Genesis 12:1-2

The Obedience of Abram

12:1 Now the Lord said¹ to Abram,²

“Go out³ from your country, your relatives, and your father’s household

to the land that I will show you.⁴

12:2 Then I will make you⁵ into a great nation, and I will bless you,⁶

and I will make your name great,⁷

so that you will exemplify divine blessing.⁸

Deuteronomy 10:15

10:15 However, only to your ancestors did he⁹ show his loving favor,¹⁰ and he chose you, their descendants,¹¹ from all peoples – as is apparent today.

Joshua 24:2-3

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors¹² lived beyond the Euphrates River,¹³ including Terah the father of Abraham and Nahor. They worshiped¹⁴ other gods, 24:3 but I took your father Abraham from beyond the Euphrates¹⁵ and brought him into¹⁶ the entire land of Canaan. I made his descendants numerous; I gave him Isaac,

Isaiah 41:8-9

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend,¹⁷

41:9 you whom I am bringing back¹⁸ from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

Isaiah 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth.¹⁹

When I summoned him, he was a lone individual,²⁰

but I blessed him²¹ and gave him numerous descendants.²²

¹sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

²tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

³tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

⁴sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

⁵tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

⁶sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

⁷tn Or “I will make you famous.”

⁸tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

⁹tn Heb “the Lord.” See note on “he” in 10:4.

¹⁰tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

¹¹tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

¹²tn Heb “your fathers.”

¹³tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

¹⁴tn Or “served.”

¹⁵tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

¹⁶tn Or “through.”

¹⁷tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

¹⁸tn Heb “whom I have taken hold of [i.e., to lead back].”

¹⁹sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

²⁰tn Heb “one”; NLT “was alone”; TEV “was childless.”

²¹tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

²²tn Heb “and I made him numerous.”