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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.
15
God promised to give Abram a son
1Later on, after Abram saved Lot, Abram had a dream, and God talked to him in that dream. God said, “Abram, don’t be frightened, I will always keep you safe, so that nobody can ever hurt you, and I am going to give you lots of good things.”
2-3But Abram said, “Yes, God, you are very powerful. But look, I’ve got no son, so it doesn’t matter what you give me. You haven’t given me the one thing I really want. You haven’t given me any kids. So when I die, one of my work-men will get all my things. His name is Eliyezer. He is from Damascus.”
4Then Abram heard God talk to him again. God said, “I tell you, that work-man will not get all your things after you die. I am going to give you a son, and he will get all your things after you die.”
5Then God took Abram outside and said, “Look up at the sky and try to count all those stars. There are a lot of stars. You can’t count them all. Well, you will have a son, and later on lots of people will be born into his family, and later on they will be a real big family. And just like nobody can count the stars, nobody will be able to count all your family.”#Romans 4:18; Hebrews 11:12
6And Abram believed what God said, so God was really happy with him, and told him, “You believe me, so now I’m saying you are properly good, like you never did anything wrong.”#Romans 4:3, 9, 22; Galatians 3:6; Hebrews 11:11; James 2:23
God did a ceremony to make Abram sure about his promises
7Then God said to Abram, “I am your God. I am the one that brought you out of your home country, from the town called Ur, in Chaldia country. And I am going to give you this country here. It will be yours. You will own all this country.”
8Abram said, “I know you are very powerful, God, but how can I be really sure that I will get all this country?”
9So God said to Abram, “Bring me a cow that hasn’t had a baby, and a female goat, and a male sheep. All those animals have to be 3 years old. And I want you to bring me 2 different sorts of pigeons too.”
10Then Abram did what God told him. He killed those animals and birds, and he cut the animals in half. He put the halves of each animal on the ground in 2 lines facing each other. But he didn’t cut the birds in half. 11Then some hawks flew down and tried to eat the animals, but Abram chased them away.
12While the sun was going down, Abram went to sleep. It was a strong deep sleep. Then Abram had something like a dream. It was really dark for him, and he felt really frightened.#Job 4:13-14 13-15God said to Abram, “I want you to know for sure what will happen after you get really old. You don’t have to worry about anything. You see, you will live to be a very old man, and then, when you are dying, you will feel good inside, and your family will bury you right here, in this country. But I have to tell you something. After you die, your family will leave this country and move to another country that belongs to other people. Your family will live in that country, and later on, the other people in that country will make your family like prisoners, and your family will have to work very hard for them. Those people will do really bad things to your family for 400 years. After that, I will save your family from that hard time, and I will punish those people for doing bad things to your family. Then your family will leave that country, and they will take a lot of animals and things with them. They will be really rich.#Exodus 1:1-14; Acts 7:6 16And I will bring your family back here to this country. You see, the Amor tribe that are here in this country now, they do really bad things, and they are getting worse and worse. But I will not punish them yet. I will punish them later, after your grand-kids grow up and have grand-kids. Then I will do payback to the mob in this country for the bad things that they do. I will take their country from them, and I will give it to your family.” That’s what God told Abram.
17After the sun went down and it was dark, Abram saw a bucket full of fire, with smoke coming out of it, and he saw a burning stick with it. That bucket and stick moved along between the halves of those animals that Abram killed. 18-21That’s how God showed Abram that he was really going to do everything that he promised. God said to him again, “I am going to give your family all this country, from the river in Egypt in the south, right up to the big river called Euphrates in the north.
These are the tribes in this country now,
– the Ken tribe,
– the Keniz tribe,
– the Kadmon tribe,
– the Heth tribe,
– the Periz tribe,
– the Refa tribe,
– the Amor tribe,
– the Canaan tribe,
– the Girgash tribe,
– the Jebus tribe.
I will take this country away from all those tribes, and I will give it to your family.” God promised that to Abram.#Acts 7:5