PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Abram Promised A Son	God's Covenant with Abram	The Covenant With Abraham and Sarah	God's Covenant with Abram	The Divine Promise and Covenant
15:1-11	15:1-11	15:1-6	15:1	15:1
(1)				(1)
			15:2-3	15:2-6
			15:4-5
			15:6
		15:7-11	15:7	15:7-11
			15:8
			15:9-11
15:12-16	15:12-16	15:12-16	15:12-16	15:12-16
15:17-21	15:17-21	15:17-21	15:17-21	15:17-21
(18)	(18)			(18)

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Chapter 15 is a series of tests and conditions which God gave to Abraham from chapters 12 through 22 (cf. 12:1-3; 14:12-14; 15:1-18; 17:1-5; 22:16-18).

Chapter 15 explains YHWH’s actions in chapter 14. YHWH was Abram’s victory. Abram’s hope is in YHWH’s promise, first given in chapter 12, but repeated several times (cf. chapters 12, 15, 17, 18, 22).

B. It is interesting to note that the covenant proclamation in chapters 12 and 17 have expressed conditions, while chapters 15 and 22 have no overt conditions. All of God’s dealings with humans are based on His unchanging, merciful character and His initiating love, however, God has also purposed that humans made in His image must respond to His love by repentance, faith, obedience, and perseverance. These requirements are fundamental, not only in Genesis, but throughout the entire Bible.

 

C. It is important that we see throughout God’s dealing with Abram that His grace, not human merit, effort, or resources, is emphasized over and over again. This theme becomes the central motif of Genesis. However, the radical call of faith and followship which was required of Abram is emphasized also (cf. 22:16,18)! Paul uses this as a paradigm of God’s dealing with sinful mankind (cf. Romans 4 and Galatians 3). This is a crucial text on how God receives sinful mankind. The very fact that He would/will is shockingly wonderful!

 

D. These opening chapters of Genesis are crucial in understanding our world and our spiritual needs.

Genesis 1-3 sets the stage for a proper understanding of the human situation.

1. made in God’s image for fellowship (1:26-27)

2. rebelled against God’s leadership (3:1-7)

3. the far-reaching consequences of human rebellion (3:8-20)

4. God’s promise of redemption (3:15)

In reality everything from Genesis 3 through Revelation 20 is God repairing the consequences of Adam and Eve's sin. Heaven is described in Revelation 21-22 as a restored Garden of Eden.

The opening chapters of Genesis address all humanity.

1. Adam

2. Noah

3. Abram (cf. 12:3; Acts 3:25; Gal. 3:8)

God chose one to choose all! God’s choice involved promise (i.e., unconditional covenant) with response (i.e., a conditional covenant). Abram’s life shows the effects of sin and grace. He struggles with obedience and faith. Through this conflict, all are called (Abram is a paradigm of faith/doubt/sin/trust, cf. Romans 4; Galatians 3).

E. Verse 6 is crucial to NT theology. It seems to be a comment or conclusion of the compiler of Abrams’s story. Was this Moses’ or a Patriarch’s later conclusion (i.e., Jacob)? The real issue is not who, when, or how of the formation of Scripture, but is it God’s truth or human speculation? Here is where the presuppositions of authority (i.e., inspiration) enter. Usually sinful people find God existentially and then search for more information about Him in Scripture. Scripture accounts are for us who have never seen! It gives a foundation and source for faith seeking understanding. Abram’s life is a paradigm for all believers (OT saints and NT saints). When dealing with historical narrative, one must continue to ask, “why record this?” (See Fee and Stuart, How To Read the Bible For All Its Worth).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-11
¹After these things the word of the Lord came to Abram in a vision, saying,
"Do not fear, Abram,
I am a shield to you;
Your reward shall be very great."
²Abram said, "O Lord God, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?" ³And Abram said, "Since You have given no offspring to me, one born in my house is my heir." ⁴Then behold, the word of the Lord came to him, saying, "This man will not be your heir; but one who will come forth from your own body, he shall be your heir." ⁵And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be." ⁶Then he believed in the Lord; and He reckoned it to him as righteousness. ⁷And He said to him, "I am the Lord who brought you out of Ur of the Chaldeans, to give you this land to possess it." ⁸He said, "O Lord God, how may I know that I will possess it?" ⁹So He said to him, "Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon." ¹⁰Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds. ¹¹The birds of prey came down upon the carcasses, and Abram drove them away.

15:1 It is difficult to know when to translate a text as prose or poetry. The only textual marker is "beat" (i.e., accented phrases), but this is a later development. Verse 1 is translated as poetry in NASB, JPSOA, NJB, NIV, but as prose in NKJV, NRSV, TEV, and REB. This same ambiguity is seen in 14:19-20.

The phrase "after these things" is ambiguous and recurrent (cf. 22:1; 22:20; 39:7; 40:1; 48:1). The individual narratives are linked together in Genesis in an eastern historical framework, not a modern western, sequential time sequence. See article: Old Testament Historiography Compared with Contemporary Near Eastern Cultures on page xv.

This is the first of two (cf. v 4) occurrences in Genesis of this very common phrase (i.e., "the word of the Lord came to. . .," cf. v. 4), which is found throughout the Prophets. It emphasizes that YHWH addressed Abram, apparently in a very specific and audible way (BDB 55). In this particular account it was by means of a night vision. See note at 15:1c below.

Abram is depicted as a person who receives divine revelation. The introductory formula is common in the Latter Prophets, but rare before them. Abram is even called a "prophet" (BDB 611) in 20:7. Prophets wrote Scripture. It has always been a theory of mine that Moses is not the sole author of the early parts of Genesis, but a compiler/editor. The imagery in Genesis 1-2 is Mesopotamian, not Egyptian. No Egyptian loan words appear until the life of Joseph. I think Moses used oral or written traditions dating back to Abram's day (i.e., the Patriarchs). He was a compiler and editor for much of this early history. The human writers use their culture and vocabulary, but the message is from Deity (i.e., inspiration).

▣ "the Lord" YHWH is a form of the Hebrew verb, "to be" (cf. Exod. 3:14). It seems to emphasize that God is the ever-living, only-living God. The rabbis assert that when God is addressed as YHWH, it speaks of His mercy and when He is addressed as Elohim, it speaks of His power as Creator. I like this theory much better that the "JEDP" theory of source criticism, which was so popular in the 18^th - 20^th centuries. See SPECIAL TOPIC: NAMES FOR DEITY at 12:1.

▣ "in a vision" This implies that it was at night, which is also supported by v. 5. With the remaining content of chapter 15, particularly v. 12, it is uncertain whether this vision came in one night or if it was spread out over two nights (i.e., two visions, vv. 1-6,7-21). The term "vision" (BDB 303) found here is different from "appeared" (BDB 906) found in 12:7. The term here is a rare one, found only in three chapters of the Bible, Gen. 15:1; Num. 24:4, 16; and Ezek. 13:7.

The NIDOTTE, vol. 4, p. 354, has an interesting summary of the ways YHWH reveals Himself in Genesis.

1. by words (BDB 55) - 12:1-3; 13:14-17; 21:12-13; 22:1-2

2. by visions - 15:1-6 (BDB 303); 46:2-4 (BDB 909 I)

3. by dreams - 20:3-7 (BDB 538); 28:12-15 (BDB 321); 31:10-13 (BDB 321), 24 (BDB 538)

4. theophanies, (lit. "appeared," BDB 906) - 12:7; 17:1; 18:1; 26:2,24; 35:1,9; 48:3

5. by the angel of YHWH (see Special Topic at 12:7) - 16:7-13; 21:17-19; 22:11-12,15-18; 31:11

The methods vary, but the initiating revelations of Deity confront humanity, not for the sake of the individuals themselves, but for YHWH's redemptive plan to reach all peoples!

▣ "do not fear, Abram" This verb (BDB 431, KB 432, Qal imperfect used in a jussive sense) is recurrent in Genesis (cf. 15:1; 21:17; 26:24; 46:3). YHWH knows sin has caused our hearts to fear (fear Him, fear life, fear ourselves). It is first used in Gen. 3:10 of Adam and Eve's fear of God after they sinned. The rabbis say that this fear is connected with chapter 14, particularly (1) fear of the battle; (2) fear of reprisal by the nations whose kings he killed; or (3) fear of God because he had taken human life. However, from the context of chapters 12 through 15 it is possible that the fear is connected with Abram's continued childlessness.

▣ "I am a shield to you" This term "shield" (BDB 171) is a military term functioning as a metaphor for a "protector" or "provider" (cf. Ps. 3:3; 28:7; 33:20; 84:9; and 91:4). The term "shield" is etymologically related to the term "delivered" (BDB 171, cf. 14:20). For a good definition of the term "shield" see Deut. 33:29. I prefer Luther's translation over the New American Standard Bible because he implies that the "shield" and "reward" are God Himself-"I Am both your shield and reward" (cf. NKJV). There is no stated verb in this phrase.

▣ "Your reward shall be very great" Abram had been tested with the desire for wealth and spoils in 13:8-13 and 14:21-24 and he rejected these materialistic opportunities. God had promised in chapter 12 both descendants and land. However, in this continuing affirmation of God's promise, God Himself is Abram's greatest possession (as He was for the later Levites, cf. Num. 18:20; Deut. 10:9).

15:2 "O Lord God" This is the first time that the combination of these divine names appears together in the Bible. It occurs in Genesis only here and v. 8. They are literally "Adonai YHWH." We can see these names together in Deut. 10:17. The term Adonai (lit. "my Lord," is used in Canaanite literature, but not other Semitic languages) seems to be much like the term Kurios in the NT, which implies "master," "husband," "owner," or "Lord." See SPECIAL TOPIC: NAMES FOR DEITY at 12:1.

There are several names for Deity which combine two names. However,

1. YHWH Elohim - Gen. 2:4

2. Adonai YHWH - Gen. 15:2

though often translated the same way in English, they are distinct in meaning and emphasis.

▣ "what will You give me since I am childless" The focal point of Abram's concern was his continuing childlessness. His concern was based on God's initial promise in 12:1-3. The ancients saw childlessness as a curse from God, yet God was affirming Abram as the recipient of a special favor. Abram was seeking the physical manifestation of that promised favor.

▣ The word "childless" (BDB 792) is a rare word. It is used only four times.

1. of Abram (not Sarai) - Gen. 15:2

2. as punishment for incest - Lev. 20:20,21

3. metaphorically of Jehoiakim not being succeeded on the throne by one of his sons - Jer. 22:30

 

▣ "and the heir of my house is Eliezer of Damascus" There is a play on the rare Hebrew word for "heir" (משׁק), which may mean "acquisition" or "possession" (BDB 606, NIDOTTE, vol. 2, p. 971) and the term "Damascus" (דמשק, BDB 199). They sound similar in the Hebrew language. Some see this as being related to the Hurrian adoption customs found in the Nuzi Tablets from the second millennium b.c.

Some assume that "Eliezer" (BDB 451), which means "God is help," is the servant mentioned in 24:2.

The term (BDB 606) translated "heir" is a rare term. The normal verb for "heir" (BDB 439, KB 441) is found in vv. 4,5 (twice), 7,8. They both mean "take possession of." This phrase is explained by v. 3.

15:3 "Since You have given no offspring" Abram, by this repetition, shows the level of anxiety that he felt. Abram is a good example of faith mixed with doubt. Abram believed God, but that did not mean that he did not have questions about some aspects of His promises. God does not despise a sincere questioner! God would bring him through a series of trials and tests until Abram knew that his greatest possession was God Himself (esp. chapter 22).

15:4 "but one who shall come forth from your own body" It must be noted that this is still twenty-five years in the future. It does assert specifically that the child will come from Abram, but it does not assert that he will come from Sarai. This is the cause of the complications found in chapter 16.

The translated phrase "from your own body" is literally "of your inward parts." This word (BDB 588) is used in several senses.

1. lower viscera - II Sam. 20:10; II Chr. 21:15

2. stomach - Job 20:14; Ezek. 3:3; 7:19; Jonah 1:17; 2:1; II Sam. 7:12; 16:11

3. sex organs

a. male - Gen. 15:4

b. female - Isa. 49:1

4. the physical location of human emotions - Song of Songs 5:4,14; Isa. 16:11; 63:15; Jer. 4:19; 31:20; Lam. 2:11

 

15:5 "Now look toward the heavens, and count the stars, if you are able to count them" God addressed Abram with two commands.

1. look - BDB 613, KB 661, Qal imperative

2. count - BDB 707, KB 765, Qal imperative

God's blessing would be abundant and evident (cf. 12:2; 17:2).

God used several metaphors with which Abram would have been familiar to describe the abundance of his descendants.

1. dust (cf. Gen. 13:16; 28:14; Num. 23:10)

2. stars (cf. Gen. 15:5; 22:17; 26:4)

3. sand (cf. Gen. 22:17 and 32:12)

From the promise of 12:3 and the concept of "a kingdom of priests" (cf. Exod. 19:5-6) to the universal prophecies of Isaiah (cf. 42:6; 49:6; 51:4), Abraham's family would be much bigger than anyone dreamed. It would include believing Gentiles (cf. Luke 2:32; Acts 13:47; 26:23; Rom. 2:28-29; 4; Gal. 3:7-9,29).

15:6 "Then he believed in the Lord" This is not to imply that Abram did not believe back in chapter 12, for he did leave Ur and follow God. But, here the term "believe" (BDB 52, KB 63, Hiphil perfect, which denotes a life of trust, not just this one act) is from the root אמנ, from which we get "amen." The root means "to be strong" or "to lean upon." Abraham put his complete trust in the promise of God that he would have descendants. It was an act of faith without sight (cf. 22:16,18; Heb. 11:1). Abram took God at His word, by faith, without demanding physical sight. This is extremely important because this becomes the basis of Paul's argument of justification by grace through faith found in Romans 4 and Galatians 3. Paul also uses Hab. 2:4 in Rom. 1:17; Gal. 3:11 and the author of Hebrews in 10:38. It seems that the essence of the term is "Abraham leaned upon YHWH and not upon himself." Throughout this section of Genesis is emphasized again and again that it is God's initiating love, not human resources, which is required for their salvation. The term "believed" can be translated in English by three words: believe, trust, and faith (cf. Exod. 4:5,31; Deut. 1:32; II Chr. 20:20; Isa. 43:10, relates to Messiah in Isa. 28:16 and refers to unbelief in Num. 14:11; 20:12; Deut. 9:23; II Kgs. 17:14; Ps. 78:22). It seems that the essence of the OT term is found in "trust" or "trustworthiness," not focused in ourselves, but in the faithfulness of God and His promises.

Notice Abram believes

1. in the Lord (personal relationship)

2. in His word (propositional revelation)

It has been helpful for me to characterize biblical faith as

1. faith in a person (YHWH/Christ)

2. trust in the truths about that person (the Bible)

3. living a life like that person (OT obedience/Christlikeness)

All three are crucial, not optional!

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)

▣ "and He reckoned it to him" The term "reckoned" (BDB 362, KB 359, Qal imperfect) can mean "counted" or "considered." It is used quite often by the priests in connection with the sacrifices (cf. Lev. 7:18; 17:4; and Num. 18:27). As a person brought a sacrifice to the priest, the sacrifice was counted or reckoned on the person's behalf. God counted unto Abram His own righteousness, thereby fully accepting him.

▣ "as righteousness" This term (BDB 842) originally meant a "measuring reed" and thereby it came to refer to a standard of measurement. God Himself is that standard of measurement, therefore, most of the Hebrew and Greek words for "sin" mean a deviation from the standard of God's own righteousness. This term has developed in its meaning.

1. it meant God's moral nature as can be seen clearly in the eighth century Prophets

2. it came to mean God's help for the helpless (cf. Ps. 10:16-18 and 72:12). This concept is further developed in Jesus' day by almsgiving (cf. Matt. 6:1)

3. the last major usage of this term "righteousness" applies to spiritual salvation. This is particularly noted in Isaiah 40-55 and Paul's use in the NT. Paul speaks of our righteousness with God based solely on God's initiating love and our faith response in Rom. 4:3 and Gal. 3:6.

4. we can see the continuing use of this term in James 2:14-16

Here the word is used, not in the sense of "sinlessness," but that Abram's trust in YHWH's promises had opened the door for a trusting/faithful relationship to continue. This was not Abram's first (or last) act of trusting YHWH. Abram's reception of YHWH's initiating promises allowed an intimate fellowship to develop and deepen.

SPECIAL TOPIC: RIGHTEOUSNESS

15:7 "I Am the Lord" This is YHWH, the special covenant name for Deity. See Special Topic at 12:1.

▣ "who brought you out of Ur of the Chaldeans" There is some discrepancy over the location of where God first spoke to Abram. It was either in Ur or in Haran. Compare Gen. 11:31-12:1 with Neh. 9:7 and Acts 7:2. Some even try to assert that God spoke with Terah, Abram's father, in Ur and to Abram in Haran, but I think this is an inappropriate understanding. It is surely possible that a revelation came at both Ur and Haran. Also, at this point, I would like to mention how precisely the books of Genesis and Deuteronomy fit into the culture of the second millennium b.c., particularly the Hittite/Suzeraine treaty formulas. These historical documents, along with Nuzi and Mari tablets, have shown us how culturally appropriate vv. 2, 17, and 16:2 were in their own day. The historicity of the Patriarchs is confirmed in light of recent archaeological finds.

As so often in these early chapters of Genesis, later names of cities and countries are used. The name Chaldean is not used of a people in Mesopotamia (i.e., southern Babylon) until the sixth century b.c. Israeli scribes were trained in Egypt, where scribes felt free to update the texts they copied (not so with Mesopotamian scribes).

15:8 "how may I know that I shall possess it" Abram, whose faith had been counted as righteousness in v. 6, now expresses his need for confirmation (cf. vv. 2-3). This is theologically significant. God accepted Abram, not because of his perfect faith, but because of God's perfect love. Even amidst doubt God accepted him and, so too, us (cf. John 20:24-29). Abram is/was serving a larger theological purpose (i.e., redemptive paradigm).

15:9 Abram is commanded (BDB 542, KB 534, Qal imperative) to bring several animal sacrifices.

1. a three year old heifer

2. a three year old female goat

3. a three year old ram

4. a turtledove

5. a young pigeon

 The exact reason for these specific animals is uncertain. They are mentioned later in the Mosaic legislation, which may mean that they had a cultural significance that we do not fully understand. In v. 10 they are cut in half and laid opposite each other, except for the birds. This was the cultural norm for "cutting" a covenant (see Special Topic at 13:14, cf. Jer. 34:18). Some have assumed that the animal's death was a way of warning the participants of the covenant of what would happen to them if they broke the stipulations of the covenant. However, this is uncertain.

15:11 "The birds of prey came down upon the carcases" There has been much discussion among commentators about why v. 11 is recorded. Some of the theories are:

1. they are symbolic of Abram's doubts

2. they are symbolic of Israel's enemies (cf. Ezek. 17:3,7,12)

3. it took several hours for God to manifest Himself and this is simply a sign of the historicity of the account (i.e., the presence of dead animals caused flesh-eating birds to appear)

For me, because I am so nervous about allegories and typologies which are not mentioned specifically in the NT, number 3 seems to be the best option. Note these offerings were not burnt. This was a covenant ceremony, not a sacrifice.

▣ "and Abram drove them away" It seems very strange that the Hebrew verb "blew them away" (BDB 674, KB 728, Hiphil imperfect) should be used here. This metaphor was often used of God (cf. Ps. 147:18; Isa. 40:7), but how this is connected with Abram's action is uncertain.

NASB (UPDATED) TEXT: 15:12-16
  ¹²Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him. ¹³God said to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. ¹⁴But I will also judge the nation whom they will serve, and afterward they will come out with many possessions. ¹⁵As for you, you shall go to your fathers in peace; you will be buried at a good old age. ¹⁶Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete."

15:12 "Now when the sun was going down" This implies that a new day was beginning (cf. Gen. 1:5). Exactly how long this vision lasted is uncertain, but it may cover two nights and one day (see note at v. 1c).

▣ "a deep sleep fell upon Abram" This is the same Hebrew phrase (BDB 922) that is used concerning the deep sleep that fell upon Adam when God took one of his ribs to create Eve (cf. Gen. 2:21). This verb implies a divinely initiated unconsciousness in preparation for revelation (cf. Job 4:13; 33:15).

NASB"terror and great darkness"
NKJV"horror and great darkness"
NRSV"a deep and terrifying darkness"
TEV"fear and terror"
NJB"a deep and dark dread"

The term "terror" (BDB 33, KB 41) means fright, horror, terror, dread. It is often used in poetic passages of God's terror.

1. to enemies - Exod. 15:16; 23:27

2. to Job - 9:34; 13:21

3. to Israel - Deut. 32:25; Ps. 88:16

The term "darkness" (השכח, BDB 365, KB 362 and its related root חשכ) relates to

1. cosmic darkness - Gen. 1:2

2. one of the plagues of the Exodus - Exod. 10:21

3. death/underworld - Ps. 139:7-12

4. disaster - Job 15:22-30; 20:26; Isa. 8:22; 50:10

5. God's hiddenness - Ps. 18:11

6. lack of revelation - Micah 3:6

Again, there have been several interpretations of this phrase.

1. that although God's promises were wonderful it would be a long, hard road to fulfillment

2. that humans are always physically drained after God's revelations of the future; this is true of Daniel and many of the other prophets

3. that God was approaching, which is always frightening (cf. Job 4:12-21)

 

15:13 "Know for certain that your descendants will be strangers in a land that is not theirs" The phrase "know for certain" is the result of the combination of the infinite absolute and the imperfect verb of the same root (BDB 393, KB 390), "to know," which is a grammatical way to show emphasis. YHWH is answering Abram's question of v. 8. There is still a faith/doubt struggle in Abram! This does not offend God!

Notice that the land of Egypt is not mentioned specifically. The term "strangers" means "sojourners" (BDB 158) or someone who has limited rights because they are not official citizens of a nation. YHWH is predicting the Egyptian experience. Faith in God does not mean an easy life! God's promises are delayed and often misunderstood, but faith remains.

▣ "they will be enslaved and oppressed four hundred years" There seems to be a discrepancy between this verse, which is mentioned in Acts 7:6 in Stephen's speech, and Exod. 12:40, which mentions the number 430 and is quoted by Paul in Gal. 3:17. The Septuagint and the Samaritan Pentateuch take this 430 year period as the Patriarch's sojourn both in Canaan and Egypt. It is possible that the number 400 is simply a round number. The rabbis say that it extends from the birth of Isaac until the Exodus. It must be taken into account that v. 16 mentions the fourth generation and, from our best computation, that is exactly how long this period lasted.

15:14 "But I will also judge the nation whom they will serve and afterwards they will come out with many possessions" This is amply fulfilled in Exod. 3:22 and 12:35-56. These very possessions consisted of the gold, silver, bronze, and jewelry that was used to construct the tabernacle and its furniture (cf. Exodus 25-40).

This text cannot be used to assert that faith always produces wealth. Initially prosperity was a way to attract the nations to YHWH. However, the focus was never on the prosperity, but on the faith relationship. One of my favorite commentators, Gordon Fee, himself a charismatic, denounces the use of proof-texts such as this to preach a "health, wealth, prosperity" gospel. His booklet is penetrating (i.e., The Disease of the Health and Wealth Gospels).

15:15 "you shall go to your father in peace" The Hebrew term "peace" (BDB 1022) denotes a contention with the life and God (see Special Topic following). God promises Abraham that he will live to a ripe, old age and will die a gentle death. There is also the question of what it means to be "gathered to your fathers." It is obviously a reference to Sheol (cf. Deut. 32:50), but some wonder if it means that in Sheol families are together. This may be reading too much into this passage because Abram's parents were not YHWHists and, therefore, may be in a different part of Hades or Sheol. We are uncertain about the afterlife and the biblical terms of Sheol, Hades, Gehenna, and exactly how they relate to each other in an intermediate state.

SPECIAL TOPIC: Where Are the Dead?

SPECIAL TOPIC: PEACE (SHALOM)

15:16 "for the iniquity of the Amorite is not yet complete" This shows that God was continuing to try to bring the Canaanite population of the Promised Land to Himself. Melchizedek was a Canaanite. Only after adequate opportunity and time does God judge them and remove them. This is not an act of favoritism toward the Jews, for when they take up the practices of the Canaanites, they are also removed from the land (i.e., the Assyrian and Babylonian exiles).

Amorite and Canaanite are both used as a way to refer to all the tribes of Canaan. In a sense this text is a foreshadow of the conflict that will occur when Israel conquers the land, but is itself conquered by Canaanite idolatry. This foreshadowing is similar to Gen. 9:20-27, esp. v. 25. It is Ham who sins, but his son Canaan who is cursed. Canaanite culture is the problem. Many, most, if not all, of the regulations in the Pentateuch are related to Canaanite culture and worship. Israel was to be distinct! Israel was to reveal YHWH!

How this got into the text of Genesis is that either

1. God is preparing them for future events

2. a later scribe added these comments to highlight his own day

Just a note, when I mention a later scribe or editor this is not meant to depreciate "inspiration." I assume the Spirit guided all the writers, editors, scribes, and the compilers! The real author of Scripture is God. Exactly how, when, and who of the historical process is unknown (lost to history).

NASB (UPDATED) TEXT: 15:17-21
¹⁷It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. ¹⁸On that day the Lord made a covenant with Abram, saying,
"To your descendants I have given this land,
From the river of Egypt as far as the great river, the river Euphrates:
¹⁹the Kenite and the Kenizzite and the Kadmonite ²⁰and the Hittite and the Perizzite and the Rephaim ²¹and the Amorite and the Canaanite and the Girgashite and the Jebusite."

15:17 "there appeared a smoking oven and a flaming torch which passed between the pieces" YHWH appeared to Abram in a form which he would have understood culturally. A smoking oven seems to be

1. a means of hiding YHWH's presence (i.e., the Shekinah Cloud of Glory of the Exodus)

2. a symbol of deity which provided protection in the Akkadian curse tablets

3. a symbol of both judgment and protection (cf. Zech. 12:6)

4. in Mesopotamia this symbolism represented divine purification.

Inside the oven was fire. God is often associated with fire, not only in the biblical account, but also in Zoroastrianism. I personally believe that this oven is connected with the fact that most covenants are ratified by a covenant meal and this oven symbolized that meal. Also, it is theologically significant to notice that Abram does not pass between the pieces; only God does. This is another inference that the covenant is from God's resources and not human effort, merit, and resources. This was a God-initiated, God-performed covenant (cf. II Sam. 7:8-16; Ps. 89:20-37).

SPECIAL TOPIC: FIRE (BDB 77)

15:18 "On that day the Lord made a covenant with Abram" The term "to make" literally means "to cut" (BDB 503, KB 500, Qal perfect). This term cut is not etymologically related to the word in v. 10 (BDB 144, KB 167), but it does become a standard, biblical metaphor for "making a covenant."

SPECIAL TOPIC: COVENANT PROMISES TO PATRIARCHS

▣ "covenant" "Covenant" (BDB 136) becomes a central motif of biblical literature. It speaks of both promises and obligations on the part of both God and humanity. There is a unique combination of conditional and unconditional aspects to covenants in the biblical material. Are the covenants conditional or unconditional? Yes! It seems that God's unconditional love is dependent on mankind's faith and repentant response (cf. 15:6; Romans 4; Mark 1:15; Acts 3:16,19; 20:21). This seems somewhat paradoxical, but it is God's way of working with sinful mankind. See Special Topic: Covenant at 13:14.

▣ "From the river of Egypt" Usually, this refers to the Nile River, but in the context of other biblical promises of the boundaries of the Promised Land, it must mean the "wadi El-arish" (cf. Num. 34:5 and Josh. 15:4). These dimensions of the Promised Land were partially fulfilled in David's day, but more completely in Solomon's (cf. I Kgs. 4:21).

15:19-21 We find the listing here of ten tribes which made up the Canaanite population. Sometimes the number of these tribes varies: (1) Joshua 24:11 has 7 tribes; (2) Exodus 3:17 has 6 tribes; and (3) Exodus 23:28 lists 3 tribes. The exact number is uncertain, but it is obvious that the term "Amorite," which means "highlander," or the term "Canaanite," which means "lowlander," becomes a corporate term for all of the tribes. See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE at 12:6.

15:20 "Hittite" From Genesis 10:15 we see that these people came from Heth (BDB 366). They later formed a major empire in central Turkey.

▣ "the Rephaim" These seem to be very tall human beings (BDB 952, cf. Josh. 12:4; 17:15; I Chr. 20:4) like the Anakim (cf. Deut. 2:11 and 3:11) and possibly the Nephilim (cf. Genesis 6 and Num. 13:33). See Special Topic at 14:5.

15:21 "the Jebusite" These are the inhabitants of Jerusalem who will remain unconquered until David's day (BDB 101, cf. Jdgs. 1:21; 19:11; II Sam. 5:6ff).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Explain and define in your terms the significant words used in Gen. 15:6. Relate this to Romans 4 and Galatians 3.

2. Why do so many people allegorize Gen. 15:11?

3. What is the significance of God appearing to Abraham as a smoking oven and a flaming torch (Gen. 15:17)?

4. Why are the tribes of Canaan listed differently (cf. 15:19-21)?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Abraham and the Covenant of Circumcision	The Sign of the Covenant	The Everlasting Covenant	Circumcision, the Sign of the Covenant	The Covenant and Circumcision
17:1-8	17:1-8	17:1-8	17:1-6	17:1-3a
(1-5)
				17:3b-8
			17:7-8
17:9-14	17:9-14	17:9-14	17:9-14	17:9-14
17:15-22	17:15-22	17:15-22	17:15-16	17:15-22
			17:17-18
			17:19-22
17:23-27	17:23-27	17:23-27	17:23-27	17:23-27

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

BACKGROUND

A. Genesis 17 is a reaffirmation of the Covenant which was made in Genesis 15 and which was first announced in Genesis 12.

 

B. It has been thirteen years since the promise of a son in Genesis 15. Genesis 17 sets the stage for God to fulfill His plan to Abram through Sarai.

 

C. This chapter is a series of word plays based on the names of the individuals involved. Names were very important to the Hebrews (i.e., 16:11-12). At significant periods in their lives, they often changed their name to show the uniqueness of what was happening in their lives.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 17:1-8
¹Now when Abram was ninety-nine years old, the Lord appeared to Abram and said to him,
"I am God Almighty;
Walk before Me, and be blameless.
²I will establish My covenant between Me and you,
And I will multiply you exceedingly."
³Abram fell on his face, and God talked with him, saying,
⁴As for Me, behold, My covenant is with you,
And you will be the father of a multitude of nations.
⁵No longer shall your name be called Abram,
But your name shall be Abraham;
For I will make you the father of a multitude of nations.
⁶I will make you exceedingly fruitful, and I will make nations of you, and kings will come forth from you. ⁷I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. ⁸I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God."

17:1-5 NASB divides this into two poems, 1b-2; 4-5, but NKJV, NRSV, TEV, NJB, and JPSOA do not.

17:1 "ninety-nine years old" Genesis records Abram's age several times to give a chronology of his faith pilgrimage.

1. 75 years old, 12:4 - YHWH's first revelation to him

2. 86 years old, 16:16 - birth of Ishmael

3. 99 years old, 17:1 - YHWH's third revelation to him

4. 100 years old (round number), 17:17 - age at chapter 17

5. 99 years old, 17:24 - when circumcised

6. 100 years old, 21:5 - birth of Isaac

7. no exact age, 24:1 - "advanced in age"

8. 175 years old, 25:7 - age at death

 

▣ "the Lord" "YHWH" is the covenant name for God used in Exodus 3:14. It is used only here in this chapter. It seems to have been used very early by the line of Seth (cf. 4:26; and often by the Patriarchs). However, from Exod. 6:3 we are told that the Patriarchs called him El Shaddai, not YHWH. Maybe they called Him YHWH, but did not know the full significance of the name until the burning bush experience of Moses. See Special Topic at 12:1.

▣ "the Lord appeared to Abram and said to him" God appears to Abraham several times (i.e., 12:7; 18:1), but it has been thirteen years since the last recorded appearance. Obviously, YHWH was testing Abram's walk of faith.

▣ "I am God Almighty" The title "God Almighty" is El Shaddai. The etymology of this term (BDB 994) is uncertain. The rabbis say that it means "self-sufficiency." The LXX and the Vulgate follow this understanding by translating it "God (El) Almighty." Apparently this was the patriarchal name for God (cf. Exod. 6:3). It is used six times in Genesis and thirty-one times in Job. Albright asserted that it is from an Akkadian root that can mean mountain or rock (cf. Ps. 18:1, 2). If the term implies, "God of the mountain" as the true meaning, then it must reflect Canaanite mythology (cf. Isa. 14:13; Ezek. 28:2) or Babylonian religion (i.e., ziggurats being raised on human-built mountains, cf. Genesis 11) on which to worship their gods. Whatever the original intent, as early as Exodus 19-20 the focus will change to the God of Mt. Sinai (cf. Jdgs. 5:5). See Special Topic at 12:1.

▣ "Walk before Me" This is the first of two commands by YHWH to Abram.

1. walk - BDB 229, KB 246, Hithpael imperative

2. be blameless - BDB 224, KB 243, Qal imperative

YHWH seeks a fellowship with Abram as He had with Adam, Enoch, and Noah. The phrase "walk before Me" denotes an intimacy; a personal relationship; a distinctive type of faith and life! This is an emphasis on a lifestyle faith relationship which is a balance to the legal pronouncement of justification by grace through faith seen in 15:6. In the NT Paul and James unite these twin emphases of the Christian life (cf. Romans 4 and James 2). Notice that lifestyle is the condition for the covenant (cf. v. 9). All of the OT covenants are unconditional on God's part and conditional on human response. This same term (BDB 229, KB 246), walk, is used of Enoch's (cf. Gen. 5:24), and Noah's (cf. Gen. 6:9) lifestyle faith.

▣ "blameless" This Hebrew root (verb, BDB 1070, noun 1070, two adjective forms, 1070 & 1071) denotes a "whole-heartedness," "completeness," "soundness," "integrity," and "innocence." It was used of

1. Noah - Gen. 6:9

2. Abram - Gen. 17:1 (a command)

3. Abimelech - Gen. 20:5-6

4. Jacob - Gen. 25:27 (usually translated "quiet" or "mild")

5. Job - Job 1:1,8; 2:3

6. Israel - Deut. 18:13

7. David - II Sam. 22:24; Ps. 18:23,25,32

8. YHWH - Deut 32:4; II Sam. 22:31; Ps. 18:30

It also denotes a clean animal, a perfect representation of its breed, which was acceptable for sacrifice (i.e., Exod. 12:5; 29:1; Lev. 1:3,10; 3:1,6; 4:3,23,28,32).

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

17:2 "I will establish" YHWH promises to

1. "establish" His covenant - BDB 678, KB 733, Qal cohortative; this is a common verb with many connotations. The same verb is used of YHWH's promise of "giving" Abram's descendants land in 12:7; 13:15; 15:7,18 and of Abram's complaint that YHWH had not "given" him children in 15:3. Note how this term is translated in chapter 17.

	NASB		NIV
	a. establish, v. 2 b. make, v. 5 c. make, v. 6 d. give, v. 8 e. give, v. 16 f. make, v. 20		confirm, v. 2 make, v. 5 make, v. 6 give, v. 8 give, v, 16 make, v. 20

2. "multiply" - BDB 915, KB 1176, Hiphil imperfect used in a cohortative sense (i.e., many descendants)

3. the land is mentioned in v. 8

 

▣ "My covenant between Me and you" Covenant is the central theme of the OT. YHWH comes to Abram in initiating grace, but he must respond, not only in initial faith, but also in lifestyle faith. There are mutual rights and also responsibilities. OT covenants are not between equals, but form the cultural pattern for the Hittite/Suzerian treaties of 2000 b.c. This covenant is further qualified in v. 7.

▣ "I will multiply you exceedingly" This has been a common theme of YHWH's promise to Abram in his old age with his barren wife (cf. Gen. 12:2; 15:2-5; 13:16; 17:6). It becomes the basis for his name change. Just a reminder, this was God's original plan for all life forms (cf. Genesis 1 and note Isaiah 60).

17:3 "Abram fell on his face" This was a sign of respect and reverence for God (cf. 18:2), but note 17:17.

▣ "God" Elohim is the common name for God in the Ancient Near East, based on the root El. The rabbis say that it emphasizes God's power and control of nature as Creator, while YHWH emphasizes His grace and redemption. This seems to be a much better theory than that of source criticism (JEDP). See Special Topic at 12:1.

17:4 "And you shall be the father of a multitude of nations" Notice that more nations than simply Israel are included in the lineage of Abraham (cf. 35:11; 48:4,19). This sets the stage for the NT understanding of Abraham being the father of all those who have faith (cf. Rom. 2:28-29; Gal. 3:1ff).

17:5 "Abram" His name will be changed to "Abraham," which means "the father of a multitude." This is not scientific etymology, but a typical popular etymology so characteristic of these early chapters of Genesis. Many have said that "Abraham" is based on the promise in 12:2.

17:7 "I will establish" This verb (BDB 877, KB 1086, Hiphil perfect) in the Hiphil stem is used with oaths to assure their fulfillment (cf. 6:18; 17:19; Exod. 6:4; Lev. 26:9; Ezek. 16:62). YHWH is committing Himself to the completion of His promises.

▣ "an everlasting covenant" The Hebrew term 'olam (BDB 761) is from the root that means "to be hidden." It does not necessarily mean "forever and ever" (i.e., vv. 8,13,19), but it must be interpreted in its context. See Special Topic at 13:14.

17:8 "I will give to you and to your descendants after you, the land of your sojournings" This is one of YHWH's initial promises (cf. 12:7; 13:15, 17; and 15:18) and later to Jacob in 48:4.

▣ "I will be their God" This becomes special covenant language (i.e., Exod. 6:7; 29:45; Lev. 26:12,45; Num. 15:41; Jer. 7:23; 11:4; 24:7; 30:22; 31:1,33). YHWH uniquely, in a sense exclusively, chooses Abram and his descendants to represent Him to the nations (cf. Deut. 7:6; 14:2; 29:12-13). YHWH loves the nations through him.

NASB (UPDATED) TEXT: 17:9-14
  ⁹God said further to Abraham, "Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. ¹⁰This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. ¹¹And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. ¹²And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. ¹³A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. ¹⁴But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."

17:9 "you shall keep My covenant" This verb (BDB 1036, KB 1581, Qal imperfect) is repeated in 17:10. Remember that the covenant was conditional on Abraham's faith response, both initially and throughout his life. This truth can be clearly seen in 26:5; Exod. 12:24; 13:10; 15:26; 19:5; 20:6; 23:17; Lev. 18:4,5,26,30; 19:19,37; 20:8,22; 22:31; 25:18; 26:3; Deut. 4:2,6,9,23,40; 5:1,29; 6:2,3,12,17,25; 7:9,12; 8:1,2,6,11; 10:13; 11:1,8,22, etc. Obedience is crucial, not optional!

17:10 "circumcised" Circumcision (BDB 557 II) was not an uncommon rite in the ancient Orient. All of the surrounding people circumcised their children at puberty except possibly the Assyrians, Babylonians, Hivites, or Horites of central Palestine and the Philistines (Aegean people) who invaded the southern coast of Palestine in the 1200's b.c. (cf. Jer. 9:25-26). However, circumcision had a religious purpose for the Israelites. It was always an outer sign of an inner faith (cf. Deut. 10:16; Jer. 4:4; 9:26; Rom. 2:28-29; Col. 2:11-13).

17:12-14 Other races and peoples besides the Israelites were included in the covenant if they were obedient to God's will (cf. Exod. 12:44; 20:10). This is the OT precedent for household faith as seen in the NT (cf. Acts 10:2; 11:14; 16:15,31-34; 18:8).

17:12 The word "circumcision" (BDB 557 II) is mentioned several times in this chapter.

1. v. 10 - Niphal infinitive absolute

2. v. 11 - Niphal perfect

3. v. 12 - Niphal imperfect

4. v. 13 - Niphal infinitive absolute (the combination of the imperfect verb and an infinitive absolute intensifies the action, "you shall surely be circumcised")

5. v. 24 - Niphal infinitive construct

6. v. 25 - Niphal infinitive construct

7. v. 26 - Niphal perfect

8. v. 27 - Niphal perfect

YHWH took a common cultural practice, changed the time of its initiation and used it as a visible sign of His unique people. This was not for hygiene, but religious purpose.

17:14 "that person shall be cut off from his people" This is the same verb used in the phrase "to cut a covenant" (Qal stem, cf. 15:10). In the Niphal stem it denotes the death penalty (cf. Exod. 12:15,19; 30:33,38; 31:14; Lev. 7:20,21,25,27; 17:4,9,14; 18:29; 19:8; 20:17,18; 22:3; 23:29; Num. 9:13; 15:30,31; 19:13,20; see note at NIDOTTE, vol. 3, p. 431). Disobedience had serious consequences. It affected the application of the "eternal covenant" to an individual.

There are some scholars who prefer to see this verb as representing a disfellowshiping or removal from the community instead of death. Scholarly discussion continues on this point.

NASB (UPDATED) TEXT: 17:15-21
  ¹⁵Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name. ¹⁶I will bless her, and indeed I will give you a son by her. Then I will bless her, and she shall be a mother of nations; kings of peoples will come from her." ¹⁷Then Abraham fell on his face and laughed, and said in his heart, "Will a child be born to a man one hundred years old? And will Sarah, who is ninety years old, bear a child?" ¹⁸And Abraham said to God, "Oh that Ishmael might live before You!" ¹⁹But God said, "No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him. ²⁰As for Ishmael, I have heard you; behold, I will bless him, and will make him fruitful and will multiply him exceedingly. He shall become the father of twelve princes, and I will make him a great nation. ²¹But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year."

17:15 "Sarai, but Sarah" Both names mean the same thing, but one is the older form. Some think the root is "princess" (BDB 979 I, KB 1354 I, Sarah - KB 1354 II) from the verb "to rule," but it is also possibly from the root "to strive," which may be better because of the root's relationship to "Israel" (cf. 32:28, BDB 975 I), which is from the same root "contend" (KB 1354 I).

Sarah, a background overview.

1.  She was Abraham's wife

2. She was barren, Gen. 11:29-30

3. She was his half-sister, Gen. 20:12

4. She was very beautiful, Gen. 12:10-13; implied in 20:1-7 

5. She was a jealous lady, Gen. 16; 21:8-21

6. She laughed, as Abraham did (Gen. 17:17), at God's promises, Gen. 18:12-15

7. She died at the age of 127 and was buried at Hebron in the cave of Machpelah, Gen. 23:2-20

8. She is used in allegory with Hagar, Gal. 4:21-31

9. She is given as an example to woman, I Pet. 3:1-6

 

17:16 "I will give you a son by her" It had been thirteen years since the promise. Ishmael was born through Hagar, but this was not the promised seed to establish the covenant. Abraham believed God in 15:6 (cf. Rom. 4:3), but it was not until many years later that the promise was fulfilled.

▣ "I will bless her" The Septuagint, Peshita, and the Vulgate all have the masculine which refers to Isaac, but the description is parallel to the promises given to Abram.

▣ "she shall be a mother of nations; kings of peoples will come from her" Again notice the emphasis on more than Israelites (cf. v. 6).

17:17 YHWH is testing Abraham again. After all these years (i.e., 13) does he still believe (cf. 15:6) he will have a child (a son, an heir)? Abraham "laughs" (17:17); Sarah "laughs" (18:12,13,15). What did this represent?

1. joy at the promise's fulfillment (cf. 21:6)

2. gesture of doubt (cf. 19:14)

Paul, in Rom. 4:19, focuses on Abraham's faith, but was this a developed faith after testing or the initial faith which tried to help the fulfillment by taking Hagar? These were not perfect people. There are no "perfect" people! God does not demand perfect faith! The focus in Genesis is YHWH's faithfulness, not Abram's or Sarai's!

Note the distinction between Abraham's outward act, "fell on his face," but inner reaction, "laughed"! Only God can see both.

17:18 This may be another attempt to "help" God fulfill His promise (like Hagar) or it might be an expression of Abraham's genuine love for Ishmael. Calvin asserts that this was a lack of faith on Abraham's part and uses this verse in a negative sense.

▣ "Ishmael" Ishmael (BDB 1035) is the son of Hagar, Sarah's handmaiden. His name seems to mean "May God hear" and may be a play on Hagar's and Abraham's prayers. Ishmael is the father of the Arab tribes (cf. 16:10-12).

17:19 "you shall call his name Isaac" All of the other Patriarch's names are changed when they come into a relationship with YHWH except for Isaac. This is because his name was given by God from the very beginning. "Isaac" (BDB 850) is a wordplay on the word "laughter" (BDB 850). This is explained in 21:6. Sarah's unbelief will be changed to "laughter" and joy!

▣ "an everlasting covenant" This is the same Hebrew term 'olam (cf. vv. 6, 8). It means "into the hidden future," not "forever and ever." See Special Topic at 13:14.

17:20 See Genesis 25:12-18, where the lineage of Ishmael is delineated.

17:21 This is the fulfillment of God's covenant promise begun in Genesis 12.

NASB (UPDATED) TEXT: 17:22-27
  ²²When He finished talking with him, God went up from Abraham. ²³Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were bought with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin in the very same day, as God had said to him. ²⁴Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. ²⁵And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin. ²⁶In the very same day Abraham was circumcised, and Ishmael his son. ²⁷All the men of his household, who were born in the house or bought with money from a foreigner, were circumcised with him.

17:22 "God went up" God acted in the way commensurate with how the people of that day expected Him to act (cf. 11:5; 35:13). To modern western people this phrase implies an ascension, but it could be an idiom for "left suddenly."

17:23 "in the very same day, as God had said to him" This reflects Abraham's obedience (cf. 12:4; 22:3).

17:25 "And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin" Circumcision is still a puberty rite for the Arabs, who perform it at age thirteen. This possibly reflects this biblical account. It needs to be noted that the Israelites circumcised at eight days old, which is a sign of the covenant relationship, not a sign of personal faith (modern denominations use this as analogous to infant baptism). Faith must come and be lived out in order for the covenant to be valid to each individual.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How is Genesis 17 related to Genesis 12 and 15?

2. Why are the names of the Patriarchs changed?

3. Is the Old Testament covenant conditional or unconditional?

4. Describe covenant and its responsibilities.

5. How is circumcision related or unrelated to the surrounding nations?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
The Doom of Sodom	Sodom's Depravity	The Destruction of Sodom and Gomorrah	The Sinfulness of Sodom	The Destruction of Sodom
19:1-11	19:1-3	19:1-11	19:1-2a	19:1-3
			19:2b
			19:3
	19:4-11		19:4-5	19:4-5
			19:6-8	19:6-11
			19:9-11
	Sodom and Gomorrah Destroyed		Lot Leaves Sodom
19:12-14	19:12-14	19:12-14	19:12-13	19:12-14
			19:14
19:15-22	19:15-22	19:15-23	19:15-17	19:15-16
				19:17-22
			19:18-20
			19:21-22a
			19:22b
			The Destruction of Sodom and Gomorrah
19:23-26	19:23-26		19:23-26	19:23-26
		19:24-26
19:27-28	19:27-28	19:27-28	19:27-29	19:27-28
19:29	19:29	19:29		19:29
Lot is Debased	The Descendants of Lot		The Origin of the Moabites and Ammonites	The Origin of the Moabites and the Ammonites
19:30-38	19:30-35	19:30-38	19:30-33	19:30
				19:31-38
			19:34-38
	19:36-38

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 19:1-11
  ¹Now the two angels came to Sodom in the evening as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed down with his face to the ground. ²And he said, "Now behold, my lords, please turn aside into your servant's house, and spend the night, and wash your feet; then you may rise early and go on your way." They said however, "No, but we shall spend the night in the square." ³Yet he urged them strongly, so they turned aside to him and entered his house; and he prepared a feast for them, and baked unleavened bread, and they ate. ⁴Before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter; ⁵and they called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us that we may have relations with them." ⁶But Lot went out to them at the doorway, and shut the door behind him, ⁷and said, "Please, my brothers, do not act wickedly. ⁸Now behold, I have two daughters who have not had relations with man; please let me bring them out to you, and do to them whatever you like; only do nothing to these men, inasmuch as they have come under the shelter of my roof." ⁹But they said, "Stand aside." Furthermore, they said, "This one came in as an alien, and already he is acting like a judge; now we will treat you worse than them." So they pressed hard against Lot and came near to break the door. ¹⁰But the men reached out their hands and brought Lot into the house with them, and shut the door. ¹¹They struck the men who were at the doorway of the house with blindness, both small and great, so that they wearied themselves trying to find the doorway.

19:1 "the two angels came to Sodom in the evening" They had left Abraham and YHWH on the mount overlooking the Dead Sea in the evening and arrived some 40 miles distance in just a few minutes-they are angels!!! They are human in form, speech, and dress, as is evident from 18:2,22; 19:10,12,16. They always appear as males except possibly Zech. 5:9.

▣ "as Lot was sitting in the gate of Sodom" We can see something of the progression of Lot's wickedness by the fact that

1. in 13:11 he is said to have moved to the plains of Sodom and Gomorrah

2. the nomadic shepherd has moved into the city. He has apparently become one of the elders of the city which is implied in the phrase "in the gate of"

3. in v. 3 he is obviously aware of the homosexual activities of the inhabitants, which he had probably observed several times

4. in v. 7 he goes so far as to call them "brothers"

5. later on he is reluctant to leave the city and his material possessions.

God help us-Lot seems to have tried to change them (v. 9) but, as so often happens, their evil influence affected him, his wife, and his daughters!

As Abraham had done, Lot also arose to greet them and bowed down. Whether these are common cultural gestures (which is probable) or a recognition of their origin is uncertain.

19:2 "please turn aside into your servant's house, and spend the night, and wash your feet" Lot seems to be the only one to address these visitors and without realizing they were angels he wanted to protect them from the inhabitants of this city. This can be seen in his strong urging in v. 3. The response of the two angels is a Semitic idiom for a cultural way to say "yes," but not without some urging.

Three imperatives (expressing Lot's desire) describe Lot's gesture of Oriental hospitality.

1. turn aside - BDB 693, KB 747, Qal imperative

2. spend the night (lit. lodge) - BDB 533, KB 529, Qal imperative

3. wash - BDB 934, KB 1220, Qal imperative

Added to this he prepared a feast for them (cf. v. 3). Obviously these angels and the physical representatives of YHWH (possibly the Angel of the Lord) could and did eat food, as did the resurrected Jesus (cf. John 21).

▣ "we shall spend the night in the square" This must have been the normal procedure for visitors. But Lot knew the consequences. Possibly he had seen it happen before!

19:3 "he urged them strongly" This verb (BDB 823, KB 954, Qal imperfect) is used twice in this verse.

1. In v. 9 its literal meaning of push or press is used of the men of Sodom.

2. Here its metaphorical use of "to urge" is used (cf. Jdgs. 19:7; II Kgs. 2:17; 5:23). The adverb "strongly" (BDB 547) intensifies the request.

 

▣ "baked unleavened bread" The rabbis say this shows that this was the Passover, therefore, Isaac was born on the Passover (the next year). However, this seems to be reading too much into the phrase, "unleavened bread." Earlier in the day Abraham had cooked bread that was not unleavened. Apparently Lot's servants or family prepared the meal quickly (cf. Jdgs. 6:19).

19:4 "the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter" This implies that every single man in the town, both young and old, had become homosexuals, or at least, bisexuals. As God told Abraham to train up his children, 18:19, we see the negative aspect of that as the people of Sodom have trained their children in evil. Here is a good example of the sins of the fathers being passed on to their sons (cf. Deut. 5:9-10).

The last phrase translated "from every quarter" (cf. NASB and NKJV) is literally "to the last man" (BDB 892). The term is used for things in between (e.g., 47:21). The evil of Sodom that the angel (i.e., YHWH) had mentioned in 18:20-21 was true. There were not even ten righteous men (cf. 18:32).

SPECIAL TOPIC: HOMOSEXUALITY

19:5 "Where are the men who came to you tonight? Bring them out to us that we may have relations with them" Their demands are

1. bring them out - BDB 422, KB 425, Hiphil imperative

2. have relations with - BDB 393, KB 390, Qal cohortative

Josephus, in his book Antiquities of the Jews 1:11:3, says that the angels were beautiful creatures and excited the lust of the men of Sodom. The Bible often speaks of the sin of homosexuality, which was apparently common in Canaan (cf. Lev. 18:22; 20:13). It was also common in the Roman Empire of Paul's day (cf. Rom. 1:26, 27; I Cor. 6:9; I Tim. 1:10).

The Hebrew phrase, "have relations with them," is literally "to know" (BDB 393, KB 390), which speaks of "intimate personal relationship." This homosexual gang-rape would probably have killed the visitors. It is obvious from v. 9 that this would have also happened to Lot's daughters and even to Lot himself. Some commentators see Lot offering his daughters to the mob as the experience which caused them to lose respect for their father.

19:7 "do not act wickedly" This verb (BDB 949, KB 1269, Hiphil imperfect, here used in a jussive sense) in this Hiphil stem can mean

1. do not hurt - e.g., 43:6; Exod. 5:22-23; Josh. 24:20; Isa. 11:9

2. do not do evil - e.g., I Sam. 12:25; Jer. 4:22; 13:23

It seems Lot is accusing the men of an immoral intent (cf. v. 9). He is acting as an ethical mirror to the intended sexual violence which encompassed two evils.

1. violation of hospitality

2. sexual perversion

 

19:8 "Now behold, I have two daughters" Lot expresses himself to the mob with three suggestions.

1. Let me bring them (his two daughters) out to you - BDB 422, KB 425, Hiphil cohortative

2. Do to them whatever you like - BDB 793, KB 889, Qal imperative

3. Do nothing to these men - BDB 793, KB 889, Qal imperfect used in a jussive sense

These strangers had come under the "shelter of my roof" (literally, "shadow," BDB 853). This same term is used for "under the shadow of God's wing," which is a metaphor for protection and care (cf. Num. 14:9; Ps. 17:8; 36:7; 57:1; 63:7). Lot was obliged to protect his guests at any cost!

This has been explained in various ways, but it remains an enigma concerning the motives of Lot.

1. it was his ultimate desire to protect his guests (Oriental hospitality)

2. he knew this mob did not desire women

3. he was hoping his potential sons-in-law, who could have been in the crowd, would stop the mob at this point. This account is very similar to Jdgs. 19:24.

 

19:9 "stand back" This verb (BDB 620, KB 670, Qal imperative) is usually translated "come near" (e.g., Lev. 21:21; II Kgs. 4:27); uniquely here it denotes "get out of our way" as they pushed forward.

▣ "and already he is acting like a judge" This is an emphatic construction (i.e., the imperfect verb and infinitive absolute of the same Hebrew root). The actions of these men deserve judgment (cf. v. 13). This is the information alluded to in 18:20-24. This may be the source of II Pet. 2:7-8, which calls Lot righteous.

▣ "now we will treat you worse than them" They proposed to molest (this is the same verb as v. 7) Lot and his family as well as the strangers.

19:11 "They struck the men who were at the doorway of the house with blindness" This Hebrew term (BDB 645, KB 697, Hiphil perfect) means more than just simple, temporary blindness (the verb occurs only twice in the OT, cf. II Kgs. 6:18). Iben Ezra says that it means "blindness of eye and mind," which seems to fit the latter part of this verse, which says they continued to grope around looking for the doorway as if confused (e.g., Exod. 3:20). The blindness here (BDB 703) is different from Lev. 22:22; Deut. 28:28 (BDB 734). This one denotes "blinded by a bright light."

NASB (UPDATED) TEXT: 19:12-14
  ¹²Then the two men said to Lot, "Whom else have you here? A son-in-law, and your sons, and your daughters, and whomever you have in the city, bring them out of the place; ¹³for we are about to destroy this place, because their outcry has become so great before the Lord that the Lord has sent us to destroy it." ¹⁴Lot went out and spoke to his sons-in-law, who were to marry his daughters, and said, "Up, get out of this place, for the Lord will destroy the city." But he appeared to his sons-in-law to be jesting.

19:12 "Whom else have you here" This is not so much for the angels' information as it is for Lot to see he had no real ties to Sodom!

19:13-14 "the Lord has sent us to destroy it. . .the Lord will destroy the city" The presence of a destroying angel can be seen in the ten plagues of Egypt, but the ultimate authority is YHWH behind angels' activities.

Three times in these two verses the Hebrew term "destroy" (BDB 1007, KB 1469) is used.

1. v. 13 - "destroy" - Hiphil participle

2. v. 14 - "destroy" - Piel infinitive construct (cf. v. 29)

3. v. 14 - "destroy" - Hiphil participle (cf. 18:28)

The term basically means "to ruin," but is used in the sense of destroy (cf. 6:17; 9:15; 13:10; II Sam. 24:16). This is the same root used to describe the "Death" angel in Exod. 12:23 (note I Chr. 21:15; Isa. 54:16; Jer. 22:7).

19:14 "went out and spoke to his sons-in-law" Some assume that Lot's daughters were already married (BDB 542, KB 534, Qal active participle, cf. the Septuagint and the Targums), but others believe they were only betrothed (cf. Josephus, the Vulgate, Rashi, and TEV). It seems to me from the context that Lot only had two daughters and they were still unmarried, living at home, but it remains a possibility he had other married daughters who were completely caught up in the life of Sodom and would not leave.

Lot tried to motivate these young men to leave.

1. up (lit. arise) - BDB 877, KB 1086, Qal imperative

2. get out (lit. go) - BDB 422, KB 425, Qal imperative

 

▣ "to be jesting" This verb (BDB 850, KB 1019, Piel participle) has several connotations.

1. sexual activity - Gen. 26:8

2. mocking - Gen. 21:9

3. make sport of (related to #1) - Gen. 39:14,17

4. play (related to #1) - Exod. 32:6

5. entertain - Jdgs. 16:25

The same root is used of Abraham's and Sarah's laughing at YHWH's promise of a child the following spring (cf. 17:17; 18:12).

NASB (UPDATED) TEXT: 19:15-22
  ¹⁵When morning dawned, the angels urged Lot, saying, "Up, take your wife and your two daughters who are here, or you will be swept away in the punishment of the city." ¹⁶But he hesitated. So the men seized his hand and the hand of his wife and the hands of his two daughters, for the compassion of the Lord was upon him; and they brought him out, and put him outside the city. ¹⁷When they had brought them outside, one said, "Escape for your life! Do not look behind you, and do not stay anywhere in the valley; escape to the mountains, or you will be swept away." ¹⁸But Lot said to them, "Oh no, my lords! ¹⁹Now behold, your servant has found favor in your sight, and you have magnified your lovingkindness, which you have shown me by saving my life; but I cannot escape to the mountains, for the disaster will overtake me and I will die; ²⁰now behold, this town is near enough to flee to, and it is small. Please, let me escape there (is it not small?) that my life may be saved." ²¹He said to him, "Behold, I grant you this request also, not to overthrow the town of which you have spoken. ²²Hurry, escape there, for I cannot do anything until you arrive there." Therefore the name of the town was called Zoar.

19:15 As dawn came the angels became emphatic.

1. up (lit. arise) - exact form of v. 14

2. take - BDB 542, KB 534, Qal imperative

In vv. 16-22 the angels' concern and protection is continued.

▣ "or you will be swept away in the punishment of the city" This is a common term for divine judgment (cf. 18:23,24; 19:15,17; Num. 16:26; I Sam. 12:25).

19:16 "he hesitated" This verb (BDB 554, KB 552, Hithpael imperfect) is used several times in the OT and means "to linger" or "delay." Why Lot tarried is not stated. One can only speculate, but it does reveal a lack of trust in the angels' message. The warnings of v. 17 imply a reluctance on Lot's part to leave his life in Sodom or possibly his physical possessions (i.e., household goods, servants, valuables, livestock). Remember Lot chose the best grassland for himself (cf. 13:10).

▣ "for the compassion of the Lord was upon him" The Hebrew noun (BDB 328) is found only here and Isa. 63:9, which also denotes YHWH's covenant love, compassion, mercy, and grace towards His people. His special care is related to His promises to the Patriarchs (Abraham, Isaac, and Jacob). The verb (although never appearing in Psalms) is used of YHWH's special covenant love (cf. II Chr. 36:15; Joel 2:18; Mal. 3:17 [twice], but note the contrast when they sin in II Chr. 36:17; Ezek. 5:11; 7:4,9; 8:18; 9:5,10)!

19:17 "Escape for your life" The verb "escape" (טלמ, BDB 572, KB 589, Niphal imperative) is used five times in this context (cf. 19:17 [twice], 19,20,22). It is a sound play on the name "Lot" (טול, BDB 532).

▣ "Do not look behind you, and do not stay anywhere in the valley" The angels give several emphatic statements to Lot.

1. escape for your life - BDB 572, KB 589, Niphal imperative

2. do not look back - BDB 613, KB 661, Hiphil imperfect used in a jussive sense (note the tragedy of v. 26, apparently it was hard for Lot and his family to let go of their lives in Sodom)

3. do not stay anywhere in the valley - BDB 763, KB 840, Qal imperfect used in a jussive sense

4. escape to the mountains - same form as #1

"Anywhere in the valley" literally means "five cities." This referred to five major cities in the Jordan plain: Sodom, Gomorrah, Admah, Zeboiim, and Zoar, which is also called Bela (cf. Gen. 14:2).

19:19 This verse shows something of Lot's personality. Exactly why he was afraid of the mountains is uncertain (unless it is just their distance away), but at least it reveals a lack of trust in YHWH's continuing protection and provision (lit. "favor in your eyes," cf. 6:8; 32:5; 34:11).

NASB "lovingkindness"
NKJV "mercy"
NRSV "great kindness"

This is the Hebrew special covenant noun hesed (BDB 338).

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

19:20 "please, let me escape" This is a cohortative (BDB 572, KB 589, Niphal cohortative), which explains the "please, let" of NASB.

The next verb (BDB 310, KB 309) "escape" (lit. "live") is a Qal jussive.

19:21 "Behold, I grant you this" This is literally the Hebrew idiom "lift the face" (verb, BDB 669, KB 724, Qal perfect plus "face," BDB 815). It comes from the judicial realm. If a judge "lifted the face" of an accused to see who he/she was, then his impartiality was jeopardized (cf. Lev. 19:15; Ps. 82:2; Pro. 18:5). The judge must be no respecter of persons.

Lot, afraid that he could not make it to the mountains, asked for Bela (Zoar, BDB 858, the root means "to be insignificant"), which means "small" (BDB 859 I), "to be spared." The angels, surprisingly, approved his request (it seems in a sense all three angels represented YHWH's personal presence). This city was large enough to have a king, as is recorded in 14:2. This may theologically be another way to show the power of intercession (i.e., Abraham in 18:22-33).

19:22 Again the angel commands Lot.

1. hurry - BDB 554, KB 553, Piel imperative (the opposite of v. 16a)

2. escape - BDB 572, KB 589, Niphal imperative (cf. 19:17 [twice], 19,20), only here in Genesis through Deuteronomy

 

▣ "I cannot do anything until" The destroying angels are under orders to spare Lot and his family. This reflects either

1. the grace of YHWH

2. the power of intercessory prayer (i.e., 18:22ff)

 

NASB (UPDATED) TEXT: 19:23-26
  ²³The sun had risen over the earth when Lot came to Zoar. ²⁴Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven, ²⁵and He overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. ²⁶But his wife, from behind him, looked back, and she became a pillar of salt.

19:24 "the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven" It seems rather unusual that the term "YHWH" is used twice here. Jewish commentators call the term the plural of majesty, while Christian commentators see something of the Trinity here. As a matter of fact, the Council of Sirmium commented on this verse as follows, "God the Son brought down the rain from God the Father." We learn from 14:10 of the presence of tar pits in this region and apparently, somehow, through lightening or raining fire (cf. Ezek. 38:22; Luke 17:29; Rev. 14:10; 19:20; 20:10), God caused this entire region to ignite and explode (cf. Jude 7).

Again note the supernatural preservation of Zoar. This is similar to Goshen being protected from the ten plagues.

Fire is always associated with the cleansing judgment of YHWH. See Special Topic at 15:17.

19:25 "He overthrew those cities" This Hebrew term "overthrew" (BDB 245, KB 253, Qal imperfect) means to turn upside down and thereby destroy. Sodom's destruction is used throughout Scripture to denote divine judgment (cf. Deut. 29:23; Isa. 13:19; Jer. 49:18; 50:40; Amos 4:11). This destruction was the personal judgment of YHWH. He would do the same to the Canaanite cultures that Joshua would face in the conquest of Canaan.

19:26 Readers are not sure exactly what happened here, but it is obvious that Lot's wife's heart was still in Sodom and she reaped a just recompense (cf. Luke 17:32). She became a memorial of disobedience! Not only was Lot's wife affected by their time in Sodom, but also his daughters, which is evident from vv. 30-38.

NASB (UPDATED) TEXT: 19:27-28
  ²⁷Now Abraham arose early in the morning and went to the place where he had stood before the Lord; ²⁸and he looked down toward Sodom and Gomorrah, and toward all the land of the valley, and he saw, and behold, the smoke of the land ascended like the smoke of a furnace.

19:27 "to the place he had stood before the Lord" This is an idiom for being in the presence of Deity (cf. 18:22; Lev. 9:5; Deut. 10:8).

NASB (UPDATED) TEXT: 19:29
  ²⁹Thus it came about, when God destroyed the cities of the valley, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot lived.

19:29 "that God remembered Abraham, and sent Lot out of the midst of the overthrow" Notice that Lot was spared because of the intercession of Abraham, the possessor of the covenant promise (cf. Exod. 2:24). This verse accentuates the preeminence of Abraham.

NASB (UPDATED) TEXT: 19:30-38
  ³⁰Lot went up from Zoar, and stayed in the mountains, and his two daughters with him; for he was afraid to stay in Zoar; and he stayed in a cave, he and his two daughters. ³¹Then the firstborn said to the younger, "Our father is old, and there is not a man on earth to come in to us after the manner of the earth. ³²Come, let us make our father drink wine, and let us lie with him that we may preserve our family through our father." ³³So they made their father drink wine that night, and the firstborn went in and lay with her father; and he did not know when she lay down or when she arose. ³⁴On the following day, the firstborn said to the younger, "Behold, I lay last night with my father; let us make him drink wine tonight also; then you go in and lie with him, that we may preserve our family through our father." ³⁵So they made their father drink wine that night also, and the younger arose and lay with him; and he did not know when she lay down or when she arose. ³⁶Thus both the daughters of Lot were with child by their father. ³⁷The firstborn bore a son, and called his name Moab; he is the father of the Moabites to this day. ³⁸As for the younger, she also bore a son, and called his name Ben-ammi; he is the father of the sons of Ammon to this day.

19:30-38 These verses serve as an explanation of the origins of Moab and Ammon.

19:30 "for he was afraid to stay in Zoar" There are two possibilities concerning this verse: (1) he ignored the angel's special promise in v. 21 or (2) he saw how evil the people of this city were also and was afraid that God's judgment would surely fall on them too. He went to the very place he said in v. 19 that he feared!

19:31 The daughters show the same lack of trust in YHWH's provision as their father. They seem to have forgotten

1. God's deliverance through Abraham in chapter 14

2. God's deliverance through the angels in chapter 19

 

19:32 The daughters designed a plan to preserve their family line.

1. come - BDB 229, KB 246, Qal imperative (cf. v. 34)

2. let us make our father drink wine - BDB 1052, KB 1639, Hiphil imperfect used in a cohortative sense (cf. v. 34)

3. let us lie with him - BDB 1011, KB 1486, Qal cohortative (v. 34 imperative)

Verse 34 repeats these incestuous acts.

19:36 One wonders if they both became pregnant the first time or that this became a repeated event.

19:37 "Moab" The popular, but not technical meaning based on similar sounds was "from my father" (BDB 555), which shows the incestuous relationship. This child later became the father of the Moabites who caused such great problems for the Israelites, yet were relatives (cf. Deut. 2:9).

19:38 "Ben-ammi. . .sons of Ammon" Ben-ammi seems to mean "son of my people" (cf. the Septuagint, Jerome, and Augustine). The sons of Ammon (BDB 769) later caused tremendous problems for the nation of Israel, yet were relatives (cf. Deut. 2:19). The degradation of vv. 30-38 was seen either as (1) a mark of moral failure or (2) pride that they kept the pure racial line of the family. Both names are sarcastic!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What are the major truths communicated in chapters 18 and 19?

2. Why does YHWH appear with angels? What is the purpose (or purposes) of His visit?

3. What does the term Adon mean and imply?

4. List the gradual degradation of Lot in these chapters.

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

NASB	NKJV	NRSV	TEV	NJB (follows MT)
Isaac Is Born	Isaac Is Born	Isaac and Ishmael	The Birth of Isaac	The Birth of Isaac
21:1-7	21:1-7	21:1-7	21:1-7	21:1-7
				(6-7)
	Hagar and Ishmael Depart			The Dismissal of Hagar and Ishmael
21:8	21:8-14	21:8-14	21:8	21:8-14a
Sarah Turns Against Hagar			Hagar and Ishmael are Sent Away
21:9-14			21:9-13
			21:14-16	21:14b-16
21:15-19	21:15-21	21:15-19
			21:17-21	21:17-19
21:20-21		21:20-21		21:20-21
Covenant With Abimelech	A Covenant With Abimelech	Abraham's Dispute with Abimelech	The Agreement Between Abraham and Abimelech	Abraham and Abimelech at Beersheba
21:22-26	21:22-34	21:22-24	21:22-23	21:22-24
			21:24
		21:25-34	21:25-29	21:25-31
21:27-34
			21:30-31
			21:32-34	21:32-34

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 21:1-7
  ¹Then the Lord took note of Sarah as He had said, and the Lord did for Sarah as He had promised. ²So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him. ³Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. ⁴Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. ⁵Now Abraham was one hundred years old when his son Isaac was born to him. ⁶Sarah said, "God has made laughter for me; everyone who hears will laugh with me." ⁷And she said, "Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age."

21:1

NASB"Then the Lord took note of Sarah"
NKJV"and the Lord visited Sarah"
NRSV"the Lord dealt with Sarah"
TEV"the Lord blessed Sarah"
NJB"Yahweh treated Sarah as he had said"

YHWH is repeated twice for emphasis. This child was by His enabling! The verb is literally "visited" (BDB 823, KB 955, Qal perfect). This is often used of God drawing near to someone either for blessing or judgment. In the positive sense one may note Gen. 15:24-25 and Exod. 13:19. However, it must be noted that this word is usually used in the sense of judgment.

▣ "as He had promised" This seems to specifically refer to Genesis 18:10-15. Sarah delivering (v. 2; Heb. 11:11 ) the special child of promise is implied in God's promises to Abraham in chapters 12, 15, and 17.

21:2 "at the appointed time" This refers specifically to 17:21 and 18:10, 14. I believe that it refers to the nine month gestation period.

21:3 "Isaac" His name was given in 17:19, 21. It comes from the word for "laughter" (BDB 850) and is connected to Abraham's laughter in 17:17 and Sarah's laughter in 18:15.

21:4 "Abraham circumcised his son Isaac" This was the sign of the covenant mandated by YHWH. It was done when the child was eight days old as God had commanded (cf. 17:9-14). From Gen. 17:25, the Arabs developed the practice of circumcising their children at age thirteen, in line with the circumcision of Ishmael. All of the people of the Ancient Near East circumcised their children, but at different ages and for different purposes. Only the Philistines and Hivites were uncircumcized (i.e., chapter 34).

21:5 Again, Abraham's age (cf. 17:17) is given to show the grace of God in His promise, not human strength or effort.

21:6 There is a word play on

1. Abraham and Sarah's expressed doubt about the Lord's revelation in 17:17 and 18:12 by laughing

2. the child is named "laughter"

3. laughter was the outward sign of the joy of Sarah finally having a child of her own and people congratulating her by laughing with her

4. laughter is used in a negative sense in v. 9 of Hagar's attitude toward Isaac

 

21:7 "Sarah will nurse children" The term "children" is plural. Hebrew has so many unexpected plurals. It must have been a way to show (1) things that come in pairs (eyes, ears, hands) and (2) intensity (i.e., plural of majesty).

NASB (UPDATED) TEXT: 21:8-14
  ⁸The child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned. ⁹Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. ¹⁰Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac." ¹¹The matter distressed Abraham greatly because of his son. ¹²But God said to Abraham, "Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named. ¹³And of the son of the maid I will make a nation also, because he is your descendant." ¹⁴So Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar, putting them on her shoulder, and gave her the boy, and sent her away. And she departed and wandered about in the wilderness of Beersheba.

21:8 "The child grew and was weaned, and Abraham made a great feast" We understand from the literature of the day that there was a feast commonly held at the weaning of a child (i.e., old enough to assure it would survive). This weaning could have been at the age of two or three (cf. II Macc. 7:27).

21:9 "Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking" The NKJV has "scoffing," while NRSV and TEV have "playing." The LXX adds "playing with her son." This Hebrew term means "laughter" (BDB 850), but in the Piel stem (KB 1019) can mean "to jest or make sport of" (cf. 19:14; Exod. 32:6; Jdgs. 16:23), but because of Gal. 4:29, and because of Hagar's mocking in 16:4, 5, it probably means "mocking" or "bringing reproach." The rabbis quote II Sam. 2:14 and Pro. 26:19 as examples of the negative use of this term.

21:10 "drive out this maid and her son" This verb is another Piel (BDB 176, KB 204) and an imperative (cf. Gal. 4:30). According to the Nuzi Tablets, this was an illegal act. However, from earlier legal documents called "Lipit-ishtar" either sharing the inheritance or giving them their freedom was a legal way to deal with the children of concubines.

21:11 Abraham loved Ishmael (cf. 17:18), as does YHWH (cf. 17:20; 21:3,18,20). Abraham felt this demand by Sarah was inappropriate and perhaps even wrong (cf. Num. 11:10; I Sam. 1:8).

21:12 God gives Abraham two commands.

1. "Do not be distressed," BDB 949, KB 1269, Qal imperfect used in a jussive sense. This verb is used in v. 11 to describe Abraham's reaction to Sarah's request (command).

2. "Listen to her," BDB 1033, KB 1570, Qal imperative, "hear").

 

▣ "whatever Sarah tells you" Implied in this is that God accepted Sarah's assessment of the situation. This does not mean that Sarah's attitude was appropriate. However, on the other hand, we do not fully know the situation. Maybe she, like Rebekah (later in chapter 27), was trying to protect the covenant promise.

21:13 "because he is your descendant" God will bless Ishmael because of his father, Abraham. His life is described in prophecy in 16:11-12. Ishmael's relationship to Abraham was the source of his blessing as Lot's was in 19:29.

21:14 "skin of water" This term (construct BDB 332 and BDB 565) occurs only in this chapter in the OT (cf. vv. 14,15,19). It refers to a sheepskin or sheep stomach, sewed in such a way as to become a water container.

▣ "putting them on her shoulder" Both the Septuagint and the Syriac translate this in such a way that it implies that they also put Ishmael on her back. It seems from the context that Ishmael must have been between 15 and 17 years old, much too heavy to be carried by his mother, therefore, this is probably an idiom for preparing for a journey.

▣ "wandered about in the wilderness of Beersheba" See verse 31.

NASB (UPDATED) TEXT: 21:15-19
  ¹⁵When the water in the skin was used up, she left the boy under one of the bushes. ¹⁶Then she went and sat down opposite him, about a bowshot away, for she said, "Do not let me see the boy die." And she sat opposite him, and lifted up her voice and wept. ¹⁷God heard the lad crying; and the angel of God called to Hagar from heaven and said to her, "What is the matter with you, Hagar? Do not fear, for God has heard the voice of the lad where he is. ¹⁸Arise, lift up the lad, and hold him by the hand, for I will make a great nation of him." ¹⁹Then God opened her eyes and she saw a well of water; and she went and filled the skin with water and gave the lad a drink.

21:15

NASB, TEV "left"
NKJV "placed"
NRSV "cast"
NJB "abandoned"

The term (BDB 1020) denotes an abandoning (Exod. 1:22; Isa. 71:9; Jer. 38:6,9; Ezek. 16:5), which expects death.

21:16 "a bowshot away" This rare verb (BDB 377, KB 373, Polel participle) is found only here in the OT.

▣ "and lifted up her voice and wept" There is some confusion in the text here because the Angel of the Lord said He heard the lad crying and only the mother's voice is mentioned. However, we must remember that this is only a brief summary of the situation and all of the action is not included. The Angel of the Lord spoke to Hagar again as He had in l6:6ff which shows the love of God even for those peripherally connected with Abraham.

21:17-18 God addresses Hagar.

1. "What is the matter with you?" (no verb)

2. "Do not fear," BDB 431, KB 432, Qal imperfect used as a jussive, cf. same root in 15:1; 26:24; 46:3

3. "Arise," BDB 877, KB 1086, Qal imperative

4. "Lift up the lad," BDB 669, KB 724, Qal imperative

5. "Hold him by the hand," BDB 304, KB 302, Hiphil imperative, this implies care for him, sustaining him.

 

21:17 Also notice how Elohim and the Angel of the Lord are identified (i.e., they speak from heaven), yet are separate (cf. Exod. 3:2; 4). See Special Topic: The Angel of the Lord at 12:7.

▣ "for God has heard" This is a play on Ishmael's name (cf. 16:11). The verb "hear" (BDB 1033), "Ishmael" (BDB 1035), and "God hears" are obviously from the same root.

21:18 "for I will make a great nation of him" The verb (BDB 962, KB 1321, Qal imperfect) means "to set" or "to place," cf. 21:13; 46:3. This is not the same verb (BDB 793, KB 889, Qal imperfect used in a cohortative sense) used in YHWH's promise to Abram in 12:2 nor 18:18 (BDB 224, KB 243, Qal infinitive absolute).

21:19 One wonders if v. 19 is a miracle of sight or the provision of a previously non-existent water source. This same term is used in Gen. 3:5 and II Kgs. 6:15-19.

NASB (UPDATED) TEXT: 21:20-21
  ²⁰God was with the lad, and he grew; and he lived in the wilderness and became an archer. ²¹He lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt.

21:20 The metaphor "God was with the lad" is also used of Jacob (Gen. 28:15) and Joseph (Gen. 39:2,3,21). It expresses YHWH's personal care and presence (note 21:22). Ishmael shared in the blessing of Abraham!

21:21 "and his mother took a wife for him from the land of Egypt" This was obviously meant to be done by the father, but in this case Hagar chose a wife for Ishmael from her own people.

NASB (UPDATED) TEXT: 21:22-26
  ²²Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do; ²³now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned." ²⁴Abraham said, "I swear it." ²⁵But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. ²⁶And Abimelech said, "I do not know who has done this thing; you did not tell me, nor did I hear of it until today."

21:22 "Abimelech and Phicol" These same two names are mentioned in Gen. 26:26 in connection with Isaac and problems over this very same well at Beersheba. The names are general names for the king and the commander, these men lived quite a long time, or there has been confusion in the Hebrew text of Genesis (i.e., editors).

▣ "God is with you in all that you do" This is said not only of Abraham, but also of Isaac (cf. Gen. 26:28).

21:25 "but Abraham complained to Abimelech" The word here seems to be "chided" (BDB 406, KB 410, Hiphil perfect). The controversy over wells was common in this semi-arid desert region. Abimelech's answer shows that he was not aware of the problem and still wanted a covenant with Abraham ("swear," BDB 989, KB 1396, Niphal imperative, v. 23).

NASB (UPDATED) TEXT: 21:27-34
 ²⁷Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. ²⁸Then Abraham set seven ewe lambs of the flock by themselves. ²⁹Abimelech said to Abraham, "What do these seven ewe lambs mean, which you have set by themselves?" ³⁰He said, "You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well." ³¹Therefore he called that place Beersheba, because there the two of them took an oath. ³²So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. ³³Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the Lord, the Everlasting God. ³⁴And Abraham sojourned in the land of the Philistines for many days.

21:27 "the two of them made a covenant" Apparently the animals of v. 27 were cut in half in order to make this covenant (see SPECIAL TOPIC: COVENANT at 13:14).

21:28 "seven ewe lambs" It is obvious that this is a separate group from v. 27, apparently in connection with the well at Beersheba. The name "Beersheba" comes from two possible origins: (l) "the well of seven," 21:28 or (2) "the well of an oath" in 26:33 ("seven" [BDB 987] and "swear" [BDB 989] are similar in Hebrew).

21:32 "the Philistines" Many commentators note that the Philistines had not yet entered the land in great numbers. Although this is quite true, the mercenary nature of these Aegean people shows that they could have been in this region in small numbers before the 12th century b.c., for that is when they settled here after a thwarted invasion of Egypt. It is also possible that this is an anachronism.

21:33 "planted a tamarisk tree" This symbolized two things.

1. The presence of underground water often associated with sacred sites (God provides water for Hagar, Ishmael, and also for Abraham).

2. Abraham, the nomad, planned to stay here for an extended period.

 

▣ "he called on the name of the Lord" The name is the covenant name of Deity, YHWH (BDB 42). This implies a worship setting (cf. 4:26; 12:8). It is similar to what Noah did in Gen. 8:20.

▣ "the everlasting God" This name for God is found only here. It is made up of the Hebrew words El (BDB 42) and 'olam (BDB 761). The term El is combined with several other titles in the early parts of Genesis to show the nature of God: (1) El Shaddai (BDB 42 and 994), 17:1; 43:14 and Exodus 3; (2) El Elyon (BDB 42 and 751 II), 14:18-24; (3) El Roi (BDB 42 and 909), 16:13; (4) El Bethel (BDB 42 and 110), 31:13; 35:7. El was the general name for God in the Ancient Near East (see Special Topic at 12:1).

The name 'olam (BDB 761) means "that which is hidden" and refers either to the past or the future. It is used in the sense of "everlasting," but the meaning must be specifically ascertained from the context (see Special Topic at 13:14).

 

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1.  Is chapter 20 a negative comment about Abraham?

2.  Did Abimelech also know Adonai?

3.  Why did Abimelech take Sarah as his wife when she was so old and who even describes herself as "worn out" (cf 18:12)?

4.  What does the term "prophet" mean and how does Abraham qualify for this title?

5.  List the three reasons that Abraham gives in vv. 11-13 for his trying to trick Abimelech.

6.  Why did Sarah demand that Hagar and Ishmael leave?

 

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