Genesis 15
15
The Cutting of the Covenant
1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield#sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought. and the one who will reward you in great abundance.”#tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.
2 But Abram said, “O sovereign Lord,#tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.” what will you give me since#tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason. I continue to be#tn Heb “I am going.” childless, and my heir#tn Heb “the son of the acquisition of my house.”sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33. is#tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115). Eliezer of Damascus?”#sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32. 3 Abram added,#tn Heb “And Abram said.” “Since#tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”). you have not given me a descendant, then look, one born in my house will be my heir!”#tn Heb “is inheriting me.”
4 But look,#tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram. the word of the Lord came to him: “This man#tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases. will not be your heir,#tn Heb “inherit you.” but instead#tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative. a son#tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity. who comes from your own body will be#tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.” your heir.”#tn Heb “will inherit you.” 5 The Lord#tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity. took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
6 Abram believed#tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality. the Lord, and the Lord#tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity. considered his response of faith#tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89. as proof of genuine loyalty.#tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.
7 The Lord said#tn Heb “And he said.” to him, “I am the Lord#sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1). who brought you out from Ur of the Chaldeans#sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c. to give you this land to possess.” 8 But#tn Here the vav carries adversative force and is translated “but.” Abram#tn Heb “he”; the referent (Abram) has been specified in the translation for clarity. said, “O sovereign Lord,#tn See note on the phrase “sovereign Lord” in 15:2. by what#tn Or “how.” can I know that I am to possess it?”
9 The Lord#tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity. said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 10 So Abram#tn Heb “he”; the referent (Abram) has been specified in the translation for clarity. took all these for him and then cut them in two#tn Heb “in the middle.” and placed each half opposite the other,#tn Heb “to meet its neighbor.”sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78. but he did not cut the birds in half. 11 When birds of prey came down on the carcasses, Abram drove them away.
12 When the sun went down, Abram fell sound asleep,#tn Heb “a deep sleep fell on Abram.” and great terror overwhelmed him.#tn Heb “and look, terror, a great darkness was falling on him.” 13 Then the Lord said to Abram, “Know for certain#tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force. that your descendants will be strangers#tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship. in a foreign country.#tn Heb “in a land not theirs.” They will be enslaved and oppressed#tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt. for four hundred years. 14 But I will execute judgment on the nation that they will serve.#tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out. Afterward they will come out with many possessions. 15 But as for you,#tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject. you will go to your ancestors#sn You will go to your ancestors. This is a euphemistic expression for death. in peace and be buried at a good old age.#tn Heb “in a good old age.” 16 In the fourth generation#sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years. your descendants#tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity. will return here, for the sin of the Amorites has not yet reached its limit.”#tn Heb “is not yet complete.”sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.
17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch#sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14). passed between the animal parts.#tn Heb “these pieces.” 18 That day the Lord made a covenant#tn Heb “cut a covenant.” with Abram: “To your descendants I give#tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54. this land, from the river of Egypt#sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile. to the great river, the Euphrates River – 19 the land#tn The words “the land” are supplied in the translation for stylistic reasons. of the Kenites, Kenizzites, Kadmonites, 20 Hittites, Perizzites, Rephaites, 21 Amorites, Canaanites, Girgashites, and Jebusites.”#tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
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Genesis 15
15
God’s Covenant with Abram
1Afterwards, the word of Yahweh came to Abram in a vision # 15:1 The phrase “the word of Yahweh came” is found 245 times in the Old Testament. In this instance, the word of Yahweh came in a vision. It is possible that Yahweh appeared again before Abram (see Acts 7:2). and said, “Abram, don’t yield to fear, for I am your Faithful Shield # 15:1 Yahweh was assuring Abram that he would now be a Shield to protect Abram from any retaliation by the kings he had conquered. He chose to be hidden behind Yahweh’s shield rather than to take refuge in what the world could give him. See Deut. 33:29; Pss. 84:11; 91:1–4; Prov. 30:5. Each of us may claim this promise to have God himself as our Faithful Shield. and your Abundant Reward.” # 15:1 Because of what Abram had done by rescuing Lot and refusing to take financial reward for his noble acts, Yahweh himself would become Abram’s reward. This new, intimate relationship with God exceeded any financial loss Abram experienced. A new intimacy with God always emerges when we choose him over the world’s pleasures.
2But Abram replied, “Lord Yahweh, what good is your reward # 15:2 Or “What can you give me?” if I remain childless? I’m about to die without a son, and my servant, Eliezer of Damascus, will inherit all my wealth. 3A servant in my household will end up with everything because you have not given me any children.”
4Immediately, the word of Yahweh came to him: “No! Eliezer will not be your heir. # 15:4 Or “This man will not inherit you.” I will give you a son from your own body to be your heir.” # 15:4 Or “Whoever comes out of your body will inherit you.” 5Then Yahweh brought him outside his tent # 15:5 God wants to take us outside of our “tents,” our limitations and opinions of how God can do a miracle. Paul, the tentmaker, was taken outside of the natural world and shown the mysteries of God, much like his ancestor Abram. See 2 Cor. 12:2–4. and said, “Gaze into the night sky. Go ahead and try to count the stars.” He continued, “Your seed will be as numerous as the stars!” # 15:5 See Heb. 11:12. The seed of Abraham is now both earthly (as many as the grains of sand) and heavenly (as many as the stars, Dan. 12:3; Matt. 13:43; 1 Cor. 15:41; Rev. 1:20; 2:28). The heavenly stars point to the heaven-born church of Jesus; the grains of sand point to the earthly seed of Abram, the Jews who inherit Abram’s promises. See Gal. 3:28–29. 6And Abram trusted every word Yahweh had spoken! And because of his faith, Yahweh credited it to him as righteousness. # 15:6 That is, God accepted Abram and made him righteous by his faith. See Rom. 4:3, 6, 11, 18–22; Gal. 3:6; Heb. 10:38; James 2:23.
7Then he said to him, “I am Yahweh, who brought you out of the Babylonian city of Ur, to give you all this land to possess.” 8But Abram said, “Lord Yahweh, how can I be sure that I can possess this land for myself?” # 15:8 Abram was asking God for a sign to assure him that he had legal standing to stake a claim to the land and possess it.
9Yahweh said to him, “Bring me a heifer, a female goat, and a ram, each three years old, # 15:9 Or possibly, “each three-fold,” that is, three of each animal. However, the verb form used here seems to indicate the years (though the term for “years” is not included), as there are other normal ways to say “three.” The number three points to the three years of Jesus’ ministry and to his resurrection on the third day. The death of the animals shows that suffering precedes inheritance. See Acts 14:22; Rom. 8:17; Phil. 1:29; Heb. 5:8–9. also a turtledove and a young pigeon.” 10So, Abram brought the animals to him and killed them. He cut them in two (except the birds) and laid each half opposite the other in two rows. 11Vultures # 15:11 Or “Birds of prey.” Some expositors see the vultures as symbolic of evil powers attempting to interfere with this covenant ritual. When we step into covenant with God, it is important to stand on the promise and to drive away our own fears and doubts that rise up in our own souls. See Matt. 13:4, 19; Eph. 6:12. swooped down upon the carcasses, but Abram stood there and drove the vultures away.
12As the heavy veil of night fell, Abram went into a deep state of sleep, # 15:12 Or “a trance-like state,” the same words used in Gen. 2:21. and suddenly a great dreadful darkness surrounded him and he was filled with fear. # 15:12 For those of us with prophetic promises yet to be fulfilled, we must contend with our doubts and wait on God with faith and patience. Even in our dreadful darkness, our Faithful God will not disappoint us. 13Then Yahweh said to Abram, “Know this: your descendants will live as strangers in a foreign country. They will be enslaved and mistreated for four hundred years. # 15:13 This was a prophecy that the Israelites would be enslaved in Egypt. See Ex. 12:40–41. 14Afterward I will punish that nation for enslaving them, # 15:14 Yahweh punished Egypt with ten plagues. See Ex. 7–12. and your descendants will come out of slavery with untold wealth. # 15:14 At the time of their exodus, God would give the Israelites the back wages for four hundred years which they deserved. As they departed, the Egyptians gave great riches to the Israelites (Ex. 12:35–36). It was an extraordinary transfer of wealth. The riches of Egypt funded the building of the tabernacle in the wilderness, including the ark of the covenant and all the golden furnishings. 15You, however, will go to your ancestors in peace and live a full life. # 15:15 Abraham lived one hundred and seventy-five years (see Gen. 25:7). 16And after the fourth generation, your descendants will return here; for then the sin of the Amorites will be ripe for judgment.” # 15:16 One reason why the Israelites were kept in Egypt for four hundred years was the justice of God. He had to wait until the sin of the Amorites was fully deserving of God’s judgment so that he could righteously destroy them from the land.
17When the sun had set, and it was very dark, there suddenly appeared # 15:17 Or “with a flash of fire there appeared” (LXX). a smoking firepot and a blazing torch that passed between the split carcasses. # 15:17 God’s manifest presence appeared as a smoking firepot and a blazing torch. The smoking firepot points to the Father (Ex. 19:18; Isa. 31:9) and the blazing torch speaks of the Son, the Lord Jesus (see 2 Sam. 22:9; Isa. 62:1; Nah. 2:3–4; Zech. 12:6). It was the custom in the ancient Near East to light a torch (lamp) when making a covenant, symbolizing the fire of destruction that would come if the covenant were to be broken. See Matt. 25:41–43. God’s promise to Abram, spoken that mysterious night, became the “title deed” to the land. Yahweh gave Abram the boundaries of the expanse of the land of promise. Rivers and land would be part of the inheritance—land occupied by the enemy. Powerful princes would be dethroned as the Israelites marched into the fullness of their inheritance. The God that walked between the sacrifices would walk through the promised land and conquer their foes (see Isa. 43:1–7). 18On that day, Yahweh entered into covenant # 15:18 Or “cut a covenant.” with Abram: “I have given this land to your descendants, from the Egyptian border # 15:18 Or “river of Egypt,” possibly the brook (wadi) in eastern Sinai known today as Wadi el-‘Arish. to the great river Euphrates, 19the entire land of the Kenites, the Kenizzites, the Kadmonites, 20the Hittites, the Perizzites, the Rephaites, 21the Amorites, the Canaanites, the Girgashites, and the Jebusites.”
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