VERSE 1 Now the LORD said to Abram (~r'b.a;-la, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep el to + proper noun Abram], "Go forth from your country [^c.r>a;me ^l.-%l, [Qal imper.m.s. halak walk, go + prep lamedh w/2m.s.suff. + prep min from w/noun f.s.constr.w/2m.s.suff. eretz land; "country"], And from your relatives And from your father's house [^ybia' tyBemiW ^T.d>l;AMmiW [waw w/prep min w/noun f.s.constr.w/2m.s.suff. moledeth relatives + waw w/prep min w/noun m.s.constr. bayith house + noun m.s.constr.w/2m.s.suff. abh father], To the land which I will show you [&'a,r>a; rv,a] #r,a'h'-la, [prep el to + def.art.w/noun both s.abs. eretz land + rel.pro. asher which + Hiphil impf.1s.w/2m.s.suff. ra-ah see; show]);

ANALYSIS: VERSE 1

1. The occasion for the call of Abraham was while he was living in Ur (cf. Gen. 15:7; Neh. 9:7; Acts 7:2).
2. This took place shortly after he married Sarah and just before Terah moved the family to Haran in northern Mesopotamia (cf. 11:29-31).
3. The itinerary for Abram’s travels is journey from his homeland in Ur of the Chaldeans (11:28) via Haran (11:31; 12:4) to the land of Canaan (12:5), from Shechem in the north, to Bethel in the middle, to the Negeb in the south (12:6,8,9).
4. "Yahweh said to Abram," marks a new development in the plan of God.
5. With it came the introduction of a new dispensation—the age of the Jews.
6. Abram was born into this world a Semitic Gentile.
7. The command in verse 1 is crisp and stark in its formulation.
8. The wording in the Hebrew is literally, "go/leave by yourself…"
9. The designations "country…clan…family" add punch to the directive and emphasize the uncompromising nature of God’s words.
10. Abram must leave his "country" which must mean Ur.
11. His "relatives" or "clan" refers to this extended family.
12. His "father’s house" refers to his closest kin.
13. The quick progression from "country/land" to "father’s house" draws attention to the price of obedience.
14. The divine imperative thrust upon this man was a test of faith (cf. 22:1; Heb. 11:8).
15. Abram is to give up all that he holds dear for an unknown land promised him by God.
16. "Land" is a key term in the section dealing with the call of Abraham.
17. We know that Abram was seventy-five years old when he finally exited Haran (12:4).
18. Apart from Abraham’s family ties (11:27-32), the narrator blanks the first seventy-five years of Abraham’s life.
19. Thus a veil is drawn over Abram’s slowness to comply.
20. The narrative further blanks out the reason why Terah pulls up stakes to go to Haran.
21. The migration of the family from Ur was intended to make its final destination Canaan according to 11:31.
22. But instead the family settled in Haran.
23. When Abram, Sarai and Lot finally left Haran they did so leaving Terah there.
24. Interestingly, the promise to "give" Abraham the land (v.7) is preceded by the promise to "show" Abraham the land (v.1).
25. And "show" becomes "give" only when Abram makes his move.
26. The blessings associated with the covenant were contingent upon Abram’s faith.

The Seven-fold Promise (vv. 2-3)

VERSE 2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing (hk'r'B. hyEh.w< ^m,v. hl'D>g:a]w: ^k.r,b'a]w: lAdG" yAgl. ^f.[,a,w> [waw w/Qal impf.1s.w/2m.s.suff. ashah "make" + prep lamedh w/noun m.s.abs. goi nation + adj.m.s.abs. gadol great + waw w/Piel impf.1s.w/2m.s.suff. barak bless + waw w/Piel impf.1s. cohortative gadal become great + noun m.s.constr.w/2m.s.suff. shem name + waw w/Qal imper.m.s. hayah be + noun f.s.abs. barakah blessing]);

VERSE 3 And I will bless those who bless you (^yk,r>b'm. hk'r]b'a]w: [waw w/Piel impf.1s. cohortative barak bless + Piel part.m.p.constr.w/2m.s.suff. barak bless], And the one who curses you I will curse [raoa' ^l.L,q;m.W [waw w/Piel part.m.s.constr.w/2m.s.suff. qalal curse + Qal impf.1s. arar curse]).

And in you all the families of the earth will be blessed (hm'd'a]h' txoP.v.mi lKo ^b. Wkr>b.nIw> [waw w/Niphal perf.3p. barak bless + prep beth w/2m.s.suff. "in you" + noun m.s.abs. kol all + noun f.p.constr. mishphachah family, clan + def.art.w/noun f.s.abs. eretz earth])."

ANALYSIS: VERSES 2-3

1. Again, the call to relocate to an unknown land, that would later be shown to Abram, took place "before he lived in Haran," according to Acts 7:2.
2. Following the command to permanently separate from country and kin comes a series of seven clauses containing blessings for Abram and his descendants (vv. 2-3).
3. In these verses the promise of blessing is central; five times the verb or noun derived from barak "bless" is used (this root occurs most frequently in Genesis than in any other part of the OT; 88x as against 310 times elsewhere).
4. What modern men call "luck" or "success" the OT calls "blessing," for God alone is the source of all good fortune.
5. First, Abram is to become a "great nation."
6. The noun "nation" is goi first seen in the summarizing formulae in the table of nations.
7. Over time Israel became a goi among the goyim.
8. Abraham is already a "people" (am) leaving Haran with his nephew Lot.
9. Nation is linked with government and territory.
10. Israel was a people before it became a nation under the leadership of Moses.
11. People denotes the racial aspect.
12. The Hebrew race began when God called Abram from Ur, a nation was born at the foot of Mount Sinai.
13. Forty years later the Hebrew race began to acquire the land promised to Abraham.
14. What makes a nation great in God’s eyes is a large population, a large territory, and a spiritual character (12:7; 13:14-17; Deut. 4:7-8).
15. Nation connotes a common law code, a common language, and territory.
16. So the new people began when Abram was called.
17. The name of that race is Hebrew (cf. 14:13; 39:14, 17; 41:12).
18. Second, we have "I will bless you" and this was fulfilled during the lifetime of Abraham (cf. 24:1 and the epithet: "Now Abraham was old, advanced in age; and the LORD had blessed Abraham in every way.").
19. "Make your name great" (#3) has as its parallel the promise to David in 2Sam. 7:9.
20. The aspiration of the builders of the Tower of Babel was "to make a name for ourselves."
21. What they sought to achieve Abraham attained by humbling himself and obeying the call of God.
22. Abraham’s fame has extended far beyond his lifetime and he will always be an icon of faith and obedience on into the kingdom of God on earth.
23. The fourth item is the promise of being a blessing to others.
24. Verse 2 actually concludes with an imperative as in "and be a blessing."
25. The first imperative within the call to Abram is "go" followed by "be a blessing."
26. Only within the geographical and operational will of God could he be a blessing to others.
27. Not only was Abraham a recipient of divine blessing, he was a transmitter of blessing to others.
28. This becomes apparent as we study the life of this man.
29. Item #5 "and I will bless those who bless you" promises to reward those who speak well of and treat Abraham according to his divinely assigned place in the plan of God.
30. This promise extends beyond the lifetime of this patriarch into the indefinite future.
31. We here at Maranatha Church "bless" this man as we teach the truth about his life and times.
32. We do not distort what Scripture has to say about Abraham and his role in the plan of God.
33. "I will bless" is the divine resolve toward plural recipients (i.e., "those who bless you").
34. The promise of potential universal blessing upon large groups of people (e.g. nations) shifts in item #6 to a singular "him who curses you."
35. "I will curse" uses the strong Hebrew verb for cursing (arar), but in the corresponding clause "the one who curses you" uses the weaker verb qalal.
36. In the English versions both are translated "curse" which fail to bring out the difference in nuance between these two Hebrew verbs.
37. The milder term could be translated "disdain" to depict opposition to Abraham.
38. To disdain someone (or something) is to regard them with contempt (Hagar toward Sarah in 16:4,5).
39. Disdain often expresses itself in verbal attacks on God and others (Ex. 21:17; 22:28; Lev. 19:14; 24:11-23; Deut. 23:5; 2Sam. 16:5-13).
40. "I will curse" as with "I will bless" is administered by God upon nations and individuals in as myriad of ways.
41. We should always speak of Abraham and his descendants according to the situation at hand.
42. We should neither deviate to the right or to the left when evaluating the chosen people.
43. Finally in item #7 we come to the grand finale of this covenant.
44. It too features blessing but this blessing is available to "all the families of the earth."
45. Somehow related to this patriarch (e.g. "in you") universal blessing can be achieved for "all the families of the earth."
46. The term translated "families" (mishpachah; see 10:5,18,20,31 32; 24:38,40,41; 28:13; 35:40) refers to something between a tribe and a father’s house.
47. That would constitute a clan like those mentioned in chapter 10.
48. God is telling Abram that "in him" all families (larger unit that the simple D.I. #4) of the earth "will be blessed" (Niphal perfect).
49. In order for such a widespread and long-term blessing upon the peoples of the earth, there must be something more than just the man Abram and the relatively few people he met during his lifetime.
50. The doctrine expressed in this promise is further articulated in 22:18 where this aspect of the Abrahamic covenant is reiterated using the term "your seed" versus the more prosaic "in you."
51. Paul’s theological understanding of this promise is that it has fulfillment in the advent of Christ (see Gal. 3:16; cp. 3:19).
52. So this blessing comes through the seed of Abraham, that is, Jesus Christ.
53. It has to do with eternal salvation for all who believe in Jesus Christ.
54. With Abraham the line of Christ took on a specific racial component.
55. Form this point forward the line of Messiah would be under the umbrella of the Jewish race and later nation.
56. Racially speaking salvation is a Jewish contribution according to Jesus in John 4:22 ("for salvation is from the Jews").
57. Abraham is the first Jew/Hebrew.
58. This premier aspect of the covenant promise brings the greatest of all possible blessing to humanity.
59. As there is no greater blessing that to inherit eternal life.
60. This final aspect of the promise is restated at 22:18 and 26:4 (cf. also 18:18).

 

Abram Migrates to Canaan (vv. 4-6)

VERSE 4 So Abram went forth as the LORD had spoken to him; and Lot went with him (jAl ATai %l,YEw: hw"hy> wyl'ae rB,DI rv,a]K; ~r'b.a; %l,YEw: [waw w/Qal impf.3m.s. halak go, walk + proper noun Abram + prep kaph w/rel.pro. asher + Piel perf.3m.s. dabar speak + prep el w/3m.s.suff. "to him" + proper noun Yaweh + waw w/Qal impf.3m.s. halak go, walk +prep eth w/3m.s.suff. "with him" + proper noun Lot]).

Now Abram was seventy-five years old when he departed from Haran (!r'x'me AtaceB. hn"v' ~y[ib.viw> ~ynIv' vmex'-!B, ~r'b.a;w> [waw w/proper noun Abram + noun m.s.constr. ben + adj.f.s.abs. chamesh five + noun f.p.abs. shanah year + waw w/adj.m.s.p.abs. shebe-im seventy + noun f.s.abs. shanah year + prep beth w/Qal infin.constr.w/3m.s.suff. yatsa go forth + prep min w/proper noun Haran]).

VERSE 5 Abram took Sarai his wife and Lot his nephew (jAl-ta,w> ATv.ai yr;f'-ta, ~r'b.a; xQ;YIw: [waw w/Qal impf.3m.s. laqach take + proper noun Abram + d.o. marker + proper noun Sarai + noun f.s.constr.w/3m.s.suff. ishshah wife + waw w/d.o. marker + proper noun Lot + noun m.s.constr. ben + noun m.s.constr.w/3m.s.suff. ach brother], and all their possessions which they had accumulated [Wvk'r' rv,a] ~v'Wkr>-lK'-ta,w> [waw w/d.o. marker + noun m.s.constr. kol all + noun m.s.constr.w/3m.p.suff. rekush property + rel.pro. asher + Qal perf.3p. rakash collect, acquire possessions], and the persons which they had acquired in Haran [!r'x'b. Wf['-rv,a] vp,N<h;-ta,w> [waw w/d.o. marker + def.art.w/noun f.s.abs. nephesh soul; "persons" + rel.pro. asher + Qal perf.3p. ashah do; "had acquired" + pre beth w/proper noun Haran], and they set out for the land of Canaan; thus they came to the land of Canaan [![;n"K. hc'r>a; WaboY"w: ![;n:K. hc'r>a; tk,l,l' Wac.YEw: [waw w/Qal impf.3m.p. yatsa go forth; "set out" + prep lamedh w/Qal infin.constr. halak walk, travel + noun both s.abs. eretz land + proper noun Canaan + waw w/Qal impf.3m.p. bo go; "came" + noun both s.abs. eretz land + proper noun Canaan]).

VERSE 6 Abram passed through the land as far as the site of Shechem, to the oak of Moreh (hr,Am !Alae d[; ~k,v. ~Aqm. d[; #r,a'B' ~r'b.a; rbo[]Y:w: [waw w/Qal impf.3m.s. abar pass through + proper noun Abram + prep beth w/noun both s.abs.eretz land + part adh as far as, until + noun m.s.constr. maqom place; "site" + proper noun Shechem + part adh as far as; "to" + noun m.s.abs. elon oak + proper noun Moreh]).

Now the Canaanite was then in the land.

ANALYSIS: VERSES 4-6

1. "So Abram went forth as the LORD had spoken to him" complying with the command of v.1, for which Abraham is celebrated in Hebrews 11:8 (cf. 6:22; 7:5; 17:23; 24:51).
2. The comment "and Lot went with him" presupposes the knowledge given in 11:27-31 and prepares the way for the events in chapters 13-14.
3. With one son dead (Haran), one son not interested in moving with the the family to Haran (Nahor), and with a son whose wife is barren, this leaves only Lot to perpetuate the line and his grandfather’s family.
4. One commentator comments that with Lot going with Abram may be termed as far as the plot is concerned, "the teasing motif of the presumed heir" (L. Silberman, "Listening to the Text," JBI. 102 (1983) 19).
5. From time to time the narrator pinpoints specific years in the life of a patriarch (12:4; 16:16; 17:1, 24; 21:5; 25:7).
6. An event is related to the specific age of Abram (12:4; 16:16; 17:1, 24; 21:5; 25:7, of Isaac (25:20, 26; 35:28), of Joseph (37:2; 41:46; 50:22), of Jacob (47:9).
7. Age notations are given for pivotal events in his life: departure from Haran, birth of Ishmael, circumcision and covenant, birth of Isaac, death.
8. So Abram leaves Haran "not knowing where he is going."
9. Abram’s life shows an interesting symmetry: 75 years with his father; 25 years without a father or a son; 75 years with his son.
10. Verse 5 has close parallels with 11:31.
11. Whereas Terah set out for Canaan but settled in Haran and died in Haran, Abram actually reached Canaan.
12. Both migrations took various relatives with them, but Abram also acquired "possessions" (rakush is moveable property, including herds; cf. 14:11,12; 31:18 and slaves, literally "people" [ha nephesh].
13. His acquisition of wealth during his years in Haran sets a pattern for his prospering in other foreign parts (cf. 12:16; 20:14).
14. Lot’s presence is again mentioned showing the close bond between uncle and nephew.
15. "Canaan" with its boundaries loosely defined in 10:19 and more precisely in Num. 34:2-12.
16. "Abram passed through the land" with "the land" being short for "the land of Canaan."
17. His route from Haran to Canaan took him through Damascus, along the shore of the Sea of Galilee, and then on to Shechem.
18. This has been positively identified with Tell Balata, just east of modern Nablus.
19. Shechem was a very important center in the 2^nd millennium BC.
20. It is mentioned often in the OT (eg. 33:18; 35:4; 37:12-13; Josh. 42:1; Judg. 9:6; 1Kgs. 21:1).
21. Josh 20:7 says it was regarded as lying in the center of the land.
22. The terebinth or oak of Moreh refers to a very large tree in the area.
23. "Moreh" means literally "teacher."
24. This suggests a place where divine oracles occurred.
25. Cf. "palm of Deborah" (Judg. 4:5).
26. Possibly the same tree is mentioned in Judg. 9:37.
27. Trees and large stones were connected with oracles in Ugarit.
28. Similar associations are to be found in Gen. 28:18-22; 35:8; Josh. 24:26; Judg. 6:11, 19-20.
29. Sacred trees are still known in the Near East.
30. Other trees are mentioned in the patriarchal narratives in 13:18; 14:13; 18:1; 21:33; 35:8.
31. Nowhere does Genesis say that the patriarchs engaged in religious rites at these trees.
32. Later the Law prohibited worshipping Yahweh "on high mountains, on hills, under any spreading tree" (Deut. 12:2; 1Kgs 14:23; Jer. 2:20; Hos. 4:123; etc.).
33. "The Canaanite was then in the land" implies as to why Abram could not take immediate possession of the land promised to him, as it was already occupied.

Second Divine Encounter and Sojourn in the Land (vv. 7-9)

VERSE 7 The LORD appeared to Abram and said, "To your descendants I will give this land (taZOh; #r,a'h'-ta, !Tea, ^[]r>z:l. rm,aYOw: ~r'b.a;-la, hw"hy> ar'YEw: [waw w/Niphal impf.3m.s. ra-ah see + "appeared" + proper noun Yaweh + prep el to + proper noun Abram + waw w/Qal impf.3m.s. amar say + prep lamedh w/noun m.s.constr.w/2m.s.suff. zera seed; "descendants" + Qal impf.1s. nathan give + d.o. marker + def.art.w/noun both s.abs. eretz land + def.art.w/adj.f.s.abs. zoth this])."

So he built an altar there to the LORD who had appeared to him (wyl'ae ha,r>NIh; hw"hyl; x;Bez>mi ~v' !b,YIw: [waw w/Qal impf.3m.s. banah build + adv sham there + noun m.s.abs. mizbeach altar + prep lamedh w/proper noun Yahweh + def.art.w/Niphal part.m.s. ra-ah see; "who had appeared" + prep el w/3m.s.suff. "to him"]).

VERSE 8 Then he proceeded from there to the mountain on the east of Bethel, and pitched his tent, with Bethel on the west and Ai on the east (~d,Q,mi y[;h'w> ~Y"mi lae-tyBe hl{h\a' jYEw: lae-tybel. ~d,Q,mi hr'h'h' ~V'mi qTe[.Y:w: [waw w/Hiphil impf.3m.s. athaq become old; be removed; "he proceeded" + prep min w/adv sham there + def.art.w/noun m.s.abs. har mountain + prep min w/noun m.s.abs. qedem east +prep lamedh w/proper noun Bethel + waw w/Qal impf.3m.s. natah spread out; "pitched" + noun m.s.constr.w/3m.s.suff. ohel tent + proper noun Bethel + prep min w/noun m.s.abs. yam west + waw w/def.art.w/proper noun Ai + prep min w/noun m.s.ab.s qedem east]; and there he built an altar to the LORD and called upon the name of the LORD [hw"hy> ~veB. ar'q.YIw: hw"hy> ~veB. ar'q.YIw: hw"hyl; x;Bez>mi ~v'-!b,YIw: [waw w/Qal impf.3m.s. banah build + adv sham there + noun m.s.abs. mizbeach altar + prep lamedh w/proper noun Yahweh + waw w/Qal impf.3m.s qara call + prep beth w/noun m.s.constr. shem name + proper noun Yahweh].

VERSE 9 Abram journeyed on, continuing toward the Negev (hB'g>N<h; [;Asn"w> %Alh' ~r'b.a; [S;YIw: [waw w/Qal impf.3m.s. nasa pull out, set out, depart + proper noun Abram + Qal infin.constr. halak walk w/nasa = "journeyed on" + waw w/Qal infin.constr. nasa depart; "continuing" + def.art. w/noun s.abs. south; "Negev"]).

ANALYSIS: VERSES 7-9

1. Abram’s first encounter with God was strictly auditory in nature.
2. On that occasion he was evangelized and commission to go to an unknown land.
3. Here the mode of revelation is a theophany, "Yahweh appeared to Abram."
4. The theophany augments the verbal aspect to heighten its dramatic effect, as well as reinforce the covenant promise.
5. In this case the particular feature of the Abrahamic Covenant is the real estate clause—the promise of land to Abram’s descendants.
6. One of the clear implications of this promise is that it eliminates Lot as Abram’s heir.
7. The heir must be Abram’s own seed.
8. As simply articulated here the promise is not directed at Abram himself but his future progeny.
9. This promise cannot be implemented in Abram’s lifetime as it requires lots of people to conquer and occupy a territory as large as the land of Canaan.
10. So here we have the promise as it relates to Abram’s future descendants.
11. As we know 430 years after Abram entered the land at age 75 (1875 BC), Israel left Egypt (1445 BC) and forty years after that they began the conquest of Canaan under Joshua (1405 BC).
12. At total of 470 years separates this second reiteration of the covenant with actual fulfillment.
13. After Abram’s sojourn in Egypt upon his return to the land of promise God promises to give the land to Abram (cf. 13:17).
14. Yahweh keeps His promise to "show" Abram the land of promise in this brief encounter.
15. After at least a quarter century God appears to Abram.
16. All the years in between Abram’s faith was tested.
17. Here it is rewarded with a theophany.
18. His faith continues to be tested as he is as yet without an heir.
19. So land looks back to the implicit promise of 12:1.
20. This land is a gift to Abram and his racial descendants.
21. The pilgrim Abram acts as Abram the builder.
22. He does not build a city or even a house, he builds an altar.
23. This is an activity that the patriarchs engaged in (12:8; 13:18; 22:9; 26:25; 33:20; 35:7).
24. Implicit in this action is the offering up of sacrifices (22:9).
25. Here and in 26:25 the building of an altar is connected with invoking God’s name.
26. The land is legally his but actual possession will wait another 470 years.
27. What we have in verse 7 in this shortest of all the promises related to this covenant is monumental statement that specifies both a people and a territory uniting them with the verb "give."
28. His first act upon being told that he had reached his goal was the building of an altar just as Noah did when he exited the ark (8:2).
29. The building of an altar and the offering of sacrifice was a statement of faith in the promise of a coming redeemer.
30. The verb "proceeded" (athaq) means "relocated."
31. Leaving Shechem which was located in a valley Abram and company move to a location where there was a mountain between Bethel and Ai.
32. Bethel was once called Luz (28:19) but its new Jewish name is used here (cf. 14:14; Judg. 18:29).
33. Bethel is modern el-Bireh instead of Beitin.
34. The question of the location of Ai (meaning "eye") must meet certain criteria: (1) there must be a mountain (har) between Bethel and Ai; (2) there must be a valley (gay) north fo Ai; (3) there must be a hiding place for an ambush; (4) there must be a descent (morad) which leads to Jericho; (5) there must be a geological feature fitting the description of a very narrow passageway (shevarim); (6) there must have been a wall around the site with an entrance gate; (7) it must be smaller than Gibeon (c. 11 acres); (8) it must be near Bethel.
35. Ai is mentioned in Gen. 12:8; Josh. 7-8; Ezra 2:28; Neh. 7:32; 11:31; 1Sam. 13:5.
36. Modern Khirbet Nisya seems to meet the biblical requirements for Ai.
37. First, there is a mountain between Bethel and Ai (Mount et-Tawil).
38. Second, there must be a valley north of Ai and there is a deep valley just north of Kh. Nisay, with a hill beyond were Joshua could have stood and observed the ambush of Ai.
39. Third, there must be a hiding place for ambush and there is—a ridge west and south of the site is well suited to hiding an ambush which would be near Ai but out-of-sight from Bethel (el-Bireh).
40. Fourth, there must be a descent (morad) which leads to Jericho. Wadi Sheiban becomes Wadi Qelt and descends all the way from just south of Nisya to Jericho.
41. Fifth, there must be a geological feature fitting the description of a very narrow passageway (a shevarim) and there is a very narrow place in the wadi about 2.5 kms southeast of the site. Here huge boulders, from rock outcroppings above the wadi, are even now breaking off and falling down into the wadi. 3400 years ago (Conquest) this narrow defile was a trap where the men of Ai (1^st battle) cut down 36 Israelites.
42. Sixth, there must be a wall around the site with a entrance gate. This has not been discovered (building stones are often removed and taken elsewhere).
43. Seventh, it must be smaller than Gibeon (11 acres). Nisya is only half that size.
44. Eighth, it must be near Bethel (in el-Bireh). It was a twin city with Bethel, about 1 km. from it.
45. Ninth, it must have periods of occupation including the Persian era (all of which can be seen on pottery plates of the excavation report in Khirbet Nisya; the search for Biblical Ai, 1979-2000).
46. The prime candidate for the site of the biblical Ai is Khirbet Nisya.
47. This is over against the other candidates et-Tell and Khirbet Maqatir (the biblical Beth Aven?; mentioned in Josh. 7:2; 18:12; 1Sam. 13:5; 14:23; Hos. 4:15; 5:8; 10:5).
48. The patriarchs did not live in Canaanite cities but camped on the outskirts of these twin cities.
49. Abram "pitched his tent" in the vicinity of Bethel and there he built another altar and invoked the name of Yahweh.
50. There is remained for some time at Bethel despite the brevity of the account.
51. The language of v. 9 summarizes a series of stages moving ever toward the south.
52. The grammar suggests a series of encampments.
53. The verb "journeyed on" is the Qal imperfect of nasa’ meaning to ‘pull out/up’ and is used in connection with the simple verb ‘to walk" (halak).
54. This construction is used to depict the wilderness wandering of the Jews in the days of Moses (cf. Num. 33).
55. The final stop before was Kadesh and it may be coincidental that Abram came to this general on the southern border of the land.
56. The Negev ("dry land") is the area lying between the hills of Judah and Kadesh-Barnea.
57. It marks the southern border of Canaan (Num. 34:3-5).
58. Thus the brief itinerary of Abram described in verse 5-9 takes him from the northern to the southern border of the land.
59. He not only sees what he has been promised; he walks through it, and he lives and worships in it.
60. Symbolically he has taken possession of it.
61. The end of his journey at the southern boundary prepares for the next episode, which takes place in Egypt.

Abram in Egypt (vv. 10-20)

Problem (v.10)

VERSE 10 Now there was a famine in the land; so Abram went down to Egypt to sojourn there, for the famine was severe in the land (#r,a'B' b['r'h' dbek'-yKi ~v' rWgl' hm'y>r;c.mi ~r'b.a; dr,YEw: #r,a'B' b['r' yhiy>w: [waw w/Qal impf.3m.s. hayah "waw" + noun m.s.abs. ra-abh famine, hunger + prep beth w/noun both s.abs. eretz land + waw w/Qal impf.3m.s. yaradh descend, go down + proper noun Abram + noun proper Egypt, Mitsraim + prep lamedh w/Qal infin.constr. gur sojourn + adv sham there + part ki for + adj.m.s.abs. kabar heavy; "severe" + def.art.w/noun m.s.abs. ra-abh famine + prep beth w/noun both s.abs. eretz land]).

ANALYSIS: VERSE 10

1. "Now there was a famine in the land….famine was very severe" is language used similarly in 26:1; 41:54, 56; 43:1, etc.
2. Famine compelled all three patriarchs (Abraham, Isaac and Jacob) to leave Canaan at different times (26:1; 37:4; cf. Ruth 1:1).
3. Its fluctuating rainfall made the land susceptible to food shortages until the advent o modern methods of irrigation.
4. Egypt was the standard refuge for people facing this situation, as the Nile provided a much more certain food supply (cf. Deut. 11:10).
5. Egypt on into Roman times was the bread basket of the world.
6. Egyptian texts mention the arrival of hungry foreigners.
7. The inscription on the grave of Horemheb reads: "Certain of the foreigners who know not how they may live have come…Their countries are starving" (ANET, 251).
8. Canaan is hilly, whereas the Nile valley is flat and low-lying, so the Bible regularly speaks of going down to Egypt (26:2; 43:15, etc.).
9. It is striking that Abram is said to have gone to "settle in" Egypt, to be an immigrant there.
10. To live as an immigrant (gur) suggests the intention of long-term settlement, which is something opposite of Abram’s nomadic lifestyle.
11. It comes as a shock to learn that Abram is ready to settle in Egypt so soon after he has been promised "this land" (12:7).
12. It is disconcerting to the informed reader to learn that Abram is deserting the land of promise.
13. Abram did not make the decision until the famine became "severe in the land."
14. A famine of this magnitude is not the result of simply one year of no rain.
15. Abram witnessed the suffering of man and beast and no doubt suffered losses within his herds.
16. Forage became very hard to come by and surface water was disappearing.
17. Under extreme pressure form within and form without he finally made the decision to relocate his people to a safe haven.
18. He took his eyes off of God and "went done to Egypt."
19. Yes, he was severely tested, but God has promised to never leave or forsake the positive believer who suffers in the geographical will (cf. Heb. 13:5).
20. Fear (ISTA) ruled his soul and so energy of the flesh set in.
21. Instead of calling of the name of the LORD in his distress he abandoned the directive and geographical will of God.
22. Abram’s action on this occasion makes for a parallel between his Egyptian sojourn and the later Israelite sojourn there (cf. 15:13).
23. Both were prompted by severe famine that threatened the survival of the chosen people.
24. Abram should have kept before him the doctrine of the covenant which implied that he could not die without a male heir.
25. The promises of the covenant meant he would in time be blessed and in time he would father a son who would carry the promises forward.
26. All three patriarchs from time to time failed to faith-rest difficult situations and let fear rule their souls.
27. Even though the text does not condemn Abram for this move, it is clear from what follows that Abram, even in Egypt is not being blessed nor is he being a blessing to others.
28. Had Abram stayed put God would have done what was necessary to get him through this severe test.

Another Problem and Plan to Solve It (vv. 11-13)

VERSE 11 It came about when he came near to Egypt, that he said to Sarai his wife (ATv.ai yr;f'-la, rm,aYOw: hm'y>r'c.mi aAbl' byrIq.hi rv,a]K; yhiy>w: [waw w/Qal impf.3m.s. hayah "came about" + prep kaph w/rel.pro. asher "when" + prep lamedh w/Qal infin.constr. bo enter; "came near" + proper noun Egypt + waw w/Qal impf.3m.s. amar say + prep el to + proper noun Sarai + noun f.s.constr.w/3m.s.suff. ishshah wife], "See now, I know that you are a beautiful woman [T.a' ha,r>m;-tp;y> hV'ai yKi yTi[.d;y" an"-hNEhi [interj hinneh behold + interj. na now + Qal perf.1s. yada know + part ki that + noun f.s.abs. ishsha woman; wife + adj.f.s.constr. yapeh beautiful + noun m.s.abs. mari-eh appearance + pro.2f.s. atta you]);

VERSE 12 and when the Egyptians see you, they will say, 'This is his wife'; and they will kill me, but they will let you live (WYx;y> %t'aow> ytiao Wgr>h'w> tazO ATv.ai Wrm.a'w> ~yrIc.Mih; %t'ao War>yI-yKi hy"h'w> [waw w/Qal perf.3m.s. hayah "when" + part ki that surely + Qal impf.3m.p. ra-ah see + d.o. marker w/2f.s.suff. "you" + def.art.w/proper noun Egyptians + waw w/Qal perf.3p. amar say + noun f.s.constr.w/3m.s.suff. ishshah wife + adj.f.s. zoth this + waw w/Qal perf.3p. haragh murder: "kill" + d.o. marker w/1s.suff. "me" + waw w/d.o. marker 2f.s.suff. "you" + Piel impf.3m.p. chayah live; "let live"]).

VERSE 13 "Please say that you are my sister so that it may go well with me because of you, and that I may live on account of you (%lel'g>Bi yvip.n: ht'y>x'w> %reWb[]b; yli-bj;yyI ![;m;l. T.a' ytixoa] an"-yrIm.ai [Qal imper.f.s. amar say + interj na now; "Please" + noun f.s.constr.w/1s.suff. achor sister + pro.2f.s. at you + prep lema-an in order that; "so that " + Qal impf.3m.s. yatabh be good; "go well" + prep lamedh w/1s.suff. "with me" + prep w/2f.s.suff. ba-abur on account of; "because of you" + waw w/Qal perf.3f.s. chayah live + noun f.s.constr.w/1s.suff. nephesh soul + prep w/2f.s.suff. begelal on account of, for the sake of]."

ANALYSIS: VERSES 11-13

1. The first scene, set on the border of Egypt, focuses on Abram and Sarai.
2. Abram explains his fears and puts his plan before Sarai.
3. No comments of hers are recorded, implying her consent to his scheme.
4. Escaping the danger of famine in Egypt, Abram imagines that in Egypt he will face another life-ending situation.
5. Immigrants were subject to abuse by the host nation.
6. The Law speaks against taking advantage of immigrants (Ex. 22:21: "You shall not wrong a stranger or oppress him, for you were strangers in Egypt.").
7. Abram faced the same potential test in Canaan, but now in Egypt he is afraid that some powerful person would kill him to take his wife.
8. Being out of the will of God as he was do to fear, he is especially vulnerable to human viewpoint actions.
9. One fear gives way to another fear.
10. The victim is constantly trying to deliver self rather than trusting in God.
11. A strange environment often gives vent to unfounded fears.
12. Stranger still is Abram’s supposition that Sarai, aged about 65 (cf. 12:4; 17:17), should be regarded as outstandingly attractive.
13. The narrative reveals that this is not merely the opinion of a neurotically jealous husband, for the Egyptians readily concurred (vv. 14-15).
14. Sarai possessed uncommon beauty and this was well preserved into middle age, plus she had never born children.
15. He genetic kept her looking years younger than she actually was.
16. Other women who possessed exceptional beauty include Rebekkah, Isaac’s wife (24:16) and Rachel, Jacob’s wife (29:17).
17. Beauty by itself is vain, but the word of God does recognize its existence (cf. Prov. 31:30 "Charm is deceitful and beauty is vain, but a woman who fears the LORD, she shall be praised.").
18. Abram feared that Sarai’s looks would prove irresistible to the Egyptian, and since he had no family in Egypt to protect his interests, they might simply kill him so that they could have her.
19. Abram proposed that she should pass herself off as his sister.
20. What did Abram hope to achieve by calling his wife his sister.
21. Commentators assume that he was committing himself allowing her to marry any suitor who sought her hand, and that, by implication, he was prepared to sacrifice his wife’s honor to save his own skin.
22. Medieval commentators suggest that Abram hoped that by claiming to be her brother that he could fend off suitors without actually giving her away.
23. There are other stories of brothers who try to delay their sisters’ marriages (24:55, Laban and Rebekah; 3413-17, Dinah and her brothers).
24. Whatever the exact nature of Abram’s scheme was, it all blew up in his face.
25. Assuming the worst if he did not lie about Sarai, Abram found himself in a self-preservation mode and God and the promises were not before his eyes.
26. Sarai’s silence indicates her consent to her husband’s scheme.
27. Her silence matches her husband’s at the end of the episode when harangued by the Pharaoh.

Execution of the Plan with Complications (vv. 14-16)

VERSE 14 It came about when Abram came into Egypt, the Egyptians saw that the woman was very beautiful (daom. awhi hp'y"-yKi hV'aih'-ta, ~yrIc.Mih; War>YIw: hm'y>r'c.mi ~r'b.a; aAbK. yhiy>w: [waw w/Qal impf.3m.s. hayah "It came about" + prep kaph w/Qal infin.constr. bo "came" + proper noun Abram + proper noun Egypt + waw w/Qal impf.3m.p. ra-ah see + def.art.w/proper noun Egyptians + d.o. marker + def.art.w/noun f.s.abs. ishshah woman + part ki that + adj.f.s.abs. yapeh beautiful + pro.3f.s. hi she + adv me-odh very]).

VERSE 15 Pharaoh's officials saw her and praised her to Pharaoh; and the woman was taken into Pharaoh's house (h[or>P; tyBe hV'aih' xQ;Tuw: h[or>P;-la, Ht'ao Wll.h;y>w: h[or>p; yref' Ht'ao War>YIw [waw w/Qal impf.3p. ra-ah see + d.o. marker w/3f.s.suff. "her" + noun m.p.constr. shar prince; "officials" + proper noun Pharaoh + waw w/Piel impf.3p. halal praise + d.o. marker w/3f.s.suff. "her" + prep el to + proper noun Pharoah + waw w/Qal (pass) impf.3f.s. laqach take + def.art.w/noun ishshah woman + noun m.s.constr. bayith house + proper noun Pharaoh]).

VERSE 16 Therefore he treated Abram well for her sake (Hr'Wb[]B; byjiyhe ~r'b.a;l.W [waw w/prep lamedh w/proper noun Abram + Hiphil perf.3m.s. yatabh be good "He treated well" + prep ba-abur w/3f.s.suff. "for her sake"]; and gave him sheep and oxen and donkeys and male and female servants and female donkeys and camels [~yLim;g>W tnOtoa]w: txop'v.W ~ydIb'[]w: ~yrImox]w: rq'b'W-!aco Al-yhiy>w: [waw w/Qal impf.3m.s. hayah to be; "had" + prep lamedh w/3m.s.suff. "for him" + noun f.s.abs. tson sheep + waw w/noun m.s.ab.s baqar ox + waw w/noun m.p.abs. chamor male donkey + waw w/noun m.p.abs. eber slave, servant/male + waw w/noun f.p.abs. chiphechah maid/female servant + waww w/noun f.p.abs. athon female donkey + waw w/noun m.p.abs. gamal camel]).

ANALYSIS: VERSES 14-16

1. In this second scene in Egypt, the leading characters are Abram and the Egyptian princes, Sarai and Pharaoh play more passive roles.
2. At first Abram’s plan works well.
3. As he anticipated the Egyptians noticed her beauty (v. 14; cp. v. 12) and nothing untoward happened.
4. Abram tells the Egyptians that all who inquire that Sarai is his sister.
5. But then an unforeseen complication occurred: her beauty was reported to the Pharaoh.
6. His advances could be put off, and Sarai, "was taken into Pharaoh’s house/harem.
7. Pharaoh is the Hebrew equivalent of "great house."
8. "Was taken" (laqach) in the context of marriage denotes the formal taking of a woman as wife and is distinguished from the act of sexual intercourse (cf. 20:2-4; 34:2; Deut. 22:13-14).
9. However, it can be used loosely to depict all aspects of marriage (25:1; 34:9, 16; Lev. 21:7, 13; Deut. 20:7).
10. As far as it got between the Pharaoh and Sarai was that she was merely introduced to the king.
11. A royal wedding would follow.
12. The plagues that were sent upon Pharaoh’s house suggest that the act of adultery was forestalled (v.17).
13. It was customary for large presents, bride money (mahar) to be given to the bride’s family at betrothal (24:52-43); Ex. 22:16-17; 1Sam. 18:22-28).
14. The bounty bestowed on Abram represented this sort of payment.
15. Though it may have simply been a mark of Pharaonic goodwill toward Sarai’s brother.
16. The strange order of gifts, "slaves and slave-girls" interrupts the list of animals.
17. Is this where Sarai picked up her maid servant Hagar?
18. Camels represent among the animals a luxury item.
19. Camels is one of several features that emphasize the wealth of the patriarchs.
20. Each of the wife-sister episodes mentions the enrichment of the patriarch as the result of his deception (20:14-16; 26:12-14).
21. We can only imagine the misery of soul that Abram and Sarai experienced during this ordeal.
22. Abram put the entire plan of God at risk by "throwing Sarai to the wolves."
23. This we know from the subsequent narrative, that she was designated to be the mother of the child of promise.

Unexpected Intervention (v. 17)

VERSE 17 But the LORD struck Pharaoh and his house with great plagues because of Sarai, Abram's wife (~r'b.a; tv,ae yr;f' rb;D>-l[; AtyBe-ta,w> ~ylidoG> ~y[ig"n> h[or>P;-ta, hw"hy> [G:n:y>w: [waw w/Piel impf.3m.s. naga strike + proper noun Yahweh + d.o. marker + proper noun Pharaoh + noun m.p.abs. nega plague, disease + adj.m.p.abs. gadol great + waw w/d.o. marker + noun m.s.constr.w/3m.s.suff. bayith + prep al on + noun m.s.constr. dabar word, thing + proper noun Sarai + noun f.s.constr. ishshah wife + proper noun Abram]).

ANALYSIS: VERSE 17

1. Divine intervention marks the turning point.
2. The nature of the punishment on the Egyptians serving in the house of Pharaoh is not precisely defined..
3. What we do know is these "plagues" that came upon Pharaoh and his house were not minor in nature as we have in the text the descriptive adjective "great."
4. The sicknesses were of a most severe nature.
5. Furthermore, the striking of his house consisted of a variety of "plagues."
6. All of this was done "because of Sarai."
7. She was a victim of her husband’s cowardice and Pharaoh’s lust.
8. Skin disorders and all manner of illness stalked the corridors of power and wealth.
9. Sarah was exempt from God’s wrath and it became apparent to Pharaoh that the taking of her to be his prospective wife was behind all the misery in the royal palace.
10. God intervenes to protect His word even though Abram placed covenant in jeopardy.
11. On the heels of Israel’s exodus from Egypt once more the house of Pharaoh would come under severe plagues (430 yrs hence).

Consequences (vv. 18-20)

VERSE 18 Then Pharaoh called Abram and said, "What is this you have done to me (yLi t'yfi[' taZO-hm; rm,aYOw: ~r'b.a;l. h[or>p; ar'q.YIw: [waw w/Qal impf.3m.s. qara call + proper noun Pharaoh + prep lamedh w/proper noun Abram + waw w/Qal impf.3m.s. amar say + interrog mah what? + adj.f.s.abs. zoth this + Qal perf.2m.s. ashah do + prep lamedh w/2m.s.suff. "to me"])?

Why did you not tell me that she was your wife (awhi ^T.v.ai yKi yLi T'd>G:hi-al{ hM'l' [interrog lammah what? Why? + neg lo + Hiphil perf.2m.s. nagad make known, tell + prep lamedh w/1s.suff. "me" + part ki that + noun f.s.constr.w/2m.s.suff. ishshah wife; "your wife" + pro.3f.s. hi she])?

VERSE 19 "Why did you say, 'She is my sister,' so that I took her for my wife (hV'ail. yli Ht'ao xQ;a,w" awhi ytixoa] T'r>m;a' hm'l' [interrog lammah "Why" + Qal perf.2m.s. amar say + noun f.s.constr.w/1s.suff. achoth sister + pro.3f.s. hi she + waw w/Qal impf.1s. laqach take + d.o. marker w/3f.s.suff. "her" + prep lamedh w/1s.suff. "for my" + lamedh w/noun f.s.abs. ishshah wife])?

Now then, here is your wife, take her and go (%lew" xq; ^T.v.ai hNEhi hT'[;w> [waw w/adv attah now + interj hinneh behold, see; "then" + noun f.s.constr.w/2m.s.suff. ishshah wife + Qal imper.m.s. laqach take + waw w/Qal imper.m.s. halak walk,go])."

VERSE 20 Pharaoh commanded his men concerning him; and they escorted him away, with his wife and all that belonged to him (Al-rv,a]-lK'-ta,w> ATv.ai-ta,w> Atao WxL.v;y>w: ~yvin"a] h[or>P; wyl'[' wc;y>w: [waw w/Piel impf.3m.s. tsawah command + prep al w/3m.s.suff. "concerning him" + proper noun Pharaoh + noun m.p.abs. ish man + waw w/Piel impf.3m.p. shalach send away; "escorted" + d.o. marker w/3m.s.suff. "him" + waw w/d.o. marker + nounf.s.constr.w/3m.s.suff. ishshah wife + waw w/d.o. marker + noun m.s.constr. kol all + rel.pro. asher + prep lamedh w/3m.s.suff. "he had"]).

ANALYSIS: VERSES 18-20

1. Abram is summoned to the royal palace to appear before Pharaoh, who is himself, suffering the effects of divine wrath.
2. Pharaoh is not in a congenial mood!
3. Abram’s divine discipline for leaving the land and scheming regarding his life continues.
4. Here he is rebuked by an unbeliever, who demonstrates more character than Abram.
5. A triplet of accusations couched as questions follow: "What…Why…Why?"
6. Pharaoh’s sense of grievance and surprise is detectable in the Hebrew phrasing.
7. "What is this you have done to me?" begins the salvo of verbal remonstration.
8. The same question was put to Eve (3:13), without the enclitic put to Cain in 4:10, and again in 20:9; 26:10.
9. Second question, "Why did you not tell me that she was your wife?" suggests that Pharaoh was not a man who would resort to adultery.
10. Adultery was frowned upon in ancient societies and the penalty was often execution of the guilty parties.
11. Some kings would simply kill the husband to avoid the charge of adultery!
12. This Pharaoh was not that kind of man.
13. He may have a harem of many women but they would not be married women.
14. He angrily queries Abram in v.19 with an almost pleading tone: "Why did you say, ‘She is my sister.’ So that I took her for my wife?"
15. Pharaoh rightly feels used and set up.
16. "Now" (v.19b) is used to introduce a decision based on the immediately preceding statements, often judicial sentences on some sin (e.g. 3:22; 4:11; 11:6; 20:7).
17. The accusations are short.
18. The sentence on Abram is barked out in four Hebrew words: "Here...wife…take…go."
19. Pharaoh’s anger is quite apparent considering that Abram’s dishonesty had involved the king in adultery.
20. The royal leniency is remarkable.
21. The king was an intelligent and honorable man and he ascertained that Abram was being protected by God.
22. He was not about to take extreme measures to punish Abram as he might of under different circumstances.
23. He takes no revenge on Abram a guest in his land who grossly abused the hospitality offered him.
24. Pharaoh does not make mention of the dowry given Abram as it means little to him.
25. Another parallel to the Exodus story is that the Israelites left Egypt with gold and jewelry given to them by the Egyptians (Ex. 11:1; 12:32).
26. What meant everything was his honor and his humiliation in his own house.
27. Abram does not respond to the rebuke with even an apology.
28. He leaves the last word to the Pharaoh, thereby acknowledging his own guilt and the justice of the royal anger.
29. "Sent away" (v.20) means "setting someone on their way," accompanying them n the first part of their journey.
30. The piel stem carries the notion of explusion (cf. 3:23), and it is the verb (shalach) used most often to describe Israel’s exodus from Egypt (Ex. 3-11).
31. Pharaoh’s main concern is that the troublemaker should leave.
32. Abram was a terrible witness during his stay in Egypt, and he certainly was not a blessing to others.
33. Pharaoh nevertheless received a witness that should have provoked him to reconsider spiritual things.
34. Abram leaves Egypt with more property than when he arrived as God is still blessing him even in a round about fashion.
35. This episode happening a relatively short time after Abram arrived in Canaan jolts us by the unheroic performance of the hero.
36. Here we have an illustration of the extent to which God will go to fulfill his promises; here we have an example of the susceptibility of even a very committed believer to the flesh; and that even in hopeless situations God can deliver.
37. Abram’s time and experiences in Egypt prefigure those of Israel in the days of Moses is confirmed by 15:13-16, where the Egyptian bondage is specifically prophesied.
38. There is a contrast between the roles of the main characters here and in Exodus.
39. There the Pharaoh is an implacable foe of God despite the plagues.
40. Here the Pharaoh is shown to be highly respectful of Abram and his God and indeed to speak and act like God.
41. In all the wife-sister stories in Genesis (chaps 12, 20, 26) have in common a foreign monarch who is more concerned about morality than is the patriarch.
42. Whereas Abram showed no faith in God, the Pharaoh acted like God.
43. Abram in this instance most definitely was not a blessing to others.
44. This incident shows that the believer should not rely on his own intelligence to deliver from potential disaster but to always do the right things and trust in God for the outcome.
45. Here Abram’s failure in the face of adversity is surely recorded as a warning for later generations and is an illustration of the invincibility of the promises of God (cf. Rom. 11:29).