Genesis 22:14 · Bible study
Genesis 22:14 Commentary: Jehovah-Jireh: The LORD Will Provide
Hebrew · 9 what the commentators say
Meaning in one sentence
Exegetical study of Genesis 22:14, Yahweh Will Provide (Jehovah-jireh). Meaning of the name, grammar of 'see/provide', and prophetic reference to Mount Moriah.
Research Summary
- Meaning: Abraham names the place to memorialize God’s provision of a ram in place of Isaac, and the subsequent proverb expresses ongoing trust in God’s care on His holy mountain.
- Key words: The verb rā’â (H7200), “see, see to, provide.” The Qal form (יִרְאֶ֑ה) is active: “He sees/provides.” The Niphal (יֵרָאֶֽה) is passive: “it will be seen / He will appear.”
- Main debate: Does יֵרָאֶה mean “will be provided” (reading provision into a passive) or “will be seen” (pointing to a theophany or revelation)? Keil and Delitzsch argue the Niphal always means “appear.”
- Theological theme: God’s provision arises from His seeing. He is not distant but aware and responsive. The place later becomes the temple mount, linking personal provision with corporate worship.
- Best use: A sermon on trusting God in crisis, or a Bible study connecting the binding of Isaac to the sacrifice of Christ (typological reading).
Translation Comparison
BSB Berean Standard Bible 2020
And Abraham called that place The LORD Will Provide. So to this day it is said, “On the mountain of the LORD it will be provided.”
WEB World English Bible 2000
Abraham called the name of that place “Yahweh Will Provide”. As it is said to this day, “On Yahweh’s mountain, it will be provided.”
KJV King James Version 1769
And Abraham called the name of that place Jehovah–jireh: as it is said to this day, In the mount of the Lord it shall be seen.
ASV American Standard Version 1901
And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of Jehovah it shall be provided.
YLT Young's Literal Translation 1898
and Abraham calleth the name of that place `Jehovah-Jireh,' because it is said this day in the mount, `Jehovah doth provide.'
Darby Darby Bible 1890
And Abraham called the name of that place Jehovah-jireh; as it is said at the present day, On the mount of Jehovah will be provided.
Douay-Rheims Douay-Rheims Bible 1899
And he called the name of that place, The Lord seeth. Whereupon, even to this day, it is said: In the mountain the Lord will see.
Translations in other languages (10 available)
Y llamó Abraham el nombre de aquel lugar, Jehová proveerá|strong="H7200, H3070". Por tanto se dice hoy: En el monte de Jehová será provisto.
E chamou Abraão o nome daquele lugar, O SENHOR proverá. Portanto se diz hoje: No monte do SENHOR se proverá.
Abraham donna à ce lieu le nom de Jehova-Jiré. C’ est pourquoi l’ on dit aujourd’ hui: A la montagne de l’ Éternel il sera pourvu.
Und Abraham hieß die Stätte: Der HERR sieht. Daher man noch heutigestages sagt: Auf dem Berge, da der HERR sieht.
En Abraham noemde den naam van die plaats: De HEERE zal het voorzien! Waarom heden ten dage gezegd wordt: Op den berg des HEEREN zal het voorzien worden!
E Abrahamo pose nome a quel luogo Iehovah-jireh. Per questo si dice oggi: “Al monte dell’Eterno sarà provveduto”.
I nazwał Abraham imię miejsca onego: Pan obmyśli; stądże po dziś dzień mówią: Na górze Pańskiej będzie obmyślono.
И нарек Авраам имя месту тому: Иегова—ире. Посему и ныне говорится: на горе Иеговы усмотрится.
亞伯拉罕 給那 地方 起名 叫「耶和華以勒」（就是耶和華必預備的意思），直到今日 人還說：「在 耶和華 的山 上必有預備。」
And Abraham gave that place the name Yahweh-yireh: as it is said to this day, In the mountain the Lord is seen.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 22:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that Abraham named the place in direct response to God’s intervention. After the ram was provided in place of Isaac, Abraham memorialized the spot. The name “Yahweh Will Provide” (יְהוָ֣ה יִרְאֶ֑ה) echoes his earlier statement in Genesis 22:8, “God will provide himself the lamb.” The Hebrew verb rā’â (H7200) carries the sense of “see” and, by extension, “see to, provide.”
Calvin notes that Abraham testifies God’s providence is not in vain; he had fled to it in extreme anxiety. Gill and Wesley see a forward glance to God’s ultimate provision of His Son. Keil and Delitzsch draw attention to the shift in the verb form: the Niphal יֵרָאֶה in the proverb means “appear,” not “provide,” so the saying originally meant “On the mount of the LORD He will be seen.” Yet most commentators agree that the passage celebrates God’s faithful provision and the hope that He will continue to act in the same way for His people.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Provision View: God saw Abraham’s need and provided a ram (Gen 22:13-14); the name ‘Yahweh Will Provide’ answers Abraham’s earlier statement in Gen 22:8. The proverb is read as ‘it will be provided’ on the mountain.
- Revelation View: The Niphal verb יֵרָאֶה means ‘appear’, so the proverb refers to God revealing Himself on this mountain (Calvin, Keil-Delitzsch). This connects later to the temple and ultimately to Christ.
What is clear: God intervened to provide a substitute for Isaac, and Abraham named the place to memorialize that intervention.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of jireh / יִרְאֶה | The verb <em>rā’â</em> means 'see', and in context it implies 'see to' or 'provide'. All agree God is the subject. | Some (Gill, Wesley) stress provision as the primary sense; others (Calvin, Keil) emphasize the visionary aspect: God sees the need and makes Himself seen by those who trust Him. |
| Meaning of the proverb 'it shall be seen' / 'it will be provided' | The Niphal form יֵרָאֶה is passive and refers to something that will happen on God's mountain. | Keil and Delitzsch insist the Niphal means 'appear', not 'be provided', so the proverb speaks of God's self-revelation on Moriah. English translations like the KJV and NASB read 'it shall be provided', following the context of provision. The debate hinges on whether the Niphal of <em>rā’â</em> can carry the sense of 'be provided' or must mean 'be seen'. |
| Identification of the mountain | The place is associated with the region of Moriah, later the site of the temple (2 Chronicles 3:1). | Christians have traditionally identified this mountain with the hill of Calvary (Adam Clarke, Matthew Henry), while Jewish tradition focuses on the temple. The text does not specify the exact peak, leaving room for interpretive traditions. |
| Typological connection to Christ | Many Christian commentators see the ram as a substitute pointing ahead to God providing a sacrificial Lamb. | Some see a direct prophetic prediction (Clarke: 'the Lord shall be seen in a sacrificial way'), while others read it as a typological pattern without insisting the author intended prophecy. Jewish interpretation typically reads the Akedah as a demonstration of Abraham’s merit and God’s faithfulness, not a prediction of a future Messiah. |
Historical & Cultural Context
The naming of a place after a divine encounter was a common practice among the patriarchs. Jacob named Bethel (Genesis 28:19) and Peniel (Genesis 32:30); Moses named an altar “Yahweh our Banner” (Exodus 17:15). Abraham’s naming follows this pattern but carries unusual weight because of the ordeal that preceded it.
The location is traditionally identified with Mount Moriah, where Solomon later built the temple (2 Chronicles 3:1). The Cambridge Bible notes that this narrative stands as a clear rejection of human sacrifice, a custom widely practiced among ancient Semites. The ram “caught in the thicket by his horns” (Genesis 22:13) substitutes for the child, reinforcing the lesson that God does not require child sacrifice. This is the decisive break with surrounding religions.
The proverb “As it is said to this day” indicates the name and saying endured for generations. By Moses’ time it was a fixed expression. The saying itself, “On Yahweh’s mountain, it will be provided,” likely refers to the temple mount, where God would again provide, whether a sacrifice, deliverance, or visible presence. Matthew Henry and Adam Clarke read a prophetic dimension: the mount where Isaac was spared is the mount where Christ would be sacrificed centuries later. Whether one sees a direct prophecy or a typological pattern, the historical placement links Abraham’s test with the central cultic site of Israel.
Textual Notes
The supplied commentaries note no significant manuscript variants for Genesis 22:14. The Samaritan Pentateuch, Syriac, and Vulgate read “On the mount of The Lord will provide” (with the active verb), as Ellicott mentions, but this does not affect the Hebrew text used by modern translations. The Masoretic Text is stable here.
Reception History
In Jewish tradition, this site became identified with the temple mount, where sins are atoned through sacrifice. The Akedah (binding of Isaac) is read on Rosh Hashanah, emphasizing Abraham’s merit and God’s mercy. In Christian reception, the passage has been read as a prefiguration of the Father’s willingness to give His Son (John 3:16). Calvin and Matthew Henry highlight both provision and revelation. The name Jehovah-jireh entered hymnody as a title for God’s faithful provision. Modern historical-critical study focuses on the narrative’s role in rejecting child sacrifice, as detailed by the Cambridge Bible.
Preaching This Verse
Three-point outline
- God sees our need before we even ask. Abraham said “God will provide” before the ram appeared. The name Yahweh Yir’eh affirms that God’s sight and care are one.
- God provides in the moment of extremity. The ram was not there when Abraham climbed the mountain; it appeared at the last moment. Provision often comes when human resources run out.
- God intends His provision to be remembered. Abraham gave the place a name; the saying became a proverb. Memorials help future generations trust the same God.
Five-point outline
- Unresolved faith: Abraham says “God will provide” even as he binds his son (Gen 22:8).
- Divine interruption: The angel stops the sacrifice; the ram is revealed (Gen 22:11, 13).
- Worship through naming: Abraham calls the place Jehovah-jireh, a permanent testimony.
- Proverb for a people: “On the mount of the LORD it will be provided” becomes Israel’s encouragement for public worship and personal trust.
- Ultimate fulfillment: Christians see in this a pattern of God providing the Lamb, Christ, sacrificed on the same mountain range (Matthew Henry, Adam Clarke).
Illustration hooks
- A family facing a financial crisis discovers unexpected help from an anonymous donor. The relief comes just before a deadline, prompting gratitude and testimony.
- A community after a natural disaster experiences a network of volunteers and supplies arriving from outside. Someone remarks, “It was like the resources came out of nowhere.”
- A student who needs a tutor to pass a final exam meets a classmate who offers help at exactly the right moment, calling it “a God thing.”
Questions your congregation is asking
- Why did God test Abraham in such an extreme way? Does God still test people like that?
- If God already knew Abraham’s faith, why did the test happen (see Gen 22:12 “now I know”)?
- Does this story predict Jesus, or is that reading something back into the Old Testament?
Leading a Discussion
This passage is a hinge in the Abraham story. It raises deep questions about faith, provision, and how God reveals Himself in moments of crisis. The small group should read the full account (Genesis 22:1, 19) aloud together before moving to the questions.
Discussion questions
- What does Abraham’s answer “God will provide himself the lamb” (v. 8) reveal about his expectations at that moment?
- Why do you think Abraham chose to name the place rather than build an altar? What does the name “Yahweh Will Provide” capture that an altar alone might not?
- The proverb says “On the mount of the LORD it will be provided.” Who or what do you think “it” refers to in this verse? How does the context shape your answer?
- Calvin observed that God both sees and makes Himself seen. Which of these two aspects is more meaningful to you in your current circumstances?
- The New Testament writers (e.g., Hebrews 11:17, 19) hold up Abraham’s faith as a model. What is the difference between faith that trusts God for provision and faith that expects God to explain His plan?
- If “seeing” and “providing” are the same root word, how does that shape the way we think about God’s awareness of our struggles?
- How can this story help you name or memorialize a moment when God provided for you unexpectedly?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 16:13 | She called the name of Yahweh who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?” |
| Genesis 16:14 | Therefore the well was called Beer Lahai Roi. Behold, it is between Kadesh and Bered. |
| Genesis 22:8 | Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they both went together. |
| Genesis 22:13 | Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son. |
| Genesis 28:19 | He called the name of that place Bethel, but the name of the city was Luz at the first. |
| Genesis 32:30 | Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.” |
| Exodus 17:15 | Moses built an altar, and called its name “Yahweh our Banner”. |
| Deuteronomy 32:36 | For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone, that there is no one remaining, shut up or left at large. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the naming "Jehovah-jireh" as more than a statement about God's provision. He argues it was spoken prophetically, pointing forward to the day when Jehovah would be seen in a sacrificial way on that same mountain, where Jesus later suffered.
Calvin's Commentaries Reformed 1564
Calvin highlights that Abraham’s naming of the place was a deliberate monument to God’s providence, recognizing the ram as divinely placed, not accidental. He further notes that the shift from “He will see” to “the Lord will be seen” teaches that God not only ordains what is best but also makes His help visible, so believers can perceive Him through experience.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible emphasizes that God spoke to Abraham in culturally understandable terms, given the widespread custom of human sacrifice among ancient Semites. The command tested Abraham's willingness to surrender everything, and the prohibition revealed God's true nature as a God of love, contrasting sharply with the capricious gods of neighboring religions. The episode marked a progressive revelation that sacrifice is about the heart's devotion, not human life.
Geneva Bible Notes Reformed 1599
The Geneva note draws attention to the double meaning in the name Jehovah-jireh: not only "the Lord will provide" but also "the Lord will be seen." The phrase became a proverb, looking ahead to a future moment when God would make Himself known on that very mountain.
Gill's Exposition of the Bible Baptist 1748
Gill reads the name Jehovahjireh as a promise that looks both backward and forward. The same God who provided a ram in Isaac's place has also provided, and will send, His own Son as the final sacrifice. The mount became a proverb: when God's people are at their last extremity, He will appear for them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch stress that "Jehovah-jireh" means God sees, which in context means He provides. They reject the translation "it is provided" because the Hebrew verb form means "appear," not "is provided." For them, God's provision and His appearing are the same act.
Lange's Commentary Reformed 1857
Lange argues that God's command to Abraham was not a literal demand to kill Isaac, but a call for a spiritual sacrifice that Abraham misunderstood through his heathen background. God permitted this misunderstanding as a necessary test, then corrected it with the clearer revelation of the angel. The change from Elohim to Jehovah marks the progression from an obscure command to its true spiritual meaning.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights the sudden turn from tragedy to deliverance: the same God who commanded the sacrifice intervenes to stop it. He stresses that the trial was meant only to test Abraham's heart, and as soon as Abraham's willingness to surrender Isaac proved his complete devotion, the order was revoked without contradiction of God's unchangeable plan.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the name Jehovah-jireh as a lasting declaration that God alone provides, especially the Lamb he himself supplies. The record exists so future generations know the Lord watches over his people in their hardest moments, reveals his wisdom and power in deliverance, and deserves praise for it. Wesley even hints this provision points toward God appearing in human flesh.