VERSE 1 After these things the word of the LORD came to Abram in a vision, saying (rmoale hz<x]M;B; ~r'b.a;-la, hw"hy>-rb;d> hy"h' hL,aeh' ~yrIb'D>h; rx;a; [adv achar after + def.art.w/noun m.p.abs. dabar word; thing + def.art.w/adj.p.abs. elleh these + Qal perf.3m.s. hayah + noun m.s.consr. dabar word + proper noun Yahweh + prep el to + proper noun Abram + prep beth w/noun m.s.abs. machazeh vision + prep lamedh w/Qal infin.constr. amar say], "Do not fear, Abram, I am a shield to you; Your reward shall be very great [daom. hBer>h; ^r>k'f. %l' !gEm' ykinOa' ~r'b.a; ar'yTi-la; [neg al + Qal impf.2m.s. jussive yare’ be afraid + proper noun Abram + pro.1s. anoki I + noun m.s.abs. magen shield + prep lamedh w/2 f.s.suff. + noun m.s.constr.w/2m.s.suff. shaker wage; "your reward" + Hiphil infin.abs. rabah be great])."

Abram’s Proposal (vv. 2-3)

VERSE 2 Abram said, "O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus (rz<[,ylia/ qf,M,D; aWh ytiyBe qv,m,-!b,W yrIyrI[] %leAh ykinOa'w> yli-!T,Ti-hm; hwIhy/ yn"doa] ~r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abram + proper noun Adon lord + proper noun Yahweh + interrog pro mah what? + Qal impf.2m.s. nathan give + prep lamedh w/1s.suff. "to me" + waw w/pro.1d. anoki I + Qal part.m.s.abs. halak walk, to; "I am" + adj.m.s.abs. ariri stripped; "childless" + waw w/noun m.s.constr. ben son + noun m.s.abs. mesheq acquisition; "heir" + noun m.s.constr.w/1s.suff. bayith house + pro.3m.s. hu he + proper noun Damascus + proper noun Eliezer])?"

VERSE 3 And Abram said, "Since You have given no offspring to me, one born in my house is my heir (ytiao vreAy ytiyBe-!b, hNEhiw> [r;z" hT't;n" al{ yli !he ~r'b.a; rm,aYOw: [waw w/Qal impf.3m.s amar say + proper noun Abram + interj. hen behold; "Since" + prep lamedh w/1s.suff. "to me" + neg lo + Qal perf.2m.s. nathan give + noun m.s.abs. zera’ seed; "offspring" + waw w/interj hen behold + noun m.s.constr. ben son + noun m.s.constr.w/1s.suff. bayith house + Qal part.m.s.abs. yarash be an heir + d.o. marker w/1s.suff. "my"])."

VERSE 4 Then behold, the word of the LORD came to him, saying (rmoale wyl'ae hw"hy>-rb;d> hNEhiw> [waw w/interj hinneh behold + noun m.s.constr. dabar word + proper noun Yahweh + prep el w/3m.s.suff. "to him" + prep lamedh w/Qal infin.constr. amar say], "This man will not be your heir [hz< ^v.r'yyI al{ [neg lo + Qal impf.3m.s. yarash be an heir + adj.m.s.abs. zeh this]; but one who will come forth from your own body, he shall be your heir [^v,r'yyI aWh ^y[,Memi aceyE rv,a] ~ai-yKi [part ki but + adv if, surely + rel.pro. asher who + Qal impf.3m.s. yatsa come forth + prep min w/noun m.p.constr.w/2m.s.suff. me-eh inward parts; "body" + pro.3m.s. hu he + Qal impf.3m.s.w/2m.s.suff. yarash be an heir])."

ANALYSIS: VERSES 1-4

1. This scene comprises the entire 15^th chapter and comes very soon after the victory over the eastern kings.
2. In his lifetime Abram was blessed with a successful military campaign.
3. Abram went into the event knowing that he would not die since he did not as yet have an heir.
4. Yet here we find him once again under fear for his life.
5. This can be proven by the Hebrew grammar in v. 1 and the particular choice of the negative al versus the more common negative lo.
6. The proper rendering of the divine imperative in verse 1 is: "Stop being afraid Abram…"
7. This encounter with the divine took place in the immediate aftermath of the slaughter of the Chedorlaomer coalition and the spiritual victory over the king of Sodom in connection with the tainted spoils of war.
8. Cf. "After these things" formula occurs in 22:1, 20; 39:7; 40:1; 48:1.
9. So "after these things" refers to the events of chapter 14.
10. So the present context and the allusions to chapter 14 such as the cognate roots: "deliver/shield" (m-g-n), 14:20//15:1; "go out" (14:17-18//15:4-5, 7, 14); "property" (14:11-12, 16, 21//15:14; cf. "Salem"/"complete" (s-l-m; in 14:18//15:16).
11. Abram entertains the notion of retaliation on the part of the humiliated kings of the east.
12. He allows his STA to get the upper hand and so resides in his tent under mental attitude fear.
13. Fear opens the door to other unfounded fears which in his case was the ever-present need for a male heir.
14. Abram and Sarai had lived close to a half a century and the union produced no children.
15. The pressure in their souls increased as the prospect of a natural born child faded due to their advancing age.
16. Over the years and all around them they witnessed the fecundity of man and animal.
17. Newborns among his people were a constant phenomenon for celebration.
18. Sarah saw her pregnant counterparts and no doubt was no doubt present from time to time at their childbearing.
19. After Abram’s two victories God appears to him "in a vision."
20. This mode of revelation is the mode associated with the prophets of the Bible (cf. Num. 12:6; Ezek. 11:24; Acts 9:10, 12; 10:3).
21. Also note "the word of the LORD came" in 1Sam. 15:10; Hos. 1:1; but in Genesis it is found only in verses 1 and 4 of this chapter.
22. As of this event Abram acted the part of a prophet during his lifetime while not officially holding the office of prophet (in 20:7 he is actually called a prophet).
23. The words "I am your shield" is clearly a military metaphor.
24. This metaphor is frequently used of God as the protector of His people (cf. Ps. 3:3; 5:12; 7:10; 18:2, 30, 35; 28:7; 33:20; 35:2; 59:11; 84:9, 11; 89:18; 115:9,10,11; 119:114; 144:2 Prov. 30:5).
25. A recurring promise is that God is as shield to those who take refuge in Him.
26. Following Yahweh’s word of comfort and reassurance He proceeds to tell Abram that his "reward shall be very great."
27. "Your reward" in the present setting refers to a victor’s booty, although the term here is a broad term for "wage" or "fee" (Gen. 30:32; Ex. 22:15).
28. As far as Abram’s temporal reward is concerned see 24:1 thus fulfilling the promise of Gen. 12:1-3.
29. Abram’s reward continues into the afterlife (SG3).
30. For Abram thing he desired the most was an heir.
31. No heir no fulfillment of critical aspects of the covenant like "great nation," "land," and the messianic blessing upon all families of the earth (Gen. 12:1-3).
32. Abram’s appeal to God is the formula "Lord, LORD" ("Sovereign LORD") and only occurs here and in v. 8 in Genesis.
33. The Hebrew Adona (cf. adon, lord) is a characteristic mode of address in intercessory prayer; cf. 18:3, 27, 30-32; 19:18; 20:4.
34. It is not found in Genesis outside the Abraham cycle.
35. This name for deity places emphasis on the attribute of sovereignty.
36. Abram’s complaint is: "What will you give men since I am childless."
37. The barrenness of Sarah has already been mentioned, and three times Abram has been promised a multitude of descendants (12:2, 7; 13:16).
38. The term translated "childless" (ariri) occurs in Lev. 20:20-21 and Jer. 22:30, where it is a punitive judgment.
39. Abram’s situation contradicts not only the view of Genesis that divine blessing leads to a man being fruitful and multiplying (1:28; 9:1; 26:24; 35:11), but also to the specific assurances already made to him.
40. "My heir is Eliezer of Damascus" presents Abam’s proposal to solve the problem of Sarah’s barreness.
41. Abram’s solution was to make the manager of his house his heir.
42. Adoption is a well-known alternative to childlessness in ancient times.
43. In v. 3 we not an element of exasperation in Abram’s complaint to Yahweh.
44. Abram is asking the Lord to agree to his proposal to allow "one born in my house [to be] his heir."
45. That would entail the elevation of a slave to the rank of free man and heir to Abam’s estate and heir of the promises revealed to Abram back in Ur.
46. There are parallels in non-biblical texts where adoption was possible.
47. The adopted person would be expected to look after the adopter in his old age, bury him, and then he could expect to inherit the estate of the deceased.
48. So Abram proposes to adopt this man as the solution to the problem facing him, his wife and God.
49. God responds to Abram’s frustration by an emphatic affirmation, that a natural son will inherit from him.
50. "Not this one...but…" is abrupt and to the point.
51. Yahweh tells Abram that the child who will inherit "will come from your own loins."
52. "Loins" (me-eh translated "body") refers to the seat of the reproductive organs (cf. Num. 5:22; Ps. 71:6).
53. So the divine promise related to the generational perpetuation of the covenant is made more specific and that is that the heir will come from Abram’s reproductive organs and this rules out having simply a legal heir.
54. Nothing explicitly is said here regarding Abram’s wife Sarai, but amply evidence to date suggests that she is going to be the mother of the heir.
55. Here we have what is the early development of the doctrine of Isaac.
56. As things progress Abram and Sarai were expected to faith-rest a situation that grew increasingly hopeless with each passing year.
57. For Abram’s part, it is an example of putting this critical matter in God’s hands and simply relaxing.
58. It is human nature to try and help God out as if needed anyone’s help.
59. He will do whatever it takes to keep the integrity of His promises intact.
60. We are told in Scripture to "cease from our own works" and to "enter into His rest" (Heb. 4:10-11).
61. This includes both mental and overt gymnastics!

Promise of Descendants Reiterated (vv. 5-6)

VERSE 5 And He took him outside and said (rm,aYOw: hc'Wxh; Atao aceAYw: [waw w/Hiphil impf.3m.s. yatsa go forth, come out + d.o. marker w/3m.s.suff. "him" + def.art.w/noun m.s.constr. chuts outside + Qal impf.3m.s. amar say], "Now look toward the heavens, and count the stars, if you are able to count them ~t'ao rPos.li lk;WT-~ai ~ybik'AKh; rpos.W hm'y>m;V'h; an"-jB,h; [Hiphil imper. nabat look + inter na now + def.art.w/noun m.p.abs. shamayim heaven + waw w/Qal imper.m.s. saphar count, number + def.art.w/noun m.p.abs. kokab star + d.o. marker w/2m.s.suff. "you" + part im if + Qal impf.2m.s. yakol be able + prep lamedh w/Qal infin.constr. saphar count + d.o. marker w/3m.p.suff. "them"])."

And He said to him, "So shall your descendants be (^[,r>z: hy<h.yI hKo Al rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep lamedh w/3m.s.suff. "to him" + part koh thus, so + Qal impf.3m.s. hayah + noun m.s.constr.w/2m.s.suff. sera seed])."

VERSE 6 Then he believed in the LORD; and He reckoned it to him as righteousness (hq'd'c. AL h'b,v.x.Y:w: hw"hyB; !mia/h,w> [waw w/Hiphil perf.3m.s. aman to confirm (Qal); to be establiseh (Niphal); to believe/be certain (Hiphil) + prep beth w/proper noun Yahweh + waw w/Qal impf.3m.s.w/3f.s.suff. chashab think, imagine, credit; "He reckoned" + prep lamedh w/3m.s.suff. + noun f.s.abs. tsedaqah righteousness]).

ANALYSIS: VERSES 4-6

1. We learn from v. 5 that Yahweh came to Abram at night while in his abode.
2. Yahweh summons Abram outside to view the clear night sky.
3. Yahweh’s command "look" suggests more than just a casual viewing of the night sky filled with stars.
4. The verb is nabat which means to regard and object.
5. The second command to "count the stars" is of course an impossible task.
6. Yahweh proceeds to compare Abram’s future descendants as innumerable.
7. "Stars" is used here and in 22:17 and 29:4 to illustrate the great multitude of descendants that take will call Abram their father.
8. Stars are used in Scripture of angels and humans (cf. Job 38:7; Judg. 5:20; Isa. 14:13 and Dan. 8:10; Rev. 1:16; 12:1 etc.).
9. Doctrinally when used of humans stars refers only to believers.
10. Abram’s descendants include believing Jews from the dispensations as well as believing Gentiles.
11. Abram was the genetic father of the Hebrew race and the spiritual father of all who all who come to saving faith (cf. Acts 7:2 and Rom. 4:11, 12, 16, 17).
12. The millennium will greatly add to the number not to mention the eternal state.
13. These descendants are organized into nations (cf. Gen. 17:5 and Rom. 4:18).
14. Paul quotes the words of Yahweh in v. 5 "So shall your descendants be" in Rom. 4:18 (cf. v.17).
15. Upon hearing this 3^rd reiteration of the covenant first revealed in Gen. 12 Abram believed or exercised faith in Yahweh’s promise of innumerable descendants (cf. v. 6).
16. This editorial comment with which this scene closes points out that Abram’s silence showed his faith in the promise just made to him (vv. 4-5).
17. The two interrelated promises is that an heir would come forth from Abram’s body and that this would result in an innumerable multitude on into the distant future.
18. In v.6 we have the first occurrence of the verb ‘to believe’ (Heb. aman from which we get the term "Amen").
19. The verbal stem is hiphil and suggests that Abram believed the promise based on his positive volition and not that he was made to believer against his will.
20. "He believed" means to rely on someone, gave credence to a message or considered it to be true, trusted in someone.
21. The verb occurs quite infrequently in the OT, much more often the texts speak of people not believing in God (cf. Gen. 45:26; Ex. 4:8; 14:31; Num. 14:11; 20:12; Deut. 1:32; 9:23).
22. This does not mean that faith if peripheral to OT theology.
23. Rather faith is presupposed everywhere as the correct response to divine revelation.
24. It is in crisis situations that faith or lack of it that is revealed and therefore commented on (e.g. Jon 3:5; Ps. 78:22,32).
25. Abram’s faith is commented on here because the promise came to him in a crisis situation.
26. Abram found himself under extreme pressure following his victory over the kings and his angst of not having an heir.
27. "Reckoned" (chasab) is as qal imperfect.
28. The closest parallel is Ps. 106:31 where it occurs in the niphal and was based on an overt action on the part of Phinehas.
29. Reckon is to consider something as the case (cf. Gen. 38:15).
30. Yahweh considered Abram’s faith "as righteousness."
31. Abram did not do or say anything yet his silence suggests consent.
32. Paul quotes this verse to teach the fact that saving faith in Christ results in the imputation of +R to all who believe (cf. Rom. 4:3, 22; Gal. 3:6).
33. In the OT the righteous are those acquitted by God.
34. All who believe in the promise of a coming Messiah are constituted "the righteous."
35. Again, on this occasion Abram exercised faith in the promise of descendants and God "deemed" his faith an act of righteousness.
36. Verse 6 is quoted in Romans (Rom. 4:3, 9, 22; cp. vv. 4, 5, 9, 10, 11, 23, 24) where the verb is translated "credited" (logizomai) in the NAS version; and once in Galatians (Gal. 3:6) where it is translated "reckoned" (NAS).
37. In the above citations the verse is used by Paul to teach that the imputation of God’s righteousness is based on faith and not works to gain eternal salvation for man.
38. On the occasion in this chapter Abram simply believed in the original promise given him in Gen. 12 and God "considered" his faith an act of righteousness.
39. Abram like all believers received the imputation of +R at the point of saving faith at some point when he lived in Ur.
40. Obviously he did not make the salvation adjustment in the events that comprise Gen. 15.
41. He exercised faith when he moved into the land based on his call in Gen. 12 (cf. Heb. 11:8; Gal. 3:8).
42. All who believe in Christ and received justification by faith based on the imputation of +R are part of a family that has Abram as the model believer (cf. Gal. 3:7).
43. Gen. 15:6 serves to illustrate righteousness that comes via saving faith.
44. The righteousness that God ascribed to Abram in this chapter is not imputed righteousness as he was already in possession of +R.
45. The righteousness spoken of in Gen. 15:6 is a phase to recognition on the part of God that Abram’s simple belief was a righteous activity.
46. Many times Ph 2 righteousness is based on faith plus works as in the case of the citation of this very same verse in Jam. 2:23 in connection with the incident of the offering of Isaac, where Abram’s faith in the promise of descendants is complimented by his works (things involved in offering sacrifice).
47. In Gen. 15 Abram was not required to perform any overt deeds to be regarded as performing righteousness.

The Promise of Land Reiterated (vv. 7-8)

VERSE 7 And He said to him, "I am the LORD who brought you out of Ur of the Chaldeans (~yDIf.K; rWame ^ytiaceAh rv,a] hw"hy> ynIa] wyl'ae rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep el w/3m.s.suff. "to him" + pro.1s. ani I + proper noun Yahweh + rel.pro. asher who + Hiphil perf.1s.w/2m.s.suff. yatsa go forth + prep min w/proper noun Ur + proper noun Chaldeans], to give you this land to possess it [HT'v.rIl. taZOh; #r,a'h'-ta, ^l. tt,l' [prep lamedh w/Qal infin.constr. nathan give + prep lamedh w/2m.s.suff. "you" + dir.obj. marker + def.art.w/noun both s.abs. eretz land + def.art.w/adj.f.s.abs. zoth this + prep lamedh w/Qal infin.constr.w/3f.s.suff. yarash take possession of, be an heir])."

VERSE 8 He said, "O Lord GOD, how may I know that I will possess it (hN"v,r'yai yKi [d;ae hM'B; hwIhy/ yn"doa] rm;aYOw: [waw w/Qal impf.3m.s. amar say + proper noun adon lord + proper noun Yahweh + prep beth w/interrog pro mah?; "how" + Qal impf.1s. yada know + part ki that + Qal impf.1s.w/3f.s.suff. yarash inherit, possess])?"

ANALYSIS: VERSES 7-8

1. The second scene like the first (vv. 1-5) begins with a divine promise.
2. The phrase "I am the LORD who brought you out of the Ur of the Chaldeans" is almost identical with the formula that introduces the Decalogue (Ex. 20:2; Deut. 5:6), with the substitution of "land of Egypt" for "Ur of the Chaldeans."
3. The reiteration of the promise "to give you this land" parallels Lev. 25:38 while its conclusion "to inherit" is typical of Deuteronomy (Deut. 3:18; 9:6; 19:14; 21:1).
4. This is one of four instances in Genesis where God refers to Himself as Yahweh (LORD).
5. Here the use of the name helps to enhance the analogy between God’s call of Abram and His later redemption of Israel from Egypt.
6. This is expressly prefigured in vv. 11-18.
7. Abram’s request for a sign (v.8) parallels his petition in v. 2.
8. Note the same opening formula "Sovereign LORD" or "Lord, "LORD."
9. To ask for a sign does not imply unbelief on any conflict with v. 6.
10. On the contrary to refuse a proffered sign can indeed signify lack of faith (Isa. 7:10-14).

Abram Offers Sacrifice (vv. 9-11)

VERSE 9 So He said to him, "Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon (lz"Agw> rtow> vL'vum. lyIa;w> tv,L,vum. z[ew> tv,L,vum. hl'g>[, yli hx'q. wyl'ae rm,aYOw: [waw w/Qal impf.3m.s.suff. amar say + prep el w/3m.s.suff. "to him" + Qal imper.m.s. laqach take, fetch + prep lamedh w/1s.suff. "Me" + noun f.s.abs. egelah heifer + Pual part.f.s.abs. shalash to three times; "three-year-old" + waw w/noun f.s.abs. ez she-goat + Pual part.f.s.abs. shalash three-year-old" + waw w/noun m.s.abs. ayil ram + Pual part.m.s.abs. shalash three-year-old + waw w/noun f.s.abs. tor dove + waw w/noun m.s.abs. gozal young (of birds)])."

VERSE 10 Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds (rt'b' al{ rPocih;-ta,w> Wh[ere tar;q.li Art.Bi-vyai !TeYIw: %w<T'B; ~t'ao rTeb;y>w: hL,ae-lK'-ta, Al-xQ;YIw: [waw w/Qal impf.3m.s. laqach take, bring + prep lamedh w/3m.s.suff. "to Him" + d.o. marker + noun m.s.constr. kol all + adj.p.abs. elleh these + waw w/Piel impf.3m.s bathar cut in two + d.o. marker w/3m.p.suff. "them" + prep beth w/noun m.s.abs. taweh middle; "in two" + waw w/Qal impf.3m.s. nathan give; "and laid" + noun m.s.abs. ish man; whatsoever; "each" + noun m.s.constr.w/3m.s.suff. bether piece; "half" + prep lamedh w/Qal infin.constr. qara encounter + noun m.s.constr.w/3m.s.suff. re-a companion, friend; "opposite the other" + waw w/d.o. marker + def.art.w/noun both s.abs. tsippor bird + neg lo + Qal perf.3m.s. batar cut in two]).

VERSE 11 The birds of prey came down upon the carcasses, and Abram drove them away (~r'b.a; ~t'ao bVeY:w: ~yrIg"P.h;-l[; jyI[;h' dr,YEw: [waw w/Qal impf.3m.s. yaraph descend, come down + def.art.w/noun m.s.abs. ayit bird of Prey (see here and Job 28:7) + prep al upon + def.art.w/noun m.p.abs. peger corpse + waw w/Hiphil impf.3m.s. nashab blow; "drove" + d.o. marker w/3m.p.suff. "them" + proper noun Abram]).

ANALYSIS: VERSES 9-11

1. In response to Abram’s request God gives him an enigmatic command: "Bring" (Qal imper laqach take, fetch, bring).
2. This is a very common verb used to introduce a ritual such as a sacrifice, e.g. Lev. 9:2,3.
3. The list of animals that follows covers all those species that could be offered in sacrifice.
4. There is some debate about the identity of the last bird mentioned (gozal) as the only other example of its use is Deut. 32:11 ("young pigeon").
5. Abram’s fulfillment of the command is expounded in more detail in v. 10.
6. Again, in an action reminiscent of a sacrifice, he cuts up the large animals but does not split the birds; cf. Lev. 1:6, 17.
7. Were this an ordinary sacrifice, the pieces would now be placed on the altar and burned.
8. Instead, they are put in two rows.
9. This unusual feature of the rite must have been included in the divine command of v. 9.
10. The command is briefer than the description of its execution: it is command for the command to be more detailed than the record of its fulfillment.
11. Most interpreters see the attacks of the carrion birds in v. 11 as an ominous sign.
12. A more precise interpretation depends on the significance of the rite as a whole.
13. It is to be expected that if raw flesh is laying on the open ground that carrion birds would soon spot it and proceed to descend upon it.
14. This happened periodically and Abram was compelled to drive them away.
15. The birds of prey represent interests hostile to the covenant made between God and Abram.
16. These species of bird are unclean and therefore unacceptable for sacrificial use (Lev. 11:13-19; Deut. 14:12-18).
17. Unclean birds represent foreign nations (Ezek. 17:3, 7; Zech. 5:9), most likely Egypt.
18. The slain animals represent Abram’s descendants who are protected by Abram as he scares them away.
19. In actuality it is God who protects Abram’s interests against attacks against the covenant throughout time.
20. Abram is but one man who requires divine assistance to protect his interests even when Abram is asleep (i.e. dead; see v. 12ff.).
21. The frightening off of the birds parallels the last chapter and the rout of the eastern kings.
22. But there is more to this rite than note above.
23. The world of the OT offers ample evidence that animals were slaughtered in treaty contraction ceremonies.
24. Some texts suggest that the two parties to the treaty walked between the rows of freshly killed animal flesh, and in so doing placed a curse upon themselves if either party should prove disloyal to the terms of the treaty: May they too be torn apart if they are responsible in any way for violating the arrangement.
25. The only clear parallel to it in the OT is Jer. 34:18, 19: "the men who transgressed my covenant…I will make like the calf which they cut in two and they passed between its parts—the princes of Juday, the princes of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf."
26. Jeremiah’s prophecy is prompted by King Zedekiah, who had "cut a covenant" with the Jerusalemites in order to set free all male and female Hebrew slaves, but after which his people turned around and took their slaves right back.
27. This procedure executed by Abram at the direction of the LORD is a forceful way of God making a solemn oath to Abram, much as elsewhere God swears by Himself (Gen. 22:6; 26:3, etc.).
28. It may go to far to suggest that God placed Himself under a potential curse but simply that the covenant made with Abram in Ur is formally ratified in a sacrificial ceremony.

Abram’s Frightful Dream (v. 12)

VERSE 12 Now when the sun was going down, a deep sleep fell upon Abram (~r'b.a;-l[; hl'p.n" hm'Der>t;w> aAbl' vm,V,h; yhiy>w: [waw w/Qal impf.3m.s. hayah + def.art.w/noun both s.abs. shemesh sun + prep lamedh w/Qal infin.constr. bo go + waw w/noun f.s.abs. taredemah deep sleep; as in Gen 2:21; 1Sam.26:12 + Qal perf.3f.s. naphal fall + prep al upon + proper noun Abram]; and behold, terror and great darkness fell upon him [wyl'[' tl,p,nO hl'dog> hk'vex] hm'yae hNEhiw> [waw w/interj hinneh behold + noun f.s.abs. emah dread + noun f.s.abs. chashekah darkness + adj.f.s.abs. gadol great + Qal part.f.s.abs. naphal fall + prep al w/3m.s.suff. "upon him"]).

Prophecy of Egyptian Bondage and Deliverance (vv. 13-14)

VERSE 13 God said to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs (~h,l' al{ #r,a,B. ^[]r>z: hy<h.yI rgE-yKi [d;Te [;doy" ~r'b.a;l. rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep lamedh w/proper noun Abram + Qal infin.constr. yada know + Qal impf.2m.s. yara know + part ki that + noun m.s.abs. ger stranger + Qal impf.3m.s. hayah + noun m.s.constr.w/2m.s.suff. zera seed; "descendants" + prep beth w/noun both s.abs. eretz land + neg lo + prep lamedh w/3m.p.suff. "not theirs"], where they will be enslaved and oppressed four hundred years [hn"v' tAame [B;r>a; ~t'ao WN[iw> ~Wdb'[]w: [waw w/Qal perf.3p.w/3m.p.suff. abadh work, serve + waw w/Piel perf.3p. anah afflict, oppress + d.o. marker w/3m.p.suff. "them" after "enslaved" and "oppressed" + adj.f.s.abs. arba’ four + adj.f.p.abs. me-ah hundred + noun f.s.abs. shanah year]).

VERSE 14 "But I will also judge the nation whom they will serve, and afterward they will come out with many possessions (lAdG" vkur>Bi Wac.yE !ke-yrex]a;w> ykinOa' !D' Wdbo[]y: rv,a] yAGh;-ta, ~g:w> [waw w/part gam also + d.o. marker + def.art.w/noun m.s.abs. goi nation + rel pro asher "whom" + Qal impf.3m.s. abadh serve + Qal part.m.s.abs. din judge + pro.1s. anoki I + waw w/adv achare after + adv ken so + qal impf.3m.p. yatsa come out + prep beth w/noun m.s.abs. rekush property + adj.m.s.abs. gadol great; "many"]).

Abram’s Dying Grace (v. 15)

VERSE 15 "As for you, you shall go to your fathers in peace; you will be buried at a good old age (hb'Aj hb'yfeB. rbeQ'Ti ~Alv'B. ^yt,boa]-la, aAbT' hT'a;w> [waw w/pro.2m.s. attah you + Qal impf.2m.s bo go + prep el to + noun m.p.constr. w/2m.s.suff. abh father + prep beth w/noun m.s.abs. shalom peace + Niphal imperf.2m.s. qabar bury + prep beth w/noun f.s.abs. shebah age + adj.f.s.abs. tob good]).

Time Elapse Until Land is Occupied by Israel (v. 16)

VERSE 16 "Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete (hN"he-d[; yrImoa/h' !wO[] ~lev'-al{ yKi hN"he WbWvy" y[iybir> rAdw> [waw w/noun m.s.abs. dor generation + adj.m.s.abs. rebi-i fourth + part hennah behold + part ki for + neg lo + adj.m.s.abs. shalem complete, full + noun m.s.constr. awon iniquity + def.art.w/proper noun Amorite + prep adh as far as + part/adv hennah "yet"])."

ANALYSIS: VERSES 12-16

1. The phrase "when the sun was going down" appears problematic, because in v. 5 the stars are shinning in the night sky.
2. But the problem disappears when we note that in v. 11 there is the mention of birds of prey, who only hunt their food during the day, thus imply that Abram’s vision has moved into the second day.
3. This is the one time that Abram experiences fear in the presence of a divine manifestation.
4. Adam was fearful (3:10), as was Jacob (28:17), Moses (Ex. 3:6), and the Israelites (Ex. 20:18).
5. The first three of these examples the fear is spawned by the memory of unrighteous behavior and comes upon them while they are conscious.
6. The dread/terror comes upon Abram only when he is in an unconscious state, for a "deep sleep" overtook him (cf. Gen. 2:21).
7. Cf. Jacob, who is afraid after he awakes, and Abram, who experiences fear just after he has fallen asleep.
8. No illicit action by Abram prompts this dread, as in the case of Adam and Jacob.
9. The dread is brought on simply by a divinely induced dream.
10. The Hebrew term for "terror" (emah) reflects a human emotion that is inspired most often by Yahweh’s presence (Ex. 15:16 where it is in conjunction with pachadh; 23:27; Deut. 32:35; Ps. 88:15; Job 9:34, 13:21).
11. Such a terror is destructive (Ex. 23:27; Deut. 32:25; Ps. 88:15), immobilizing (Ex. 15:16), intimidating and coercive (Job 9:34; cf. 33:7), or unnerving (Job 13:21).
12. None of these nuances is found in the use of emah in Gen. 15:12.
13. In fact, we know of no terror that seized Abram in these two scenes had not v. 12 stated it so.
14. Abram in his unconscious state experienced a state of terror being in "great darkness."
15. He felt helpless and abandoned which portrays Israel’s situation in Egyptian bondage.
16. Out of the darkness Yahweh speaks to him and provides Abram with prophetic insight with regard to his descendants and the land they would occupy.
17. Yahweh had begun by promising the land of Abram (v. 7), but now it becomes known to Abram that his descendants will possess the land and only after a hiatus of four hundred years.
18. During this time they will be strangers (e.g. resident aliens) who live outside their own country.
19. Abram employed this term (ger) when among the Hitties (23:4) and the Egyptians (12:10).
20. It refers to a visitor or guest spending the night in the house of another (19:9).
21. During Abram’s people’s sojourn in this unspecified land they will experience abuse/victimization as resident aliens.
22. Abram was a resident alien living in the land of promise.
23. To make it certain that Abram knows that God is speaking in certainties and not possibilities when talking about exile, the Hebrew has the finite form of the verb (yada’ to know) preceded by the infinitive absolute: Know for certain.
24. This verb picks up on the "how am I to know" of v. 8.
25. The four hundred years of exile mentioned in this prophecy (quoted by Stephen in Acts 7:6) seems not to match the 430 years of exile mentioned in Ex. 12:40-41 (which Paul quotes in Gal. 3:17).
26. The 430 years refers to both the sojourning and the eventual enslavement.
27. The best way to reconcile these two different numbers is to see that the 400 years is a round number in prospect, while the 430 years is precise in retrospect.
28. Adding 430 to 1445, the date of the Exodus, we arrive at 1875 BC, the year Abram entered Canaan and exiled himself to Egypt.
29. Jacob and family entered Egypt 215 years after Abram first entered the land in the year 1660 BC.
30. So the entire period of the 430 year prophecy is inclusive of the patriarchs sojourn in Canaan culminating with 215 years of residency in the land of Egypt.
31. The 430 years is to be divided equally between the Canaan sojourn and the Egyptian sojourn.
32. The interpretation that says Israel was in Egypt for the totality of the 430 years runs into serious trouble when the ancestry of Moses recorded in Ex. 6:16-19.
33. The lineage from Levi to Moses shows that the Israelites could not have lived in Egypt 430 years.
34. Ex. 12:40 is not saying the Jews were "in Egypt" 430 years but rather the point is that the Israelites were sojourners for 430 years.
35. The term "the time" (NAS) is the Hebrew noun moshab which comes from the root yashab meaning ‘to remain/dwell.’
36. It should be translated "sojourn."
37. Furthermore "that" in Ex. 12:20 is a relative pronoun that should be translated "who" referring to the Israelites living in Egypt during the 215 years of their exile.
38. Translating the verse with these changes yields: "Now the sojourn of the sons of Israel, who lived in Egypt,—was four hundred and thirty years."
39. The sojourn of the new race was in both Canaan (period of the three patriarchs) and Egypt.
40. In Galatians 3:17 Paul links both the Abrahamic and Mosaic Covenants with the 403 year period.
41. Certainly Paul did not believe Israel was in Egypt 430 years!
42. Paul says that there were 430 years between the ratification of the covenant with Abraham (Gen. 12) and the coming of the Mosaic Covenant.
43. This indicates that Abram, the first Israelite/Hebrew, began the sojourning period when he exited Ur at age 70.
44. Abram was 75 when his father Terah died and he left Haran for Canaan (Gen. 12:4; Acts 7:4; Abraham lived 100 years after he left Haran—Gen. 25:7).
45. If the above calculations are accurate then Abraham and his descendants were sojourners 220 years before the sons of Israel relocated to Egypt where they sojourned for 210 years, making a grand total of 430 years (mentioned in Ex. 12:40; Acts 7:6 and Gal. 3:17; cf. Gen. 15:13 for the rounded-off figure; did Moses take this figure literally when his aborted attempt to liberate the Jews led to his exile?).
46. Cf. 1Kgs. 6:1 which states that 480 years after the Exodus (1445) the construction of Solomon’s temple commenced which date is 965 BC.
47. Some say the calculation of the 430 years is from the time Abraham entered Egypt (Gen 13) which changes the dating five years.
48. The Galatians citation (3:17) makes it clear that Paul considered the 430 year period of sojourning for the Hebrew race to have begun with Abraham’s call out of Ur (year is 1880 BC).
49. The division of the 430 years is thus 220 years in Mesopotamia, Haran and Canaan, and 210 years in Egypt (rather than an even split of 215 and 215; but see subsequent points).
50. Rashi the greatest of medieval commentators cites the Babylonian Talmud, book of Megillah, p. 9, that teaches that Israel’s stay in Egypt was 210 years.
51. Jewish children from six years of age and up are taught this as well.
52. Proper rendition of Ex. 12:40 again is: "Now the sojourn of the children of Israel, who lived in Egypt—430 years."
53. The nation to which the descendants of Abram would be enslaved is not named by Yahweh, but a additional piece of information is supplied in verse 14 that gives Abram a clue.
54. Yahweh tells Abram that the nation that would oppress then would be judged, which of course was fulfilled in the 10 plagues, the destruction of pharaoh and his army in the Red Sea and subsequence invasion of the Hyksos/Amalekites.
55. And not only would the oppressing nation be judged, Yahweh goes on to report, that Abram’s descendants would leave that nation "with many possessions."
56. It could not have been lost on Abram that he too had such an experience, when he left Egypt a wealthy man (Gen. 13; the term rekush meaning property is used here and in chap. 13).
57. In a sense he was at the mercy of a powerful ruler, yet against all the odds he was permitted to leave with the wealth he had gotten under false pretenses.
58. His objective in giving Sarai to the pharaoh was not monetary gain but was to save his life.
59. Abram left Egypt with the pharaoh’s insistence due to the plagues that came upon the pharaoh’s house.
60. The circumstances surrounding the children of Israel leaving Egypt with "many possessions" is found in Ex. 12:35-39.
61. This aspect of the prophecy seems as improbable as Abram’s sudden increase in wealth.
62. By the 10^th plague the native Egyptians were begging the reluctant Israelites to leave their country and they induced them to do so by willing handing them their portable wealth (jewelry, etc.).
63. Their leaving the land of bondage with wealth is a form of plundering according to Ex. 12:36.
64. The 4^th prophetic detail Yahweh gives to Abram has to do with the circumstances of his death (v. 15).
65. Here we have the first use of the term "peace" in the Bible.
66. Abram did not end his life in turmoil, that is, under major testing.
67. This is not to say that if a believer ends his/her Phase 2 under adversity that this signifies some failing.
68. "You will be buried at a good old age" is a near term prophecy fulfilled in 25:8.
69. Advanced age is not what makes this prediction so intriguing, rather it is that the advanced age is "good" (tobh).
70. Jacob illustrates that the elder years of one’s life can be those of misery (42:38; 44:29, 31); but for Jacob his misery was self-induced.
71. Abram now knows that he will not die before he reaches "old age" and that he will die "in peace."
72. The same phrase is used of Gideon (Judg. 8:32) and David (1Chron. 29:28).
73. So, he has nothing to fear in that regard for the remainder of his days.
74. He has not cause to fear with respect to his untimely death.
75. He can faith-rest the prophetic promise.
76. The phrase "go to your fathers/ancestors" refers to his departure to Sheol-Paradise.
77. In v. 16 the 5^th prophetic element is mentioned.
78. The 4^th generation is to be compared to the 400 years of v. 13.
79. The Hebrew term translated "generation" (dor) means ‘cycle of time’ and here means ‘lifetime.’
80. A generation in Abram’s day on down to Moses’ day was 100 years.
81. It subsequently declined to 70-80 years (cf. Ps. 90:10; Moses wrote this and lived to be 120!).
82. A generation is calculated as the average lifespan of homosapien under normal living conditions.
83. It has remained so to the present time.
84. Jesus prophesied of a generation that would not pass away before His coming.
85. That generation is marked by the budding of the fig tree or the birth of the Jewish state after 1878 (70 AD to 1948 AD) years of being a non-nation scattered among the Gentiles.
86. Based on this understanding, the Rapture and 2^nd Advent can only go to 2021 and 2028 AD respectively!
87. The timing of Abram’s descendants occupying the land of promise and making it their possession is keyed to "the iniquity of the Amorite" being "complete."
88. Israel’s conquest must wait until the peoples of Canaan are sufficiently corrupt to merit expulsion.
89. Divine judgment would come upon them in the form of Israelite conquest detailed in the Book of Joshua.
90. The ultimate destiny of Abram’s descendants is not in doubt (nor is his according to this prophecy).
91. Four generations of sojourning and enslavement will end and they will return to the land of promise.

Promises Ratified (vv. 17-21

VERSE 17 It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces (hL,aeh' ~yrIz"G>h; !yBe rb;[' rv,a] vae dyPil;w> !v'[' rWNt; hNEhiw> hy"h' hj'l'[]w: ha'B' vm,V,h; yhiy>w: [waw w/Qal impf.3m.s. hayah + def.art.w/noun both s.abs. shemesh sun + Qal perf.3f.s. bo go + waw w/noun f.s.abs. alatah thick darkness; "and very dark" + Qal perf.3m.s. hayah; "it was" + waw w/interj hinneh behold + noun both s.constr. tannur furnace, oven + noun m.s.abs. ashan smoke + waw w/noun m.s.constr. lappid torch + noun both s.abs. esh fire + rel.pro. asher which + Qal perf.3m.s. abar pass through + prep bayin between + def.art.w/noun m.p.abs. gezer part; "pieces" + def.art.w/adj.p.abs. elleh these]).

VERSE 18 On that day the LORD made a covenant with Abram, saying (rmoale tyrIB. ~r'b.a;-ta, hw"hy> tr;K' aWhh; ~AYB; [prep beth w/def.art.w/noun m.s.abs. yom day + def.art.w/pro.3m.s hu he; "that" + Qal perf.3m.s. karath cut or make a covenant + proper noun Yahweh + d.o. marker + proper noun Abram + noun f.s.abs. berith covenant + prep lamedh w/Qal infin.constr. amar say], "To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates [tr'P.-rh;n> ldoG"h rh'N"h;-d[; ~yIr;c.mi rh;N>mi taZOh; #r,a'h'-ta, yTit;n" ^[]r>z:l. [prep lamedh w/noun m.s.constr.w/2m.s.suff. zera seed + Qal perf.1s. nathan give + d.o. marker + def.art.w/noun both s.abs. eretz land + def.art.w/adj.f.s.abs. zoth this + prep min w/noun m.s.constr. nahar river + proper noun Egypt + prep adh as far as + def.art.w/noun m.s.abs. nahar river + def.art.w/adj.m.s.abs. gadol great + noun m.s.constr. nahar river + proper noun Eupharates]):

VERSE 19 the Kenite and the Kenizzite and the Kadmonite (ynImod>Q;h; taew> yZInIQ.h;-ta,w> ynIyQeh;-ta, (d.o. marker + def.art.w/proper noun Kenite + d.o. marker + def.art.w/ proper noun Kenizzite + d.o. marker + def.art.w/proper noun Kadomite])

VERSE 20 and the Hittite and the Perizzite and the Rephaim (~yaip'r>h'-ta,w> yZIrIP.h;-ta,w> yTixih;-ta,w> (waw w/d.o. marker + def.art.w/proper noun Hittite + waw w/d.o. marker + def.art.w/proper noun Perizzite + waw w/d.o. marker + def.art.w/proper noun Repahim])

VERSE 21 and the Amorite and the Canaanite and the Girgashite and the Jebusite (ysiWby>h;-ta,w> yviG"r>GIh;-ta,w> ynI[]n:K.h;-ta,w> yrImoa/h'-ta,w> [waw w/d.o. marker + def.art.w/proper noun Amorite + waw w/d.o. marker + def.art.w/proper noun Canaanite + waw w/d.o. marker + def.art.w/proper noun Girgashite + waw w/d.o. marker + def.art.w/proper noun Jebusite])."

ANALYSIS: VERSES 17-21

1. In v. 17 Abram witnesses a theophany.
2. The darkness of night (cf. v. 12) suggests the angelic conflict and the forces of evil that are alien to the promises just made.
3. The "smoking pot/oven" and the "flaming torch" reminds one of the fire and smoke that descended on Sinai at the giving of the Law.
4. That something representing deity passes between the rows of the carcasses shows that this covenant is unilateral.
5. If it were bilateral, we would have something representing Abram as well passing between the rows of animal flesh.
6. What we have here is a covenant ritual ceremony with involves as theophany that is expressed in the verb abar (‘to pass by, through).
7. The verb form is Qal perfect signifying completion.
8. Here we have a confirmation of the Abrahamic covenant in which God assumes total responsibility for its fulfillment.
9. The covenant promise is Yahweh’s promise of land to Abram and his descendants.
10. Parallels are noted between this formal ratification and the renewal to the covenant (Mosaic) after the golden calf incident (Ex. 33-34).
11. Yet another similar event takes place in connection with the start and completion of Israel’s crossing the Jordan (Josh. 3).
12. Each is attended by the proclamation of Yahweh’s name (Gen. 15:7; Ex. 34:5-6; Josh. 3:9).
13. Something is "cut" (Gen. 15:18, animal carcasses; Ex. 34:4, tablets; Josh. 3:16, waters of the Jordan).
14. Yahweh’s appearance expressed through the verb abar: Gen. 15:17; Ex. 33:32; Josh. 3:11.
15. A justification for the theophany: Gen. 15:8, to confirm to Abram that he will possess the land; Ex. 33:16, to demonstrate that Moses and his people have found Yahweh’s favor; Josh. 3:10, to convince the Israelites that there is a living God among them. (Note how each of these theophanies supplies knowledge for one who is in need of it: "how am I to know?" [Gen. 15:8]; "for how shall it be known?" [Ex. 33:16]; "you shall know" [Josh. 3:10].
16. Finally, each is in the context of a covenant, or a covenant renewal.
17. The major difference between the Mosaic and the Abrahamic covenants is that in the case of the former obligations fall upon God and Israel equally, whereas in the case of the covenant with Abraham it is a promissory oath made by God alone (hence, unconditional).
18. The ceremony witnessed by Abram involves descendants and land.
19. The covenant promises are reiterated on this occasion.
20. The promise of descendants and land is specified "on that day" when "Yahweh cut a covenant with Abram."
21. The verb "made" is not ashah but rather karath which means ‘cut off’ or ‘cut down’ (trees, idols) something.
22. It is a Qal perfect in form.
23. This verb is used in the removal of the foreskin, which would come to be the sign of the covenant.
24. Animals are "cut" and now a covenant is "cut."
25. Again, the covenant is unilateral versus bilateral.
26. Yahweh is representing in this ceremony in the items that pass between the rows of animal flesh.
27. The ceremony is further confirmation of Yahweh’s promise of land to Abram’s descendants.
28. On that day Yahweh gave Abraham the solemn assurance of this fact and that is why the Abrahamic Covenant is an unconditional covenant (like our eternal salvation) in contrast to the Mosaic Covenant which is conditional in nature (God part of 1^st part and Israel party of 2^nd part).
29. The Davidic Covenant is an unconditional covenant with its promise of an everlasting dynasty.
30. God obliges Himself to give Abram’s descendants the land of ten nations, all of which fall within the land of Canaan proper.
31. The river of Egypt (see Num. 34:5; Josh. 15:4) is not the Nile by the modern Wadi el-Arish, the dividing line between Palestine and Egypt.
32. The geographical extremes obviously extend beyond Canaan, witnessed by the phrase "as far as the great river, the river Euphrates."
33. Only during David’s reign, hundreds of years later, was the promise actualized.
34. Here we have the longest list of pre-Israelite inhabitants of the land.
35. Usually six or seven groups are mentioned; here there are ten.
36. "Kenites" mostly dwelt in the south of the land in the Negev.
37. Caleb is called a Kenizzite (Num. 32:12).
38. "Kadmonite" is mentioned only here.
39. "Hittite" is a regularly mentioned in the list of peoples.
40. They lived near Hebron (23:10) and are probably to be distinguished from the people by the same name found in Asia Minor (cf. 10:15).
41. "Perizzite" is a regular member of the lists (see 13:7).
42. "Rephaim" represent a race of giants (cf. 14:5).
43. "Amorite, Canannite, Girgashite, Jebusite" see 13:7.