in 197 vv) — common word; link is thematic (love of son vs. love of God), not verbal quotation

The patriarchal-promise formula: Abraham–Isaac (Genesis 25:19; Exodus 3:15) structural / thematic — confirmed

The names Abraham (H85) and Isaac (H3327) recur together across the canon as the standing formula of covenant continuity — the generations of Isaac (Gen 25:19), the God of Abraham, Isaac and Jacob revealed to Moses (Exod 3:15), the remembered covenant (Exod 2:24). These are frequent names, so the Verifier rightly tiers the connection structural, not verbal: the Aqedah is the hinge on which the promise to Isaac is tested and re-secured, and these later texts presuppose that it held.

Genesis 22:1 · Genesis 25:19 · Exodus 3:15 · Exodus 2:24

basis: shared lexemes H85 ʼAbrâhâm + H3327 Yitschâq (common proper names, 159 / 101 vv) — structural covenant-formula link, not a rare-word quotation

"By faith Abraham ... offered up Isaac" (Hebrews 11:17–19) flagged — verify source

The NT's fullest interpretation of the Aqedah reads Abraham as "accounting that God was able to raise him up, even from the dead." Ellicott and Matthew Poole both hear this faith already in Abraham's plural "we will return to you" (v. 5). Because Hebrews is Greek and Genesis is Hebrew, no shared Strong's lexeme can exist; the link is genuine but cross-Testament, and where a NT quotation's provenance or precise force is weighed, the recorded basis must be flagged rather than asserted as verbal.

Genesis 22:5 · Genesis 22:9 · Hebrews 11:17

basis: Greek↔Hebrew: Verifier finds no shared original-language lexeme (the index cannot bridge Testaments); the connection is interpretive (Hebrews' reading of the Aqedah) and is recorded as flagged, not verbal

"The lamb": Moriah's śeh and the Servant led to slaughter (Isaiah 53:7) structural / thematic — confirmed

Abraham's "God will see to the lamb" uses śeh (H7716), the small flock-animal — the very word Isaiah lays upon the Suffering Servant, "as a lamb (śeh) that is led to the slaughter, and as a sheep before her shearers is dumb" (Isa 53:7). The Pulpit Commentary already feels the pull at v. 10, where Isaac "behaves like a type of him who was led like a lamb to the slaughter (Isaiah 53:7)." The shared lexeme is genuine but not rare (39 verses), so the tier is structural, not a quotation-claim: the same Hebrew word carries from the mountain of provision to the Servant-song, and both are heard in John 1:29.

Genesis 22:8 · Isaiah 53:7

basis: shared lexeme H7716 seh (in 39 vv) — Verifier-confirmed; a moderate-frequency word, so the link is thematic (provided lamb / Servant-lamb), not a rare-word quotation

"On the third day": the day of restoration (Hosea 6:2) structural / thematic — confirmed

Isaac, given up from the hour of the command, is restored to Abraham "on the third day" (bayyôm haššĕlîšî). John Gill reads it against the resurrection: "the deliverance of Isaac on this third day was doubtless typical of Christ's resurrection from the dead on the third day," comparing Hosea 6:2, "after two days will he revive us; on the third day he will raise us up." The Verifier confirms the shared ordinal shᵉlîshî (H7992, "third"); but it is a common word and the resurrection-reading is a typological inference, not a textual claim. The thread is recorded structural, and the figural force marked as ancient and widely-held rather than asserted as the verse's own meaning.

Genesis 22:4 · Hosea 6:2

basis: shared lexeme H7992 shᵉlîyshî (in 94 vv) + H3117 yôwm (in 1930 vv) — Verifier-confirmed; common words, so the link is thematic/typological (third-day restoration), not a rare-word quotation

The altar and the place: built sacrifice (Exodus 20:24) structural / thematic — confirmed

Abraham "built the altar" (mizbēaḥ, H4196) at "the place" (māqôm, H4725), and the altar-law of Exodus 20:24 — "an altar of earth ... in all places where I record my name" — is read by Matthew Poole as the very pattern: "an altar, made of earth slightly put together, as God afterwards prescribed, Exodus 20:24." The shared words are common, so the tier is structural: the Aqedah anticipates the ordered, place-bound worship that the Sinai legislation will codify.

Genesis 22:9 · Exodus 20:24

basis: shared lexemes H4196 mizbêach (in 338 vv) + H4725 mâqôwm (in 379 vv) — common cultic vocabulary; link is structural (altar/place), not a rare-word quotation

The only/beloved son not withheld ancient/widely-held

The piling-up of "thy son, thine only son, whom thou lovest" (v. 2) was heard by the Fathers and the Reformers alike as a figure of the Father giving the Son. Ellicott writes that the command set forth "the mystery of the Father giving the Son to die for the sins of the world," and Maclaren notes that Paul "quotes the very words of this chapter" in "He that spared not His own Son" (Rom 8:32). The Greek of Genesis (LXX) renders "only son" as ton agapēton, "the beloved" — the very word spoken over Christ. ⚙ This is the ancient and widely-held reading, attested from Barnabas and Irenaeus onward.

Genesis 22:2 · Genesis 22:12

Isaac bearing the wood: the cross-bearing son ancient/widely-held

That the son carried the wood of his own sacrifice up the hill (v. 6) was read as a type of Christ bearing His cross from the earliest centuries. Joseph Benson: "Isaac's carrying the wood was a type of Christ, who carried his own cross"; Matthew Poole: "an eminent type of Christ, who carried that wood upon which he was crucified"; the Pulpit Commentary: "instinctively the mind reverts to the cross-bearing of Abraham's greater Son (John 19:17)." ⚙ Augustine drew the same figure; the typology is ancient and widely-held, not novel.

Genesis 22:6 · Genesis 22:9

"God will provide Himself the lamb" (v. 8) → the Lamb of God ancient/widely-held

Abraham's yir’eh ... haś-śeh, "God will see to / provide the lamb," is read straight through to John 1:29, "Behold the Lamb of God." The Cambridge Bible finds here "the root of the interpretation of the present passage in its typical application to the Sacrifice of Christ," and John Gill sees "the Messiah, the Lamb of God, John 1:29, whom he had provided ... before the world was." The same Hebrew word for the lamb, śeh, is the one Isaiah lays on the Servant "led ... to the slaughter" (Isa 53:7; see threads). ⚙ The Lamb-of-God reading is ancient and widely-held; the bolder claim — that Abraham himself consciously foresaw Christ — is the more contested (Gill's stronger version), which this reader holds more loosely.

Genesis 22:8

Received back on the third day: the resurrection figure ancient/widely-held

Hebrews 11:19 says Abraham reasoned "that God was able to raise him up, even from the dead; from whence he did also in a parable receive him back" — and the church heard in "the third day" (v. 4) a forecast of the resurrection on the third day. John Gill: "the deliverance of Isaac on this third day was doubtless typical of Christ's resurrection from the dead on the third day; for from the time that Abraham had the command ... he was reckoned no other by him than as one dead, from whence he received him in a figure on this third day." Albert Barnes grounds the same point: "in the triumph of faith he accounted that God was able to raise him up, even from the dead." ⚙ The resurrection-typology is the reading Hebrews itself models (a "parable"), and is ancient and widely-held; but it is a figural reading laid upon the text, not a claim the Genesis narrative makes in its own words — held here as figure, not as exegesis of the bare Hebrew.

Genesis 22:4 · Genesis 22:5