Genesis 13
13
Abram’s Solution to the Strife
1 So Abram went up from Egypt into the Negev.#tn Or “the South [country]” (also in v. 3).sn Negev is the name for the southern desert region in the land of Canaan. He took his wife and all his possessions with him, as well as Lot.#tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.” 2 (Now Abram was very wealthy#tn Heb “heavy.” in livestock, silver, and gold.)#tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
3 And he journeyed from place to place#tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp. from the Negev as far as Bethel.#map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3. He returned#tn The words “he returned” are supplied in the translation for stylistic reasons. to the place where he had pitched his tent#tn Heb “where his tent had been.” at the beginning, between Bethel and Ai. 4 This was the place where he had first built the altar,#tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8). and there Abram worshiped the Lord.#tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.
5 Now Lot, who was traveling#tn Heb “was going.” with Abram, also had#tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession. flocks, herds, and tents. 6 But the land could#tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.” not support them while they were living side by side.#tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55. Because their possessions were so great, they were not able to live#tn The same infinitive occurs here, serving as the object of the verb. alongside one another. 7 So there were quarrels#tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37. between Abram’s herdsmen and Lot’s herdsmen.#sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals. (Now the Canaanites and the Perizzites were living in the land at that time.)#tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives.#tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle. 9 Is not the whole land before you? Separate yourself now from me. If you go#tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse. to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
10 Lot looked up and saw#tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen. the whole region#tn Or “plain”; Heb “circle.” of the Jordan. He noticed#tn The words “he noticed” are supplied in the translation for stylistic reasons. that all of it was well-watered (before the Lord obliterated#sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178). Sodom and Gomorrah)#tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons. like the garden of the Lord, like the land of Egypt,#sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life. all the way to Zoar. 11 Lot chose for himself the whole region of the Jordan and traveled#tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons. toward the east.
So the relatives separated from each other.#tn Heb “a man from upon his brother.”sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88. 12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain#tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley. and pitched his tents next to Sodom. 13 (Now#tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause. the people#tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners. of Sodom were extremely wicked rebels against the Lord.)#tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).
14 After Lot had departed, the Lord said to Abram,#tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene. “Look#tn Heb “lift up your eyes and see.”sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith. from the place where you stand to the north, south, east, and west. 15 I will give all the land that you see to you and your descendants#tn Heb “for all the land which you see to you I will give it and to your descendants.” forever. 16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted.#tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause. 17 Get up and#tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style. walk throughout#tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over. the land,#tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse). for I will give it to you.”
18 So Abram moved his tents and went to live#tn Heb “he came and lived.” by the oaks#tn Or “terebinths.” of Mamre in Hebron, and he built an altar to the Lord there.
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Genesis 13
13
Abram Had a Lot to Lose
1Abram took his wife and all that he owned, and left Egypt. They returned to the southern desert region, and Lot went with them.
2Now Abram had become very rich # 13:2 Or “weighty” or “heavy.” in livestock, silver, and gold. 3And he journeyed on from place to place as far as the hill country region of Bethel. He returned to the place between Bethel and Ai where he had pitched his tent at the beginning. 4This was the place he had first built an altar to pray and worship Yahweh. # 13:4 Or “he called on the name of Yahweh.” Abram went back to the first altar he had built to commune with this God who had made promises to him. There are times we, too, need to go back to our beginnings in order to recapture our “first love” for Jesus before we can move forward. See Rev. 2:3–4.
5Now Lot, who accompanied Abram, was also rich and had accumulated flocks, herds, family, and servants. # 13:5 Or, literally, “tents,” meaning those who camped with Lot. 6-7Arguments erupted between Abram’s herdsmen and Lot’s herdsmen because the land could not support both living together, for their animals and possessions were too numerous. At that time, Canaanites and Perizzites were also in the land. # 13:6–7 The implication is that grazing rights were in dispute between all four parties (Abraham, Lot, the Canaanites, and the Perizzites).
8So Abram said to Lot, “Let’s not quarrel with each other, or between our herdsmen, since we are relatives. 9Look at the vast land that is in front of you! Let’s settle in different regions. If you choose the land on the left, then I’ll go right, and if you want land on the right, then I’ll go left.”
10Lot lifted his eyes and carefully surveyed the land around him # 13:10 Or “Lot lifted up his eyes.” When Abram offered the choice to Lot, he should have said, “Uncle, I choose you. God is with you. My choice is your choice.” Every young person likes to be separated from the older generation. Lot missed the will of God by separating from the called one, Abram. There is protection, covering, and anointing when we walk with those who walk with God. Our flesh would rather “do it on our own,” but God’s way is to walk in fellowship with called ones. The meaning of Lot is “covert,” “secret,” or “concealed.” Everything about Lot was hidden away in his heart. Compromise was a way of life for him. The secret tug of the world drew him away from the place of blessing. He had never really left Ur; he was still an idolater at heart. When he chose the rich plains, he was looking for the closest thing that resembled Egypt. He chose what would please him without considering the consequences. Lot’s possessions were eventually burned in the fires of judgment, and he ended up living in a cave. all the way to Zoar. He noticed that the Jordan Valley was fertile and well-watered (this was before Yahweh had destroyed Sodom and Gomorrah). It looked beautiful, like the garden of Yahweh, or like Egypt. 11So Lot chose to settle in the Jordan Valley. He departed toward the east, and the family split up and separated from each other. 12Abram settled in the land of Canaan while Lot settled in the cities of the lowlands, at a place # 13:12 Or “pitched his tent.” near Sodom. 13Now, the people of Sodom were extremely wicked and rebelled against Yahweh.
God Speaks Promises to Abram
14After Lot separated from him, # 13:14 Although the New Testament describes Lot as “righteous” (2 Peter 2:7–8), Scripture portrays him as an object lesson of one who compromised his faith by wanting both to follow Yahweh and to love this present world. See Luke 17:28–32. It appears that God waited until Abram and Lot finally separated before giving Abram further blessings. Through the life of Abram, we learn that separation brings revelation. Abram separated from (1) his country, (2) his relatives, (3) Egypt, (4) Lot, (5) his desire to get wealth (see Gen. 14), (6) Ishmael (see Gen. 21), and (7) from his beloved son, Isaac (see Gen. 22). These seven separations brought revelation, encounters, blessings, miracles, and inheritance. Yahweh spoke to Abram, “Lift up your eyes and look around you to the north, the south, the east, and the west. 15As far as you can see in every direction is the land that I will give to you forever—to you and your seed. 16I will multiply them until they are as numerous as the specks of dust on the earth. If anyone could count the dust of the earth, then your offspring could also be counted. 17Now, get up and walk through the land—its length and its breadth. All the land you walk upon will be my gift to you!” # 13:17 See Josh. 24:3–4.
18Abram moved his camp and settled by the oaks of Mamre, # 13:18 Mamre means “fatness.” It is a picture of the strength of God’s anointing and the weighty glory of the Lord. Mamre was located about three miles north of Hebron. It was the site of a pagan shrine, but Abram reclaimed it for Yahweh and erected an altar there to the true God. which are at Hebron, # 13:18 Hebron means “to unite [in fellowship].” The modern Arabic name for Hebron is al-Halil er-Rahman, meaning “friend of the Merciful One,” a reference to Abraham, the friend of God. and there he built another altar to Yahweh.
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