Genesis 13
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
Abram and Lot | Abram Inherits Canaan | Abraham and Lot | Abram and Lot Separate | Abram and Lot Separate |
13:1 | 13:1-4 | 13:1-4 | 13:1-4 | |
13:2-7 | 13:2-7 | |||
13:5-13 | 13:5-7 | 13:5-9 | ||
13:8-13 | 13:8-13 | 13:8-9 | ||
13:10-13 | 13:10-13 | |||
Abram Moves to Hebron | ||||
13:14-18 | 13:14-18 | 13:14-18 | 13:14-18 | 13:14-17 |
13:18 |
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.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1
1So Abram went up from Egypt to the Negev, he and his wife and all that belonged to him, and Lot with him.
13:1 Abram returns from Egypt to the Negev. The Negev means the dry southern portions of Canaan. He had migrated to this same region earlier (cf. 12:9) and will return to it again in 20:1. It is also where Isaac lived (cf. 24:62).
NASB (UPDATED) TEXT: 13:2-7
2Now Abram was very rich in livestock, in silver and in gold. 3He went on his journeys from the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, 4to the place of the altar which he had made there formerly; and there Abram called on the name of the Lord. 5Now Lot, who went with Abram, also had flocks and herds and tents. 6And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together. 7And there was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. Now the Canaanite and the Perizzite were dwelling then in the land.
13:2 Abram was a wealthy man. The book of Genesis documents two sources of his wealth.
1. his possessions from Ur, 12:5
2. his accumulations from Egypt, 12:16
In the Ancient Near East there were several ways of accumulating and retaining wealth.
1. precious metals
2. jewels
3. clothing
4. food stuffs
5. livestock
13:4 "Abram called on the name of the Lord" This phrase implies a specific type of worship setting, probably involving an animal sacrifice (cf. Exod. 20:24). It is first used in 4:26, but recurs in 12:8; 13:4; 21:33; 26:25. See Special Topic at 12:8. Because of the parallelism of I Chr. 16:8; Ps. 105:1; 116:17; and Isa. 12:4, calling on the name also involved acts of "praising" or "thanksgiving" to YHWH.
The "name" (BDB 1027) represented the personal presence of Abram's covenant God. It's full significance will not be known until Exodus 3:13-16. As Elohim represented the "Creator," YHWH represented the covenant-making, personal, present, promising God of Seth and Shem. See SPECIAL TOPIC: NAMES FOR DEITY at 12:1.
Abram returned to his first altar in Canaan (cf. 12:8).
13:6 The land in southern Canaan did not get enough annual rainfall to allow the native grasses to flourish. It took many acres to support one flock. Usually April through September was wet enough for grasses to grow, but in October through March the herds had to be moved to higher pastures.
13:7 "the Canaanite and the Perizzite" The term "Canaanite" is a collective term for the inhabitants of Palestine, as is "Amorites." Some have seen a distinction in these names based on: (1) Perizzite can mean "villager," while (2) Canaanite refers to walled-city dwellers. This is the only place where these two groups are listed as the inhabitants of Palestine alone. See Special Topic at 12:6. For "Canaanite" see note at 12:6.
NASB (UPDATED) TEXT: 13:8-13
8So Abram said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers. 9Is not the whole land before you? Please separate from me; if to the left, then I will go to the right; or if to the right, then I will go to the left." 10Lot lifted up his eyes and saw all the valley of the Jordan, that it was well watered everywhere-this was before the Lord destroyed Sodom and Gomorrah-like the garden of the Lord, like the land of Egypt as you go to Zoar. 11So Lot chose for himself all the valley of the Jordan, and Lot journeyed eastward. Thus they separated from each other. 12Abram settled in the land of Canaan, while Lot settled in the cities of the valley, and moved his tents as far as Sodom. 13Now the men of Sodom were wicked exceedingly and sinners against the Lord.
13:8-9 "Please let there be no strife" There is a series of grammatical features that describe this dialogue.
1. please let there be no strife (BDB 937) - BDB 224, KB 243, Qal jussive, v. 8
2. please separate from me - BDB 825, KB 962, Niphal imperative, v. 9
3. I will go to the right - BDB 412, KB 415, Hiphil cohortative
4. I will go the left - BDB 970, KB 1332, Hiphil cohortative
It is surprising that Abram (the older and wealthier) let Lot choose, since Canaan had been designated by YHWH as His special gift to Abram. YHWH used Lot's greed to motivate him to choose the eastern side of Jordan.
Only after Lot left and Abram stayed in Canaan did YHWH reappear to him.
13:8 "brothers" Here this word (BDB 26) is used in the sense of a relative (cf. 14:14,16; 29:12,15).
13:10 "Lot lifted up his eyes and saw" Lot chose based on self-interest. The wickedness (cf. v. 13) of the place did not deter him.
▣ "this was before the Lord destroyed Sodom and Gomorrah" Here is another editorial comment from a later event. Exactly who and when this original account was penned is unknown, but it seems to have been one of the priests who served as Moses' scribe and biographer (i.e., recorded his death [Deuteronomy 34] and made comments about him, as in Num. 12:3).
▣ "like the garden of the Lord, like the land of Egypt" Rashi (a rabbi of the Middle Ages) says the land had trees like Eden and vegetables like Egypt. The irony is that as Eden was a place of judgment, so too, the Jordan Valley!
▣ "Zoar" Zoar (BDB 858) is one city located in the Jordan Valley (cf. v. 10), just south of the Dead Sea. The account of its name is found in Gen. 19:20-22, which is a word play on "small" (BDB 859 I). It was an oasis (cf. Josephus, Jewish Wars 4.8.4).
There are several cities located in this area: (1) Sodom; (2) Gomorrah; (3) Admah; (4) Zeboiim; and (5) Zoar/Bela. They were collectively called "the cities of the plain." All but Zoar were destroyed by God (cf. Deut. 29:23).
13:13 The population of Sodom is characterized in several negative ways.
1. evil - BDB 948, cf. 2:9; 3:22; 6:5; 8:21; 37:33; 38:7
2. sinners - BDB 308, cf. Num. 16:38; 32:14
3. against the Lord
4. exceedingly wicked
However, the text does not specify how. The account of chapter 19 gives us a window into their evil.
Numbers 1 and 2 are hendiadys, which are often combined in translations as "evil sinners."
NASB (UPDATED) TEXT: 13:14-18
14The Lord said to Abram, after Lot had separated from him, "Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; 15for all the land which you see, I will give it to you and to your descendants forever. 16I will make your descendants as the dust of the earth, so that if anyone can number the dust of the earth, then your descendants can also be numbered. 17Arise, walk about the land through its length and breadth; for I will give it to you." 18Then Abram moved his tent and came and dwelt by the oaks of Mamre, which are in Hebron, and there he built an altar to the Lord.
13:14 "The Lord said to Abram, after Lot had separated from him" Perhaps this fulfilled the condition of 12:1. Abram moved by revelation ("lift up your eyes," BDB 669, KB 724, Qal imperative; "look," BDB 906, KB 1157, Qal imperative); Lot by self-interest (cf. v. 10).
13:15 "all the land. . .forever" Two things must be remembered in this statement: (1) God's covenant is always conditional on a human faith response (i.e., Deut. 11:31-32; 28:36,63-68; 30:19-20) and (2) the Hebrew term "forever" ('olam) must be interpreted in its context (see NIDOTTE, vol. 4, pp. 1252-1253). It does not usually mean "forever" in the modern English sense of the term. See Special Topic: Forever following Special Topic: Covenant.
This is the heart of the issue about the Jews having a biblical claim in Palestine today. I am impressed by
1. Israel in Prophecy by William Hendricksen
2. Whose Promised Land? The Continuing Crisis Over Israel and Palestine by Colin Chapman
SPECIAL TOPIC: FOREVER ('OLAM)
13:16 "I will make your descendants as the dust of the earth" Here again is the metaphorical promise (cf. 15:5; 22:17; 26:4; 28:14; Exod. 32:13; Num. 23:10) of a son, a family, a tribe, and a great nation (YHWH also promises to bless Ishmael, cf. 16:10; 17:20). The promise is not to be through Lot; he is gone! Abram believes this promise (cf. Gen. 15:6) and Paul uses this as the basis for his justification by grace through faith in Rom. 4:3 and Gal. 3:6.
In Genesis Abraham receives many promises from YHWH.
1. land - 12:1-2; 13:14-15; 15:7,18; 17:8
2. seed/descendants - 12:2; 13:16; 15:5,18; 17:2,4-7,16,19; 22:17
3. covenant - 17:7,19,21
4. special blessing of all nations through him - 12:3; 18:18; 22:18; 26:4; 28:14
However, these are not conditional promises. There is an emphasis on obedience and actions on his part, 12:1; 13:17; 17:1,23; 18:19; 22:16-18; 26:4-5 (see Dictionary of Biblical Imagery, p. 3). Abram does not initiate, but he must respond appropriately!
13:17 YHWH commands Abram to check out his new gift.
1. "arise" or "go" - BDB 877, KB 1086, Qal imperative (idiomatic, see note below)
2. "walk about" - BDB 229, KB 246, Hithpael imperative (possibly a legal requirement for ownership of land)
The UBS's Handbook on Genesis makes a good point about "arise" when used in combination with another command.
"Arise does not mean that Abram was seated or lying down when he was commanded to walk. In Hebrew the term has a rhetorical function when it occurs as a command followed by another command, indicating that the command is important and that the person should begin immediately to do the action commanded. For other examples in Genesis see 19:15; 21:18; 28:2" (p. 304).
▣ "I will give it to you" See note at v. 15.
13:18 "the oaks of Mamre" Sacred tree(s) (BDB 18) are recurrent themes in early Israel (plural in MT, but singular in the LXX and Peshitta).
1. great tree at Moreh - 12:6; Deut. 11:30
2. great tree at Mamre - 13:18; 14:13; 18:1 (cf. Josephus, Antiq. 1.10.4)
3. great tree at Shechem - 35:4; Jdgs. 9:6
4. great tree at Zaanannim - Josh. 19:33; Jdgs. 4:11
5. great tree at Ophrah - Jdgs. 6:11,19
6. great tree at Tabor - I Sam. 10:3 (no mention of an altar)
7. BDB 18 is equated with BDB 781 in Gen. 18:1,4,8. BDB 781 is what the special tree(s) of Genesis 2-3 are called (cf. 2:9,16,17; 3:1,2,3,6,8,11,12,17,22,24)
▣ "Hebron" At this time it was known as Kiriath-arba (cf. 23:2; 35:27), which shows that this account was written down at a later period after the name was changed by the invading Israelites.
▣ "there he built an altar to the Lord" This new altar (often in the area of a pre-existing Canaanite worship site) is a recurrent theme of Abram's sojourn in Canaan (cf. 12:7; 13:18; 22:9). These altars probably involved an animal sacrifice, which had become a characteristic of the worship of YHWH.
1. Abel - 4:4 4. Isaac - 26:25
2. Noah - 8:20 5. Jacob - 33:20; 35:7
3. Abram - 13:18; 15:12-21 6. Job - Job 1:5
Animal sacrifices are continued in the Exodus (cf. Exodus 12) and developed in the Mosaic covenant (Leviticus 1-7,16).
Copyright © 2012 Bible Lessons International
Genesis 14
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
War of the Kings | Lot's Captivity and Rescue | An Alliance of Four Eastern Kings | Abram Rescues Lot | The Campaign of the Four Kings |
14:1-12 | 14:1-4 | 14:1-12 | 14:1-7 | 14:1-12 |
14:5-12 | ||||
14:8-12 | ||||
14:13-16 | 14:13-16 | 14:13-16 | 14:13-16 | 14:13-16 |
God's Promise to Abram | Melchizedek Blesses Abram | Melchizedek | ||
14:17-24 | 14:17 | 14:17-24 | 14:17-20 | 14:17-19 |
Abram and Melchizedek | (19) | |||
14:18-20 | ||||
(19-20) | (19-20) | (19-20) | ||
14:20 | ||||
14:21-24 | 14:21 | 14:21-24 | ||
14:22-24 |
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: 14:1-12
1And it came about in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 2that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3All these came as allies to the valley of Siddim (that is, the Salt Sea). 4Twelve years they had served Chedorlaomer, but the thirteenth year they rebelled. 5In the fourteenth year Chedorlaomer and the kings that were with him, came and defeated the Rephaim in Ashteroth-karnaim and the Zuzim in Ham and the Emim in Shaveh-kiriathaim, 6and the Horites in their Mount Seir, as far as El-paran, which is by the wilderness. 7Then they turned back and came to En-mishpat (that is, Kadesh), and conquered all the country of the Amalekites, and also the Amorites, who lived in Hazazon-tamar. 8And the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim and the king of Bela (that is, Zoar) came out; and they arrayed for battle against them in the valley of Siddim, 9against Chedorlaomer king of Elam and Tidal king of Goiim and Amraphel king of Shinar and Arioch king of Ellasar-four kings against five. 10Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and they fell into them. But those who survived fled to the hill country. 11Then they took all the goods of Sodom and Gomorrah and all their food supply, and departed. 12They also took Lot, Abram's nephew, and his possessions and departed, for he was living in Sodom.
14:1-12 The events recorded here are unknown to current history, as are the names of the kings. There has been much disagreement about these names. It is possible that a related set of cuneiform texts purchased by the British Museum called "the Chedorlaomer Texts" records the same event because of the similarity of three of the four kings' names, but this, too, is uncertain.
So what do we know?
1. There is "archeological evidence of an advanced civilization (Middle Bronze I) in trans-Jordan, Negev, and Sinai at this time which collapsed suddenly" (ZPEB, vol 1, p. 785). This war fits current evidence.
2. Armies moved long distances during this period (i.e., second millennium b.c.) to gain spoil and control.
One example to show the current state of the confusion which surrounds this event involves "Arioch king of Ellasar," which can refer to
1. Eri-aku, king of the city of Larsa (Akkadian), which is in central Babylon or Assyria
2. a satrap of Armenia (Ellasar is Armenian for Armenia)
3. Cappadocia (from Genesis Apocryphon of the Dead Sea Scrolls)
4. a city between Carchemish and Haran (from the Mari Texts)
The confusion is obvious. These names are not common to any written sources. The spelling of names changes from language to language. It is best to wait until more documented history is known from this period and locale. The kings must be contemporaneous and from the period of Abram (19th or 18th century b.c.). But let me hasten to mention that the names fit the country (region to which they are related, Derek Kidner, Genesis, p. 30).
1. Amraphel - Semite flavor
2. Arioch - Hurrian flavor
3. Chedorlaomer - Elam flavor
4. Tidal - Hittite flavor
14:2 The cities listed (Sodom, Gomorrah, Admah, Zeboiim, and Bela/Zoar) are cities located in the southern Arabah, today in the region covered by the southern tip of the Dead Sea.
▣ "Bera. . .Birsha" The Jewish Study Bible says these two names are symbolic for "evil" (BDB 948) and "wickedness" (BDB 957, p. 34, also note Derek Kidner, Genesis, p. 130). This is unsubstantiated by BDB. It may be a rationale on its part for asserting that the account is not historical. The names of the kings are unknown from history.
14:3 "the valley of Siddim" This location is found only in this chapter, vv. 3, 8. The ancient translations used the immediate context (v. 10) to translate it as part of the Jordan Rift Valley, where fossil petroleum products were visible on the surface. This is probably an area now covered by the southern part of the Dead Sea.
14:4 This verse tells us the reason for "the cities of the plain" to rebel (BDB 597, KB 632, Qal perfect) against their Mesopotamian overlord. In response Chedorlaomer recruited several other Fertile Crescent kings to join him in retaliation.
14:5-7 Derek Kidner (Genesis, Tyndale OT Commentaries, p. 131) thinks vv. 5-7, possibly vv. 1-11, may be from a historical document (a royal record of military campaigns) describing the defeat of the "cities of the plain" and their local allies. I also think this is a possible option. It is "different" from the surrounding chapters.
14:5 "Rephaim. . .Zuzim. . .Emin"
SPECIAL TOPIC: TERMS USED FOR TALL/POWERFUL WARRIORS OR PEOPLE GROUPS (GIANTS)
▣ "Ashteroth" This (BDB 800) is one name for the Canaan female goddess connected to Ba'al.
SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST
14:6 "Horites" See Special Topic at 12:6.
▣ "El-paran" This is not the general name for Deity (i.e., El) prefixed. It is an abbreviation of "terebinth" (cf. LXX, i.e., a large tree).
14:7 "En-mishpat (that is Kadesh)" The term "En" (BDB 745) means "spring" and is part of the name of several locations in the OT. "Mishpat" (BDB 1048) means "judgment," "justice," or "decision," which denotes the events of Numbers 13.
This is the only occurrence of this name in the Bible. The parenthesis identifies it with the oasis in the northern Sinai desert so famous during the Wilderness Wandering Period (cf. Num. 13:26; 20). Kadesh is also mentioned in Gen. 16:14, 20:1,14, and Num. 13:26; 20:1,14, later called "Kadesh Barnea" (cf. Num. 32:8). Apparently this is another example of an editor or scribe who added information (1) from a later period or (2) as further clarification to an existing text or oral tradition (cf. vv. 2,8,17).
▣ "Amalekites" This group may be descendants from Esau (cf. Gen. 36:15-16), who became a symbol of evil to Israel because of their raiding the defenseless rear part of the Israelite migration (cf. Exod. 17:8-16; Deut. 25:17-19).
▣ "Amorites" See Special Topic at 12:6.
▣ "Hazazon-tamar" From II Chr. 20:2 this is identified as En-gedi, a unique freshwater source on the western side of the Dead Sea.
NASB (UPDATED) TEXT: 14:13-16
13Then a fugitive came and told Abram the Hebrew. Now he was living by the oaks of Mamre the Amorite, brother of Eshcol and brother of Aner, and these were allies with Abram. 14When Abram heard that his relative had been taken captive, he led out his trained men, born in his house, three hundred and eighteen, and went in pursuit as far as Dan. 15He divided his forces against them by night, he and his servants, and defeated them, and pursued them as far as Hobah, which is north of Damascus. 16He brought back all the goods, and also brought back his relative Lot with his possessions, and also the women, and the people.
14:13 "Abram the Hebrew" The term "Hebrew" (BDB 720) can derive from
1. Eber - a descendant of Shem (cf. 10:21) and Shelah (cf. 10:24). The name means "beyond" (cf. LXX) or "the region across" (BDB 719). If this term designates a people group (cf. 39:14), it is another example of an anachronism denoting a later editor or scribe updating the text.
2. Habiru - name for migrating Semites of the second millennium b.c.; Akkadian for Hebrew (ABD, vol. 3, p. 6); the name itself means "refugees."
This term is often used to designate Israelites to foreigners. Chapter 14 is unique in the recorded events of Abram's life.
1. use of "Hebrew" (BDB 720 I)
2. linked to the city of Jerusalem (Salem)
3. use of the title "God Most High" (cf. 14:18,19,20,22)
14:14 It is surprising that a force of 318 (plus allies) could defeat a combined army of four Fertile Crescent kings (this is the faith miracle). This defeat is meant to reveal the presence and power of YHWH with Abraham (as vv. 17-24 and 15:1 clearly show). This is the reason this event is recorded! Also Abram's use of the title "Melchizedek" recognizes YHWH's activity beyond Abram's covenant. Others (i.e., Job, Elihu) also knew and worshiped YHWH, but by a different name (i.e., El Elyon). Abram's call was not an exclusive act, but a way to reveal YHWH to all the nations.
▣ "trained men" Even though this is a military context, this term (BDB 335) refers to domestic or pastoral training.
A military aspect may be found in the verb "he led out" (BDB 937, KB 1227, Hiphil imperfect), which may reflect an Akkadian root, "to muster troops," which follows the Samaritan Pentateuch and the Septuagint.
▣ "as far as Dan" This is another case of a later name being used. Dan (the city) refers to the migration of the tribe of Dan from the Philistine area to the far north in Joshua 19:40-48 and Judges 18. Obviously a later editor or scribe is making updates!
14:15 The UBS's Handbook on Genesis makes a good comment here.
"14:15 shows 'that Abram did not recover Lot in the night raid at Dan, but only later at Hobah" (p. 319).
This city/region "Hobah" (BDB 295) is north of Damascus and is mentioned only here in the Bible. The invading kings and Abram with his allies traveled long distances.
NASB (UPDATED) TEXT: 14:17-24
17Then after his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King's Valley). 18And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. 19He blessed him and said,
"Blessed be Abram of God Most High,
Possessor of heaven and earth;
20And blessed be God Most High,
Who has delivered your enemies into your hand." He gave him a tenth of all. 21The king of Sodom said to Abram, "Give the people to me and take the goods for yourself." 22Abram said to the king of Sodom, "I have sworn to the Lord God Most High, possessor of heaven and earth, 23that I will not take a thread or a sandal thong or anything that is yours, for fear you would say, 'I have made Abram rich.' 24I will take nothing except what the young men have eaten, and the share of the men who went with me, Aner, Eshcol, and Mamre; let them take their share."
14:17 "the king of Sodom" Exactly how "the king of Sodom" is related to the king of Salem is uncertain. (Verse 17 picks up on the divisions of the spoils of war continued in vv. 21-24). It is surprising to me that he (i.e., Shemeber, v. 2) is even mentioned. Apparently (1) the king of Salem was a spiritual advisor to the king of Sodom or (2) this is an abridged context combining two separate events. Salem is not one of the Cities of the Plain that were attacked (cf. vv. 1-2).
From v. 23 Abram wanted YHWH to receive all the credit for his prosperity (cf. v. 20b) and he did not fully trust the king of Sodom.
▣ "the valley of Shaveh (that is the King's Valley)" The term "Shaveh" (BDB 1001) means "to be smooth" (BDB 1000) and here may refer to a plain.
The "King's Valley" is also mentioned in II Sam. 18:18 and appears to be a valley close to Salem. Its location is uncertain (though some think it is the Kidron Valley), as are so many people and places in this chapter.
14:18 "Melchizedek" The name means "king of righteousness" or "my king is righteous" (BDB 575, similar to Josh. 10:1; Zedek may relate to a Canaanite astral god, Zedek). The name (Melchizedek) appears only here and in Ps. 110:4 in the OT. The Psalm 110 passage caused the Dead Sea Scrolls community to expect two Messiahs.
1. a royal one from the tribe of Judah
2. a priestly one from the tribe of Levi
The NT book of Hebrews (i.e., chapter 7) uses this Canaanite priest/king as a type of a superior priesthood.
1. his genealogy is not given
2. Abram offers a tithe to him (v. 20, a sign of an acknowledgment to a superior)
3. he is leader of the city later to become Jerusalem
4. he is a priest (unusual at this period, the father acted as priest for the family, cf. 31:54; Job 1) to God Most High (El Elyon, נוילע לא, cf. vv. 19,20)
By means of rabbinical hermeneutics the author of Hebrews uses him as a type/symbol of a better priesthood than Aaron/Levi.
▣ "Salem" The special city that YHWH chose for His name to dwell goes by several names in the OT.
1. Salem - early Canaanite name
2. Jebus - Canaanite name of Joshua's day
3. Jerusalem - of David's day (see parallelism of Ps. 76:2)
▣ "bread and wine" This was for Abram and all the others as well. This was a way of referring to the necessities of life (cf. Ps. 104:15). They may have had a religious significance (i.e., covenant of peace meal), but this is uncertain from the text. It is not a foreshadowing of the Lord's Supper. Be careful of types not revealed by inspired NT authors!
▣ "wine"
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
14:19-20 Most English translations mark this as poetry.
14:19 "blessed be Abram" This is the same verb (BDB 138, KB 159) found three times in Gen. 12:3. Its basic meaning is to "kneel" or "bless."
▣ "Most High" Abram, Melchizedek, and Job all knew the God of creation by different names.
1. Abram - YHWH
2. Melchizedek - El Elyon
3. Job - Elohim, El
See Special Topic at 12:1.
▣ "possessor of heaven and earth" The verb (BDB 888, KB 1111, Qal participle, cf. v. 22) means "to own" or "to make" (possibly from two similar consonantal roots). This theological language is common in Near Eastern religions (i.e., Canaanite Ugaritic poems); it was a way to acknowledge the high god (applied to YHWH in Ps. 115:15; 121:2; 124:8; 134:3; 146:6).
14:20 "a tenth of all" This is the first mention of a numerical concept that develops into the tithe in Leviticus (see Special Topic following). This gesture on Abram's part was a way of thanking YHWH for the victory and acknowledging that He was the victor!
By giving this to Melchizedek he was recognizing him as one who truly knew and served the same God who called him from Ur (cf. v. 22).
SPECIAL TOPIC: TITHES IN THE MOSAIC LEGISLATION
14:21 One wonders if the "tithes" of v. 20 are part of the spoils discussion of v. 21. There is confusion in the context.
1. vv. 17, 21-24 deal with the king of Sodom and the spoils
2. vv. 18-20 deal with the tithe of the spoils to the king of Salem
14:22 Notice how Abram equates the names for Deity.
1. YHWH
2. El Elyon
thereby identifying them as one and the same.
14:23 "I will not take a thread or a sandal thong or anything that is yours" This hyperbolic language is typical (cf. NIDOTTE, vol. 3, p. 120) of Ancient Near Eastern bartering language (cf. Genesis 23). It is an idiom for "taking nothing." Clothing was one of the spoils of battle. Abram wanted to make it perfectly clear, he was not entering or had never been in a covenant relationship with the king of Sodom.
14:24 This is a list of Abram's neighbors who aided in the battle and who deserved the spoils due them.
Copyright © 2012 Bible Lessons International
Genesis 15
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 18th - 20th 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.
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?
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).
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
Related Topics: Dispensational / Covenantal Theology
Genesis 16
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
Sarai and Hagar | Hagar and Ishmael | The Birth of Ishmael | Hagar and Ishmael | The Birth of Ishmael |
16:1-6 | 16:1-3 | 16:1-6 | 16:1-4 | 16:1-2 |
16:3-6 | ||||
16:4-6 | ||||
16:5 | ||||
16:6 | ||||
16:7-14 | 16:7-14 | 16:7-14 | 16:7-8a | 16:7-12 |
16:8b | ||||
16:9-12 | ||||
(11-12) | (11-12) | (11-12) | (11-12) | |
16:13-14 | 16:13-14 | |||
16:15-16 | 16:15-16 | 16:15-16 | 16:15-16 | 16:15-16 |
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: 16:1-6
1Now Sarai, Abram's wife had borne him no children, and she had an Egyptian maid whose name was Hagar. 2So Sarai said to Abram, "Now behold, the Lord has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her." And Abram listened to the voice of Sarai. 3After Abram had lived ten years in the land of Canaan, Abram's wife Sarai took Hagar the Egyptian, her maid, and gave her to her husband Abram as his wife. 4He went in to Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her sight. 5And Sarai said to Abram, "May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the Lord judge between you and me." 6But Abram said to Sarai, "Behold, your maid is in your power; do to her what is good in your sight." So Sarai treated her harshly, and she fled from her presence.
16:1 "she had an Egyptian maid whose name was Hagar" The name Hagar means "to flee" (BDB 212). This is characteristic of her (cf. vv. 6, 8). She was an Egyptian who was probably purchased for Sarai while they were in Egypt (cf. Gen. 12:10-20).
16:2 "the Lord has prevented me from bearing children" It is obvious that the couple had discussed YHWH's revelations and also the delay in their fulfillment. Apparently they began planning how to "help" Him fulfill His promise!
The form of the verb "prevented" (BDB 783, KB 870, Qal perfect) denotes completed action. Sarai must have thought she was permanently barren.
In a sense Sarai is blaming YHWH for her continued barrenness (cf. 20:18). The delay was part of the plan of God to mature their trust in Him and to clearly reveal Himself to later generations. All believers struggle with the timing of divinely promised events.
▣ "Please go in to my maid" The verb (BDB 97, KB 112) is a Qal imperative used in the sense of a request (cf. 30:3). The verb is often used as a euphemism of sexual intimacy (cf. Gen. 6:4; 16:2; 19:34; 30:3; 38:8,9; 39:14; Deut. 22:13; 25:5; II Sam. 11:4; 12:24; 16:21-22; 20:3; Pro. 6:29).
▣ "I shall obtain children through her" This is very much in line with the Nuzi Tablets which describe the Hurrian culture of the second millennium b.c. Hagar's child would legally become Sarai's child and Abram's heir.
▣ "Abram listened" This almost parallels the problem of Genesis 3 (esp. v. 17). Abram was tempted to do something he was probably inclined to do anyway. The verb is literally "to hear" (BDB 1033, KB 1570) in the imperfect tense, which implies repeated action. The monogamy ideal of original creation is lost, surprisingly in an attempt to "help" God!
16:3 "After Abram had lived ten years in the land of Canaan" It is significant that at least ten years have elapsed since God spoke to Abraham in chapter 15. Abraham was continuing to trust, but was trying to think of ways that he could help God. This again is God showing Abraham specifically that it was His resources, not Abraham's, that would ultimately bring forth the promise. This section is used as an allegory by Paul in Gal. 4:21-31.
▣ "as his wife" Hagar is more appropriately his concubine. Although the Hebrew term "wife" is used here, it is obvious that she is not a wife, but a concubine (i.e., female sexual partner with limited rights).
16:4 "her mistress was despised in her sight" The verb (BDB 886, KB 1103, Qal imperfect) can mean
1. be light
2. swift
3. to be insignificant (cf. I Sam. 2:30; Job 40:4)
The Hiphil stem denotes contempt (cf. II Sam. 19:43; Isa. 23:9; Ezek. 22:7). In Hebrew thought to have honor or weight is contrasted with "to be light."
16:5 The mystery of interpersonal relationships is obvious. Sarai initiated this plan and is now distressed by its outcome. As so often in the biblical accounts, the reader is not given all the background and dialog involved in the event. Abram may have been more initially involved. In interpreting historical narrative, readers must ask themselves "why record this?" Abram and Sarai must learn that human performance is not the key to a relationship with God; faith, obedience, and perseverance are!
It is quite possible that what we have recorded in this verse is legal idiom. Sarai is speaking in such a way as to claim her legal rights in the situation of a slave acting in a haughty manner (i.e., Code of Hammurabi and the Nuzi Tablets). Everything she did was culturally/legally acceptable, but Hagar's attitude was not. Abram, as the head of the home, was responsible.
▣ "may the Lord judge between you and me" The verb (BDB 1047, KB 1622) is a Qal imperfect used in a jussive sense. Exactly what she wants YHWH to do is ambiguous. Apparently she is seeking divine sanction for her feelings of rejection or approval for her planned actions against Hagar. However, the phrase does show the growing tensions between Abram and Sarai.
16:6 This seems to be somewhat cruel to us, but we must judge it in light of its own day and not ours. This fits exactly the Nuzi Tablets and the Code of Hammurabi in how to deal with concubines.
Again, in some ways this parallels the Gen. 3:11-13 account. Abram passes the responsibility from himself as family leader to Sarai. Humans tend to deflect responsibility and make excuses!
▣ "Sarai treated her harshly" The verb (BDB 776 III, KB 853) in the Piel stem means to humble or mistreat (cf. 31:50; Exod. 22:21,22 [twice in the intensified form]; Job 30:11). Hagar's attitude and actions do not make Sarai's actions appropriate. Sinful humans are selfish, self-centered. Mature faith will solve this problem.
It is just possible that after Hagar conceived Sarai returned her to her service and removed her as a sexual partner from Abram.
▣ "she fled from her presence" A slave running away was a serious legal matter which had serious consequences. This is very similar to the event recorded in Gen. 21:8-21. The following verses show YHWH's care and love, even for the concubine Hagar and her child. YHWH's love is not limited to Abram's family (i.e., Melchizedek, Job).
NASB (UPDATED) TEXT: 16:7-14
7Now the angel of the Lord found her by a spring of water in the wilderness, by the spring on the way to Shur. 8He said, "Hagar, Sarai's maid, where have you come from and where are you going?" And she said, "I am fleeing from the presence of my mistress Sarai." 9Then the angel of the Lord said to her, "Return to your mistress, and submit yourself to her authority." 10Moreover, the angel of the Lord said to her, "I will greatly multiply your descendants so that they will be too many to count."
11The angel of the Lord said to her further,
"Behold, you are with child,
And you will bear a son;
And you shall call his name Ishmael,
Because the Lord has given heed to your affliction.
12"He will be a wild donkey of a man,
His hand will be against everyone,
And everyone's hand will be against him;
And he will live to the east of all his brothers."
13Then she called the name of the Lord who spoke to her, "You are a God who sees"; for she said, "Have I even remained alive here after seeing Him?" 14Therefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
16:7 "the angel of the Lord" This personage seems to be a personification of the personal presence of God. See Special Topic at 12:7.
▣ "by a spring of water on the way to Shur" We do not know the exact geographical location spoken of here, but it is probably south of Beersheba on the way to Egypt. Hagar is going home.
16:8 Verses like this (i.e., 3:9,11; 4:9,10), which record God or His representative asking questions, have become part of a theological movement called "Open Theism," which takes these questions literally and make the theological assumption that God does not know
1. the future
2. historical actions of persons
I do not support Greek philosophy (i.e., the philosophically developed attributes of God), nor do I deny the historicity of the Genesis accounts, but I do assert that they are literary documents which use metaphorical language (as all human communication does). The issue is the purpose of the questions in the Bible. Do they reflect a lack of knowledge on God's part or God working to develop understanding in human beings? There are too many other texts that assert God's knowledge of persons and future events for me to feel comfortable with Open Theism as anything but a reworked A. N. North's theology (i.e., Process Thought).
16:9 The angel gives her two commands.
1. return - BDB 996, KB 1427, Qal imperative
2. submit - BDB 776 III, KB 853, Hithpael imperative
This message implies that it is YHWH's will that Hagar's child grow up under Abram's influence (i.e., knowledge of YHWH).
▣ "submit" This is the same verb translated "harshly" (BDB 776 III, KB 853) in v. 6 and the noun is used in v. 11, "affliction" (BDB 777). YHWH does not promise to change the situation with Sarai, but does promise to bless the male child (i.e., Ishmael).
16:10-12 The response of the angel of the Lord to Hagar is very similar to God's response to Abram in 15:5. Some great promises are made concerning the child, as well as his physical and mental characteristics. Hagar is overwhelmed that YHWH would care for her.
16:10 "I will greatly multiply your descendants so that they will be too many to count" This promise is repeated to Abram about Ishmael in 17:20.
The verb is intensified by the combination of the infinite absolute and the imperfect verb of the same root (BDB 915, KB 1176, both Hiphil). Contact with, knowledge of, and trusting in YHWH's words brings blessing! In a sense Hagar responds to Deity in the same manner as Abram. She does not even question (or at least none are recorded) as Abram does. Both encounters involve the promised blessings of a child, yet the revelation of difficult times. Genesis 15:6 is a salvation point for Abram. Hagar surely responded in like manner! For me, whose biases see an eternal redemptive plan, God's acceptance of Hagar and Ishmael is powerful witness to His purpose of redemption beyond Israel (see Special Topic at 12:3). In a sense this is an example of "the nations" being welcome in the same manner as Abram-by faith which issues in obedience. There are several clues/hints of an OT Great Commission! God's heart beats for a lost world, a broken fellowship must be restored! The universal visions of Isaiah, the story of Jonah, and the NT ring with these truths.
16:11-12 The NASB prints vv. 11-12 as poetry (cf. 12:1-3; 14:19-20; 15:1,18; 17:1-2,4-5). Verse 12 describes what kind of a man he will be.
16:11 "you are with child" This is not new information (cf. v. 4), but that the child will be a son is new.
▣ "Ishmael" The name means "El heard" or "may El hear" (BDB 1035, KB 447). In the previous phrase the angel says "YHWH has given heed," which is literally "heard" (BDB 1033). Notice the child is not named by the father, but by God (cf. Matt. 1:21,25; Luke 1:31,35; 2:21).
16:12 "a wild donkey of a man" This root (BDB 825) means
1. Akkadian - mule
2. Assyrian - wild mule
3. Arabic - wild ass
4. Hebrew - wild ass or horse (the Anchor Bible Commentary on Genesis, p. 118)
But make note this was not a derogatory comment in the Ancient Near East. These animals were used for sacrifices in Mesopotamia. They were highly valued and admired. It denotes his isolationistic tendencies (i.e., nomadic herdsman). Ishmael is going to love his freedom and will live a nomadic life. The next two poetic lines describe this nomadic existence (self reliant, trust no one, make no alliances).
NASB"he will live to the east of all his brothers"
NKJV"and he shall dwell in the presence of all his brethren"
NRSV"and he shall live at odds with all his kin"
TEV"He will live apart from all his relatives"
NJB"living his life in defiance of all his kinsmen"
This phrase, "to the east," seems to have two possible etymologies: (1) to the east of (lit. "before the face of," BDB 815) and (2) "in defiance of." Both etymologies seem to be related in this context and describe exactly the Bedouin tribes of the Middle East.
16:13-14 The phrase "a God (El) who sees" is related to the name for the well which is found in v. 14. In these early parts of Genesis God is called by many names that are commensurate to His actions. By looking up all of these names, we are overwhelmed by the love of God for fallen mankind (and here an Egyptian slave woman).
16:13 "I even remained alive here after seeing Him" It was understood in the Ancient Near East that to see God was to die (cf. Gen. 32:30 and Exod. 33:20). Hagar is shocked that God (i.e., Angel of the Lord) would come to her and that she would see Him and still live.
It is difficult in the context to know if
1. she was amazed to see a physical manifestation of Deity (i.e., I saw Deity)
2. she was amazed God saw her and came to her with such encouragement and care (Deity saw me)
I think #2 fits the context best and the later name of the well in v. 14. Anchor Bible Commentary on Genesis says the name is pointed in the MT in an unusual manner to allow both possibilities (p. 110).
This is the only place in the OT where someone gives Deity a name. Usually Deity reveals Himself by giving a combination name (i.e., El plus, YHWH plus, Elohim plus). Also note that this unique naming was done by a persecuted Egyptian slave girl. YHWH seeks her out and confronts her. His love is amazing!
NASB (UPDATED) TEXT: 16:15-16
15So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.16Abram was eighty-six years old when Hagar bore Ishmael to him.
16:15-16 Moses continues to update the reader on the age of Abram so that we can follow his life in some kind of chronological sequence, which becomes significant in God's promise of a special son with Sarai in his old age.
16:15 The Bible records no question or hesitation on Hagar's part about YHWH's promise, as it does with Abram.
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 theological truths presented in chapters 15 and 16?
2. List the references where God makes a covenant with Abraham. Are the promises conditional or unconditional? What does this imply for us?
3. Who is the angel of the Lord? Why?
4. What is so significant about God seeking out Hagar and her child?
Copyright © 2012 Bible Lessons International
Genesis 17
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
Genesis 18
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
Birth of Isaac Promised | The Son of Promise | The Lord's Visit to Abraham and Sarah | A Son Is Promised to Abraham | The Apparition at Mamre |
18:1-8 | 18:1-8 | 18:1-8 | 18:1-5a | 18:1-5 |
18:5b | ||||
18:6-8 | 18:6-8 | |||
18:9-15 | 18:9-15 | 18:9-15 | 18:9a | 18:9-15 |
18:9b | ||||
18:10a | ||||
18:10b-12 | ||||
18:13-14 | ||||
18:15a | ||||
18:15b | ||||
Abraham Intercedes for Sodom | Abraham's Intercession for Sodom and Gomorrah | Abraham Pleads for Sodom | Abram Intercedes for Sodom | |
18:16-21 | 18:16-21 | 18:16-21 | 18:16-19 | 18:16-21 |
18:20-21 | ||||
18:22-33 | 18:22-33 | 18:22-33 | 18:22-25 | 18:22-26 |
18:26 | ||||
18:27-28a | 18:27-29 | |||
18:28b | ||||
18:29a | ||||
18:29b | ||||
18:30a | 18:30-32 | |||
18:30b | ||||
18:31a | ||||
18:31 b | ||||
18:32a | ||||
18:32b-33 | ||||
18:33 |
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.
CONTEXTUAL INSIGHTS
A. This is a very anthropomorphic section (speaking of God in human terms). This type of literary form has always made Jewish commentators very nervous. However, to many of us in the Church, this is the pre-incarnate Christ who physically manifests the very presence of God (cf. "The Angel of the Lord" at 12:7).
B. Genesis 18-19 bring into vivid reality both sides of God's nature: love and judgment. These characteristics are not only seen in God, but can be transferred (1) to His people who reflect His love and (2) to the people of Sodom who reflect the character of the Evil one and, therefore, experience God's wrath.
C. It is uncertain at what point in chapter 18 that Abraham recognized the three visitors as being supernatural. Much of what is recorded is simply Oriental custom.
1. he bowed himself to the earth (cf. Gen. 23:7; 33:6-7; 42:6; 43:26)
2. he washed their feet (cf. Gen. 19:2; 24:32; 43:24)
3. he offered a meal (cf. v. 5)
4. he stood while they ate (cf. v. 8)
5. he called them Adonai, but in the sense of "Sir" (cf. v. 3)
On the other side of the coin there seems to be some indication that he understood very early that they were of supernatural origin.
1. he hurried and ran (cf. vv. 2,6, and 7), which was an unusual act for the Patriarch in the heat of the day
2. the meal he prepared was very large in quantity (cf. v. 6)
3. he even prepared an animal from his flock, which was unusual (cf. v.7)
It is obvious from v. 9 on that he recognizes the Lord as being personified in one of these visitors.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 18:1-8
1Now the Lord appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. 2When he lifted up his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed himself to the earth, 3and said, "My lord, if now I have found favor in your sight, please do not pass your servant by. 4Please let a little water be brought and wash your feet, and rest yourselves under the tree; 5and I will bring a piece of bread, that you may refresh yourselves; after that you may go on, since you have visited your servant." And they said, "So do, as you have said." 6So Abraham hurried into the tent to Sarah, and said, "Quickly, prepare three measures of fine flour, knead it and make bread cakes." 7Abraham also ran to the herd, and took a tender and choice calf and gave it to the servant, and he hurried to prepare it. 8He took curds and milk and the calf which he had prepared, and placed it before them; and he was standing by them under the tree as they ate.
18:1 "Now the Lord appeared to him" The verb "appeared" (BDB 906, KB 1157, Niphal imperfect) is used several times in Genesis (cf. 12:7 [twice]; 17:1; 18:1; 26:2,24; 35:1,9). It denotes a personal physical manifestation. Since YHWH is an eternal spirit, this physicalness is hard to explain.
It is interesting to me that the rabbis say that chapter 18 is directly connected to chapter 17 and the reason for the visit from the Lord was to see if Abraham had recovered from his circumcision. As a matter of fact, the rabbis understand all three of these visitors to be angels who simply represented the Lord. They assert that (1) one angel came to help Sarah conceive; (2) one came to heal Abraham; and (3) one came to destroy Sodom.
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
▣ "by the oaks of Mamre" The same place is mentioned in 13:18 and 14:13. It is very important for us to recognize the significance of trees in semi-arid areas. They were almost seen as having a holy sense because they represented the presence of underground water. Also they provided shade which, in this area of the world, can mean a 60 degree difference in temperature. In reality it was probably not an oak, but a terebinth (cf. UBS, Helps For Translators, Fauna and Flora of the Bible, pp. 154-155). The rabbis say that it was not a single tree but an orchard, which may be true.
▣ "he was sitting at the tent door in the heat of the day" This is so realistic to the culture of that day, for the tent flap would have been open during the hot time of the day. The people would have been relaxing quietly at this time of day in order to avoid heat stroke.
18:2 "behold, three men were standing opposite him" We learn from 19:1 that two of the men were angels (cf. Heb. 13:2).
▣ "bowed himself to the earth" This can be seen as
1. an Oriental custom of greeting (i.e., 23:7; 33:6-7; 43:28)
2. an act of reverence (divine visitors, i.e., 19:1; or YHWH Himself, 24:26,48,52)
3. an act of fear (Abraham was a sojourner in a foreign land, See Textual Insights, C)
18:3 "My lord" These are the consonants for the word Adonai (ינדא, BDB 10). The pointing of the term tells us what the Masoretic scholars believed these names to represent (i.e., #3 below). The title is pointed in three different ways: (1) the first as "Sir" or "Mister"; (2) the second is the plural of this form, usually kings or lords; and (3) the third way is to signify Deity (i.e., here), נידאה. See Special Topic at 12:1.
▣ "if now I have found favor in your sight" This is a common Oriental greeting (cf. 30:27).
▣ Verses 3-5 are a series of polite but urgent requests.
1. entreaty to stay and rest a while (BDB 716, KB 778, Qal imperfect used in a jussive sense), v. 3
2. entreaty to let water be brought (BDB 542, KB 534, Hophal imperfect used in a jussive sense) to wash (BDB 934, KB 1220, Qal imperative) their feet, v. 4
3. entreaty to relax against the large tree in the honored place ("lean," BDB 1043, KB 1612, Niphal imperative), v. 4
4. entreaty to allow Abraham to prepare and bring food (BDB 542, KB 534, Qal cohortative), v. 5
5. entreaty to refresh/sustain themselves (BDB 703, KB 761, Qal imperative), v. 5
18:4 "rest yourselves under the tree" In this day the term "rest" meant to prepare to eat. Usually a fellowship time centered around meals. Meals were a way to seal friendships and agreements.
18:5 "I will bring a piece of bread" This was an understatement when one compares the size of the loaf which Sarah made in v. 6, which must have contained 33 quarts.
▣ "since you have visited your servant" This is a Hebrew idiomatic phrase that seems to imply that even at this point, Abraham seems to understand that this visit was not an accident, or to no purpose. From v. 9 I believe the purpose was to increase Sarah's faith and also to help Abraham understand his place of intercession as a ministry, which will be significant for all the Patriarchs.
18:6 Abraham rushes (verb used three times in vv. 6, 7) to command his wife to prepare a meal for the guests. This would take some significant time.
1. quickly prepare, BDB 554, KB 553, Piel imperative
2. knead it, BDB 534, KB 525, Qal imperative
3. make bread cakes, BDB 793, KB 889, Qal imperative
▣ "three measures" This is the term "se'ah" (BDB 684), which equaled about 1/3 ephah.
SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND MEASURES (METROLOGY)
18:7-8 Verses 6-8 describe an expensive and elaborate meal. Abraham was offering these guests the very best he had! These were important visitors!
18:8 "he was standing by them under the tree as they ate" Philo, Josephus, and the Targums of Jonathan translate this as "they seemed to eat," but those of us who accept further NT revelation see that even Jesus ate (cf. Luke 24:41-43) after His glorification, which makes the eating of food by Deity not an impossibility. Jewish writers are very uncomfortable with these anthropomorphic statements.
NASB (UPDATED) TEXT: 18:9-15
9Then they said to him, "Where is Sarah your wife?" And he said, "There, in the tent." 10He said, "I will surely return to you at this time next year; and behold, Sarah your wife will have a son." And Sarah was listening at the tent door, which was behind him. 11Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing. 12Sarah laughed to herself, saying, "After I have become old, shall I have pleasure, my lord being old also?" 13And the Lord said to Abraham, "Why did Sarah laugh, saying, 'Shall I indeed bear a child, when I am so old?' 14Is anything too difficult for the Lord? At the appointed time I will return to you, at this time next year, and Sarah will have a son." 15Sarah denied it however, saying, "I did not laugh"; for she was afraid. And He said, "No, but you did laugh."
18:9 "Where is Sarah your wife" They knew her name! To ask a man about his wife would have been a very unusual question in this culture. It shows the intimacy that these visitors felt toward Abraham.
18:10 "I will surely return to you" This is an infinitive absolute and an imperfect of the same Hebrew word (BDB 996, KB 1427), which intensifies the force of the verb, "I will surely return."
▣ "at this time next year; and behold Sarah your wife shall have a son" This is exactly the word that God had given to Abraham in 17:15-21, but in this context it is also a word to Sarah.
The NASB's "at this time next year," is not a literal reading of the MT, which has "at the time of reviving" (BDB 311 I, 3, i.e., spring). This is repeated in v. 14, but with an added phrase, "at the appointed time" (BDB 417). This is added to clarify that the time period will be nine months, not a full year (cf. II Kgs. 4:16-17).
18:11 This is a comment from the narrator (i.e., author) or a later inspired editor. Inspiration is a faith issue. Believers are convinced that the true author of all canonical Scripture was the Holy Spirit. The exact procedures and timing of the final versions of Scripture are unknown.
18:12 "Sarah laughed to herself, saying" Abraham had laughed in 17:17. Sarah laughs because she thinks it is incredulous that she and Abraham, both being old, could possibly have a child. Her words here are used by the author of I Pet. 3:6 to show her reverence to Abraham. Apparently she had passed the time of menopause and their sexual life had been non-existent for some time. As we learn, by God's empowering, not only is Sarah able to conceive, but Abraham is able to have many other children as well.
18:13 "and the Lord said to Abraham 'Why did Sarah laugh'" One of the three guests is identified as YHWH Himself. The Lord addresses Abraham because in that day it would have been improper to address Sarah directly. The truth of God's dealing with Sarah's faith can be seen in Hebrews 11:11. We see somewhat of the humanity of Sarah in her denial of her laughter (cf. v. 15). Later on, God will name the promised child by a form of the word "laughter," as we see in 21:3, 6, 7. Notice that it has been twenty-five years since God's initial promise to Abraham in chapter 12.
▣ "saying" YHWH quotes Sarah's very thoughts showing His omniscience and giving credence to His promise.
18:14 "Is anything too difficult for the Lord" YHWH's omniscience is matched to His omnipotence (cf. Jer. 32:17,27; Matt. 19:26). YHWH is attempting to build and confirm Abraham and Sarah's faith/trust in Himself! YHWH is true to His word. They must obey His word! He is the God who speaks and acts!
The term here translated "difficult" (BDB 810, KB 928) means "extraordinary," "wonderful act of God." Note its usage in Exod. 15:11; Ps. 77:14; 78:12; 88:10; 119:129; 139:6; and Isa. 9:6; 25:1; 29:14; Dan. 12:6.
It is interesting how the primary wives of the Patriarchs were all unable to have children without the help of the Lord. It was one way He showed His power, purpose, and eternal plan. It points toward the virgin birth of the Davidic Messiah. YHWH has an eternal redemptive plan, person, and lineage which He will develop and protect!
▣ "at the appointed time" See note at v. 10.
18:15 Abraham and Sarah are not perfect people. There are no perfect people! They both show the signs of the Fall (i.e., Genesis 3). They both are mixtures of faith and doubt!
NASB (UPDATED) TEXT: 18:16-21
16Then the men rose up from there, and looked down toward Sodom; and Abraham was walking with them to send them off. 17The Lord said, "Shall I hide from Abraham what I am about to do, 18since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? 19For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring upon Abraham what He has spoken about him." 20And the Lord said, "The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. 21I will go down now, and see if they have done entirely according to its outcry, which has come to Me; and if not, I will know."
18:16 "the men rose up from there, and looked down toward Sodom" Jerome tells us that there was a site not far from Hebron where one could see the area of the Dead Sea, possibly as far as the cities of the plain. Most modern archeologists assume that the cities of the plain were at the southern end of the Dead Sea.
18:17-19 This seems to be a soliloquy on the part of YHWH or maybe He said it softly in order for Abraham to hear so he would realize his unique relationship to the Lord. This is the source of Abraham being called, "God's friend" (cf. II Chr. 20:7; Isa. 41:8; James 2:23). This same kind of truth is revealed by Jesus to His disciples in John 15:15.
YHWH reveals His immediate future actions (i.e., judgment of the cities on the plain, cf. chapter 19) to encourage Abraham about His promise of a son through Sarah. Abraham's line would be YHWH's instrument of bringing the nations to Himself and restoring the intimate fellowship of Eden.
Abraham is shown to be a prophet (cf. 20:7). YHWH reveals Himself in unique and predictive ways to prophets (i.e., Amos 3:7), which shows He is in control of time and events and also who is His true spokesperson.
Verse 18 is an obvious reference to the initial promises beginning in 12:1-3.
18:18 "since Abraham will surely become a great and mighty nation" The verb is an infinitive absolute and an imperfect verb from the same root (BDB 224, KB 243) which denotes intensity or here, a sure promise.
▣ "in him all the nations of the earth will be blessed" There is some discussion whether to translate this in the passive or reflexive form (i.e., Niphal stem). It seems to be that it occurs in both forms in this section of Genesis. However, it also assures us of the universal nature of God's love. Whether we will bless ourselves by calling on Abraham's God, or whether Abraham's God will bless us directly through Abraham (i.e., line of the Messiah and concept of justification by grace through faith, cf. 15:6) is not really the issue (cf. 12:3; 22:18; 28:14; Acts 3:25; Gal. 3:8).
Notice the universal implication of this verse and v. 25. Abraham knew YHWH was not a local, tribal, family god, but the God of all the earth. One wonders when this theological concept dawned on Abraham. At first (i.e., chapter 13) the full implications of the vision would not have been realized, but at some point they were (i.e., incipient monotheism).
18:19 "For I have chosen him" This is the Hebrew term "know" (BDB 393, KB 390, Qal perfect), which is used in Gen. 4:1; 19:5,8; Num. 31:18 to show "intimate personal relationship." It can also be understood in the sense of predestination, but probably better here, "cared for" (cf. Exod. 2:25; Deut. 2:7; 33:9; Hosea 13:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
▣ "that he may command his children and his household after him to keep the way of the Lord" Notice the inference that Abraham will have a child and will pass on his faith to his seed (cf. Deut. 4:9; 6:7). Also notice the condition of obedience, which is certainly part of the covenant obligations (cf. 17:1), not only on the part of Abraham, but for all the generations of faith to follow. The Lord wants a people to reflect His character to the nations. The term "the way of the Lord" is interesting because it speaks of lifestyle faith (cf. Jdgs. 2:22; Ps. 119:1). It is the first title of the early church (cf. Acts 9:2; 18:25-26; 19:9, 23; 22:4; 24:14,22; John 14:6).
▣ "by doing righteousness and justice" These two words (BDB 842 and 1048) are often used together. They describe a life of love for God, neighbor, and the community, which is clearly stated in the Ten Commandments of Exodus 20 and Deuteronomy 5. Notice the implied condition of lifestyle in line with the revealed character of God (cf. 17:1).
18:20 "And the Lord said, 'The outcry of Sodom and Gomorrah is indeed great'" The term "outcry" (BDB 277) is a play on a very similar Hebrew word that means "outrage" (BDB 277). This same account of the judgment of Sodom and Gomorrah is recorded in Genesis 19 and Jude verse 7.
Notice how Sodom's sin is characterized.
1. great - BDB 912 I, KB 1174, Qal perfect
2. exceedingly (BDB 547) grave - BDB 457, KB 455, Qal perfect
Their sins "shouted" at YHWH for judgment! It is possible that Lot and his family were the ones praying (cf. v. 23) or watcher angels, or even a metaphor for the sins themselves.
YHWH knows the depth of human sin (cf. 6:5-6,11-12,13b; 15:16; Ps. 14:1-3).
18:21 "I will go down" This anthropomorphic phrase speaks of YHWH's personal presence for
1. judgment, here and Gen. 11:5,7
2. aid, Exod. 3:8
It must not be used to conflict with YHWH's knowledge of current and future events (i.e., "Open Theism"). This is eastern metaphorical language.
Also notice the way that YHWH is personally present with the two angels ("men"). He knows what is true because of (1) who He is and (2) what the angels encounter. There is a fluidity between the singular and plural of these three "men" (cf. 18:1-2).
This is a significant phrase which shows that the just God, although He is all knowing, still examines personally before making judgment. It was used by the rabbis to say that this was to be a characteristic of the judges in Israel (cf. Gen. 11:5; Exod. 3:8).
▣ "if not I will know" This is another anthropomorphic phrase to describe God's justice (cf. Exod. 2:25).
There are several cohortatives relating to YHWH in this verse.
1. I will go down - BDB 432, KB 434, Qal cohortative
2. I will see - BDB 906, KB 1157, Qal imperfect used in a cohortative sense
3. I will know - BDB 393, KB 390, Qal cohortative
NASB (UPDATED) TEXT: 18:22-33
22Then the men turned away from there and went toward Sodom, while Abraham was still standing before the Lord. 23Abraham came near and said, "Will You indeed sweep away the righteous with the wicked? 24Suppose there are fifty righteous within the city; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it? 25Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?" 26So the Lord said, "If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account." 27And Abraham replied, "Now behold, I have ventured to speak to the Lord, although I am but dust and ashes. 28Suppose the fifty righteous are lacking five, will You destroy the whole city because of five?" And He said, "I will not destroy it if I find forty-five there." 29He spoke to Him yet again and said, "Suppose forty are found there?" And He said, "I will not do it on account of the forty." 30Then he said, "Oh may the Lord not be angry, and I shall speak; suppose thirty are found there?" And He said, "I will not do it if I find thirty there." 31And he said, "Now behold, I have ventured to speak to the Lord; suppose twenty are found there?" And He said, "I will not destroy it on account of the twenty." 32Then he said, "Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?" And He said, "I will not destroy it on account of the ten." 33As soon as He had finished speaking to Abraham the Lord departed, and Abraham returned to his place.
18:22 "the men" There were three guests who turned out to be physical representatives of the spiritual realm: (1) two angels mentioned here (cf. 19:1) and (2) YHWH who remained with Abraham.
▣ "while Abraham was still standing before the Lord" This is one of the few places that the Masorete scholars changed the Hebrew text because they thought it was inappropriate in its current state. Originally it was "that YHWH stood before Abraham." The Septuagint reflects the MT.
18:23 "Abraham came near and said" This was usually used of prayer and sacrifice. The Targum of Jonathan translates this as "and Abraham prayed," which may be accurate. The phrase (and context) does show a wonderful fellowship between Abraham and YHWH.
▣ "Will You indeed sweep away the righteous with the wicked" This shows Abraham's understanding of the nature and character of YHWH (i.e., "Shall not the Judge of all the earth deal justly?" v. 25). YHWH certainly had knowledge of the situation, but He wanted Abraham to understand his unique relationship with Him, and the necessity for intercessory prayer on the behalf of others, which he will certainly use with Abimelech as can be seen in 20:7, 17. I think Abraham must have been thinking about Lot and his family in Sodom at this point, but also of v. 18!
18:26 This verse is an example of the corporate nature of the Hebrew culture.
1. negatively
a. Adam and Eve sinned and all creation suffered the consequences.
b. Achan sinned (cf. Joshua 7) and the army of Israel lost a battle (some died).
2. positively
a. Righteous people affect the actions of God toward the whole city of Sodom (and the cities of the plain).
b. One righteous man could divert God's judgment on Jerusalem (cf. Jer. 5:1).
c. Adam's sin affected all creation. Jesus' life and death affect all creation (cf. Rom. 5:12-21).
This concept is the theological basis for the vicarious, substitutionary atonement of Isaiah 53. One innocent One's death can bring forgiveness (cf. Leviticus 1-7; John 1:29; II Cor. 5:21).
18:27 "the Lord" This is the term for Adonai, pointed in such a way as to speak of Deity. See Special Topic at 12:1.
▣ "I am but dust and ashes" This is obviously an allusion to Genesis 3 where humans come from dust and return to dust. Abraham knew the traditions about creation! However, it is also possible that this phrase was a Semitic idiom of the day (i.e., Job, a contemporary of Abraham uses the same phrase in Job 30:19; 42:6).
18:32 "suppose ten are found there?" The exact reason for Abraham stopping at the number 10 is uncertain. It may refer to either (1) Lot and his family or (2) the fact that Abraham did not want to restrict the judgment based solely on Lot and his family.
Copyright © 2012 Bible Lessons International
Related Topics: Theology Proper (God)
Genesis 19
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).
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
Genesis 20
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
Abraham's Treachery | Abraham and Abimelech | Abraham and Sarah in Gerar | Abraham and Abimelech | Abraham at Gerar |
20:1-7 | 20:1-7 | 20:1-7 | 20:1-3 | 20:1-7 |
20:4-5 | ||||
20:6-7 | ||||
20:8-18 | 20:8-13 | 20:8-18 | 20:8-10 | 20:8-13 |
20:11-13 | ||||
20:14-16 | 20:14-16 | 20:14-18 | ||
20:17-18 | 20:17-18 |
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. It is amazing in light of the promises of chapter 18 that Abraham could fall to such a self-seeking, fearful level as he had earlier in chapter 12. It is another specific literary device to show that the promise is completely of God and not of man.
Just think for a moment of all the problems related to the promise of a son and descendants to Abraham.
1. a barren wife
2. wife taken by Pharaoh (Genesis 12)
3. wife taken by Abimelech (Genesis 20)
4. the sacrifice of Isaac (Genesis 22)
Abraham had to cling to the promises of YHWH amidst a life of uncontrollable circumstances. Abraham "believed" God (Gen. 15:6)!
B. This chapter reveals to us that there were many righteous men in Canaan in Abraham's day.
1. Melchizedek of the city of Salem
2. Abimelech, the king of the Philistines
This may explain why, in the prophecy to Abraham in Gen. 15:13-16, the sin of the Amorite (a collective term for the people of Canaan) was not yet complete. Abimelech is seen in this chapter as spiritually superior to Abraham!
C. The necessity of Abraham's intercessory prayer to YHWH on behalf of Abimelech shows the unique and privileged position of Abraham as YHWH's chosen one.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 20:1-7
1Now Abraham journeyed from there toward the land of the Negev, and settled between Kadesh and Shur; then he sojourned in Gerar. 2Abraham said of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah. 3But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married." 4Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even though blameless? 5Did he not himself say to me, 'She is my sister'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this." 6Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her. 7Now therefore, restore the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not restore her, know that you shall surely die, you and all who are yours."
20:1 "Abraham journeyed from there" Abraham left his campsite at the oaks of Mamre (cf. 18:1) or Hebron (cf. 13:18). Abraham lived a nomadic life, as did Job (same time frame).
▣ "the Negev" This refers to "the south country" (BDB 616), which was a semi-arid desert, including the city of Beersheba to the south. This same area is mentioned in 13:1. The Patriarchs, Abraham, and Isaac spent most of their time in this general area.
▣ "Kadesh" This oasis was also known as Kadesh-barnea (cf. 14:7; 16:14), which is about 50 miles south of Beersheba. It is interesting that the term Kadesh (BDB 873 II, means "sacred") is related to the Hebrew word for "holy," which is kadosh (BDB 871).
▣ "Shur" The term (BDB 1004 III) means "wall," possibly referring to the line of Egyptian fortresses (cf. I Sam. 15:7; 27:8). This is referred to in 16:7 as the place where the angel of the Lord spoke with Hagar. We do not know where it is located geographically, but it is obviously south of Beersheba on the road to Egypt (cf. 18:25).
▣ "then he sojourned in Gerar" There is obviously a two-stage migration recorded here, for Gerar is north of Kadesh. The first verb in v. 1 "journeyed" (BDB 652, KB 704) literally means "to pull up tent pegs," but this one, "sojourned" (BDB 157, KB 184), implies a long stay (cf. 12:10; 21:23-24; 26:3; 32:6; 35:27; 47:4). This was an area that would later be a stronghold of the Philistines (cf. 10:19). We learn from later history that it was near Gaza, one of the five major walled cities of the Philistines.
20:2 "She is my sister" This is the same thing that happened in 12:17-18 with the Pharaoh in Egypt. It will happen to Isaac and Rebekah in 26:1ff. The only explanation we have concerning this is in v. 13, where it seemed to be the normal operating procedures for Abraham and Sarah after they left Ur of the Chaldeans. It is quite possible that they were truly half-brother and sister (cf. v. 12), but it is also possible that Abraham simply adopted her in a ceremony that we learn from the Nuzi Tablets which describe Hurrian culture.
▣ "So Abimelech the king of Gerar sent and took Sarah" Does this mean that Sarah was still physically attractive? This is entirely possible, based on 12:14. Some say that God rejuvenated her body to allow her to conceive and that she became beautiful again. Other commentators have assumed that, because she was almost ninety years, this was only a cultural way of sealing the friendship covenant between Abraham and Abimelech.
20:3 "God came to Abimelech in a dream" Abimelech (BDB 4) is a title for the leader of a country, such as Pharaoh, Caesar, or Czar. It apparently means "father is king" or "the king is my father." We see this general name for the kings of the Philistines found in the introduction to Psalm 34.
The fact that God appeared to him in a dream, as he did to Laban in 31:34, shows something of this man's relationship to God. This can specifically be seen where he calls God Adonai (v. 4) and shows that he may have had some understanding of the covenant God (YHWH), as did Melchizedek (Genesis 14), another non-covenant person.
20:4-6 We see here the discussion between God and Abimelech where Abimelech reminds God that he acted innocently, without knowing all of the facts. The metaphor in v. 5, "innocence of my hands"(construct BDB 667 and BDB 496), refers to a Hebrew idiom of open-handedness, i.e., "nothing to hide." It is parallel with "in the integrity of my heart" (construct BDB 1070 and BDB 523, cf. I Kgs. 9:4; Ps. 7:8; 101:2). In v. 6 God said that He kept him from sinning (cf. I Sam. 25:39; Job 33:18; also note Ps. 19:13).
Apparently this refers to some kind of disease which fell upon Abimelech and his family (cf. vv. 17-18; 12:17). I think that it is important to see that God was actively involved in His world in the care of a non-covenant member. This can also be seen in His dealings with Hagar and Ishmael. This should be a great encouragement to all human beings (cf. Ezek. 18:23,32; John 3:16; Rom. 11:32; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14).
20:4 "Lord, will You slay a nation, even though blameless? This shows the same understanding of God's justice that Abraham had in 18:23. Apparently the king saw his death as a prelude to the destruction of the entire tribe (a plague, cf. v. 17). He asserts (by the use of the term "blameless" or "righteous," BDB 843) that he had committed no act of sexual consummation toward Sarah and that he was acting out of ignorance, not known sin. From this verse it is obvious that adultery was considered a serious violation of God's standards even in this early stage of history (cf. Gen. 12:17-19; 26:7-11) because it affected inheritance rights.
SPECIAL TOPIC: HUMAN SEXUALITY
20:7 The verbal forms are striking in this message from God given to Abimelech in a dream.
1. "restore the man's wife," BDB 996, KB 1427, Hiphil imperative, interestingly this is the same verb used so often in the OT for "repent."
2. "he will pray for you," BDB 813, KB 933, Qal imperfect (possibly used in a jussive sense). Note God's forgiveness depended on Abraham's intercessory prayer (much like Job 42:8). This highlights the special status of Abraham!
3. "you will live," BDB 310, KB 309, Qal imperative
4. "if you do not restore her," Hiphil participle (see #1)
5. "know," BDB 393, KB 390, Qal imperative
6. "you shall surely die," the infinitive absolute and imperfect verb of the same root (BDB 559, KB 562) denote intensity. Sin is associated with "death" (2:17; Exod. 10:17; Num. 18:22).
▣ "he is a prophet" This is the first use of this term in the Bible and the only occurrence in Genesis. The term "prophet" (BDB 611) refers to one who receives and gives God's revelation (cf. Num. 12:6). However, in this context it seems to be connected with intercessory prayer (cf. vv. 7, 17). This is possible because of other biblical references (cf. I Sam. 7:5, 12:19, 23; Job 42:8; Jer. 7:16; 11:14; 14:11; 27:18). Some say that it refers to passing on the revelation of God to his children (cf. 18:19).
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
▣ "you and all who are yours" Again we have the emphasis on corporality, which is so common in the OT (cf. 17:27; 19:12). We do not really see an individual element until Ezekiel 18 and Jeremiah 31:31-34, which will characterize the New Covenant.
NASB (UPDATED) TEXT: 20:8-18
8So Abimelech arose early in the morning and called all his servants and told all these things in their hearing; and the men were greatly frightened. 9Then Abimelech called Abraham and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me things that ought not to be done." 10And Abimelech said to Abraham, "What have you encountered, that you have done this thing?" 11Abraham said, "Because I thought, surely there is no fear of God in this place, and they will kill me because of my wife. 12Besides, she actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; 13and it came about, when God caused me to wander from my father's house, that I said to her, 'This is the kindness which you will show to me: everywhere we go, say of me, "He is my brother."'" 14Abimelech then took sheep and oxen and male and female servants, and gave them to Abraham, and restored his wife Sarah to him. 15Abimelech said, "Behold, my land is before you; settle wherever you please." 16To Sarah he said, "Behold, I have given your brother a thousand pieces of silver; behold, it is your vindication before all who are with you, and before all men you are cleared." 17Abraham prayed to God, and God healed Abimelech and his wife and his maids, so that they bore children. 18For the Lord had closed fast all the wombs of the household of Abimelech because of Sarah, Abraham's wife.
20:8 "arose early in the morning" This is a Hebrew idiom of the urgency and immediacy (cf. 21:14; 22:3) of responding to God's expressed will.
▣ "and the men were greatly frightened" Not only is the faith of Abimelech seen in vv. 4-6, but the faith of his entire family is expressed in this verse. It makes Abraham's statement in verse 11a ironical.
20:9-10 Through a series of three questions Abimelech really shows the inappropriate activity of Abraham, as Pharaoh had done earlier in chapter 12.
20:10 "encountered" Some see this as a prophetic vision, but most scholars take this to mean "What have you encountered in the past that has caused you to act this way?"
20:11-12 Abraham gives three explanations about why he acted as he had. All three of them seem rather inappropriate. The fear or death is also recorded in 12:12 and with Isaac in 26:7.
20:13 "when God caused me to wander" In English it almost seems that he is implying that it is God's fault that he acted this way. It reminds us of how Adam blamed God (cf. Gen. 3:12). However, it is uncertain if we can understand this in this way. What is certain is that the name Elohim, which is used here, is followed by the plural verb (BDB 1073, KB 1766, Hiphil perfect plural), which is highly unusual when referring to the monotheistic Israelite Deity. Some say that he is getting down on the polytheistic level of Abimelech (S. R. Driver). However, Abimelech seems to be knowledgeable of the one true God also. The rabbis say this plural, though rare, is not uncommon when referring to God (cf 1:26; 11:7; 35:7; II Sam. 7:23). The Church often interprets these OT plurals as an incipient form of the doctrine of the Trinity.
▣ "this is the kindness which you will show me: everywhere we go" This seems to show that Abraham and Sarah had made an agreement about this brother and sister ruse from the time that they left Ur of the Chaldeans.
20:14 This exactly repeats what Pharaoh did for Abraham in 12:16.
It is these doublets that have caused modern western scholars to question a single author for the Pentateuch. The different names for Deity and these doublets caused them to theorize several authors/editors (see Dr. Utley's discussion of this in the introduction [Authorship] of his commentary on Genesis 1-11, available free online at www.freebiblecommentary.org). Also note the good brief discussion in Hard Sayings of the Bible, pp. 118-120.
20:16 "a thousand pieces of silver" Most translations assume that the term "shekel" should appear here because it was the normal term for "weight of valuable metal" in the Ancient Near East (see Special Topic at 18:6). There are several other texts where it is assumed but not stated (cf. Gen. 37:28; Jdgs. 17:2,3,4,10).
NASB, NKJV,"your vindication"
NRSV"exoneration"
TEV"that you are innocent"
NJB"you have been completely vindicated"
It is uncertain whether or not there are two separate gifts given by Abimelech, one to Abraham (v. 14) and one to Sarah (v. 16), or simply one gift, the monetary value of which is recorded in this verse. I personally believe that there are two separate gifts. The phrase, "your vindication" is literally "for you a covering of the eyes" (construct BDB 492 & 744), which is a Hebrew idiom to show that Sarah was completely innocent and was compensated for the embarrassment.
20:17 "God healed Abimelech" We do not know the exact disease that came upon Abimelech and his family, but it caused the birth of children to be impossible. Apparently this was one way that God protected Abimelech from having relations with Sarah. Also, from vv. 17 and 18, we see that barrenness was considered a divine curse. This is one reason that Abraham had such a hard time believing God's words of grace when Sarah was barren.
20:18 "the Lord closed fast all the wombs" This is the infinitive absolute and perfect verb of the same root (BDB 783 &870), which intensifies the action of the verb.
This clause is the only place in chapter 20 where the covenant name for Deity, YHWH, is used. In context (v. 17) it is parallel with Elohim. The Samaritan Pentateuch and some LXX manuscripts have Elohim.
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. Why did Abraham represent Sarah as his sister?
2. How do you explain this being done twice to Sarah and once to Rebekah?
3. Why is Sarah's protection so theologically significant?
Copyright © 2012 Bible Lessons International
Genesis 21
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?
Copyright © 2012 Bible Lessons International
Genesis 22
PARAGRAPH DIVISIONS OF MODERN TRANSLATION
NASB | NKJV | NRSV | TEV | NJB (follows MT) |
The Offering of Isaac | Abraham's Faith Confirmed | The Testing of Abraham | God Commands Abraham to Offer Isaac | Abraham's Sacrifice |
22:1-8 | 22:1-2 | 22:1-8 | 22:1 | 22:1-2 |
22:2 | ||||
22:3-8 | 22:3-5 | 22:3-5 | ||
22:6-7a | 22:6-8 | |||
22:7b | ||||
22:7c | ||||
22:8 | ||||
22:9-14 | 22:9-14 | 22:9-14 | 22:9-11a | 22:9-10 |
22:11b | 22:11-14 | |||
22:12 | ||||
22:13-14 | ||||
22:15-19 | 22:15-19 | 22:15-19 | 22:15-19 | 22:15-18 |
22:19 | ||||
The Family of Nahor | The Descendants of Abraham's Brother Nahor | The Descendants of Nahor | The Descendants of Nahor | |
22:20-24 | 22:20-24 | 22:20-24 | 22:20-24 | 22:20-24 |
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: 22:1-8
1Now it came about after these things, that God tested Abraham, and said to him, "Abraham!" And he said, "Here I am." 2He said, "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you." 3So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him. 4On the third day Abraham raised his eyes and saw the place from a distance. 5Abraham said to his young men, "Stay here with the donkey, and I and the lad will go over there; and we will worship and return to you." 6Abraham took the wood of the burnt offering and laid it on Isaac his son, and he took in his hand the fire and the knife. So the two of them walked on together. 7Isaac spoke to Abraham his father and said, "My father!" And he said, "Here I am, my son." And he said, "Behold, the fire and the wood, but where is the lamb for the burnt offering?" 8Abraham said, "God will provide for Himself the lamb for the burnt offering, my son." So the two of them walked on together.
22:1 "God" This is the Hebrew word Elohim. This is one of the common names for God which is found in the early parts of Genesis. We are uncertain of its etymology, but because of the play on words found in Gen. 31:29, it seems to be related to the phrase "be strong." Critical scholarship of the 18th and 19th centuries have used the terms Elohim and YHWH, found in different chapters of the book of Genesis, to postulate a documentary hypothesis of several sources. However, the rabbis say that the distinction between these names is found in the character of God which they represent. Elohim represents God's power and concern as Creator, while YHWH represents God's covenant mercies. I think the rabbinical explanation is much to be preferred.
▣ "tested Abraham"
SPECIAL TOPIC: GOD TESTS HIS PEOPLE
▣ "Abraham" God changed his name from Abram, which means "exalted father," to Abraham, which means "father of a multitude." God is about to ask Abraham to do something that will jeopardize his new name! The Septuagint doubles God's address to Abraham, but the Hebrew manuscript has only a single "Abraham" in v. 1, while the double is in v. 11.
▣ "Here I am" This is a Hebrew idiom of availability (cf. v. 11; Exod. 3:4; I Sam. 3:4; Isa. 6:8).
22:2 Notice the series of commands given to Abraham concerning Isaac.
1. "Take now your son," BDB 542, KB 534, Qal imperative
2. "Go to the land of Moriah," BDB 229, KB 246, Qal imperative (it is interesting to note that this verb in this form is found only here and Gen. 12:1, which links these two tests as promise and fulfillment [also note v. 18 and 12:3])
3. "Offer him there," BDB 748, KB 828, Hiphil imperative
▣ "Take now your son, your only son, whom you love, Isaac" This seems to be a purposeful series of phrases referring specifically to Isaac, the special son of promise. Also notice that he is the "only" (BDB 402) son (cf. vv. 2,12,16). Ishmael was not the son of promise and he has been sent away! All of Abraham's hope for descendants is in this boy, and YHWH directs him to sacrifice!
▣ "to the land of Moriah" This term (BDB 599) has been translated many ways.
1. the Vulgate and the Samaritan Pentateuch have "visions"
2. the Targums translate it as "worship"
3. the Septuagint has "high"
4. the Peshitta has "of the Amonites"
5. some scholars translate it as "shown of YHWH"
6. others "the chosen"
7. still others "the place of appearing"
It seems that "the place of appearing" might be the best possible translation based on the other use of this term in II Chr. 3:1, which mentions that the temple was built on Mt. Moriah, the place where God appeared to David. This can either refer to II Sam. 24:16 or more probably, I Chr. 21:18-30. The mention of Abraham offering Isaac in that context is either omitted because it was so well known or it was unknown to the author of I Chronicles. Also Moriah seems to relate to the city of Melchizedek, Salem (14:18), later called Jebus, which became Jerusalem.
▣ "a burnt offering" This is the Hebrew term "holocaust" which means "a completely burned sacrifice" (BDB 750). Not only did it involve ritually cutting his throat, but also ritually butchering him. What a shocking command from the Deity who promised him a son and caused him to send Ishmael away! Abraham must trust God without understanding, much like the Numbers 21 incident alluded to in John 3:14.
22:3 "Abraham rose early in the morning" Notice that there is no hesitation or questioning on Abraham's part recorded, but what a bad night it must have been. Whether this is an omission or a sign of the development of Abraham's faith is uncertain. Abraham is certainly not perfect, but the greatness of his trust in God can surely be seen in this account. This was the climactic test of trust.
22:4 "on the third day" The distance between Beersheba and Mt. Moriah is about a two and a half days walk, but with a donkey and the other supplies, it may have taken longer.
22:5 Notice the commands to his servants and the description of his intent.
1. "stay here," BDB 442, KB 444, Qal imperative
2. "I and the lad will go yonder," BDB 229, KB 246, Qal cohortative
3. "we will worship," BDB 1005, KB 295, Hishtaphel cohortative
4. "we will return to you," BDB 996, KB 1427, Qal cohortative
▣ "we will worship and return to you" Abraham's faith in God is so certain that Heb. 11:17-19 assumes that Isaac will be raised from the dead if necessary in order to accompany Abraham back to their home. This is in line with God's previous promise to Abraham in 21:12 that Abraham would have descendants through Isaac. Although Abraham did not understood the how or why, he certainly knew and understood the God who was able.
22:6 "Abraham took the wood of the burnt offering and laid it on Isaac his son" There are many connections between what happens to Isaac and what later happens to Jesus. Personally, I am nervous about any allegory and typology which is not mentioned specifically in the NT because of how much it has been abused by commentators throughout the life of the church. There is obviously an allusion between Isaac and Jesus. What God would not allow Abraham to do to Isaac, He did Himself to His own Son. I think we can understand something of the intensity of the love of God when we empathize with the love and faith of Abraham.
▣ "the fire and the knife" Whether this fire refers to the coals of the previous night's campfire or to the small bag of flint and kindling is uncertain. The knife is the term for a "butcher knife" (BDB 38), a very large knife which was used for cooking purposes (cf. Jdgs. 19:29; Pro. 30:14).
22:7 "but where is the lamb for the burnt offering" Isaac's question must have cut Abraham to the heart, to which Abraham expresses his faith in God so beautifully in v. 8. The fact that Isaac was acquainted with sacrifices shows that the sacrificial system predates the Mosaic legislation. This can be seen (1) in Cain and Abel (Genesis 4); (2) in Noah (Genesis 8:20); and (3) in Job (Job 1:5).
22:8 "and Abraham said, 'God will provide for Himself the lamb'" The phrase "God will provide" later becomes a name for God in v. 14 ("YHWH," BDB 217 and "see," BDB 906). We have seen how common it is for the acts of God to result in a new name to describe His character and actions. The Hebrew term "will provide" is really "will see to it" (BDB 906, KB 1157, Qal imperfect), but it came to be used in this specialized sense (the One who sees is the One who provides).
NASB (UPDATED) TEXT: 22:9-14
9Then they came to the place of which God had told him; and Abraham built the altar there and arranged the wood, and bound his son Isaac and laid him on the altar, on top of the wood. 10Abraham stretched out his hand and took the knife to slay his son. 11But the angel of the Lord called to him from heaven and said, "Abraham, Abraham!" And he said, "Here I am." 12He said, "Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me." 13Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son. 14Abraham called the name of that place The Lord Will Provide, as it is said to this day, "In the mount of the Lord it will be provided."
22:9 "Abraham built the altar there, and arranged the wood, and bound his son Isaac, and laid him on the altar" We see something, not only of the great faith of Abraham, but of the great faith of Isaac. Isaac was apparently old enough to carry the wood up the hill and he was old enough to resist being tied up by his father. I am sure that this incident caused hours of religious discussion later between Abraham and Isaac.
The verb "bind" (BDB 785, KB 873, Qal imperfect) is found only here in the OT. The same root (BDB 785) means to bend or twist. Therefore, it is assumed to mean twist the legs of a sacrificial animal so as to tie them together.
22:10 "Abraham stretched out his hand" This apparently refers to the ritual act of slitting the throat of the sacrificial animal.
22:11 "but the angel of the Lord" It is obvious when we read vv. 11 and 12 together that this "angel of the Lord" is the personification of God Himself (cf. Gen. 16:7-13; 18:1; 19:1; 21:17, 19; 22:11-15; 31:11, 13; 32:24, 30; 48:15-16; Exod. 3:2, 4; 13:21; 14:19; Jdgs. 6:12, 14; and Zech. 3:1, 2). But, notice how in v. 12 the angel refers to "God." It is difficult to affirm a strict monotheism with all the other spiritual entities mentioned in Genesis (i.e., "Spirit" in Gen. 1:2; "Let us" in Gen. 1:26; 3:22; 11:7; "the angel of the Lord above," and also note "the Lord says to my Lord" in Ps. 110:1). How all these inter-relate is a mystery. Christians affirm, along with Jews, the monotheism expressed in Deut. 6:4. See SPECIAL TOPIC: THE TRINITY at 20:13.
22:12 There are two negative commands.
1. "do not stretch our your hand against the lad," BDB 1018, KB 1511, Qal imperfect, but used in a jussive sense
2. "do nothing to him," BDB 793, KB 889, Qal jussive
The following perfects show that YHWH is fully satisfied with Abraham's trusting faith.
1. "for now I know," BDB 393, KB 390, Qal perfect
2. "since you have not withheld your son," BDB 362, KB 359, Qal perfect
The repetitive phrases referring to Isaac are found in v. 2 and repeated in v. 12 (cf. v. 16).
Just a word about "now I know." Does this call into question YHWH's foreknowledge or is this a literary way of showing approval to Abraham's faith? I understand it in the second sense. I am uncomfortable with Open Theism.
NASB, NKJV,
NRSV, NJB"fear"
TEV"honor"
Peshitta"reveres"
REB"a god-fearing man"
This term (BDB 431) occurs often in the OT. It can mean "fear" (cf. Gen. 3:10; 18:15; 20:8; 28:17; 32:7; 42:35; 43:18), but in certain contexts it transitions to "awe," "respect," or "honor" when describing a human's attitude toward Deity. Note the following texts: Gen. 42:18; Exod. 1:17; 9:30; 18:21; Lev. 19:14,32; 25:17,36,43; Deut. 6:2,24; 10:12,20; 14:23; 17:19; 25:18; 28:58; 31:12-13; Ps. 33:8. This "fear" should issue in worship and obedience. It is a lifestyle relationship, not a set of isolated events, places, creeds, or rules. Obedience flows from respect and love, not fear of reprisal. Disobedience is primarily against love, as well as law! One's relationship with God becomes the priority of life! The "Abraham believed God" (Gen. 15:6) has been demonstrated in life!
22:13
NASB, RSV"behind him a ram"
NKJV"and there behind him was a ram"
NRSV, TEV"a ram"
There are variations in the Hebrew manuscripts at this point. The MT has the adverb "behind" (רחא, BDB 29), but some Hebrew manuscripts and the Samaritan Pentateuch, Septuagint, and Peshitta have "one" (דחא, BDB 25), translated "a" ram.
▣ "in place of his son" God did not ask Abraham to sacrifice the ram, but Abraham on his own behalf and with thanksgiving, offered it to God on the very mountain that would one day be the site of Solomon's temple. This may be the incipient form of sacrifice as the substitutionary act that is later developed, not only in the Mosaic legislation, but also supremely in the sacrifice of Christ (cf. Isaiah 53 and John 1:29; the book of Hebrews; I Pet. 1:18-19; Rev. 5:11-14).
22:14 "as it is to this day" This may be the literary marker of a later editor. It could even be Moses, or Moses' priestly scribe. I personally think that much of Genesis, up to Joseph's day, comes from Patriarchal oral or written traditions.
▣ "Abraham called the name of the place The Lord Will Provide" This seems to be based on God's act and Abraham's answer to Isaac in v. 8.
▣ "in the mount of the Lord it will be provided" This seems to be a foreshadowing of the location of the phrase "the place God will cause His Name to dwell" (cf. Deut. 12:5,11,21; 14:23,24; 16:2,6,11, etc. Originally this referred to the tabernacle, but it came to refer to the temple on Mt. Moriah).
NASB (UPDATED) TEXT: 22:15-19
15Then the angel of the Lord called to Abraham a second time from heaven, 16and said, "By Myself I have sworn, declares the Lord, because you have done this thing and have not withheld your son, your only son, 17indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies. 18In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." 19So Abraham returned to his young men, and they arose and went together to Beersheba; and Abraham lived at Beersheba.
22:16 "By Myself I have sworn" This is the only time in the book of Genesis where God swears by Himself in relationship to the covenant. This becomes a major theological point for Heb. 6:13-18. Notice that it is an unconditional promise based on God's love, but it is in response to Abraham's great act of faith (i.e., "because you obeyed My voice," v. 18). The unconditional/conditional nature of the covenants of the Bible seem to be related to God's unconditional love, but human's conditional response.
22:17 "indeed I will greatly bless you" There are two grammatical structures which denote emphasis in this verse.
1. The Piel infinitive absolute and the Piel imperfect verb of the same root, "bless" (BDB 138, KB 159), therefore, translated "I will greatly bless you."
2. The Hiphil infinitive absolute and the Hiphil imperfect verb of the same root, "multiply" or "make many" (BDB 915, KB 1176), therefore, translated "I will greatly multiply your seed."
This seems to go back to the beginning promise to Abraham in chapter 12 (as it was in the initial creation), the promise of a seed and of a land. The NT emphasizes the promise of the seed and de- emphasizes the promise of the land.
▣ "I will greatly multiply your seed as the stars of the heavens, and as the sand which is on the seashore" These are two of several metaphors used to describe the multitudinous nature of Abraham's descendants (cf. dust, Gen. 13:16; 28:14; Num. 23:10; stars, Gen. 15:5; 26:4; and sand, Gen. 32:12).
▣ "and your descendants shall possess the gate of their enemies" The gate symbolized the security of the ancient, walled cities. To secure someone's gate meant to capture their city. Therefore, this is a metaphor for the military victory of the descendants of Abraham against all those who would be against them. This same metaphor is used in the NT in Matthew 16 for "the gates of hell shall not overcome the church."
From the Prophets we know that even these promises are conditional on Israel's obedience, as they were on Abraham's obedience (cf. 15:6; 22:16,18). YHWH's promises have been abrogated by Israel's continual disobedience and idolatry. We must remember that the primary focus in Scripture is God's character and faithfulness. However, it must also be said that His desire is that His people reflect His character to an unbelieving world (i.e., the nations) so that they also can respond to Him!
22:18 "in your descendants all the nations of the earth shall be blessed" The grammatical and theological issue involved is how to translate the Niphal and Hithpael perfects of the verb "bless" (BDB 138, KB 159) that seem to be parallel in
1. Gen. 12:3, Niphal perfect
2. Gen. 18:18, Niphal perfect
3. Gen. 22:18, Hithpael perfect
4. Gen. 26:4, Hithpael perfect
5. Gen. 28:14, Niphal perfect
The Niphal stem is usually passive (this verb appears only in Genesis texts translated as passives), but can function as reflexive or reciprocal. The Hithpael stem is reflexive or reciprocal (cf. Deut. 29:19; Ps. 72:17; Isa. 65:16 [twice]; Jer. 4:2).
The NT quotes of this crucial promise are passives. See Acts 3:25 and Gal. 3:8. The question relates to the missionary mandate of Israel to be a "kingdom of priests" for the nations (cf. Exod. 19:5-6). Although this is not stated unambiguously until the eighth century prophets, it is assumed and alluded to in these Genesis texts.
In one sense Israel was to provide the information about God (through their obedient lifestyle observance of the Mosaic law). Ultimately the nations had to respond and trust the trustworthiness of YHWH (as Abraham did, cf. Gen. 15:6; Rom. 4:3; Gal. 3:6; James 2:23). They must recognize and respond to the revelation provided by YHWH to and through Israel. If Israel was disobedient, instead of the witness of abundance as well as a stable society, all the nations saw only the judgment side of YHWH. Israel has failed in her missionary mandate and it has passed to the church (i.e., "the Great Commission," Matt. 28:19-20; Luke 24:47; Acts 1:8)!
NASB (UPDATED) TEXT: 22:20-24
20Now it came about after these things, that it was told Abraham, saying, "Behold, Milcah also has borne children to your brother Nahor: 21Uz his firstborn and Buz his brother and Kemuel the father of Aram 22and Chesed and Hazo and Pildash and Jidlaph and Bethuel." 23Bethuel became the father of Rebekah; these eight Milcah bore to Nahor, Abraham's brother. 24His concubine, whose name was Reumah, also bore Tebah and Gaham and Tahash and Maacah.
22:20-24 This family genealogy seems to be somewhat unusual here, but in reality it is very significant in laying the groundwork for Isaac's future bride, Rebekah, who will be mentioned in v. 23.
22:23 "Bethuel" This name means "man of God" (BDB 143 I).
▣ "Rebekah" It is possible that the Hebrew etymology of this name (BDB 918) means "to tie up an animal" and thereby came to mean "the place of tying" or when used of a woman "an ensnaring one." The rabbis see this as meaning that Rebekah's beauty was enticing and she "tied up" Isaac's affection.
22:24 "Reumah" This word (BDB 910) has two possible meanings: (1) "to be raised," which seems to be appropriate since she was raised from a slave to a concubine or (2) "pearl" or "coral," which seems to be a closer correlation to the Hebrew term.
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. Does God really test His children? If so, why?
2. What is the meaning of the term "Moriah" and where is it located?
3. Why would God ask Abraham to sacrifice the son of promise?
4. Why are vv. 20-24 included in this passage?
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