Genesis 12:1-20

The Obedience of Abram

12:1 Now the Lord said ¹  to Abram, ² 

“Go out ³  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 you ⁵  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 

12:3 I will bless those who bless you, ⁹ 

but the one who treats you lightly ¹⁰  I must curse,

and all the families of the earth will bless one another ¹¹  by your name.”

12:4 So Abram left, ¹²  just as the Lord had told him to do, ¹³  and Lot went with him. (Now ¹⁴  Abram was 75 years old ¹⁵  when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew ¹⁶  Lot, and all the possessions they had accumulated and the people they had acquired ¹⁷  in Haran, and they left for ¹⁸  the land of Canaan. They entered the land of Canaan.

12:6 Abram traveled through the land as far as the oak tree ¹⁹  of Moreh ²⁰  at Shechem. ²¹  (At that time the Canaanites were in the land.) ²²  12:7 The Lord appeared to Abram and said, “To your descendants ²³  I will give this land.” So Abram ²⁴  built an altar there to the Lord, who had appeared to him.

12:8 Then he moved from there to the hill country east of Bethel ²⁵  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ²⁶  12:9 Abram continually journeyed by stages ²⁷  down to the Negev. ²⁸ 

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ²⁹  to stay for a while ³⁰  because the famine was severe. ³¹  12:11 As he approached ³²  Egypt, he said to his wife Sarai, “Look, ³³  I know that you are a beautiful woman. ³⁴  12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. ³⁵  12:13 So tell them ³⁶  you are my sister ³⁷  so that it may go well ³⁸  for me because of you and my life will be spared ³⁹  on account of you.”

12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife ⁴⁰  was taken ⁴¹  into the household of Pharaoh, ⁴²  12:16 and he did treat Abram well ⁴³  on account of her. Abram received ⁴⁴  sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.

12:17 But the Lord struck Pharaoh and his household with severe diseases ⁴⁵  because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this ⁴⁶  you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her ⁴⁷  to be my wife? ⁴⁸  Here is your wife! ⁴⁹  Take her and go!” ⁵⁰  12:20 Pharaoh gave his men orders about Abram, ⁵¹  and so they expelled him, along with his wife and all his possessions.

Genesis 9:27

9:27 May God enlarge Japheth’s territory and numbers! ⁵² 

May he live ⁵³  in the tents of Shem

and may Canaan be his slave!”

Genesis 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ⁵⁴  Everything that creeps on the ground and all the fish of the sea are under your authority. ⁵⁵ 

Genesis 18:29

18:29 Abraham ⁵⁶  spoke to him again, ⁵⁷  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

Genesis 18:32

18:32 Finally Abraham ⁵⁸  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Genesis 18:2

18:2 Abraham ⁵⁹  looked up ⁶⁰  and saw ⁶¹  three men standing across ⁶²  from him. When he saw them ⁶³  he ran from the entrance of the tent to meet them and bowed low ⁶⁴  to the ground. ⁶⁵ 

Genesis 32:15

32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys.

Matthew 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

Matthew 27:2

27:2 They ⁶⁶  tied him up, led him away, and handed him over to Pilate ⁶⁷  the governor. ⁶⁸ 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

[12:1]  ¹ sn 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.

[12:1]  ² tn 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.

[12:1]  ³ tn 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.”

[12:1]  ⁴ sn 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.

[12:2]  ⁵ tn 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.

[12:2]  ⁶ sn 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.

[12:2]  ⁷ tn Or “I will make you famous.”

[12:2]  ⁸ tn 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.

[12:3]  ⁹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ¹⁰ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ¹¹ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[12:4]  ¹² sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ¹³ tn Heb “just as the Lord said to him.”

[12:4]  ¹⁴ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹⁵ tn Heb “was the son of five years and seventy year[s].”

[12:5]  ¹⁶ tn Heb “the son of his brother.”

[12:5]  ¹⁷ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹⁸ tn Heb “went out to go.”

[12:6]  ¹⁹ tn Or “terebinth.”

[12:6]  ²⁰ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ²¹ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ²² tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[12:7]  ²³ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ²⁴ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[12:8]  ²⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ²⁶ 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; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[12:9]  ²⁷ tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”

[12:9]  ²⁸ tn Or “the South [country].”

[12:10]  ²⁹ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ³⁰ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ³¹ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[12:11]  ³² tn Heb “drew near to enter.”

[12:11]  ³³ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ³⁴ tn Heb “a woman beautiful of appearance are you.”

[12:12]  ³⁵ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

[12:13]  ³⁶ tn Heb “say.”

[12:13]  ³⁷ sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ³⁸ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ³⁹ tn Heb “and my life will live.”

[12:15]  ⁴⁰ tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

[12:15]  ⁴¹ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

[12:15]  ⁴² tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

[12:16]  ⁴³ sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.

[12:16]  ⁴⁴ tn Heb “and there was to him.”

[12:17]  ⁴⁵ tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

[12:18]  ⁴⁶ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[12:19]  ⁴⁷ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ⁴⁸ tn Heb “to me for a wife.”

[12:19]  ⁴⁹ tn Heb “Look, your wife!”

[12:19]  ⁵⁰ tn Heb “take and go.”

[12:20]  ⁵¹ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[9:27]  ⁵² tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  ⁵³ tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

[9:2]  ⁵⁴ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ⁵⁵ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[18:29]  ⁵⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁵⁷ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:32]  ⁵⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁵⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁶⁰ tn Heb “lifted up his eyes.”

[18:2]  ⁶¹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ⁶² tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ⁶³ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ⁶⁴ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ⁶⁵ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[27:2]  ⁶⁶ tn Here καί (kai) has not been translated.

[27:2]  ⁶⁷ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ⁶⁸ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.