Discovery BoxGenesis 15:6-21
Context15:6 Abram believed 1 the Lord, and the Lord 2 considered his response of faith 3 as proof of genuine loyalty. 4
15:7 The Lord said 5 to him, “I am the Lord 6 who brought you out from Ur of the Chaldeans 7 to give you this land to possess.” 15:8 But 8 Abram 9 said, “O sovereign Lord, 10 by what 11 can I know that I am to possess it?”
15:9 The Lord 12 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.” 15:10 So Abram 13 took all these for him and then cut them in two 14 and placed each half opposite the other, 15 but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.
15:12 When the sun went down, Abram fell sound asleep, 16 and great terror overwhelmed him. 17 15:13 Then the Lord said to Abram, “Know for certain 18 that your descendants will be strangers 19 in a foreign country. 20 They will be enslaved and oppressed 21 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 22 Afterward they will come out with many possessions. 15:15 But as for you, 23 you will go to your ancestors 24 in peace and be buried at a good old age. 25 15:16 In the fourth generation 26 your descendants 27 will return here, for the sin of the Amorites has not yet reached its limit.” 28
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 29 passed between the animal parts. 30 15:18 That day the Lord made a covenant 31 with Abram: “To your descendants I give 32 this land, from the river of Egypt 33 to the great river, the Euphrates River – 15:19 the land 34 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 35
[15:6] 1 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.
[15:6] 2 tn Heb “and he”; the referent (the
[15:6] 3 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.
[15:6] 4 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).
[15:7] 5 tn Heb “And he said.”
[15:7] 6 sn I am the
[15:7] 7 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
[15:8] 8 tn Here the vav carries adversative force and is translated “but.”
[15:8] 9 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 10 tn See note on the phrase “sovereign
[15:9] 12 tn Heb “He”; the referent (the
[15:10] 13 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 14 tn Heb “in the middle.”
[15:10] 15 tn Heb “to meet its neighbor.”
[15:12] 16 tn Heb “a deep sleep fell on Abram.”
[15:12] 17 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 18 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.
[15:13] 19 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.
[15:13] 20 tn Heb “in a land not theirs.”
[15:13] 21 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.
[15:14] 22 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.
[15:15] 23 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 24 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 25 tn Heb “in a good old age.”
[15:16] 26 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.
[15:16] 27 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 28 tn Heb “is not yet complete.”
[15:17] 29 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).
[15:17] 30 tn Heb “these pieces.”
[15:18] 31 tn Heb “cut a covenant.”
[15:18] 32 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”).
[15:18] 33 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 34 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 35 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
