References (275)
And Terah lived 70 years before he became the father of
Abram,
Nahor, and Haran.
[Here comes a new "toledot unit" that forms the seventh literary unit (of twelve) in Genesis.]
This is the continued story of Terah (Terah) (his genealogy/family tree – Hebr. ).
Terah became the father of Abram, Nahor, and Haran, and Haran became the father of Lot.
Abram and Nahor took wives. Abram's wife was named Sarai, and Nahor's wife was named Milkah [meaning: "queen"], the daughter of Haran – father of Milkah and father of Iskah [meaning: "one who watches and is observant"].
Terah took Abram, his son, and Lot, Haran's son, and Sarai, his daughter-in-law, Abram's wife, and they journeyed from Ur in Chaldea and came to Haran (Hebr. Charan), where they stayed.
Now the Lord (Yahweh) said to Abram,
"Go forth (Hebr. lech lecha)
from your country [Haran in Mesopotamia]
and from your kindred (hometown)
and from your father's house [Terah and his family, see ]
to the land I will show you.
[Leaving everything and following God required faith, see . The Hebrew expression lech lecha also has the meaning of "going to oneself," i.e., finding oneself in the process. The word family (Hebr. moledet) means not only family but also "the place of your birth" and "origin." It refers to a longer history than just your own lifetime. Jesus uses a similar phrase when he calls, see . The phrase "from" is repeated three times, followed by three promises: a new land, a new people, and blessings for both himself and others.]
Abram went as the Lord (Yahweh) had spoken to him, and Lot went with him. Abram was 75 years old when he left Haran (Hebr. Charan) [].
Abram took Sarai, his wife, and Lot, his nephew, and all their possessions that they had gathered, and the people (servants, literally "souls") that they had acquired in Haran. They set out to go to the land of Canaan, and they came to the land of Canaan.
Abram traveled through the land to the place called Shechem, to the oak of Moreh [literally: "the teacher's oak"]. At that time, the Canaanites were living in the land.
[Shechem means shoulder/axle and describes the place well geographically, as the mountains Gerizim and Ebal lie on either side like two shoulders. This is the first time Shechem is mentioned in the Bible. The next mention is 200 years later, when Abraham's grandson Jacob comes here. The archaeological site Tell Balata was found in 1903 and has been confirmed to be Shechem. Interestingly, the findings show that the site has been inhabited since the early Bronze Age (3500 BC), but the walls date from 1900 BC. When Abraham arrives here (shortly before 2000 BC), the phrase "the place" (Hebr. maqom) is used Shechem, while in it is the city (Hebr. ir) Shechem. The Hebr. word ir describes a fortified city. This is also confirmed by the mention of its gate, see . In the center of the city, a sacred temple with a large stone-paved square has been discovered, which may be where the special oak tree (Mores terebint) referred to stood. Just 500 meters south of the city is Jacob's well, see .]
The Lord (Yahweh) appeared to Abram and said, "To your descendants [all your future children] I will give this land." And he built an altar there to the Lord (Yahweh) who had appeared to him.
Abram pulled up the tent pegs and continued his journey toward the Negev (south).
There was a famine in the land, and Abram went down to Egypt (Hebr. Mitsrajim) to stay there because the famine was severe (heavy) in the land.
And it came to pass, when Abram came into Egypt, that the Egyptians saw the woman, and that she was very beautiful.
He treated Abram well for her sake. He had small livestock and herds of cattle and donkeys (Hebr. chamor; masculine) and male and female servants and female donkeys (Hebr. aton) and camels.
The Lord (Yahweh) afflicted Pharaoh and his house with severe plagues because of Abram's wife Sarai.
Pharaoh summoned Abram and said, "What have you done to me? Why did you not tell me that she is your wife?
Abram left Egypt (Hebr. Mitsrajim), he and his wife [Sarai], together with everything that belonged to him, even [his nephew] Lot was with him until Negev [the southern region of Canaan].
Abram was very rich (literally "very heavy") in flocks [property in the form of livestock] and in silver and gold.
to the place of the altar which he had made [erected] there first. And there Abram called upon the name of the Lord (Yahweh).
[Abram, Sarai, and Lot (Abram's brother Haran's son, see ) now returned to the first place they had stopped when they came to the land of Canaan from Haran, see . Here in Beit-el, which means House of God, Abram calls upon the Lord. Literally "called upon the name of the Lord," see also ; ; ; .]
Lot, who went with Abram, also had small livestock, herds, and tents.
There was a dispute between the herdsmen of Abram's flocks and the herdsmen of Lot's flocks—the Canaanites and the Perizzites also lived in the land.
Abram said to Lot, "Let there be no strife between you and me, or between my herdsmen and your herdsmen—we are brothers.
Abram settled in the land of Canaan, while Lot settled near the cities of the plain. [Five cities are mentioned in the Jordan Valley, see , .] Yes, he [Lot] pitched his tent near Sodom.
After Lot had separated from him, the Lord (Yahweh) said to Abram:
"Now lift up your eyes! And look out from the place where you are
– to the north and to the south [the length]
and to the east and to the west [the breadth].
And Abram gathered his tents and set out, and he settled by the terebinth trees of Mamre (large trees – Hebr. elon) which are by (in) Hebron, and there he built an altar to the Lord (Yahweh).
[The Hebr. text has several verbs in quick succession, indicating rapid movement and showing Abram's immediate action and conviction that the promise will be fulfilled quickly! Hebron (Hebr. Chevrón) is located 30 km south of Jerusalem and is the junction of the road from the east (with cities such as Lachish) and the south (the Negev area). The exact location of Mamre is not given, but it is an oak grove in or near Hebron (there is also a cave nearby, see ). The mention of a field (; ) suggests that it may have been just outside Hebron.]
They also took Abram's nephew Lot and all his possessions, since he lived in Sodom.
But one who had managed to escape came and told Abram, the Hebrew. He lived in the terebinth grove of Mamre the Amorite. Mamre was the brother of Eshkol and Aner, and they were in league with Abram.
When Abram heard that his brother [his relative Lot] had been captured, he sent his most experienced men, 318 men born in his house, and they pursued the enemies as far as Dan [in the north].
And he blessed him and said:
"Blessed be Abram by God Most High (El Elion),
Creator of heaven and earth,
And the king of Sodom said to Abram, "Give me the people and take the goods for yourself."
But Abram said to the king of Sodom, "I have lifted up my hand to the Lord (Yahweh) God Most High (El Elion), creator of heaven and earth,
that I will not take a thread, not even a strap for a sandal, or anything that is yours, lest you say, 'I have made Abram rich.
Some time later, the word of the Lord came to Abram in a vision:
"Do not be afraid, Abram (Avram)!
I am your shield,
your reward,
very great."
[The last part can be interpreted as meaning that Abram's reward will be great or that the Lord is his great reward. Based on the context, it seems at first to refer to a material reward, but it may be a deliberate ambiguity in the Hebrew text. Abram had recently declined the offer from the king of Sodom to keep the spoils of war, and he had given a tithe to Melchizedek. Based on the response in the next verse, it seems that Abram interprets it as a material reward, but wonders what difference it makes when he has no heir. God, however, has something much greater than just wealth in store for Abram—he will become Abraham and be called "the father of faith" and receive the Lord as his reward.]
Abram said, "Lord God (Adonai Yahweh), what will you give me? You see that I am going away childless, and the one who will take over the possessions of my house is Eliezer of Damascus."
Abram continued, "Behold, you have given me no offspring (heir, child of my own), and one born in my house shall be my heir."
[Servants in a household at this time could be considered "belongings" of the household because they had a form of slave status. The fact that Abram intended to let one of these inherit him in the absence of his own children says quite a lot about his view of these people. Abram was a good master to his servants.]
And the birds of prey came down on the carcasses, but Abram drove them away.
And it came to pass, when the sun was gone down, that a deep sleep fell upon Abram; and a dreadful darkness fell upon him.
He said to Abram, "Know (be well aware) that your seed (your heirs, descendants) will be strangers in a land that is not theirs, and they will serve them, and they will be afflicted by them for 400 years,
On that day the Lord made a covenant with Abram (entered into a blood covenant) and said, "To your descendants (your offspring, your heirs) I have given this land, from the river of Egypt to the great river, the Euphrates River,
Abram and his wife Sarai were childless.
[In this culture, this was considered shameful. However, God had promised them a child of their own who would be their heir, see . Ten years earlier, Abram had tried to adopt his servant Eliezer to have an heir, but God then clarified His promise that it would indeed be his own son, see . Abram is now 85 years old and Sarai is 75, see ; .]
Sarai had an Egyptian servant named Hagar [whom they probably received from Pharaoh when they were in Egypt, see ].
Sarai said to Abram, "Since the Lord has prevented me from having children, lie with my servant. Perhaps I can have a family through her." [Sarai followed the cultural tradition of the time of giving one of her servants to her husband to be a surrogate mother.] Abram listened to Sarai's words (obeyed her).
After ten years in the land of Canaan, Sarai, Abram's wife, gave her Egyptian servant Hag to her husband as a second wife.
Then Sarai said to Abram, "It is your fault that all this injustice (violation, lawlessness, terror, destructive force – Hebr. chamas) has befallen me. I allowed my servant to lie with you, but when she saw that she was pregnant, she began to despise me. Let the Lord judge between me and you." [The last part can also be translated: "Let God punish you for this."]
Abram said to Sarai, "Since you have authority over your servant, do with her as you please." Then Sarai began to mistreat Hag so badly that she ran away from Sarai. [Abram does not take responsibility, but lets Sarai act out of her bitterness.]
Hagar bore a son to Abram, and Abram named his son, whom Hagar had borne, Ishmael.
Abram lived 86 years before Hag bore Ishmael to Abram.
[Thirteen years after Ishmael's birth (; , ), the Lord appeared to Abram again, repeating the promise that he would have an heir (; ; , , ) and instructs him about the covenant of circumcision.]
When Abram was 99 years old, the Lord (Yahweh) appeared to Abram and said to him, "I am God Almighty (El Shaddai), walk before me (before my face) and be perfect. [The word perfect is used here in the plural, which reinforces that it applies to all areas of life.]
Abram fell on his face, and God (Elohim) spoke to him, saying
You shall no longer be called Abram, but your name shall be Abraham.
[God adds the letter h (Hebr. he), so the name becomes Abraham. This is significant because the Hebr. letter he is pronounced as an exhalation. It sounds like when you blow air to clean a pair of glasses. God breathes His Spirit into Abraham's name! With the help of God's Spirit, the miracle will happen! In Hebrew, the names are pronounced Avram and Avraham. Sarai also gets a new name—Sarah, see .]
For I will make you the father of many peoples (nations).
God said to Abraham, "As for you, you shall keep my covenant, you and your seed (your descendants) after you, throughout their generations.
Then God said to Abraham, "Your wife shall no longer be called Sarai, but her name shall be Sarah.
Then Abraham fell on his face and laughed (Hebr. tsachaq) [the first of three times the word for laughter that has the same root as Isaac's name Yitschaq is used, see also ; ] and said in his heart (to himself), "Will a man who is 100 years old become a father? And can Sarah, who is 90 years old, give birth to a child?" [Literally, it says "a son at 100 years" and "a daughter at 90 years".]
And Abraham said to God (Elohim), "May Ishmael live before you!"
He finished speaking with him, and God (Elohim) ascended from Abraham.
Abraham took his son Ishmael and all who were born in his house and all who were bought with his money [318 men, see ], every male person in Abraham's house, and circumcised them on the flesh, on their foreskin, that very day (literally: 'on the bone/power of the day'). [he showed decisiveness, he acted immediately and openly before everyone, see ; ], as God (Elohim) had spoken to him.
Abraham was 99 years old when he was circumcised in the flesh, on his foreskin.
On the same day, Abraham and his son Ishmael were circumcised.
Abraham hurried into the tent to Sarah and said, "Hurry and take three measures [a total of 20-30 liters] of fine flour and bake some round cakes." [An unexpectedly large amount!]
Then Abraham ran to the livestock, took a tender and fine [specially selected] bull calf, and gave it to a young servant (youth – Hebr. naar), who hurried to prepare it.
[Bread was baked daily for the family's needs. It was quick. Flour was mixed with water and baked on the floor over hot coals. The daily requirement for one person, according to , was one omer (which is 3/10 of a sea measure), so three sea measures was far more than was needed for three guests, Abraham and Sarah. Abraham's promise in makes no mention of any slaughtered animal or extravagant meal. Literally, the Hebrew is: "son of cattle, tender and good/beautiful". There is a principle and a lesson in Abraham's actions: Don't promise too much too soon! Instead of disappointing someone by not fulfilling your promise, it is much better to surprise them with more than you first said.]
Now Abraham and Sarah were old and had reached a ripe old age, and Sarah had ceased to have her monthly periods.
The Lord (Yahweh) said to Abraham, "Why does Sarah laugh and say, 'Shall I indeed bear a child, now that I am old?
[The following passage is framed by Abraham "walking with" the visitors, see , and then "returning" to his tent in . Two different perspectives emerge, God hearing the cry from the city (verses 17-21) and Abraham seeing the city (verses 22-32).]
The men rose from there and looked toward Sodom, and Abraham went with them to see them off.
The Lord (Yahweh) said, "Shall I hide from Abraham what I am about to do?
Abraham will surely become a great and powerful nation, and all (other) nations will be blessed in him.
I have let him know me (in a confidential and intimate way) so that he may command his sons and (all) his household after him (all his descendants, born, bought, and adopted) to keep the way of the Lord, to do what is right and just throughout all generations. Then the Lord will give Abraham everything he has spoken of him."
The men left and went to Sodom, but Abraham remained standing before (in front of) the Lord (Yahweh).
Abraham drew nearer and said, "Will you really sweep away the righteous with the wicked?
Then Abraham asked, "Since I have decided to speak to the Lord (Adonai), I will continue, even though I am only dust and ashes.
And the Lord (Yahweh) departed as soon as he had finished speaking with Abraham, and Abraham returned to his place [back home to Mamre outside Hebron, see ].
[Since Abraham's first plea (verses 23-25), the Lord has responded six times (verses 26, 28b, 29b, 30b, 31b, 32b). There were not ten righteous people in the city. In there is a similar prayer, but the same Jeremiah writes in that each generation is responsible for the consequences of its own guilt, see also ; .]
And Abraham rose early in the morning in the place where he had stood before the Lord (Yahweh).
And it came to pass, when God (Elohim) destroyed the cities of the plain, that God (Elohim) remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot had dwelt. [; ; ; ; ; ; ; ; ]
Abraham journeyed from there [Hebron, see ] southward in the land [Negev, see ] and lived between Kadesh [] and Shor [], and he wandered about in Gerar.
Abraham said of his wife Sarah, "She is my sister." [] And Avimelech, king of Gerar, sent for Sarah and took her. [Abraham repeats the same mistake he made earlier, see . His son Isaac does the same, see .]
Then Avimelech called Abraham and said to him, "What have you done to us? How have I sinned against you that you have brought this great sin upon me and my kingdom? You have done to me what should not be done!"
And Avimelech said further to Abraham, "How do you explain that you have done this?"
And Abraham said, "Because I thought that there was surely no fear of God in this place, and they would kill me for my wife's sake.
And Avimelech took sheep and oxen and servants and maidservants and gave them to Abraham, and returned his wife Sarah to him.
And Abraham prayed to God (the only God – Hebr. ha-elohim), and God (Elohim) healed Avimelech and his wife and his female servants [slaves, concubines], so that they could have children again.
For the Lord (Yahweh) had closed all the wombs in Avimelech's house because of Abraham's wife Sarah.
[This describes the first healing in the Bible. There are several lessons here:
• Abraham must pray for someone else who suffers from the same problem as he himself has before he himself is healed. It is only after this event, in the next chapter (), that Sarah becomes pregnant!
• Abraham was not sinless when he prayed; it was his half-lie () that caused the situation with Avimelech. God can use us to pray for others despite our own shortcomings.
• The result of the healing was not immediately apparent. The healing took place when Abraham prayed, but it was only later, when the women began to give birth, that the visible evidence of the healing could be seen!]
[The "first occurrence" principle
The first time something is mentioned in the Bible, important lessons and fundamental truths about that subject are often presented. In biblical interpretation, this principle is called "first occurrence." One example is blood (Hebr. damm), which when mentioned in is also equated with human life. Jesus uses the principle of first occurrence when he teaches about marriage in and says that "from the beginning" the Creator made man male and female, see ; . In general, the teaching in the books of Moses also lays a foundation for the rest of the Bible, see .
Note! As with all principles of biblical interpretation, it is important to maintain balance and always read the text in its context. A word does not necessarily mean the same thing every time it is mentioned. The first time the serpent (Hebr. nachash) is mentioned, it is associated with Satan, but the bronze serpent () is also a clear reference to Jesus (). When Jesus urges believers to be like serpents, the meaning, right from the first occurrence, is that a believer should question ideologies and ways of thinking that are not from God and cast doubt on false beliefs. However, the negative meaning is balanced, but it should be done in an innocent and pure way (like a dove), see . Sometimes it can also be difficult to know whether something is mentioned first chronologically or thematically. The order of the books in the Old Testament is also different in the Hebrew Bible than in our Western Bibles.]
And Sarah conceived and bore a son to Abraham in his old age, at the appointed time that God (Elohim) had spoken to him.
And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. [Isaac (Hebr. Yits-chak) means "he laughs." Since Isaac is an important image of Jesus, it is worth noting the connection to his coming with joy.]
And Abraham circumcised his son Isaac when he was eight days old, as God (Elohim) had commanded him.
And Abraham was 100 years old when his son Isaac was born to him.
And she said, "Who would have said (spoken words from the heart – Hebr. malal) to Abraham that Sarah would nurse a child? For I have borne him a son in his old age."
[These events in 2000 BC are prophetic. Isaac's life is filled with shadows of the coming Messiah:
They are born in a miraculous way – Sarah was too old, Jesus through virgin birth ()
Their mothers ask how this will happen (; ; )
They are named before birth (; )
They are born at the predicted time (; )
They are native sons (; )
They are loved by their fathers (; )
They are born at the predicted time (; )
De är enfödda söner ()
They go up Mount Moriah to be sacrificed ()
The servants do not accompany them (; )
They will return (; )
They go up Mount Moriah to be sacrificed ()
The servants do not accompany them (; ) Matt. 20:17-19)
They ride on a donkey before the sacrifice (; ; )
They carry wood to the place of sacrifice (; )
They submit to their father's will (, ; )
They are in their thirties (; )
They live after the sacrifice ()
After the death and resurrection of their son, their father sends servants to find a bride for them (; ; )
They pray for their wife and future children ([Gen. 25:21; John 1:12; 17:20])]
The child grew and was weaned. And Abraham arranged (held) a great feast on the day Isaac was weaned. [Probably at the age of 4-5.]
And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing (having fun, "fooling around" – Hebr. tsachaq).
Therefore, she said to Abraham, "Cast out this servant woman and her son, for the servant woman's son shall not be heir with my son, my Isaac."
This matter was very painful (sad, sorrowful) in Abraham's eyes because of his son.
And God (Elohim) said to Abraham, "Let this not be painful (sad, distressing) in your eyes because of the young man and because of your servant woman. In all that Sarah has said to you, listen to her voice (what she has said), for in (through) Isaac shall seed (descendants, future generations) be named after you.
And Abraham rose early in the morning and took bread and a skin of water and gave it to Hag, placing it on her shoulder and the child's, and sent her away, and she went and wandered in the wilderness of Beersheba.
And it came to pass at that time that Avimelech and Pichol, the leader of his army, spoke to Abraham and said, "God (Elohim) is with you in everything you do.
And Abraham said, "I promise (swear, take an oath)."
And Abraham rebuked Avimelech because of the water sources (wells – Hebr. ) that Avimelech's servants had forcibly removed (destroyed) [probably filled with earth and stones].
And Abraham took sheep and oxen and gave them to Avimelech, and the two made a covenant. [They made a blood covenant with each other, which was relatively common at that time.]
And Abraham took seven female lambs from the flock and set them apart.
And Avimelech said to Abraham, "What do these seven female lambs mean that you have set apart?"
And Abraham wandered in the land of the Philistines for many days.
And it came to pass after this, that God tested Abraham, and said unto him, "Abraham," and he said, "Here I am."
[Here I am (Hebr. hineni) is an expression that does not primarily refer to one's physical or geographical location. Instead, it means "I am at your disposal" or "I am ready to take responsibility." Here in , the word appears for the first time in the Bible. The word appears three times in this chapter, see verses 7 and 11. Both Abraham and everyone else who gives this answer are examples of people who take on some form of leadership role when they say hineni – here I am. Isaac says it in , Jacob in , Moses in , the prophet Samuel says it in , the prophet Isaiah in , and others.]
Abraham rose early the next morning and saddled his donkey. He took two of his young men (Hebr. naar) [servants] and Isaac, his son. He split wood for the burnt offering, got up, and went to the place God had told him about.
On the third day, Abraham lifted his eyes and saw the place far away.
Abraham said to his young men (servants): "Wait here with the donkey, I and the young man (Hebr. naar) will go on, we will worship (literally: "bow down, bend in reverence" – Hebr. shachah) and come back to you."
[Isaac is not a young boy but an adult man. The Hebrew word naar is used for teenagers and young men. The same word is used both for Abraham's servants, who were young men, and for his son Isaac, see verses 3, 5, 12, 19. He could easily have resisted and overpowered his old father, but willingly agrees to be bound. Isaac's actions are a foreshadowing of Jesus' sacrifice on Calvary. Isaac himself carries the wood for the sacrifice, just as Jesus himself carries the crossbeam. The location is also the same, Mount Moriah is the hill in Jerusalem where the temple stood at the southern end of the ridge that stretches north, which makes it possible that Jesus was actually crucified in the exact same place where Abraham built the altar. Based on Sarah's age, we can see that Isaac was no older than 37. She died at the age of 127, see , and gave birth to Isaac when she was 90, see ; . The words "many days" in and "after this" in also suggest that the event did not take place when he was a child, but when he was an adult. It would not be unbelievable if Isaac was 33 years old, which in that case coincides exactly with the age of Jesus.]
Abraham took the wood for the burnt offering and laid it on his son Isaac. He took the fire in his hand and the knife, and they both went together.
Isaac spoke to his father Abraham and said, "My father," and he replied, "Here I am, my son." He said, "We have fire and wood, but where is the lamb for the burnt offering?" [This is the second time Abraham says "here I am" in this chapter, see also verses 1 and 11.]
Abraham answered, "God (Elohim) will provide himself with the lamb for the burnt offering, my son." They both walked on together.
[The fact that the Hebrew here expresses that God will provide for himself also speaks prophetically about God providing for himself the perfect sacrifice when he later gives his son Jesus as the perfect sacrifice for the sins of the world and all people.]
And they came to the place that God (Elohim) had told him about, and Abraham built an altar there and arranged the wood. Then he bound (Hebr. aqed) Isaac, his son, and laid him on the altar on top of the wood. [In Judaism, this story has been given the name Akedah – "the binding" of Isaac.]
And Abraham stretched out his hand and took the knife to slaughter his son.
Then the angel of the Lord (Yahweh) called to him from heaven and said, "Abraham, Abraham," and he replied, "Here I am." [This is now the third time Abraham says "here I am" in this chapter; see also verses 1 and 7.]
Abraham looked around (lifted up his eyes and looked) and behold, behind [him] was a ram caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son.
And Abraham called that place (gave that place the name) The Lord (Yahweh) sees (provides, appoints – Hebr. raah), [or] as it is said to this day about the mountain: "The Lord will reveal himself (Yahweh jeraeh)."
[The last phrase can also be translated: "on the mountain of the Lord (Yahweh) it shall be provided." There are several descriptive names for God in the Old Testament. Yahweh-Jireh – "the Lord our provider" is one of them, see also ; ; ; ; ; .]
The angel (messenger) of the Lord (Yahweh) [] called to Abraham from heaven a second time
Abraham returned to his young men
(servants), and they rose up and went together to
Beer-Sheva, and
Abraham lived in
Beer-Sheva.
[] And it came to pass after these things, that it was told Abraham, saying, "Behold, Milcah has borne [eight] children to your brother Nahor." []
And Bethuel begot Rebekah, these eight Milcah bore to Nahor, Abraham's brother.
Sarah died in Kirjat Arba, which is Hebron in the land of Canaan, and Abraham came to mourn Sarah and weep over her.
Abraham rose from his dead [wife's body] and spoke to the sons of Heth [the Hittites; descendants of Heth, who was the son of Canaan, see ; ; ] and said:
The sons of Heth answered Abraham and said to him:
Abraham rose and bowed down [in respect and reverence] before the people of the land, the sons of Heth.
Now Ephron was sitting among the sons of Heth, and Ephron the Hittite answered Abraham in the hearing of all the sons of Heth, who had entered the gate of his city. [The place where all important business deals were made at that time.] He said,
Abraham bowed [bowed to show respect and reverence] before the people of the land.
Efron answered Abraham and said:
Abraham listened to Ephron, and Abraham weighed out the silver to Ephron, as he had said in the presence of the sons of Heth. 400 shekels [a total of 4.6 kg] of silver in the current currency used by merchants.
as Abraham's property before the sons of Heth, before all the (witnesses) who had entered the city gate.
After that, Abraham buried his wife Sarah in the cave in the field of Machpela in front of Mamre, which is Hebron in the land of Canaan.
The field and the cave were established as Abraham's property, as a burial place, by the sons of Heth.
[This is the first and only piece of land in Israel that legally becomes the property of the Jews through Abraham. It can be regarded as a first fruit and assurance that the rest of God's promise concerning the land will also be fulfilled. This happens when the people take the land under Joshua's leadership 300 years later. However, the full borders mentioned in the Bible have never been in Jewish possession; they are probably the borders Israel will have during the millennial kingdom.]
Abraham was old, he had come to many days (lived a long time), and the Lord (Yahweh) had blessed Abraham in everything (in all areas, in every way, in everything he did).
Abraham said to his servant, the eldest in his house, whom he had appointed to manage all he had: "I beg you, put your hand under my thigh.
Abraham replied, "Be careful not to take my son back there.
The servant placed his hand under the thigh of Abraham, his master, and swore an oath to him according to these words.
He said, "Lord (Yahweh), God of my master Abraham (Elohim), I pray (appeal to you) that today something good may come before my face and show mercy (caring love) to my master Abraham.
And it came to pass, while he was still speaking, that Rebekah came out [even before he had finished his prayer], born to Bethuel, the son of Milcah, the wife of Nahor, and she had her pitcher on her shoulder.
He said, "Blessed be the Lord (Yahweh), the God (Elohim) of my master Abraham, who has not forsaken his mercy (loving kindness) and his truth toward my master. The Lord (Yahweh) has led me on the way (has been my guide so that I came to the right place) to my master's brother's house."
[Grace and truth (Hebr. chesed ve emet) are inseparable. They are always presented in the same order and are found in God's own testimony, see . Grace without truth becomes meaningless, while truth without grace becomes merciless.]
Then he said, "I am Abraham's servant.
So today I came to the spring and said, 'Lord (Yahweh), God of my master Abraham (Elohim), please make the journey I have taken successful.
Then I bowed my head and prostrated myself before the Lord (Yahweh) and blessed the Lord (Yahweh), the God (Elohim) of my master Abraham, who has led me on the right path (has been my guide so that I came to the right place) to the house of my master's brother's daughter for his son.
When Abraham's servant heard these words, he bowed down to the ground before the Lord (Yahweh).
They sent away Rebekah, their sister, and her nurse [Deborah, see ], and Abraham's servant and his men.
Abraham took another wife. Her name was Keturah (Hebr. Qetorah; meaning: incense/sacrifice). [In she is called a concubine, suggesting that this happened earlier.]
But Abraham gave everything he owned to Isaac.
But to the sons of his concubines, whom Abraham had, Abraham gave gifts. And he sent them away from his son Isaac while he was still alive, eastward, to the eastern regions.
And these are the days and years of Abraham's life that he lived, 175 years.
Abraham breathed his last and died at a good, old age, old and satisfied. Then he was gathered to his people.
the field that Abraham bought from the sons of Heth [], where Abraham buried his wife Sarah.
After Abraham's death, God (Elohim) blessed his son Isaac, and Isaac lived in Beer Lachai Roi.
[Here comes a new "toledot unit" that begins the eighth literary unit of twelve in Gen. 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2.]
This is the continued story of Ishmael (Hebr. Yishmael) (his genealogy/family tree – ) [in the order in which they were born]. Abraham's son, whom Hag the Egyptian, Sarah's servant, bore to Abraham.
[Here comes a new "toledot unit" (the ninth of twelve in Genesis). The creation story begins, and then there follow 11 units that begin with the Hebrew word toledot, see ; ; ; ; , ; , ; , ; . The story picks up from the chapter where Isaac gets his wife Rebekah. The new information the reader gets here is that Isaac was 40 years old when he took Rebecca as his wife.]
This is the account of Isaac, Abraham's son (continued story – Hebr. ). Abraham became the father of Isaac.
There was a famine in the land, a famine unlike the one in
Abraham's days. Isaac went to Abimelech, king of the Philistines, at
Gerar.
[Gerar marked the southern border of Canaan and was located near Gaza, see .]Stay (live – Hebr. gor) [live there as a guest, not permanently – wander around] in this land. I will be with you and I will bless you, for to you and your seed (offspring, descendants) I will give this land. [Which happens several hundred years later.] I will confirm the oath that I swore to your father Abraham [],
because Abraham listened to my voice and kept (observed; watched over; lived by) what was to be guarded (Hebrew mishmar): my commandments (Hebr. mitzvot), my ordinances (Hebr. chuqim; literally 'things engraved') and my teaching (Hebr. Torah)."
[Already here, four different Hebrew expressions are used for God's word, which is not given to the people until Moses writes down the five books of Moses:
• mishmar – general word for something that must be observed and obeyed
• mitzvot – commandments, clear and distinct orders
• chuqim – ordinances, literally "things engraved," indicating permanent, unchangeable laws, often described as commandments that have no rational explanation
• Torah – teaching, guidance, and instructions.
It seems obvious that Abraham, as the first Israelite, already lived according to these provisions and commandments of God.]
All the wells that his father's servants had dug in the days of his father Abraham, the Philistines had filled with dust [loose material such as stones, gravel, and earth].
Isaac reopened the wells of water that had been dug in the days of his father Abraham, which the Philistines had stopped up after Abraham's death. He gave them the same names his father had given them.
The Lord (Yahweh) appeared to him that night and said, "I am the God of your father Abraham. Do not be afraid, for I am with you and will bless you and multiply your descendants for the sake of my servant Abraham."
and give you the blessings of Abraham and to your seed with you, so that you may inherit the land in which you have been staying, which God (Elohim) gave to Abraham."
so he went to Ishmael and took Mahalath, the daughter of Ishmael, Abraham's son, and the sister of Nebajoth, to be his wife, in addition to the wives he already had.
Suddenly he saw the Lord (Yahweh) himself standing at the top and saying, "I am the Lord (Yahweh), the God of your father [ancestor] Abraham and [your father] Isaac. [Note that God has not yet become Jacob's God; that happens only after the wrestling match in .] The land on which you are now lying, I will give to you and your seed [descendants].
Had not the God of my father (Elohim) been with me—the God of Abraham (Elohim) whom Isaac also reveres—you would surely have sent me away empty-handed. But God saw my suffering and my toil, and he passed judgment last night."
The God of Abraham and Nahor shall be judge between us, he who was the God of their father." And Jacob swore by him whom his father Isaac revered.
And Jacob said, "O God (Elohim) of my father Abraham and God (Elohim) of my father Isaac, O Lord (Yahweh), you who said to me, 'Return to your country and to your kindred, and I will deal well with you.
And the land that I gave to Abraham and Isaac, I will give to you, and to your descendants after you I will give the land."
And Jacob came to Isaac his father at Mamre, to Kirjath-Arba, that is, Hebron (Hebr. Chevrón), where Abraham and Isaac had stayed.
He blessed Joseph and said:
"The God (Elohim – in the definite form: the God) before whom my fathers
Abraham and Isaac walked,
the God (Elohim – in the definite form: the God) who has been my shepherd ("has led me") [who has led me and brought me to pasture]
all my long life [from my birth] to this day,
the angel (the messenger) [the Lord himself] who redeemed (freed) me from all evil (all wickedness)
– may he bless the young men.
And let my name be mentioned in them
and the names of my fathers – Abraham and Isaac,
and let them grow in number (become many) in the midst of the land (over the earth)." []
[Here, the Hebrew verb gaal (to redeem) is used for the first time in the Bible. The noun with the same root – redeemer – is one of the names of Jesus. His mission on the cross was to redeem, see ; ; . Therefore, it is no coincidence that the expression "all evil" is included when gaal appears for the first time in Scripture. It prophetically points to what is in God's plan of salvation.]
in the cave in the field of Machpelah, in front of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite as a property and burial place.
There they buried Abraham and Sarah, his wife. There they buried Isaac and Rebekah, his wife, and there I buried Leah.
His sons carried him to the land of Canaan and buried him in the cave in the field of Machpelah, which Abraham had bought with the field as a property and burial place from the Hittite Ephron, in front of Mamre.
Joseph said to his brothers, "I am dying, but God (Elohim) will surely visit you (Hebr. ) and bring you up out of this land, just as he swore (promised) to Abraham, Isaac, and Jacob."
When God heard their cries, he remembered his covenant with Abraham, Isaac, and Jacob.
He continued, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob."
Then Moses hid his face, for he was afraid to look at God.
God also said to Moses, "This is what you shall say to the Israelites: 'The Lord (Yahweh), the God of your fathers (Elohim) – the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name forever, and this is how I will be remembered from generation to generation.
Now go and gather the elders of Israel and say to them, 'The Lord (Yahweh), the God of your fathers (Elohim)—the God of Abraham, Isaac, and Jacob (Elohim)—has appeared to me and said, "I have seen what is happening to you in Egypt,
The Lord said, "This [sign] is so that the elders will believe that the Lord, the God of their fathers—the God of Abraham, Isaac, and Jacob—has appeared to you."
I appeared to Abraham, Isaac, and Jacob as God Almighty (El-Shaddai) [; ]. However, I did not make myself known (they did not experience me) by my name Yahweh.
I will bring you to the land that I swore to give to Abraham, Isaac, and Jacob.
I will give it to you as an inheritance and property.
I am the Lord (Yahweh)."
[In , Hebr. gaal is used for the first time in Exodus. This entire story of how God frees the Israelites from slavery is the single greatest typology in the entire Old Testament of what Jesus does during Holy Week when he goes to the cross for us as our Redeemer (Hebr. goel; the noun form of the verb gaal), see also ; .]
Remember Abraham, Isaac, and Israel, your servants, to whom you promised (swore, gave your oath) by yourself and said to them, 'I will multiply your seed (so that it becomes) like the stars of heaven and all this land that I have said I will give to your seed, and they shall inherit it forever.
The Lord (Yahweh) spoke to Moses: "Go up, you and the people you have brought out of the land of Egypt, to the land that I promised (swore, gave my oath) to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your descendants,'
then I will remember my covenant with Jacob and my covenant with Isaac, and my covenant with Abraham—I will remember them, and I will remember the land.
Surely none of the men who came up out of Egypt, from 20 years old and upward, shall see the land which I swore to Abraham, to Isaac, and to Jacob, because they have not wholly followed me,
Behold, I have set the land before you; go in and possess the land which the Lord (Yahweh) swore (gave his oath) to your fathers, to Abraham, to Isaac, and to Jacob, to give to them and their seed after them (descendants).' "
And it shall be when the Lord your God (Yahweh Elohim) brings you into the land that he swore (promised) to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and good cities that you did not build (yourself),
It is not for your righteousness and the uprightness of your heart (righteousness, integrity – Hebr. josher) that you are going in to possess their land, but because of the wickedness of these nations the Lord your God (Yahweh Elohim) is driving them out before you and to confirm the word that the Lord (Yahweh) swore (promised) to Abraham, to Isaac, and to Jacob.
Remember your servants, Abraham, Isaac, and Jacob. Do not look at the stubbornness of this people, nor at their wickedness, nor at their sin,
that he may make you his own people (his possession) today and he may be a God to you (your possession) as he has spoken to you, and as he has sworn to your fathers, to Abraham, to Isaac, and to Jacob. [; ]
To choose life is to:
love the Lord (Yahweh), your God (Elohim),
hear his voice (obey him),
cling to him.
He is your life, and he will let you live long in the land he promised to give to your ancestors Abraham, Isaac, and Jacob. [; ]
[Loving God and following his commandments is the only way to a good life. Moses' tone is warm but clear; see also Paul's speech to the church leaders in Ephesus, see .]
The Lord (Yahweh) said to him, "This is the land that I promised Abraham, Isaac, and Jacob to give to their descendants. I will let you see it with your own eyes, but you will not cross over there."
And Joshua said to all the people, "Thus says the Lord (Yahweh), the God (Elohim) of Israel: Your fathers dwelt beyond the river [Euphrates]—Terah, the father of Abraham and the father of Nahor—and they served other gods.
And I took your father Abraham from the other side of the river and led him through all the lands of Canaan and multiplied his seed and gave him Isaac.
And it came to pass, when it was time for the sacrifice [the evening sacrifice], that the prophet Elijah came near and said, "Lord (Yahweh), God of Abraham, God of Isaac, and God of Israel, let it be known today that you are God (Elohim) in Israel, and that I am your servant, and that I have done all this at your words (because of all you have said).
But the Lord (Yahweh) showed them mercy (undeserved mercy – Hebr. chanan) and was gracious to them and turned his face toward them, because of his covenant with Abraham, Isaac, and Jacob, and did not want to destroy them, nor had he cast them away from his presence until now.
Abraham's sons were Isaac and Ishmael.
The sons born to Abraham's concubine Keturah (Hebr. Qetorah; meaning: incense/sacrifice) [] were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
The sons of Jokshan were Sheba and Dedan.
And Abraham became the father of Isaac. Isaac's sons were Esau and Israel.
The covenant he established (cut) with Abraham,
and the oath he gave to Isaac.
[The covenant is a blood covenant, ; ; and in Hebrew the expression is always that one cuts a covenant. This points to Jesus, who, when he gave us the renewed covenant, did so with his wounds and by shedding his blood for us.]
Lord, God of Abraham, Isaac, and Israel, our fathers, let the hearts and minds of your people be ready for such things forever, and turn their hearts to you.
Were you not, our God, the one who drove out the inhabitants of this land for your people Israel and gave the land to the descendants of your friend Abraham forever?
The messengers set out with the letters from the king and his princes, and they traveled throughout Israel and Judah according to the king's command. They said:
"O children of Israel, return to the Lord (Yahweh), the God of Abraham, Isaac, and Israel. Then he will return to the remnant of you who have been saved from the hand of the kings of Assyria.
You are the Lord God who chose Abram (Avram)
and brought him out of Ur of the Chaldeans
and gave him the name Abraham (Avraham).
The seed of Abraham, his servant,
the sons (children) of Jacob, his chosen ones. []
The covenant he established (cut) with Abraham,
and the oath he gave to Isaac.
[The covenant is a blood covenant, ; ; and in Hebrew the expression is always that one "cuts a covenant," pointing to Jesus who, when he gave us the renewed covenant, did so with his wounds and by shedding his blood for us.]
For he remembered his holy word
to Abraham, his servant. []
Therefore, the Lord (Yahweh), who delivered (redeemed) Abraham [], says concerning the house of Jacob:
"Jacob shall not be ashamed,
nor shall his face grow pale,
Israel, my servant,
Jacob, whom I have chosen [],
descendant of Abraham, my friend [; ; ; ],
Look at Abraham, your father, and Sarah, who bore you. When I called him, he was alone (childless), but I blessed him and multiplied him.
For you are our Father,
for Abraham did not know us
and Israel did not honor us.
You, Lord (Yahweh), are our Father,
our Redeemer from eternity is your name.
then I will also reject the seed of Jacob and my servant David, so that I will not take his seed to reign over the seed of Abraham, Isaac, and Jacob, for I will bring back their captives and will have mercy on them (eternal mercy and compassion – Hebr. rachamim).
"Son of man, those who dwell in this desolate land in the land of Israel speak and say, 'Abraham was one (person, one household), and he inherited the land, but we are many; the land has been given to us as an inheritance.
You will show faithfulness (steadfastness, truth, trustworthiness, reliability) to Jacob
and mercy (caring love) to Abraham –
as you swore to our ancestors
in days of old.
[The liturgy for the synagogue service on the Day of Atonement (Yom Kippur; the biblical name is Yom Hakippurim – literally "Day of Atonements") includes verses 18-20, after the entire Book of Jonah has been read.]
This is the book (writing, story – Gk. biblos) about the genealogy (lineage – Gk. genesis) of Jesus the Anointed One (Messiah, Christ),
descendant (son, family) of David,
descendant (son, family) of Abraham.
[Matthew uses the same Greek phrase as the Greek translation of the Books of Moses for the Hebrew word toledot. This word is used to mark a new section and a "continuing story" in Genesis, see ; ; ; ; etc. The word clearly links this gospel with God's great plan of salvation throughout the Bible. The first verse summarizes how Jesus fulfills the Old Testament's expectation of the Messiah who would come from the line of King David. The genealogy begins with Abraham, the father of the Israelites, through whom all the nations of the earth would be blessed.
In Jewish culture, women are held in high esteem. There were female judges, and two books are named after women. However, it is unusual for their names to appear in genealogies, see ; . It is noteworthy that Matthew chooses to highlight the following five women in particular:
Tamar, who disguised herself as a prostitute and had children with her father-in-law Judah, see . Rahab, who went down in history as "Rahab the harlot," see . Ruth, who lost her husband at a young age, see . Bathsheba, who was tricked into an affair with David, see . Mary, who suffered persecution and slander because few believed in the virgin birth, see . The number five stands for grace. What grace it is that Jesus' human genes included people who had experienced the worst situations imaginable.]
[The first part has fourteen links between Abraham and David. Thirty names are mentioned, including repetitions and Serach, see , who is not included in the family tree. Of these, 27 are men and three are women.]
Abraham begot Isaac,
Isaac begot Jacob,
Jacob begot Judah and his brothers,
The number of generations is thus:
from
Abraham to David fourteen generations,
from David to the captivity in
Babylon fourteen generations, and
from the captivity in
Babylon to the Anointed One
(Messiah, Christ) fourteen generations.
[The Hebrew culture that Matthew addresses is fond of numbers and linguistic symmetry. The choice of the number fourteen may be due to the fact that it is twice the number seven, which represents completeness. Fourteen is also the Hebrew numerical value of David's name, see also .
There are differences compared to Luke's genealogy, see . Matthew sometimes skips a few links to achieve literary symmetry with three groups of fourteen generations in each group. The Greek word gennao, translated as "begot," can also mean "ancestor" and does not necessarily mean that the son is a direct descendant. Other differences are that Matthew starts with Abraham, the ancestor of the Jews, and seems to relate Joseph's kinship to David. Luke, on the other hand, goes all the way back to Adam and Eve through Mary, to emphasize that he is the Savior of all mankind. In the next chapter, Joseph is mentioned by name, while Mary is referred to as the child's mother.
Christ is a transcription of a Greek translation of the Hebrew Mashiach, which means "the Anointed One." In the prophetic books, people waited for the Lord's Anointed One to save the people of Israel. Matthew wants to show that Jesus is this anointed king who has come!]Do not begin to say to one another [do not take pride in your religious heritage by saying]: 'We have Abraham as our father.' I tell you that God can raise up children for Abraham from these stones.
I tell you: Many will come from the east and west [Gentiles from all corners of the earth] and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (the kingdom of the heavens).
'I am [not was] the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living!"
But concerning the resurrection of the dead, have you not read in the book of Moses [, which was the part of the Bible they believed in] about [the burning] bush, how God said to Moses, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?
He spoke to our fathers (has given the promise),
to Abraham and his children (seed, descendants) forever (to the age of time).”
[Mary had understood that Jesus was the Lord’s Anointed One who would fulfill the promise God had made to Abraham, see ; ; .]
the oath he made to our father Abraham []:
Therefore bear (produce) [such] fruits as belong (are worthy; are consistent with) repentance (the changed mindset) []. And do not begin to say within (to) yourselves [do not set out to defend yourselves by thinking], 'We have Abraham for a father.' For I tell you that out of these stones God is able to raise up children for Abraham.
son to Jacob,
son of Isaac,
son of Abraham,
son of Terah (Terach),
son of Nahor (Nachor),
Shouldn't this woman, a daughter of Abraham whom Satan [which literally means "the adversary"] has kept bound for eighteen long years, be freed from her bondage (chain) on the Sabbath?" [For eighteen years, the woman had been going to the synagogue, even on days other than the Sabbath, but had not been healed.]
There you will weep and gnash your teeth (there will be anguish, hatred, and evil), when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God, while you yourselves are cast out. [Many Jews considered themselves to belong to the kingdom of God because they were born Jude, while Jesus teaches that one must be born again.]
Then the poor man died and was carried by the angels to Abraham's side.
[The phrase Abraham's "side" or "knee" is only used here in the entire Bible. The expression is also not found in Jewish literature of the time, but similar ideas of being welcomed by Abraham are found in 4 Maccabees 13:17, where it says: "After this suffering, Abraham, Isaac, and Jacob will welcome us, and all our ancestors will praise us," see also ; ; ; ; . It seems that Jesus refers to this idea, but makes certain changes.]
In Hades (the realm of the dead), where he was tormented, he lifted up his eyes and saw Abraham far away and Lazarus at his side. [The realm of the dead(Gk. Hades, Hebr. Sheol) is the place where the dead await the final resurrection and judgment before the white throne, see ; ; , ; .]
Then he cried out, 'Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this fire!
[It was not wealth itself that was the cause of the rich man's judgment judgment; Abraham was rich but was in paradise. It is remarkable that the rich man knew the beggar's name! Here on earth, he had been fully aware of him, but chose not to care about his neighbor who was suffering right outside his door. That was the reason for his eternal death, see .]
But Abraham replied, 'Child, remember that you received your good things while you were alive, and Lazarus likewise received evil things. Now he is comforted, and you are in agony.
But Abraham said, 'They have Moses and the prophets; let them listen to [and obey] them.
But he said, 'No, father Abraham, but if someone comes to them from the dead, they will repent.
Jesus said to him, "Today salvation has come to this family, because he too is a son of Abraham,
Moses has clearly shown (he has revealed something that is hidden) that the dead are resurrected in the story of the burning bush []. Here Moses calls the Lord the God of Abraham, the God of Isaac, and the God of Jacob [even though they were not living here on earth when Moses said this].
They answered him, "We are Abraham's children (seed, descendants) and have never been slaves to anyone. What do you mean by saying, 'you will be free'?"
I know that you are Abraham's children (seed, descendants), yet you plan to kill me because my word (my teaching) has no place in you.
They answered him, "Our father is Abraham." Jesus answered, "If you were truly Abraham's children, you would do the works of Abraham [follow his example].
But now you are trying to kill me, a man who has told you the truth that I heard from God. Abraham did not do this.
The Jews said to him, "Now we understand (we have knowledge based on personal experience) that you have an evil spirit. Both Abraham and the prophets have died, yet you say that anyone who chooses to keep your word will never see death.
Our father Abraham died; you are not greater than him, are you? The prophets have also died. Who do you think you are (are you pretending to be)?"
Your father (ancestor) Abraham rejoiced to see my day. He saw (with the eyes of his heart, had a clear understanding of) it and was glad.
Then the Jews said to him, "You are not even 50 years old, and you have seen (stood before, met) Abraham?"
Jesus answered them, "I tell you the truth (amen, amen): I Am – even before Abraham was (born)."
[Jesus has always existed, see , ; . The fact that Jesus not only "was" before Abraham but "is" before Abraham also shows how Jesus' present extends back into the past. His existence transcends time. Jesus equates himself with God, see ; . Something that the listeners see as terrible blasphemy deserving of death, see .]
No [it was not us who performed the miracle], the God of Abraham, Isaac, and Jacob – the God of our fathers – has glorified his servant (son) Jesus. [It is through Jesus that the man has been healed.] You handed him over and denied him before Pilate when he had decided to release him.
You are the children of the prophets and the heirs of the covenant that God made with your fathers, when he said to Abraham:
'In your offspring [singular] all the nations (the family – Gk. patria) of the earth shall be blessed.'
[Quote from ; ; . The word offspring is singular, but can also be used as a collective noun to describe an entire people. Abraham's promise applied both to Isaac and his descendants who became the Jewish people. In its deepest sense, it refers to the Messiah who was to come, as Paul shows in . There is no difference between salvation in the two covenants. Abraham was saved by looking forward in faith to the cross and salvation. After Jesus' death and resurrection, one is saved by looking back in faith on what Jesus has done.]
Then Stephen answered, "Brothers
[audience in the hall] and fathers
[a respectful title for the elders of the Sanhedrin], listen to me.
[At first, Stephen's rather long speech may seem like an irrelevant review of Old Testament history from Abraham to David, but two main themes emerge. The first is that God is not bound to a particular country. The religious leadership was so focused on the temple, but Stephen shows how God has worked throughout history even outside of Israel. The second is that the Israelites have previously opposed the leaders God gave them. Joseph and Moses are two examples who are also models for Jesus. The headings follow the five sections into which the defense speech can be divided.] The God of glory appeared to our father
Abraham in
Mesopotamia [far from the promised land of Israel, the city of Jerusalem and the holy temple], before he settled in
Haran [which is also far from Israel].
Their bodies were moved to Shechem and laid in the tomb that
Abraham had bought
[for his wife Sarah] for a sum of silver from the children of Hamor in Shechem
[which is in Samaria on 'unholy' ground].
[In his short and hurried speech, Stephen seems to summarize two events to make his point that God works outside Jerusalem, and especially in Samaria, which sounded bad to the supporters of the Sanhedrin. The tomb that Abraham bought was in Hebron, not Shechem . Joseph was buried in Shechem and Jacob in Hebron. Abraham bought the cave from the Hittites for 400 shekels, see , and it was Jacob who bought the field from Hamor, see .]The time was approaching when the promise God had made to
Abraham would be fulfilled.
[The time of slavery was coming to an end, see .] The people
[the Israelites] grew
(in status, respect) and their numbers increased in
Egypt,
'I am the God of your fathers,
the God of Abraham, Isaac, and Jacob.' [] Then Moses trembled with fear and did not dare to look.
[The promise is fulfilled in Jesus:] Men and brothers, sons of Abraham's family [Jude] and you others [non-Jews] who fear (revere) God! To us the word (message) of this salvation has been sent.
What shall we say then that Abraham, our forefather according to the flesh, found?
If Abraham was declared righteous by works, then he has something to boast about. However, not before God.
For what does the Scripture say?
Abraham believed God [in God's promises],
and it was credited to him as righteousness. []
Does the "beatitude" [that David wrote about] apply only to the circumcised [Jews] or also to the uncircumcised [Gentiles]?
We say that Abraham's faith was credited to him as righteousness.
He would also become the father of the circumcised, those who not only belong to the circumcised but also march (follow; walk in line) on the path of faith – a faith that our father Abraham already had as an uncircumcised man.
[There is a difference between being Abraham's offspring and Abraham's children, see . Physical circumcision is not what determines whether someone is Abraham's child.]
It was not through the law that Abraham and his descendants received the promise to inherit the world, but through the righteousness that comes from faith.
Therefore, it is called "by faith," so that it may be by grace and the promise may stand for all his descendants, not only for those who belong to the law but also for those who have the faith of Abraham. He is the father of us all,
and not all of Abraham's descendants are his children. "No, it is through Isaac that your descendants will be counted." [Quote from . Abraham first had Ishmael with Hagar and later more children with Keturah, but the promise applied to Sarah and her son Isaac.]
[In summary, Paul has shown in chapter 9 that God is almighty and in chapter 10 that Israel has sinned. What does it mean now that the Gentiles have come to faith? Have they replaced the Jews as God's people?] I ask now: Has God completely rejected
(cast aside) his people?
Absolutely not!
I myself am an Israelite, a descendant of
Abraham and of the tribe of Benjamin.
[Paul was a descendant of Abraham, see . Paul was from the tribe of Benjamin, see . Moses refers to Benjamin as "the beloved of the Lord," see . Benjamin was the only one of Jacob's sons who was born in Israel, see . Jerusalem was located in the territory of the tribe of Benjamin, and Israel's first king came from the family of Benjamin.]
Are they Hebrews?
So am I.
Are they Israelites?
So am I.
Are they Abraham's children?
So am I.
[Paul began the chapter with some personal questions to the Galatians. Now follow six quotations from the Bible that illustrate an important principle. Spiritual experiences are valuable, but they must be supported by Scripture. Since these Judaizers were trying to bring believers back under the law, Paul quotes the law.]
It was the same with Abraham:
"He believed (trusted) God [about the promise of a son]
and therefore he was counted as righteous (blameless)."
[. Paul quotes the same verse in , where he expounds on the text in even greater detail. Romans 4 is the best commentary on Galatians 3.]
Therefore, understand (let yourselves have a personal experience of) that it is the people who believe (those who live by faith) who are Abraham's [true] children.
Since Scripture repeatedly foresaw that God would justify the Gentiles by faith, it told Abraham the good news (the gospel) in advance, saying:
"In you all the nations (peoples, ethnic groups) will be blessed." [; ]
Therefore, those who are of faith (trust, lean on God) will be blessed along with the faithful Abraham (who believed, trusted, leaned on God).
The Anointed One (Messiah, Christ) did this so that Abraham's blessing [] might come upon the Gentiles through Jesus the Anointed One (Messiah, Christ), so that we [both Jews and Gentiles] might receive the promised Spirit through faith.
Now the promises were made to Abraham and his offspring (seed, heir). He [God, Scripture] does not say, "and to your descendants," as when speaking of many, but instead speaks of one, "and to your offspring." That is the Anointed One (Messiah, Christ).
For if the inheritance depended on [merely obeying] the law [as these false teachers want you to believe], it would no longer depend on the promise, but God gave the inheritance to Abraham through a promise.
If you belong to the Anointed One (Messiah, Christ) [are in him who is Abraham's heir], you are also Abraham's children (offspring, seed) and heirs according to the promise.
It is written that Abraham had two sons, one with the slave woman [Hag.], and one with the free woman [Sarah, his wife].
For as we all know, it is not angels he establishes, but it is Abraham's children (seed) that he establishes (helps, takes care of).
For when God made promises to Abraham, he swore by himself, since he had nothing greater to swear by.
[Melchizedek has been introduced in previous chapters. Now there is a more thorough review showing that he is a model for Jesus. Melchizedek is mentioned only twice in the Old Testament. He suddenly appears in the story of Abraham, see , and is quoted in , which is messianic. The first three verses of this chapter are a single verse in Greek.] For this Melchizedek,
king of
Salem [shortened form of Jerusalem, see ],
priest of God Most High,
who met
Abraham on his way back after his victory over the kings and blessed him,
to whom
Abraham gave a tenth of everything
[spoils of war],
first and foremost, as his name means
he is "king of righteousness,"
he is also king of
Salem,
that is, "king of peace,"
See how great he is, if even our forefather Abraham
gave him a tenth of his best spoils.
Those of Levi's sons (descendants) who become priests have a commandment according to the law [Gk. nomos – Torah, the Books of Moses] to receive tithes from the people [],
that is, from their brothers [Jewish compatriots],
even though they are also descended from Abraham.
But Melchizedek, who was not of their lineage,
received tithes from Abraham
and blessed him who had received the promises.
[In the same way, Jesus does not need to be from the tribe of Levi.]
It can be said that even Levi, who receives tithes,
has himself given tithes through Abraham,
[Abraham left the city of Ur in Mesopotamia. This passage is balanced by the exodus of his descendants from Egypt, see verses 20-28.] By faith
Abraham obeyed when he was called to go out to a land that he was to receive as an inheritance, and he went out, not knowing where he was going
[].
In faith, Abraham offered Isaac as a sacrifice when he was tested []. He offered his only son, even though he had received the promises
[Two examples of how faith and deeds are connected are taken from the Old Testament. Abraham – a jew, and Rahab – a pagan.]
Was not our father Abraham justified by works when he offered his son Isaac on the altar? [Abraham was the forefather of the Israelites, see . He was willing to sacrifice his only son, Isaac, see .]
Thus the Scripture was fulfilled that says:
Abraham believed God,
and it was credited to him as righteousness. [] He was called God's friend. [; ]
as Sarah obeyed Abraham and called him lord []. You have become her children when you do what is good and do not let yourselves be intimidated.
[Sarah could have lived in a house, but chose to follow her husband and live in a tent. Twice she could have become the wife of rich men because of her husband's mistake, see ; .]
