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Parsha 3: Lech Lecha (continued)
(“Get Yourself Out,” Gen. 12:1-17:27)
(Small Roman numerals in the text indicate each
'aliyah.)
[Hebron [MAP], ca 1883 BCE]
E. Details of HaShem’s Covenant With Avram [Brit Bein Habetarim] (15:1-21)
1. Avram’s Concern About an Heir (15:1-3)
1After these events the word of ADONAI [GN] came to Avram in a vision: “Don’t be afraid, Avram. I am your shield, your exceedingly great reward.”
2But Avram replied, “Adonaiאֲדֹנָ֤י, my Lord ADONAI what can You give me, since I remain childless, and the heir of my estate is Eli'ezerEliezer, “God is help” of DammesekDamascus?” [MAP] 3Avram continued, “Hinneh,[GN] You have given me no children, so a servant in my household will be my heir.”
2. HaShem Promises Avram Children (15:4-6)
4Then the word of ADONAI came to him: “This man will not be your heir, but one who will come from your own body will be your heir.” 5Then ADONAI took him outside and said, “Now look to the heavens and count the stars, if you are able.” Then He declared, “So shall your offspring be.” 6Avram believed ADONAI and it was credited it to him as righteousness.[6]
3. Avram Asks for a Sign (15:7-8)
Shishi [6th] 7He said to Avram, “I am ADONAI Who brought you out of Ur-Kasdim to give you this land to possess.”
8He said, “Adonaiאֲדֹנָ֤י, my Lord ADONAI how can I know that I will possess it?”[8]
4. Preparation for the Covenant (15:9-11)
9And the Lord said to him, “Bring Me a heifer, a female goat, and a ram, each three years old, plus a turtledove and a young pigeon.” 10So Avram brought Him all these, and split each of them down the middle, and laid the halves opposite each other; but he didn’t cut the birds. 11The birds of prey came down onto the carcasses, but Avram drove them away.
5. Prediction of Slavery (15:12-16)
12As the sun was setting, Avram fell into a deep sleep, and suddenly great terror and great darkness overwhelmed him. 13Then the Lord said to Avram, “Know for certain that your descendants will live as strangers in a land that is not their own; they will be enslaved and mistreated four hundred years.[13] 14But I will judge the nation they serve as slaves, and afterward they will come out with great wealth. 15But you will go to your fathers in peace and be buried at a ripe old age. 16In the fourth generation they will return here, for the [time of the] iniquity [depravity, perversity] of the EmoriAmorites is not yet complete.”
6. HaShem’s Land Covenant (15:17-21)
17When the sun had gone down and it was dark, a smoking firepot and a flaming torch appeared and passed between the halves [of the carcasses]. 18On that day ADONAI made a covenant with Avram, saying, “I have given this land to your descendants, from the river[18] of Egypt [MAP] to the great River[18] Euphrates [MAP]: 19the land of the KeniKenites, the K’niziKenizzites, the KadmoniKadmonites, 20the HittiHittites, the P'riziPerizzites, the Refa'imRephaites, 21the EmoriAmorites, the Kena'aniCaananites, the GirgashiGirgashites, and the Y'vusiJebusites.”
6. Please note that the Torah does not say, “Avram believed in ADONAI ….” Believing in God accounts for absolutely nothing! “You believe that God is one. Good for you! Even the demons believe that — and shudder.” (James 2:19). Avram believed ADONAI — that is, Avram took Him at His word and trusted that He would do exactly as He had said. It is only that kind of absolute trust in HaShem and in His word that counts for righteousness. [BACK]
8. This was a request for further clarification, not an expression of doubt, “I believe You, but can you explain how that’s going to work?” [BACK]
13. Did Israel go into Egyptian slavery because HaShem decreed it, or was He simply stating what He knew to be true? Be careful to not confuse HaShem’s foreknowledge with His decrees. [BACK]
18. Hebrew נְהַר, nehal, river or stream; the same Hebrew word is used in all three cases. Some teach that the Naḥal Mizraim, the “nehal” of Egypt should be translated as “wadi,” a valley, ravine, or channel that is dry except in the rainy season, referring to Wadi El Arish. If that’s the case, then “Euphrates River” should also be translated as “Euphrates Wadi.” Thus, the “River of Egypt” should refer to the Nile.
“The traditional Jewish understanding of the term Naḥal Mizraim is that it refers to the Nile. This view is made explicit in the Jerusalem Targum, the Targum Jonathan, the Targum Neofiti and the Fragment Targums (where in all cases the term is translated Nilus) as well as in the commentaries of Rashi and Rabbi Yehuda Halevi. Rashi explicitly states in his commentary on Joshua 13:3: ‘From the Shihor: that is the Nile the same as Naḥal Mizraim.’” [Wikipedia, accessed 08/20/20] [BACK]
Other commentaries on Genesis 15
Ellicott's Commentary for English Readers
Pulpit Commentary
Matthew Henry's Concise Commentary
Gill's Exposition of the Entire Bible
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ANXIOUSLY WATCHING FOR MASHIACH’S RETURN,
SPEEDILY AND IN OUR DAY. MARANA, TA!
