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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God encourages Abram. (1)
The Divine promise, Abraham is justi- (2–6)
fied by faith. God promises Canaan to Abraham for (7–11)
an inheritance. The promise confirmed in a vision. (12–16)
The promise confirmed by a sign. (17–21)

In this chapter we have a solemn treaty between God and Abram concerning a covenant that was to be established between them. In the former chapter we had Abram in the field with kings; here we find him in the mount with God; and, though there he looked great, yet, methinks, here he looks much greater: that honour have the great men of the world, but "this honour have all the saints." The covenant to be settled between God and Abram was a covenant of promises; accordingly, here is, I. A general assurance of God's kindness and good-will to Abram, ver. 1. II. A particular declaration of the purposes of his love concerning him, in two things:-- 1. That he would give him a numerous issue, ver. 2-6. 2. That he would give him Canaan for an inheritance, ver. 7-21. Either an estate without an heir, or an heir without an estate, would have been but a half comfort to Abram. But God ensures both to him; and that which made these two, the promised seed and the promised land, comforts indeed to this great believer was that they were both typical of those two invaluable blessings, Christ and heaven; and so, we have reason to think, Abram eyed them.
Adam Clarke: Commentary on the Bible - 1831
God appears to Abram in a vision, and gives him great encouragement, Gen 15:1. Abram's request and complaint, Gen 15:2, Gen 15:3. God promises him a son, Gen 15:4; and an exceedingly numerous posterity, Gen 15:5. Abram credits the promise, and his faith is counted unto him for righteousness, Gen 15:6. Jehovah proclaims himself, and renews the promise of Canaan to his posterity, Gen 15:7. Abram requires a sign of its fulfillment, Gen 15:8. Jehovah directs him to offer a sacrifice of five different animals, Gen 15:9; which he accordingly does, Gen 15:10, Gen 15:11. God reveals to him the affliction of his posterity in Egypt, and the duration of that affliction, Gen 15:12, Gen 15:13. Promises to bring them back to the land of Canaan with great affluence, Gen 15:14-16. Renews the covenant with Abram, and mentions the possessions which should be given to his posterity, Gen 15:18-21.
Albert Barnes: Notes on the Bible - 1834
- The Faith of Abram
1. דבר dā bā r, "a word, a thing;" the word being the sign of the thing.
2. אדני 'ǎ donā y, "Adonai, the Lord;" related: "bring down, lay down." This is the name usually read in place of Yahweh; but when, as in the present case, יהוה yehovâ h and אדני 'ǎ donā y are in apposition, אלהים 'ĕ lohı̂ ym is read instead of the former. The Jews from a feeling of Rev_erence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of Lev 24:16. According to some, this name was pronounced only once a year by the high priest, on the day of atonement, in the Holy of Holies, and according to others only in the solemn benedictions pronounced by the priests. At an earlier period, however, the name must have been freely used by the people, since it enters into the composition of proper names. Adon אדן 'ǎ dô n in the singular and plural is used as a common name. משׁק mesheq, "possession," בן־משׁק ben-mesheq, "possessor." This forms a paronomasia with דמשׂק dameś eq, which is for דמשׂקי damaś qı̂ y. אליעזר ‛ elı̂ y'ezer, "Eliezer, God of help, or mighty to help."
19. קיני qē ynı̂ y, Kenite, patronymic of קין qayı̂ n, Kain. קנזי qenı̂ zı̂ y, Kenizzite, patronymic of קנז qenaz, Kenaz, "hunter." קדמני qademonı̂ y, Kadmonite, "eastern, old."
The events recorded in the preceding chapter manifest the sway of the new nature in Abram, and meet the approval of the Lord. This approval is exhibited in a heavenly visit to the patriarch, in which the Lord solemnly reiterates the promise of the seed and the land. Abram believes in the Lord, who thereupon enters into covenant with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 15:1, God encourages Abram, who complains for want of an heir; Gen 15:4, God promises him a son, and a multiplying of his seed; Gen 15:6, Abram is justified by faith; Gen 15:7, Canaan is promised again, and confirmed by a sign, and a vision, prophetic of the condition of his posterity till brought out of Egypt.
Carl Friedrich Keil and Franz Delitzsch

The Covenant - Genesis 15
With the formula "after these things" there is introduced a new revelation of the Lord to Abram, which differs from the previous ones in form and substance, and constitutes a new turning point in his life. The "word of Jehovah" came to him "in a vision;" i.e., neither by a direct internal address, nor by such a manifestation of Himself as fell upon the outward senses, nor in a dream of the night, but in a state of ecstasy by an inward spiritual intuition, and that not in a nocturnal vision, as in Gen 46:2, but in the day-time. The expression "in a vision" applies to the whole chapter. There is no pause anywhere, nor any sign that the vision ceased, or that the action was transferred to the sphere of the senses and of external reality. Consequently the whole process is to be regarded as an internal one. The vision embraces not only Gen 15:1-4 and Gen 15:8, but the entire chapter, with this difference merely, that from Gen 15:12 onwards the ecstasy assumed the form of a prophetic sleep produced by God. It is true that the bringing Abram out, his seeing the stars (Gen 15:5), and still more especially his taking the sacrificial animals and dividing them (Gen 15:9, Gen 15:10), have been supposed by some to belong to the sphere of external reality, on the ground that these purely external acts would not necessarily presuppose a cessation of ecstasy, since the vision was no catalepsy, and did not preclude the full (?) use of the outward senses. But however true this may be, not only is every mark wanting, which would warrant us in assuming a transition from the purely inward and spiritual sphere, to the outward sphere of the senses, but the entire revelation culminates in a prophetic sleep, which also bears the character of a vision. As it was in a deep sleep that Abram saw the passing of the divine appearance through the carefully arranged portions of the sacrifice, and no reference is made either to the burning of them, as in Judg 6:21, or to any other removal, the arrangement of the sacrificial animals must also have been a purely internal process. To regard this as an outward act, we must break up the continuity of the narrative in a most arbitrary way, and not only transfer the commencement of the vision into the night, and suppose it to have lasted from twelve to eighteen hours, but we must interpolate the burning of the sacrifices, etc., in a still more arbitrary manner, merely for the sake of supporting the erroneous assumption, that visionary procedures had no objective reality, or, at all events, less evidence of reality than outward acts, and things perceived by the senses. A vision wrought by God was not a mere fancy, or a subjective play of the thoughts, but a spiritual fact, which was not only in all respects as real as things discernible by the senses, but which surpassed in its lasting significance the acts and events that strike the eye. The covenant which Jehovah made with Abram was not intended to give force to a mere agreement respecting mutual rights and obligations-a thing which could have been accomplished by an external sacrificial transaction, and by God passing through the divided animals in an assumed human form-but it was designed to establish the purely spiritual relation of a living fellowship between God and Abram, of the deep inward meaning of which, nothing but a spiritual intuition and experience could give to Abram an effective and permanent hold.
John Gill
INTRODUCTION TO GENESIS 15
This chapter informs us of a gracious appearance of God to Abram, and of a kind promise made unto him, Gen 15:1; of Abram's request for an heir, Gen 15:2; of an answer to it, that he should have one, and even a numberless seed, Gen 15:4; which he gave credit to, Gen 15:6; upon which he has a fresh promise of the land of Canaan, Gen 15:7; of his inheriting of which he desires a sign, and this was given him, Gen 15:8; and at the same time it was predicted to him how long his posterity should be afflicted in a land not theirs, and afterwards come out with great substance, Gen 15:13; and the grant of the land of Canaan to his seed is renewed, Gen 15:17.
15:115:1: Յետ բանիցս այսոցիկ եղեւ Բան Տեառն առ Աբրամ ՚ի տեսլեան գիշերի, եւ ասէ. Մի՛ երկնչիր Աբրամ, ե՛ս վերակացու եղէց քեզ. եւ վարձք քո բազո՛ւմ եղիցին յոյժ[113]։ [113] ՚Ի տեսլեան եւ ասէ։
1 Այս դէպքերից յետոյ Աբրամը երազում լսեց Տիրոջ խօսքը, որն ասում էր. «Մի՛ վախեցիր, Աբրա՛մ, ես քեզ հովանաւոր պիտի լինեմ, եւ քո վարձը չափազանց շատ պիտի լինի»:
15 Այս բաներէն ետքը տեսիլքի մէջ Տէրոջը խօսքը Աբրամին եղաւ՝ ըսելով. «Մի՛ վախնար, ո՛վ Աբրամ, ես քեզի վահան եմ ու քու վարձքդ խիստ շատ պիտի ըլլայ»։
Յետ բանիցս այսոցիկ եղեւ բան Տեառն առ Աբրամ ի տեսլեան, եւ ասէ. Մի՛ երկնչիր, Աբրամ, ես [210]վերակացու եղէց քեզ, եւ վարձք քո բազում եղիցին յոյժ:

15:1: Յետ բանիցս այսոցիկ եղեւ Բան Տեառն առ Աբրամ ՚ի տեսլեան գիշերի, եւ ասէ. Մի՛ երկնչիր Աբրամ, ե՛ս վերակացու եղէց քեզ. եւ վարձք քո բազո՛ւմ եղիցին յոյժ[113]։
[113] ՚Ի տեսլեան եւ ասէ։
1 Այս դէպքերից յետոյ Աբրամը երազում լսեց Տիրոջ խօսքը, որն ասում էր. «Մի՛ վախեցիր, Աբրա՛մ, ես քեզ հովանաւոր պիտի լինեմ, եւ քո վարձը չափազանց շատ պիտի լինի»:
15 Այս բաներէն ետքը տեսիլքի մէջ Տէրոջը խօսքը Աբրամին եղաւ՝ ըսելով. «Մի՛ վախնար, ո՛վ Աբրամ, ես քեզի վահան եմ ու քու վարձքդ խիստ շատ պիտի ըլլայ»։
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15:11: После сих происшествий было слово Господа к Авраму в видении, и сказано: не бойся, Аврам; Я твой щит; награда твоя весьма велика.
15:1 μετὰ μετα with; amid δὲ δε though; while τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he ἐγενήθη γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward Αβραμ αβραμ in ὁράματι οραμα vision λέγων λεγω tell; declare μὴ μη not φοβοῦ φοβεω afraid; fear Αβραμ αβραμ I ὑπερασπίζω υπερασπιζω of you; your ὁ ο the μισθός μισθος wages σου σου of you; your πολὺς πολυς much; many ἔσται ειμι be σφόδρα σφοδρα vehemently; tremendously
15:1 אַחַ֣ר׀ ʔaḥˈar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these הָיָ֤ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָ֔ם ʔavrˈām אַבְרָם Abram בַּֽ bˈa בְּ in † הַ the מַּחֲזֶ֖ה mmaḥᵃzˌeh מַחֲזֶה vision לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אַל־ ʔal- אַל not תִּירָ֣א tîrˈā ירא fear אַבְרָ֗ם ʔavrˈām אַבְרָם Abram אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i מָגֵ֣ן māḡˈēn מָגֵן shield לָ֔ךְ lˈāḵ לְ to שְׂכָרְךָ֖ śᵊḵārᵊḵˌā שָׂכָר hire הַרְבֵּ֥ה harbˌē רבה be many מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
15:1. his itaque transactis factus est sermo Domini ad Abram per visionem dicens noli timere Abram ego protector tuus sum et merces tua magna nimisNow when these things were done, the word of the Lord came to Abram by a vision, saying: Fear not, Abram, I am thy protector, and thy reward exceeding great.
1. After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, thy exceeding great reward.
After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield, [and] thy exceeding great reward:

1: После сих происшествий было слово Господа к Авраму в видении, и сказано: не бойся, Аврам; Я твой щит; награда твоя весьма велика.
15:1
μετὰ μετα with; amid
δὲ δε though; while
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
ἐγενήθη γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
Αβραμ αβραμ in
ὁράματι οραμα vision
λέγων λεγω tell; declare
μὴ μη not
φοβοῦ φοβεω afraid; fear
Αβραμ αβραμ I
ὑπερασπίζω υπερασπιζω of you; your
ο the
μισθός μισθος wages
σου σου of you; your
πολὺς πολυς much; many
ἔσται ειμι be
σφόδρα σφοδρα vehemently; tremendously
15:1
אַחַ֣ר׀ ʔaḥˈar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
הָיָ֤ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
בַּֽ bˈa בְּ in
הַ the
מַּחֲזֶ֖ה mmaḥᵃzˌeh מַחֲזֶה vision
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
תִּירָ֣א tîrˈā ירא fear
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
מָגֵ֣ן māḡˈēn מָגֵן shield
לָ֔ךְ lˈāḵ לְ to
שְׂכָרְךָ֖ śᵊḵārᵊḵˌā שָׂכָר hire
הַרְבֵּ֥ה harbˌē רבה be many
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
15:1. his itaque transactis factus est sermo Domini ad Abram per visionem dicens noli timere Abram ego protector tuus sum et merces tua magna nimis
Now when these things were done, the word of the Lord came to Abram by a vision, saying: Fear not, Abram, I am thy protector, and thy reward exceeding great.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «После сих происшествий…» Довольно обычное, хотя в то же время слишком общее хронологическое указание.

«было слово Господа к Авраму…» Экзегеты обращают внимание на данное место, как на первый случай того, как в Библии под термином dabar «слово» предлагалось таинственное предуказание (Исх 9:20; 1: Цар 3:21: и др.).

«в видении [ночью]…» Последнее указание, стоящее а скобках, есть у LXX (не во всех кодексах, см. у Гольмеса); еврейский же текст его не имеет. Точнее определяя это состояние, бытописатель называет его «видением», т. е. особо восторженным, приподнятым и, так сказать, экстатическим состоянием, подобным тому, в котором находился пророк Исаия в момент призвания его к пророческому служению (Ис 6) или Апостол Павел, когда восхищен был в рай и слышал неизреченные глаголы (2: Кор 12:3–4).

«не бойся Аврам; Я твой щит…» Не бойся, прежде всего, мести от тех врагов, над которыми ты недавно одержал столь блистательную победу, а также не страшись недоброжелательства и зависти к твоему военному успеху и возрастающему благосостоянию со стороны окружающих тебя хананейских владетелей; не бойся ничего подобного, — говорит Господь: «ибо Я твой щит», т. е. покровитель и защитник (Пс 3:4; 5:13; 83:12; 118:114: в др.).

«награда твоя (будет) весьма велика…» В награду за все возвышенные и благородные свойства высокой души Аврама, в особенности за его послушание и веру, Господь не только даровал ему целый ряд обетовании, как временных, так и вечных благ, но и удостоил его особенной близости к Себе, которая дала Апостолу Иакову (2:23) основание назвать его даже другом Божьим, в чем нельзя не видеть высочайшей награды для человека.

Аврам скорбит об отсутствии у него потомства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Covenant with Abram.B. C. 1913.
1 After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.
Observe here, I. The time when God made this treaty with Abram: After these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward. After this, God made him this gracious visit. Note, Those that show favour to men shall find favour with God. 2. After that victory which he had obtained over four kings. Lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing converse with spiritual blessings is an excellent means to keep us from being too much taken up with temporal enjoyments. The gifts of common providence are not comparable to those of covenant love.
II. The manner in which God conversed with Abram: The word of the Lord came unto Abram (that is, God manifested himself and his will to Abram) in a vision, which supposes Abram awake, and some visible appearances of the Shechinah, or some sensible token of the presence of the divine glory. Note, The methods of divine revelation are adapted to our state in a world of sense.
III. The gracious assurance God gave him of his favour to him.
1. He called him by name--Abram, which was a great honour to him, and made his name great, and was also a great encouragement and assistance to his faith. Note, God's good word does us good when it is spoken by his Spirit to us in particular, and brought to our hearts. The word says, Ho, every one (Isa. lv. 1), the Spirit says, Ho, such a one.
2. He cautioned him against being disquieted and confounded: Fear not, Abram. Abram might fear lest the four kings he had routed should rally again, and fall upon him to his ruin: "No," says God, "Fear not. Fear not their revenges, nor thy neighbour's envy; I will take care of thee." Note, (1.) Where there is great faith, yet there may be many fears, 2 Cor. vii. 5. (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Ps. xxxi. 7. (3.) It is the will of God that his people should not give way to prevailing fears, whatever happens. Let the sinners in Sion be afraid, but fear not, Abram.
3. He assured him of safety and happiness, that he should for ever be, (1.) As safe as God himself could keep him: I am thy shield, or, somewhat more emphatically, I am a shield to thee, present with thee, actually caring for thee. See 1 Chron. xvii. 24. Not only the God of Israel, but a God to Israel. Note, The consideration of this, that God himself is, and will be, a shield to his people to secure them from all destructive evils, a shield ready to them and a shield round about them, should be sufficient to silence all their perplexing tormenting fears. (2.) As happy as God himself could make him: I will be thy exceedingly great reward; not only thy rewarder, but thy reward. Abram had generously refused the rewards which the king of Sodom offered him, and here God comes, and tells him he shall be no loser by it. Note, [1.] The rewards of believing obedience and self-denial are exceedingly great, 1 Cor. ii. 9. [2.] God himself is the chosen and promised felicity of holy souls--chosen in this world, promised in a better. He is the portion of their inheritance and their cup.
Adam Clarke: Commentary on the Bible - 1831
15:1: The word of the Lord came unto Abram - This is the first place where God is represented as revealing himself by his word. Some learned men suppose that the דבר יהוה debar Yehovah, translated here word of the Lord, means the same with the λογος του Θεου of St. John, Joh 1:1, and, by the Chaldee paraphrases in the next clause, called מימרי meimeri, "my word," and in other places מימרא דיי meimera daiya, the word of Yeya, a contraction for Jehovah, which they appear always to consider as a person; and which they distinguish from פתגמא pithgama, which signifies merely a word spoken, or any part of speech. There have been various conjectures concerning the manner in which God revealed his will, not only to the patriarchs, but also to the prophets, evangelists, and apostles. It seems to have been done in different ways. 1. By a personal appearance of him who was afterwards incarnated for the salvation of mankind. 2. By an audible voice, sometimes accompanied with emblematical appearances. 3. By visions which took place either in the night in ordinary sleep, or when the persons were cast into a temporary trance by daylight, or when about their ordinary business, 4. By the ministry of angels appearing in human bodies, and performing certain miracles to accredit their mission. 5. By the powerful agency of the Spirit of God upon the mind, giving it a strong conception and supernatural persuasion of the truth of the things perceived by the understanding. We shall see all these exemplified in the course of the work. It was probably in the third sense that the revelation in the text was given; for it is said, God appeared to Abram in a vision, מחזה machazeh, from חזה chazah, to see, or according to others, to fix, fasten, settle; hence chozeh, a Seer, the person who sees Divine things, to whom alone they are revealed, on whose mind they are fastened, and in whose memory and judgment they are fixed and settled. Hence the vision which was mentally perceived, and, by the evidence to the soul of its Divine origin, fixed and settled in the mind.
Fear not - The late Dr. Dodd has a good thought on this passage; "I would read, says he, "the second verse in a parenthesis, thus: For Abram Had said, Lord God, what wilt thou give me, seeing I go childless, etc. Abram had said this in the fear of his heart, upon which the Lord vouchsafed to him this prophetical view, and this strong renovation of the covenant. In this light all follows very properly. Abram had said so and so in Gen 15:2, upon which God appears and says, I am thy shield, and thy exceeding great reward. The patriarch then, Gen 15:3, freely opens the anxious apprehension of his heart, Behold, to me thou hast given no seed, etc., upon which God proceeds to assure him of posterity."
I am thy shield, etc. - Can it be supposed that Abram understood these words as promising him temporal advantages at all corresponding to the magnificence of these promises? If he did he was disappointed through the whole course of his life, for he never enjoyed such a state of worldly prosperity as could justify the strong language in the text. Shall we lose sight of Abram, and say that his posterity was intended, and Abram understood the promises as relating to them, and not to himself or immediately to his own family? Then the question recurs, Did the Israelites ever enjoy such a state of temporal affluence as seems to be intended by the above promise? To this every man acquainted with their history will, without hesitation, say, No. What then is intended? Just what the words state. God was Abram's portion, and he is the portion of every righteous soul; for to Abram, and the children of his faith, he gives not a portion in this life. Nothing, says Father Calmet, proves more invincibly the immortality of the soul, the truth of religion, and the eternity of another life, than to see that in this life the righteous seldom receive the reward of their virtue, and that in temporal things they are often less happy than the workers of iniquity.
I am, says the Almighty, thy shield - thy constant covering and protector, and thy exceeding great reward, שכרך הרבה מאד sekarcha harbeh meod, "That superlatively multiplied reward of thine." It is not the Canaan I promise, but the salvation that is to come through the promised seed. Hence it was that Abram rejoiced to see his day. And hence the Chaldee Targum translates this place, My Word shall be thy strength, etc.
Albert Barnes: Notes on the Bible - 1834
15:1-6
After these things, - - the victory, the blessing, and the self-denial recorded in the pRev_ious chapter. "The word of the Lord," manifesting himself by speech to his servant. "In the vision" the intelligent observer passes from the merely sensible to the supersensible sphere of reality. "Fear not, Abram." The patriarch had some reason to fear. The formidable allies had indeed been defeated, and the fruits of their marauding enterprise wrested from them. But they might resume their purpose, and return with an overwhelming force. And Abram was still a stranger in a foreign land, preoccupied by tribes of another race, who would combine against him as soon as they suspected him of being an intruder. But the Lord had stood by him and given him the victory, and now speaks to him in the language of encouragement. "I am thy shield, thy exceeding great reward." The word I is separately expressed, and, therefore, emphatic in the original.
I, Jehovah (Yahweh), the Self-existent One, the Author of existence, the Performer of promise, the Manifester of myself to man, and not any creature however exalted. This was something beyond a seed, or a land, or any temporal thing. The Creator infinitely transcends the creature. The mind of Abram is here lifted up to the spiritual and the eternal. (1) thy shield. (2) thy exceeding great reward. Abram has two fears - the presence of evil, and the absence of good. Experience and conscience had begun to teach him that both of these were justly his doom. But Yahweh has chosen him, and here engages himself to stand between him and all harm, and himself to be to him all good. With such a shield from all evil, and such a source of all good, he need not be afraid. The Lord, we see, begins, as usual, with the immediate and the tangible; but he propounds a principle that reaches to the eternal and the spiritual. We have here the opening germ of the great doctrine of "the Lord our righteousness," redeeming us on the one hand from the sentence of death, and on the other to a title to eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: am 2093, bc 1911
in: Gen 46:2; Num 12:6; Sa1 9:9; Eze 1:1, Eze 3:4, Eze 11:24; Dan. 10:1-16; Act 10:10-17; Act 10:22; Heb 1:1
Fear: Gen 15:14-16, Gen 26:24, Gen 46:3; Exo 14:13; Deu 31:6; Ch1 28:20; Psa 27:1; Isa 35:4; Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:5, Isa 44:2, Isa 44:8, Isa 51:12; Dan 10:12; Mat 8:26, Mat 10:28-31; Mat 28:5; Luk 1:13, Luk 1:30, Luk 12:32; Rev 1:17
thy shield: Deu 33:29; Psa 3:3, Psa 5:12, Psa 18:2, Psa 84:9, Psa 84:11, Psa 91:4, Psa 119:114; Pro 30:5
and thy: Deu 33:26-29; Rut 2:12; Psa 16:5, Psa 16:6, Psa 58:11, Psa 142:5; Pro 11:18; Lam 3:24; Co1 3:22; Heb 13:5, Heb 13:6; Rev 21:3, Rev 21:4
Carl Friedrich Keil and Franz Delitzsch
15:1
The words of Jehovah run thus: "Fear not, Abram: I am a shield to thee, thy reward very much." הרבּה an inf. absol., generally used adverbially, but here as an adjective, equivalent to "thy very great reward." The divine promise to be a shield to him, that is to say, a protection against all enemies, and a reward, i.e., richly to reward his confidence, his ready obedience, stands here, as the opening words "after these things" indicate, in close connection with the previous guidance of Abram. Whilst the protection of his wife in Egypt was a practical pledge of the possibility of his having a posterity, and the separation of Lot, followed by the conquest of the kings of the East, was also a pledge of the possibility of his one day possessing the promised land, there was as yet no prospect whatever of the promise being realized, that he should become a great nation, and possess an innumerable posterity. In these circumstances, anxiety about the future might naturally arise in his mind. To meet this, the word of the Lord came to him with the comforting assurance, "Fear not, I am thy shield." But when the Lord added, "and thy very great reward," Abram could only reply, as he thought of his childless condition: "Lord Jehovah, what wilt Thou give me, seeing I go childless?" Of what avail are all my possessions, wealth, and power, since I have no child, and the heir of my house is Eliezer the Damascene? משׁק, synonymous with ממשׁק (Zeph 2:9), possession, or the seizure of possession, is chosen on account of its assonance with דּמּשׂק. בּן־משׁק, son of the seizing of possession = seizer of possession, or heir. Eliezer of Damascus (lit., Damascus viz., Eliezer): Eliezer is an explanatory apposition to Damascus, in the sense of the Damascene Eliezer; though דּמּשׂק, on account of its position before אליעזר, cannot be taken grammatically as equivalent to דּמּשׂקי.
(Note: The legend of Abram having been king in Damascus appears to have originated in this, though the passage before us does not so much as show that Abram obtained possession of Eliezer on his way through Damascus.)
To give still more distinct utterance to his grief, Abram adds (Gen 15:3): "Behold, to me Thou hast given no seed; and lo, an inmate of my house (בּן־בּיתי in distinction from יליד־בּית, home-born, Gen 14:14) will be my heir." The word of the Lord then came to him: "Not he, but one who shall come forth from thy body, he will be thine heir." God then took him into the open air, told him to look up to heaven, and promised him a posterity as numerous as the innumerable host of stars (cf. Gen 22:17; Gen 24:4; Ex 32:13, etc.). Whether Abram at this time was "in the body or out of the body," is a matter of no moment. The reality of the occurrence is the same in either case. This is evident from the remark made by Moses (the historian) as to the conduct of Abram in relation to the promise of God: "And he believed in Jehovah, and He counted it to him for righteousness." In the strictly objective character of the account in Genesis, in accordance with which the simple facts are related throughout without any introduction of subjective opinions, this remark appears so striking, that the question naturally arises, What led Moses to introduce it? In what way did Abram make known his faith in Jehovah? And in what way did Jehovah count it to him as righteousness? The reply to both questions must not be sought in the New Testament, but must be given or indicated in the context. What reply did Abram make on receiving the promise, or what did he do in consequence? When God, to confirm the promise, declared Himself to be Jehovah, who brought him out of Ur of the Chaldees to give him that land as a possession, Abram replied, "Lord, whereby shall I know that I shall possess it?" God then directed him to "fetch a heifer of three years old," etc.; and Abram fetched the animals required, and arranged them (as we may certainly suppose, thought it is not expressly stated) as God had commanded him. By this readiness to perform what God commanded him, Abram gave a practical proof that he believed Jehovah; and what God did with the animals so arranged was a practical declaration on the part of Jehovah, that He reckoned this faith to Abram as righteousness.
The significance of the divine act is, finally, summed up in Gen 15:18, in the words, "On that day Jehovah made a covenant with Abram." Consequently Jehovah reckoned Abram's faith to him as righteousness, by making a covenant with him, by taking Abram into covenant fellowship with Himself. האמין, from אמן to continue and the preserve, to be firm and to confirm, in Hiphil to trust, believe (πιστεύσιν), expresses "that state of mind which is sure of its object, and relies firmly upon it;" and as denoting conduct towards God, as "a firm, inward, personal, self-surrendering reliance upon a personal being, especially upon the source of all being," it is construed sometimes with ל (e.g., Deut 9:23), but more frequently with בּ (Num 14:11; Num 20:12; Deut 1:32), "to believe the Lord," and "to believe on the Lord," to trust in Him, - πιστεύειν ἐπὶ τὸν Θεόν, as the apostle has more correctly rendered the ἐπίστευσεν τῷ Θεῷ of the lxx (vid., Rom 4:5). Faith therefore is not merely assensus, but fiducia also, unconditional trust in the Lord and His word, even where the natural course of events furnishes no ground for hope or expectation. This faith Abram manifested, as the apostle has shown in Rom 4; and this faith God reckoned to him as righteousness by the actual conclusion of a covenant with him. צדקה, righteousness, as a human characteristic, is correspondence to the will of God both in character and conduct, or a state answering to the divine purpose of a man's being. This was the state in which man was first created in the image of God; but it was lost by sin, through which he placed himself in opposition to the will of God and to his own divinely appointed destiny, and could only be restored by God. When the human race had universally corrupted its way, Noah alone was found righteous before God (Gen 7:1), because he was blameless and walked with God (Gen 6:9). This righteousness Abram acquired through his unconditional trust in the Lord, his undoubting faith in His promise, and his ready obedience to His word. This state of mind, which is expressed in the words בּיהוה האמין, was reckoned to him as righteousness, so that God treated him as a righteous man, and formed such a relationship with him, that he was placed in living fellowship with God. The foundation of this relationship was laid in the manner described in Gen 15:7-11.
John Gill
15:1 After these things,.... The battle of the kings, the captivity of Lot, the rescue of him and his goods, and of those of Sodom and Gomorrah by Abram, and the conversation that passed between him, and the kings of Sodom and Salem:
the word of the Lord came unto Abram in a vision; Christ, the essential Word, appeared to Abram in an human form, visible to him, and with an articulate voice spoke unto him:
saying, as follows:
fear not, Abram; calling him by his name, the more to encourage him, and to dissipate his fears to which he was subject; which might be, lest the nations that belonged to the four kings he had conquered and slain should recruit their armies, and come against him with greater force; and the brethren and relations of those he had slain should avenge themselves on him, as the Targums of Jonathan and Jerusalem suggest; and therefore the Lord bids him not give way to those fears, for, adds he:
I am thy shield; to protect him against all his enemies, be they ever so strong and numerous; as Christ is the shield of his people against all their spiritual enemies, sin, Satan, and the world, which being held up in the hand of faith, called therefore the shield of faith, is a security against them:
and thy exceeding great reward; though he had generously refused taking any reward for the service he had done in pursuing the kings, and slaughtering them, and bringing back the persons and goods they had took away; yet he should be no loser by it, the Lord would reward him in a way of grace with greater and better things; nay, he himself would be his reward, and which must be a great one, an exceeding great one; as Christ is to his people in his person, offices, and grace, all being theirs, and he all in all to them; all the blessings of grace and glory coming along with him, and he being their portion here and hereafter, to all eternity; for since he is theirs, all are theirs, all things appertaining to life and godliness, and eternal life itself.
John Wesley
15:1 After these things - After that act of generous charity which Abram had done, in rescuing his neighbours, God made him this gracious visit. After that victory which he had obtained over four kings; lest Abram should be too much elevated with that, God comes to tell him he had better things in store for him. The word of the Lord came unto Abram - That is, God manifested himself to Abram, in a vision - Which supposeth Abram awake, and some sensible token of the presence of the divine glory, saying, Fear not Abram - Abram might fear lest the four kings he had routed, should rally and fall upon him. No, saith God, fear not: fear not their revenge, nor thy neighbour's envy; I will take care of thee. I am thy shield - Or, emphatically, I am a shield to thee, present with thee, actually defending thee. The consideration of this, that God himself is, a shield to his people, to secure them from all destructive evils, a shield ready to them, and a shield round about them, should silence all perplexing fears. And thy exceeding great reward - Not only thy rewarder, but thy reward. God himself is the felicity of holy souls; He is the portion of their inheritance, and their cup.
Robert Jamieson, A. R. Fausset and David Brown
15:1 DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
After these things--the conquest of the invading kings.
the word of the Lord--a phrase used, when connected with a vision, to denote a prophetic message.
Fear not, Abram--When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord (Ps 27:3).
15:215:2: Եւ ասէ Աբրամ. Տէր՝ Տէր, զի՞նչ արասցես ինձ, զի ես կորնչի՛մ անորդի։ Եւ որդի Մասեկայ ընտոծնի իմոյ. ա՛յն է Եղիազար Դամասկացի[114]։ [114] Ոսկան. Տէր Տէր զի՛նչ տացես ինձ. զի։
2 Աբրամն ասաց. «Տէ՛ր ամենակալ, ի՞նչ ես անելու ինձ, չէ՞ որ ես անորդի եմ կորչում, եւ ինձ ժառանգելու է Եղիազար Դամասկացին՝ իմ ընդոծին Մասեկի որդին»:
2 Աբրամ ըսաւ. «Ո՛վ Տէր Եհովա, ինծի ի՞նչ պիտի տաս, քանի որ առանց զաւակի կը մնամ եւ իմ տանս տիրողը այս Դամասկոսցի Եղիազարն է»։
Եւ ասէ Աբրամ. Տէր, Տէր, զի՞նչ արասցես ինձ, զի ես կորնչիմ անորդի, եւ [211]որդի Մասեկայ ընդոծնի իմոյ, այն`` է Եղիազար Դամասկացի:

15:2: Եւ ասէ Աբրամ. Տէր՝ Տէր, զի՞նչ արասցես ինձ, զի ես կորնչի՛մ անորդի։ Եւ որդի Մասեկայ ընտոծնի իմոյ. ա՛յն է Եղիազար Դամասկացի[114]։
[114] Ոսկան. Տէր Տէր զի՛նչ տացես ինձ. զի։
2 Աբրամն ասաց. «Տէ՛ր ամենակալ, ի՞նչ ես անելու ինձ, չէ՞ որ ես անորդի եմ կորչում, եւ ինձ ժառանգելու է Եղիազար Դամասկացին՝ իմ ընդոծին Մասեկի որդին»:
2 Աբրամ ըսաւ. «Ո՛վ Տէր Եհովա, ինծի ի՞նչ պիտի տաս, քանի որ առանց զաւակի կը մնամ եւ իմ տանս տիրողը այս Դամասկոսցի Եղիազարն է»։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Аврам сказал: Владыка Господи! что Ты дашь мне? я остаюсь бездетным; распорядитель в доме моем этот Елиезер из Дамаска.
15:2 λέγει λεγω tell; declare δὲ δε though; while Αβραμ αβραμ master τί τις.1 who?; what? μοι μοι me δώσεις διδωμι give; deposit ἐγὼ εγω I δὲ δε though; while ἀπολύομαι απολυω release; dismiss ἄτεκνος ατεκνος childless ὁ ο the δὲ δε though; while υἱὸς υιος son Μασεκ μασεκ the οἰκογενοῦς οικογενης of me; mine οὗτος ουτος this; he Δαμασκὸς δαμασκος Damaskos; Thamaskos Ελιεζερ ελιεζερ Eliezer
15:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אַבְרָ֗ם ʔavrˈām אַבְרָם Abram אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יֱהוִה֙ [yᵉhwˌih] יְהוָה YHWH מַה־ mah- מָה what תִּתֶּן־ titten- נתן give לִ֔י lˈî לְ to וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i הֹולֵ֣ךְ hôlˈēḵ הלך walk עֲרִירִ֑י ʕᵃrîrˈî עֲרִירִי childless וּ û וְ and בֶן־ ven- בֵּן son מֶ֣שֶׁק mˈešeq מֶשֶׁק [uncertain] בֵּיתִ֔י bêṯˈî בַּיִת house ה֖וּא hˌû הוּא he דַּמֶּ֥שֶׂק dammˌeśeq דַּמֶּשֶׂק Damascus אֱלִיעֶֽזֶר׃ ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer
15:2. dixitque Abram Domine Deus quid dabis mihi ego vadam absque liberis et filius procuratoris domus meae iste Damascus EliezerAnd Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer.
2. And Abram said, O Lord GOD, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Dammesek Eliezer?
And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus:

2: Аврам сказал: Владыка Господи! что Ты дашь мне? я остаюсь бездетным; распорядитель в доме моем этот Елиезер из Дамаска.
15:2
λέγει λεγω tell; declare
δὲ δε though; while
Αβραμ αβραμ master
τί τις.1 who?; what?
μοι μοι me
δώσεις διδωμι give; deposit
ἐγὼ εγω I
δὲ δε though; while
ἀπολύομαι απολυω release; dismiss
ἄτεκνος ατεκνος childless
ο the
δὲ δε though; while
υἱὸς υιος son
Μασεκ μασεκ the
οἰκογενοῦς οικογενης of me; mine
οὗτος ουτος this; he
Δαμασκὸς δαμασκος Damaskos; Thamaskos
Ελιεζερ ελιεζερ Eliezer
15:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord
יֱהוִה֙ [yᵉhwˌih] יְהוָה YHWH
מַה־ mah- מָה what
תִּתֶּן־ titten- נתן give
לִ֔י lˈî לְ to
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
הֹולֵ֣ךְ hôlˈēḵ הלך walk
עֲרִירִ֑י ʕᵃrîrˈî עֲרִירִי childless
וּ û וְ and
בֶן־ ven- בֵּן son
מֶ֣שֶׁק mˈešeq מֶשֶׁק [uncertain]
בֵּיתִ֔י bêṯˈî בַּיִת house
ה֖וּא hˌû הוּא he
דַּמֶּ֥שֶׂק dammˌeśeq דַּמֶּשֶׂק Damascus
אֱלִיעֶֽזֶר׃ ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer
15:2. dixitque Abram Domine Deus quid dabis mihi ego vadam absque liberis et filius procuratoris domus meae iste Damascus Eliezer
And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer.
2. And Abram said, O Lord GOD, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Dammesek Eliezer?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Аврам сказал: Владыка Господи!…» Данное обращение в еврейском тексте выражено словами: «Адонаи-Иегова» (следуя после «Адонаи», «Иегова» в еврейском произносится уже не с гласными первого имени, а с гласными имени «элогим»); это первый в Библии пример подобного, но довольно, впрочем, редкого сочетания двух величаний Бога (8: ст., ср. Втор 3:24: и 9:26), из которых первое указывает на Бога, как верховного судью (dan — судить), а второе — как на промыслителя и искупителя. И это еще одно доказательство совершенно неправильного толкования слов Иегова, Элогим, Адонаи: эти слова используются для почтительного акцента Величия и Славы Творца. В данном случае, если следовать еврейскому тексту, фраза может иметь следующее значение: «Аврам сказал: о Промыслительный и Милосердный Судья!»

Это следует и из контекста вышеприведенных ссылок на Священное Писание, и находится в прямой связи со следующей частью стиха, так как у евреев бездетность считалась наказанием за грехи, и Аврам совершенно был вправе величать Господа Судьей.

«что Ты дашь мне? я остаюсь бездетным…» «Когда Господь обещал Авраму награду, и награду великую, очень великую, тогда он, обнаружив скорбь своей души и постоянно томившее его уныние по причине бесчадия, сказал: Господи, что такое Ты дашь мне? Ведь я уже достиг глубокой старости и отпускаюсь бесчаден» (Иоанн Златоуст).

«распорядитель в доме моем этот Елиезер из Дамаска…» В славянской Библии эта фраза начинается несколько иначе, словами: «сын же Масек домачадицы моея», в зависимости от чего меняется и самый смысл ее. Такая разность объясняется тем, что стоящее в еврейском тексте первое слово этой фразы — «Бен-Мешек» LXX поняли и перевели в смысле собственного имени — «сын Масек»; тогда как правильный перевод этих слов дает идею «управителя, распорядителя домом или имуществом» (гебраизм: «сын владения», так же, как и «человек владения», означает просто лицо, чем-либо владеющее или распоряжающееся). Самое имя «Елиезер» означает того, «кому помогает Бог»; по месту же своего происхождения он называется жителем Дамаска.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the LORD; and he counted it to him for righteousness.
We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,
I. Abram's repeated complaint, v. 2, 3. This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Ps. cxlii. 2. Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold:-- 1. That he had no child (v. 3): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me," he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or "I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless," so the LXX. "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Eccl. ii. 18, 19, 21. God had already told him that he would make of him a great nation (ch. xii. 2), and his seed as the dust of the earth (ch. xiii. 16); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son, it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: "Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, (1.) If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient to balance the want of any creature-comfort whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.
II. God's gracious answer to this complaint. To the first part of the complaint (v. 2) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly (v. 3), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, v. 4. This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, v. 5. (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered. (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom. ix. 4. Abram's seed, according to his flesh, were like the dust of the earth (ch. xiii. 16), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.
III. Abram's firm belief of the promise God now made him, and God's favourable acceptance of his faith, v. 6. 1. He believed in the Lord, that is, he believed the truth of that promise which God had now made him, resting upon the irresistible power and the inviolable faithfulness of him that made it. Hath he spoken, and shall he not make it good? Note, Those who would have the comfort of the promises must mix faith with the promises. See how the apostle magnifies this faith of Abram, and makes it a standing example, Rom. iv. 19-21. He was not weak in faith; he staggered not at the promise; he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us! Some think that his believing in the Lord respected, not only the Lord promising, but the Lord promised, the Lord Jesus, the Mediator of the new covenant. He believed in him, that is, received and embraced the divine revelation concerning him, and rejoiced to see his day, though at so great a distance, John viii. 56. 2. God counted it to him for righteousness; that is, upon the score of this he was accepted of God, and, as the rest of the patriarchs, by faith he obtained witness that he was righteous, Heb. xi. 4. This is urged in the New Testament to prove that we are justified by faith without the works of the law (Rom. iv. 3; Gal. iii. 6); for Abram was so justified while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we, that are so poor in them. This faith, which was imputed to Abram for righteousness, had lately struggled with unbelief (v. 2), and, coming off a conqueror, it was thus crowned, thus honoured. Note, A fiducial practical acceptance of, and dependence upon, God's promise of grace and glory, in and through Christ, is that which, according to the tenour of the new covenant, gives us a right to all the blessings contained in that promise. All believers are justified as Abram was, and it was his faith that was counted to him for righteousness.
Adam Clarke: Commentary on the Bible - 1831
15:2: What wilt thou give me, seeing I go childless - The anxiety of the Asiatics to have offspring is intense and universal. Among the Hindoos the want of children renders all other blessings of no esteem. See Ward.
And the steward of my house - Abram, understanding the promise as relating to that person who was to spring from his family, in whom all the nations of the earth should be blessed, expresses his surprise that there should be such a promise, and yet he is about to die childless! How then can the promise be fulfilled, when, far from a spiritual seed, he has not even a person in his family that has a natural right to his property, and that a stranger is likely to be his heir? This seems to be the general sense of the passage; but who this steward of his house, this Eliezer of Damascus, was, commentators are not agreed. The translation of the Septuagint is at least curious: Ὁδε υἱος Μασεκ της οικολενους μου, οὑτος Δαμασκος Ελιεζερ·. The son of Masek my homeborn maid, this Eliezer of Damascus, is my heir; which intimates that they supposed משק meshek, which we translate steward, to have been the name of a female slave, born in the family of Abram, of whom was born this Eliezer, who on account of the country either of his father or mother, was called a Damascene or one of Damascus. It is extremely probable that our Lord has this passage in view in his parable of the rich man and Lazarus, Luk 16:19. From the name Eliezer, by leaving out the first letter, Liezer is formed, which makes Lazarus in the New Testament, the person who, from an abject and distressed state, was raised to lie in the bosom of Abraham in paradise.
Albert Barnes: Notes on the Bible - 1834
15:2-3
Notwithstanding the unbounded grandeur and preciousness of the promise, or rather assurance, now given, Abram is still childless and landless; and the Lord has made as yet no sign of action in regard to these objects of special promise. "Lord Jehovah (Yahweh)." The name אדני 'ǎ donā y is here for the first time used in the divine records. It denotes one who has authority; and, therefore, when applied to God, the Supreme Lord. Abram hereby acknowledges Yahweh as Supreme Judge and Governor, and therefore entitled to dispose of all matters concerning his present or prospective welfare. "What wilt thou give me?" Of what use will land or wealth be to me, the immediate reward specified by the promise? Eliezer of Damascus is master of my house. "To me thou hast given no seed." This was the present shield mentioned also in former words of promise. There is something strikingly human in all this. Abram is no enthusiast or fanatic. He fastens on the substantive blessings which the Lord had expressly named.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: what: Gen 12:1-3
childless: Gen 25:21, Gen 30:1, Gen 30:2; Sa1 1:11; Psa 127:3; Pro 13:12; Isa 56:5; Act 7:5
the: Gen 24:2, Gen 24:10, Gen 39:4-6, Gen 39:9, Gen 43:19, Gen 44:1; Pro 17:2
Geneva 1599
15:2 And Abram said, (a) Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?
(a) His fear was not only lest he should not have children, but lest the promise of the blessed seed should not be accomplished in him.
John Gill
15:2 And Abram said, Lord God, what wilt thou give me, seeing I go childless,.... As if he should say, what signifies what thou givest me of temporal blessings, if thou withholdest from me the blessing of a child; from whom it might be hoped and believed would spring the promised Messiah, in whom all nations of the earth shall be blessed. All my wealth and riches, victories and honours, are of no avail to me, while I am deprived of this favour; and since I am advanced in years, and going the way of all the earth; or out of the world, as the Targums of Jonathan and Jerusalem paraphrase it, and which is the sense of the word in many places, see Josh 23:14. Should I depart from hence childless, as I am like to do, what pleasure can I take in them, and comfort from them, when I have none to inherit them?
and the steward of my house is this Eliezer of Damascus; who was his head servant, perhaps the same with him in Gen 24:2 called the eldest servant of his house, who had the care of it, of providing food for it, and supplying with it, and giving to everyone their portion in due season. Some render it, "the son of leaving my house" (y); to whom he left the care of his house, and should leave the administration of all things in it after his death, making him heir should he die childless; and so it may be supplied, "he Eliezer of Damascus is" or "shall be my heir". Strange and various are the fancies of the Jewish writers concerning this Eliezer; the Targum of Jonathan on Gen 14:14 calls him the son of Nimrod; others say he was the grandson of Nimrod, and others, a servant of his, who gave him to Abram for a servant; and when Isaac married Rebekah he was made free, and through Abram's influence became a king, and was Og king of Bashan (z); and others say he was Canaan the son of Ham (a); and others again, that he was Lot, who was very desirous of being Abram's heir (b): but with neither of these wilt this description of him agree, who is said to be of Damascus; either he was born there, or his parents, one or other, were from thence, who very probably were Abram's servants; and this Eliezer was born in his house, as seems from Gen 15:3, or the words may be rendered Damascus Eliezer (c), that is, Damascus the son of Eliezer; so that Eliezer was his father's name, and Damascus the proper name of this servant: and some say Damascus was built by him, and had its name from him, which is not likely, since we read of it before, and it is ascribed to another builder; see Gill on Gen 14:15. Indeed Justin (d) says it had its name from a king of it, so called; but who, according to him, was much more ancient than Abram, whom he also makes to be a king of Damascus: after King Damascus, he says, was Azelus, then Adores, and Abram and Israel were kings in that place. And Nicolas of Damascus (e) relates, that Abram reigned at Damascus, when with an army he came out of the land of Chaldea, beyond Babylon; and that the name of Abram was still famous in the region of Damascus, and a certain village was shown, called Abram's habitation: and the Jewish writers say (f), that the servants of Abram built Damascus, and he reigned over it: that Abram lived there some time seems reasonable from this Eliezer, who was born in his house, being called Eliezer of Damascus; for which no other reason can well be assigned than his being born there, which must be therefore when Abram dwelt there, since he was born in his house; and this might be the foundation of the above traditions.
(y) "is cui relinquetur domus mea", Junius & Tremellius; Heb. "filius derelictionis domus meae", Piscator; so Joseph Kimchi and Abendana. (z) Pirke Eliezer, c. 16. (a) Shalshalet Hakabala, fol. 2. 1. (b) Bereshit Rabba, sect. 43. fol. 39. 1. (c) "Damascus Eliezer", V. L. Pagninus, Montanus, Cocceius. (d) E Trogo, l. 36. c. 2. (e) Apud Euseb. Evangel. Praepar. l. 90. c. 16. p. 417. (f) Shalshalet Hakabala, fol. 77. 1.
Robert Jamieson, A. R. Fausset and David Brown
15:2 Lord God, what wilt thou give?--To his mind the declaration, "I am thy exceeding great reward" [Gen 15:1], had but one meaning, or was viewed but in one particular light, as bearing on the fulfilment of the promise, and he was still experiencing the sickness of hope deferred.
15:315:3: Եւ ասէ Աբրամ. Որովհետեւ ինձ ո՛չ ետուր զաւակ, ընտոծի՛նն իմ ժառանգեսցէ զիս։
3 Աբրամն աւելացրեց. «Քանի որ ինձ զաւակ չտուեցիր, ուստի իմ ընդոծինն է ինձ ժառանգելու»:
3 Նաեւ ըսաւ Աբրամ. «Որովհետեւ ինծի սերունդ չտուիր, ահա իմ տանս ծառան ինծի ժառանգորդ պիտի ըլլայ»։
Եւ ասէ Աբրամ. Որովհետեւ ինձ ոչ ետուր զաւակ, ընդոծինն իմ ժառանգեսցէ զիս:

15:3: Եւ ասէ Աբրամ. Որովհետեւ ինձ ո՛չ ետուր զաւակ, ընտոծի՛նն իմ ժառանգեսցէ զիս։
3 Աբրամն աւելացրեց. «Քանի որ ինձ զաւակ չտուեցիր, ուստի իմ ընդոծինն է ինձ ժառանգելու»:
3 Նաեւ ըսաւ Աբրամ. «Որովհետեւ ինծի սերունդ չտուիր, ահա իմ տանս ծառան ինծի ժառանգորդ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: И сказал Аврам: вот, Ты не дал мне потомства, и вот, домочадец мой наследник мой.
15:3 καὶ και and; even εἶπεν επω say; speak Αβραμ αβραμ since in fact ἐμοὶ εμοι me οὐκ ου not ἔδωκας διδωμι give; deposit σπέρμα σπερμα seed ὁ ο the δὲ δε though; while οἰκογενής οικογενης of me; mine κληρονομήσει κληρονομεω inherit; heir με με me
15:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אַבְרָ֔ם ʔavrˈām אַבְרָם Abram הֵ֣ן hˈēn הֵן behold לִ֔י lˈî לְ to לֹ֥א lˌō לֹא not נָתַ֖תָּה nāṯˌattā נתן give זָ֑רַע zˈāraʕ זֶרַע seed וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold בֶן־ ven- בֵּן son בֵּיתִ֖י bêṯˌî בַּיִת house יֹורֵ֥שׁ yôrˌēš ירשׁ trample down אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
15:3. addiditque Abram mihi autem non dedisti semen et ecce vernaculus meus heres meus eritAnd Abram added: But to me thou hast not given seed: and lo my servant, born in my house, shall be my heir.
3. And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.
And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir:

3: И сказал Аврам: вот, Ты не дал мне потомства, и вот, домочадец мой наследник мой.
15:3
καὶ και and; even
εἶπεν επω say; speak
Αβραμ αβραμ since in fact
ἐμοὶ εμοι me
οὐκ ου not
ἔδωκας διδωμι give; deposit
σπέρμα σπερμα seed
ο the
δὲ δε though; while
οἰκογενής οικογενης of me; mine
κληρονομήσει κληρονομεω inherit; heir
με με me
15:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
הֵ֣ן hˈēn הֵן behold
לִ֔י lˈî לְ to
לֹ֥א lˌō לֹא not
נָתַ֖תָּה nāṯˌattā נתן give
זָ֑רַע zˈāraʕ זֶרַע seed
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
בֶן־ ven- בֵּן son
בֵּיתִ֖י bêṯˌî בַּיִת house
יֹורֵ֥שׁ yôrˌēš ירשׁ trample down
אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
15:3. addiditque Abram mihi autem non dedisti semen et ecce vernaculus meus heres meus erit
And Abram added: But to me thou hast not given seed: and lo my servant, born in my house, shall be my heir.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «И сказал Аврам… и вот, домочадец мой наследник мой…» Будучи бездетным уже на склоне своих лет, Аврам, хотя и изливает перед Богом свою скорбь об этом, однако далек от греховного уныния и ропота на Бога; он спешит усыновить своего любимого домочадца и сделать его участником и наследником всех данных ему Богом обетований.

Бог обещает ему сына и многочисленное потомство.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Behold: Gen 12:2, Gen 13:16; Pro 13:12; Jer 12:1; Heb 10:35, Heb 10:36
born: Gen 14:14; Pro 29:21, Pro 30:23; Ecc 2:7
John Gill
15:3 And Abram said, behold, to me thou hast given no seed,.... He had bestowed many temporal blessings on him, as well as spiritual ones, having given himself in covenant, and all things in it, but he had not given him a child:
and lo, one born in my house is mine heir; meaning either Eliezer or his son, whom he had made his heir, or intended to make him, since he had no child; or of course he would have been to, Lot his nephew having no sons; and this Eliezer descending from Aram, the youngest son of Shem, was like to be next heir, if Abram should have no child of his own, as Dr. Lightfoot observes (g).
(g) Works, vol. 1. p. 695.
John Wesley
15:3 Behold to me thou hast given no seed - Not only no son, but no seed. If he had had a daughter, from her the promised Messias might have come, who was to be the Seed of the Woman; but he had neither son nor daughter.
Robert Jamieson, A. R. Fausset and David Brown
15:3 Eliezer of Damascus . . . one born in my house is mine heir--According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.
15:415:4: Եւ վաղվաղակի ձայն Աստուծոյ եղեւ առ նա եւ ասէ. Ո՛չ ժառանգեսցէ զքեզ դա, այլ որ ելանէն ՚ի քէն՝ նա՛ ժառանգեսցէ զքեզ[115]։ [115] Այլք. Եթէ կարասցես թուել զնոսա։
4 Նրան իսկոյն հասաւ Աստծու ձայնը, որն ասում էր. «Նա չէ, որ ժառանգելու է քեզ, այլ քեզնից ծնուածն է ժառանգելու քեզ»:
4 Ահա Տէրոջը խօսքը անոր եղաւ՝ ըսելով. «Անիկա քու ժառանգորդդ պիտի չըլլայ. բայց ա՛ն պիտի ըլլայ քու ժառանգորդդ՝ որ քու մէջքէդ պիտի ելլէ»։
Եւ վաղվաղակի ձայն [212]Աստուծոյ եղեւ առ նա եւ ասէ. Ոչ ժառանգեսցէ զքեզ դա, այլ որ ելանէն ի քէն` նա ժառանգեսցէ զքեզ:

15:4: Եւ վաղվաղակի ձայն Աստուծոյ եղեւ առ նա եւ ասէ. Ո՛չ ժառանգեսցէ զքեզ դա, այլ որ ելանէն ՚ի քէն՝ նա՛ ժառանգեսցէ զքեզ[115]։
[115] Այլք. Եթէ կարասցես թուել զնոսա։
4 Նրան իսկոյն հասաւ Աստծու ձայնը, որն ասում էր. «Նա չէ, որ ժառանգելու է քեզ, այլ քեզնից ծնուածն է ժառանգելու քեզ»:
4 Ահա Տէրոջը խօսքը անոր եղաւ՝ ըսելով. «Անիկա քու ժառանգորդդ պիտի չըլլայ. բայց ա՛ն պիտի ըլլայ քու ժառանգորդդ՝ որ քու մէջքէդ պիտի ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: И было слово Господа к нему, и сказано: не будет он твоим наследником, но тот, кто произойдет из чресл твоих, будет твоим наследником.
15:4 καὶ και and; even εὐθὺς ευθυς straight; directly φωνὴ φωνη voice; sound κυρίου κυριος lord; master ἐγένετο γινομαι happen; become πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare οὐ ου not κληρονομήσει κληρονομεω inherit; heir σε σε.1 you οὗτος ουτος this; he ἀλλ᾿ αλλα but ὃς ος who; what ἐξελεύσεται εξερχομαι come out; go out ἐκ εκ from; out of σοῦ σου of you; your οὗτος ουτος this; he κληρονομήσει κληρονομεω inherit; heir σε σε.1 you
15:4 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֵלָיו֙ ʔēlāʸw אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not יִֽירָשְׁךָ֖ yˈîrāšᵊḵˌā ירשׁ trample down זֶ֑ה zˈeh זֶה this כִּי־ kî- כִּי that אִם֙ ʔˌim אִם if אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵצֵ֣א yēṣˈē יצא go out מִ mi מִן from מֵּעֶ֔יךָ mmēʕˈeʸḵā מֵעִים bowels ה֖וּא hˌû הוּא he יִֽירָשֶֽׁךָ׃ yˈîrāšˈeḵā ירשׁ trample down
15:4. statimque sermo Domini factus est ad eum dicens non erit hic heres tuus sed qui egredietur de utero tuo ipsum habebis heredemAnd immediately the word of the Lord came to him, saying: He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir.
4. And, behold, the word of the LORD came unto him, saying, This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
And, behold, the word of the LORD [came] unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir:

4: И было слово Господа к нему, и сказано: не будет он твоим наследником, но тот, кто произойдет из чресл твоих, будет твоим наследником.
15:4
καὶ και and; even
εὐθὺς ευθυς straight; directly
φωνὴ φωνη voice; sound
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
κληρονομήσει κληρονομεω inherit; heir
σε σε.1 you
οὗτος ουτος this; he
ἀλλ᾿ αλλα but
ὃς ος who; what
ἐξελεύσεται εξερχομαι come out; go out
ἐκ εκ from; out of
σοῦ σου of you; your
οὗτος ουτος this; he
κληρονομήσει κληρονομεω inherit; heir
σε σε.1 you
15:4
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָיו֙ ʔēlāʸw אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
יִֽירָשְׁךָ֖ yˈîrāšᵊḵˌā ירשׁ trample down
זֶ֑ה zˈeh זֶה this
כִּי־ kî- כִּי that
אִם֙ ʔˌim אִם if
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵצֵ֣א yēṣˈē יצא go out
מִ mi מִן from
מֵּעֶ֔יךָ mmēʕˈeʸḵā מֵעִים bowels
ה֖וּא hˌû הוּא he
יִֽירָשֶֽׁךָ׃ yˈîrāšˈeḵā ירשׁ trample down
15:4. statimque sermo Domini factus est ad eum dicens non erit hic heres tuus sed qui egredietur de utero tuo ipsum habebis heredem
And immediately the word of the Lord came to him, saying: He shall not be thy heir: but he that shall come out of thy bowels, him shalt thou have for thy heir.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «не будет он твоим наследником, но тот, кто произойдет из чресл твоих…» В греческой, латинской и нашей славянской Библии этот стих начинается наречием: «тотчас», по поводу чего Златоуст говорит: «Заметь точность Писания: сказано: тотчас, т. е. Господь не попустил праведнику и малое время скорбеть, но подает скоро утешение, и облегчает беседою с ним тяжесть печали». Бог преподаст Своему верному рабу самое сильное утешение, исцелявшее его главную сердечную рану, нанесенную отсутствием прямого, естественного потомства: Он, именно, торжественно возвещает Авраму, что не чужой домочадец, а собственный, родной его сын будет действительным его наследником.
Albert Barnes: Notes on the Bible - 1834
15:4-5
The Lord reiterates the promise concerning the seed. As he had commanded him to view the land, and see in its dust the emblem of the multitude that would spring from him, so now, with a sublime simplicity of practical illustration, he brings him forth to contemplate the stars, and challenges him to tell their number, if he can; adding, "So shall thy seed be." He that made all these out of nothing, by the word of his power, is able to fulfill his promise, and multiply the seed of Abram and Sarai. Here, we perceive, the vision does not interfere with the notice of the sensible world, so far as is necessary Dan 10:7; Joh 12:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: shall come: Gen 17:16, Gen 21:12; Sa2 7:12, Sa2 16:11; Ch2 32:21; Plm 1:12
John Gill
15:4 And behold, the word of the Lord came unto him,.... Either having disappeared, and then came a second time, or he again spoke unto him:
saying, this shall not be thine heir; this Eliezer, this servant of thine, as thou hast made him, or hast intended to make him, giving up all hopes of having issue by Sarai:
but he that shall come forth out of thine own bowels shall be thine heir; that is, one shall inherit all thou hast, that shall be begotten by thee; an own son of Abram's, and not a servant born in his house; one that should spring out of his own loins: the Vulgate Latin version renders it, "out of thy womb", that is, out of his wife's, which was his; the phrase designs a genuine and legitimate son of his, who would be legally his heir.
Robert Jamieson, A. R. Fausset and David Brown
15:4 This shall not be thine heir--To the first part of his address no reply was given; but having renewed it in a spirit of more becoming submission, "whereby shall I know that I shall inherit it" [Gen 15:8], he was delighted by a most explicit promise of Canaan, which was immediately confirmed by a remarkable ceremony.
15:515:5: Եւ եհան զնա արտաքս՝ եւ ասէ ցնա. Հայեա՛ց ընդ երկինս, եւ թուեա՛ զաստեղս, եթէ կարիցե՞ս թուել զնոսա։ Եւ ասէ ցնա. Ա՛յնպէս եղիցի զաւակ քո։
5 Աստուած դուրս հանեց նրան ու ասաց. «Նայի՛ր երկնքին ու հաշուի՛ր աստղերը, եթէ կարող ես հաշուել դրանք»: Նա աւելացրեց. «Այդքան է լինելու քո սերունդը»:
5 Եւ դուրս հանեց զանիկա ու ըսաւ. «Հիմա դէպի երկինք նայէ ու աստղերը համրէ, եթէ զանոնք համրել կրնաս»։ Եւ ըսաւ անոր. «Քու սերունդդ այսպէս պիտի ըլլայ»։
Եւ եհան զնա արտաքս եւ ասէ ցնա. Հայեաց ընդ երկինս, եւ թուեա զաստեղս, եթէ կարասցես թուել զնոսա. եւ ասէ ցնա. Այնպէս եղիցի զաւակ քո:

15:5: Եւ եհան զնա արտաքս՝ եւ ասէ ցնա. Հայեա՛ց ընդ երկինս, եւ թուեա՛ զաստեղս, եթէ կարիցե՞ս թուել զնոսա։ Եւ ասէ ցնա. Ա՛յնպէս եղիցի զաւակ քո։
5 Աստուած դուրս հանեց նրան ու ասաց. «Նայի՛ր երկնքին ու հաշուի՛ր աստղերը, եթէ կարող ես հաշուել դրանք»: Նա աւելացրեց. «Այդքան է լինելու քո սերունդը»:
5 Եւ դուրս հանեց զանիկա ու ըսաւ. «Հիմա դէպի երկինք նայէ ու աստղերը համրէ, եթէ զանոնք համրել կրնաս»։ Եւ ըսաւ անոր. «Քու սերունդդ այսպէս պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:55: И вывел его вон и сказал: посмотри на небо и сосчитай звезды, если ты можешь счесть их. И сказал ему: столько будет у тебя потомков.
15:5 ἐξήγαγεν εξαγω lead out; bring out δὲ δε though; while αὐτὸν αυτος he; him ἔξω εξω outside καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀνάβλεψον αναβλεπω look up; see again δὴ δη in fact εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ἀρίθμησον αριθμεω number τοὺς ο the ἀστέρας αστηρ star εἰ ει if; whether δυνήσῃ δυναμαι able; can ἐξαριθμῆσαι εξαριθμεω he; him καὶ και and; even εἶπεν επω say; speak οὕτως ουτως so; this way ἔσται ειμι be τὸ ο the σπέρμα σπερμα seed σου σου of you; your
15:5 וַ wa וְ and יֹּוצֵ֨א yyôṣˌē יצא go out אֹתֹ֜ו ʔōṯˈô אֵת [object marker] הַ ha הַ the ח֗וּצָה ḥˈûṣā חוּץ outside וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַבֶּט־ habbeṭ- נבט look at נָ֣א nˈā נָא yeah הַ ha הַ the שָּׁמַ֗יְמָה ššāmˈaymā שָׁמַיִם heavens וּ û וְ and סְפֹר֙ sᵊfˌōr ספר count הַ ha הַ the כֹּ֣וכָבִ֔ים kkˈôḵāvˈîm כֹּוכָב star אִם־ ʔim- אִם if תּוּכַ֖ל tûḵˌal יכל be able לִ li לְ to סְפֹּ֣ר sᵊppˈōr ספר count אֹתָ֑ם ʔōṯˈām אֵת [object marker] וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to כֹּ֥ה kˌō כֹּה thus יִהְיֶ֖ה yihyˌeh היה be זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
15:5. eduxitque eum foras et ait illi suspice caelum et numera stellas si potes et dixit ei sic erit semen tuumAnd he thought him forth abroad, and said to him: Look up to heaven and number the stars, if thou canst. And he said to him: So shall thy seed be.
5. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to tell them: and he said unto him, So shall thy seed be.
And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be:

5: И вывел его вон и сказал: посмотри на небо и сосчитай звезды, если ты можешь счесть их. И сказал ему: столько будет у тебя потомков.
15:5
ἐξήγαγεν εξαγω lead out; bring out
δὲ δε though; while
αὐτὸν αυτος he; him
ἔξω εξω outside
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἀνάβλεψον αναβλεπω look up; see again
δὴ δη in fact
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
ἀρίθμησον αριθμεω number
τοὺς ο the
ἀστέρας αστηρ star
εἰ ει if; whether
δυνήσῃ δυναμαι able; can
ἐξαριθμῆσαι εξαριθμεω he; him
καὶ και and; even
εἶπεν επω say; speak
οὕτως ουτως so; this way
ἔσται ειμι be
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
15:5
וַ wa וְ and
יֹּוצֵ֨א yyôṣˌē יצא go out
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
הַ ha הַ the
ח֗וּצָה ḥˈûṣā חוּץ outside
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַבֶּט־ habbeṭ- נבט look at
נָ֣א nˈā נָא yeah
הַ ha הַ the
שָּׁמַ֗יְמָה ššāmˈaymā שָׁמַיִם heavens
וּ û וְ and
סְפֹר֙ sᵊfˌōr ספר count
הַ ha הַ the
כֹּ֣וכָבִ֔ים kkˈôḵāvˈîm כֹּוכָב star
אִם־ ʔim- אִם if
תּוּכַ֖ל tûḵˌal יכל be able
לִ li לְ to
סְפֹּ֣ר sᵊppˈōr ספר count
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
כֹּ֥ה kˌō כֹּה thus
יִהְיֶ֖ה yihyˌeh היה be
זַרְעֶֽךָ׃ zarʕˈeḵā זֶרַע seed
15:5. eduxitque eum foras et ait illi suspice caelum et numera stellas si potes et dixit ei sic erit semen tuum
And he thought him forth abroad, and said to him: Look up to heaven and number the stars, if thou canst. And he said to him: So shall thy seed be.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И вывел его вон и сказал… сосчитай звезды… столько будет у тебя потомков…» Для большей наглядности и силы Своего удостоверения Господь выводит Аврама под открытое небо и обращает его внимание на мириады рассыпанных по нему звезд, говоря, что таково же будет и количество его потомков. Смысл и значение этого сравнения уже известны нам по аналогичному образу из истории предшествующего богоявления (13:16). Но в раскрытии самого обетования замечается важная новая черта: раньше говорилось вообще о потомстве Аврама; теперь же добавляется, что потомство это будет личным и прямым, так как произойдет от собственного его сына.

Аврам оправдывается верою.
Adam Clarke: Commentary on the Bible - 1831
15:5: Look now toward heaven - It appears that this whole transaction took place in the evening; see on Gen 13:14 (note). Abram had either two visions, that recorded in Gen 15:1, and that in Gen 15:12, etc.; or what is mentioned in the beginning of this chapter is a part of the occurrences which took place after the sacrifice mentioned Gen 15:9, etc.: but it is more likely that there was a vision of that kind already described, and afterwards a second, in which he received the revelation mentioned Gen 15:13-16. After the first vision he is brought forth abroad to see if he can number the stars; and as he finds this impossible, he is assured that as they are to him innumerable, so shall his posterity be; and that all should spring from one who should proceed from his own bowels - one who should be his own legitimate child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: tell: Deu 1:10; Psa 147:4; Jer 33:22; Rom 9:7, Rom 9:8
So: Gen 12:2, Gen 13:16, Gen 16:10, Gen 22:17, Gen 28:14; Exo 32:13; Deu 1:10, Deu 10:22; Ch1 27:23; Rom 4:18; Heb 11:12
John Gill
15:5 And he brought him forth abroad,.... Out of his tent into the open air, which was done through his call, and at his direction; or by an impulse upon his mind; or this might not be real and local, only vision:
and said, look now towards heaven; either with his bodily eyes, or with the eyes of his mind:
and tell the stars, if thou be able to number them; this looks as if it were in a vision that this was said to him, and what follows done in the day, since it was in the daytime, before the sun was set, Gen 15:12, when the stars could not be seen; and therefore were represented to his mind, and he was directed to consider them in it, whether they could be numbered by him or not: but this might be in the preceding night, or early in the morning, before the sun arose, that Abram was directed to go out of his tent, and view the heavens, and the multitude of stars in them, and try if he could number them; and he might be employed all the day following till sunset, in preparing the creatures for the sacrifice, in cutting them asunder, laying their pieces in order, and watching them, and driving the fowls from them. The multitude of his seed is before signified by the dust of the earth, which cannot be numbered, Gen 13:16, and here by the stars of the sky innumerable; as they are to man, though not to God: some have pretended to number them, as Aratus, Eudoxus, and Hipparchus, among the ancients, and also modern astronomers; but then they are such only that are visible to the eye, and in one hemisphere, and their accounts are very various; whereas there are multitudes to be discerned by glasses, and some not to be distinguished, as in the galaxy, or milky way, and others in the other hemisphere. Now Abram here is bid to try what he could do, and this was in his own way; for he is said by many Heathen writers (h) to be famous for arithmetic and astrology, or astronomy; but as great a master as he was in these sciences, be was not able to number the stars, which is here plainly intimated, since it follows:
and he said, so shall thy seed be: as innumerable as the stars, as they were, even his natural seed, Heb 11:12; and especially his spiritual seed, who have the same kind of faith he had, and as they will be in the latter day particularly, Hos 1:10.
(h) Apud Euseb. ut supra, (Evangel. Praepar.) l. 9. c. 16, 17. Orpheus apud Clement. Stromat. l. 5. p. 607.
John Wesley
15:5 And he brought him forth - It seems, early in the morning, and said, look now toward heaven, and tell the stars: so shall thy seed be - So innumerable, for so the stars seem to a common eye. Abram feared he should have no child at all, but God tells him his descendents should be so many as not to be numbered. So illustrious, as the stars of heaven for splendour; for to them pertained the glory, Rom 9:4. Abram's seed according to the flesh were like the dust of the earth, Gen 13:16, but his spiritual seed are like the stars of heaven.
15:615:6: Եւ հաւատաց Աբրամ Աստուծոյ, եւ համարեցաւ նմա յարդարութիւն։
6 Աբրամը հաւատաց Աստծուն, եւ այդ հաւատը իր համար արդարութիւն համարուեց:
6 Աբրամ հաւատաց Տէրոջը, որը Աբրամին արդարութիւն սեպուեցաւ։
Եւ հաւատաց [213]Աբրամ Աստուծոյ``, եւ համարեցաւ նմա յարդարութիւն:

15:6: Եւ հաւատաց Աբրամ Աստուծոյ, եւ համարեցաւ նմա յարդարութիւն։
6 Աբրամը հաւատաց Աստծուն, եւ այդ հաւատը իր համար արդարութիւն համարուեց:
6 Աբրամ հաւատաց Տէրոջը, որը Աբրամին արդարութիւն սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: Аврам поверил Господу, и Он вменил ему это в праведность.
15:6 καὶ και and; even ἐπίστευσεν πιστευω believe; entrust Αβραμ αβραμ the θεῷ θεος God καὶ και and; even ἐλογίσθη λογιζομαι account; count αὐτῷ αυτος he; him εἰς εις into; for δικαιοσύνην δικαιοσυνη rightness; right standing
15:6 וְ wᵊ וְ and הֶאֱמִ֖ן heʔᵉmˌin אמן be firm בַּֽ bˈa בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יַּחְשְׁבֶ֥הָ yyaḥšᵊvˌehā חשׁב account לֹּ֖ו llˌô לְ to צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
15:6. credidit Domino et reputatum est ei ad iustitiamAbram believed God, and it was reputed to him unto justice.
6. And he believed in the LORD; and he counted it to him for righteousness.
And he believed in the LORD; and he counted it to him for righteousness:

6: Аврам поверил Господу, и Он вменил ему это в праведность.
15:6
καὶ και and; even
ἐπίστευσεν πιστευω believe; entrust
Αβραμ αβραμ the
θεῷ θεος God
καὶ και and; even
ἐλογίσθη λογιζομαι account; count
αὐτῷ αυτος he; him
εἰς εις into; for
δικαιοσύνην δικαιοσυνη rightness; right standing
15:6
וְ wᵊ וְ and
הֶאֱמִ֖ן heʔᵉmˌin אמן be firm
בַּֽ bˈa בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּחְשְׁבֶ֥הָ yyaḥšᵊvˌehā חשׁב account
לֹּ֖ו llˌô לְ to
צְדָקָֽה׃ ṣᵊḏāqˈā צְדָקָה justice
15:6. credidit Domino et reputatum est ei ad iustitiam
Abram believed God, and it was reputed to him unto justice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Аврам поверил Господу…» Среди связного исторического повествования, составляющего содержание данной главы, рассматриваемый нами стих представляет собой некоторое отступление, именно — вводное замечание самого бытописателя; очевидно, Моисей придавал ему слишком важное значение, если ради него решился нарушить связность и планомерность своего эпического повествования. И действительно, здесь говорится о главной религиозной добродетели человека — оправдывающей и спасающей его вере. Первое значение еврейского глагола «аман» — «поверил» дает мысль о «полном успокоении» и «неподвижном утверждении» в чем-либо или на чем-либо; в данном случае он, следовательно, означает уничтожение всяких сомнений и колебаний в душе Аврама и полное утверждение его заветных чаяний и надежд в благой и всесовершенной воле Божьей. Не взирая ни на свою старость, ни на бесплодство Сары, Аврам верит божественному обетованию о рождении у него сына, и верит искренно и горячо, нисколько не рассуждая и скептически не исследуя того, как же все это может произойти.

«и Он вменил ему это в праведность…» Бог, испытующий сердца и утробы человеческие и знающий все, даже самые малейшие движения человеческой души, по достоинству оценил этот благородный и высокий подъем духа Аврама и поставил его в качестве главного основания его будущего оправдания, т. е. заглаждения как его личного, так и тяготевшего над ним первородного греха. Окончательное же оправдание Аврама, как и других ветхозаветных праведников, наступило лишь после крестной смерти Господа Иисуса Христа и Его сошествия в ад (1: Пет 3:19). Этот знаменательный ветхозаветный факт оправдания по вере подробно комментируется Апостолом Павлом в его Послании к Римлянам (IV гл.), где пример Аврама служит у него очевидным доказательством той истинны, что и в христианстве оправдание дается не в силу каких-либо внешних подвигов и заслуг, а туне (даром) — по вере в искупительную силу Христовой смерти. Но как у Аврама спасшая его вера была плодом и венцом всей его благочестивой деятельности и жизни, так и у христианина оправдывающая вера должна охватывать и проникать собою все его существо и быть той живой и деятельной силой, которая необходимо искала бы соответствующего себе выражения и вовне, т. е. в благочестивой жизни и в добрых делах (Иак 2:24–26).

Подтверждение завета Бога с Аврамом.
Adam Clarke: Commentary on the Bible - 1831
15:6: And he believed in the Lord; and he counted it to him for righteousness - This I conceive to be one of the most important passages in the whole Old Testament. It properly contains and specifies that doctrine of justification by faith which engrosses so considerable a share of the epistles of St. Paul, and at the foundation of which is the atonement made by the Son of God: And he (Abram) believed האמן heemin, he put faith) in Jehovah, ויחשבה לו vaiyachshebeita lo, and he counted it - the faith he put in Jehovah, to Him for righteousness, צדקה tsedakah, or justification; though there was no act in the case but that of the mind and heart, no work of any kind. Hence the doctrine of justification by faith, without any merit of works; for in this case there could be none - no works of Abram which could merit the salvation of the whole human race. It was the promise of God which he credited, and in the blessedness of which he became a partaker through faith. See at Gen 15:19 (note); see also on Romans 4 (note).
Albert Barnes: Notes on the Bible - 1834
15:6
And Abram believed in the Lord. - Thus, at length, after many throes of labor, has come to the birth in the breast of Abram "faith in Yahweh," on his simple promise in the absence of all present performance, and in the face of all sensible hinderance. The command to go to the land which the Lord would show him, accompanied with the promise to make of him a great nation, had awakened in him a certain expectation; which, however, waited for some performance to ripen it into faith. But waiting in a state of suspense is not faith, but doubt; and faith after performance is not faith, but sight. The second and third renewal of the promise, while performance was still unseen in the distance, was calculated to slay the expectancy that still paused for realization, to give it the vitality of a settled consent and acquiescence in the faithfulness of God, and mature it into conviction and confession.
What was there now, then, to call forth Abram's faith more than at the first promise? There was the reiteration of the promise. There was the withholding of the performance, leaving room for the exercise of pure faith. There was time to train the mind to this unaccustomed idea and determination. And, lastly, there was the sublime assurance conveyed in the sentence, "I am thy shield, thy exceeding great reward," transcending all the limits of time and place, comprehending alike the present and the eternal, the earthly and the heavenly. This, coupled with all the recorded and unrecorded dealings of the Lord, leads him to conceive the nobler feeling of faith in the Promiser, antecedent to any part of the execution, any unfolding of the plan, or any removal of the obvious difficulty. The moment of deliverance draws nigh, when Abram at length ventures to open his mouth and lay bare, in articulate utterance, the utmost questionings of his soul before the Lord. And then, in due time is effected the birth of faith; not by commencing the accomplishment of the promise, but by the explicit reassertion of its several parts, in the light of that grand assurance which covers it in its narrowest and in its most expanded forms. Thus, faith springs solely from the seed of promise. And from that moment there stands up and grows within the breast of man the right frame of mind toward the God of mercy - the germ of a mutual good understanding between God and man which will spread its roots and branches through the whole soul, to the exclusion of every noxious plant, and blossom forth unto the blessed fruit of all holy feelings and doings.
And he counted it to him for righteousness. - First. From this confessedly weighty sentence we learn, implicitly, that Abram had no righteousness. And if he had not, no man had. We have seen enough of Abram to know this on other grounds. And here the universal fact of man's depravity comes out into incidental notice, as a thing usually taken for granted, in the words of God. Second. Righteousness is here imputed to Abram. Hence, mercy and grace are extended to him; mercy taking effect in the pardon of his sin, and grace in bestowing the rewards of righteousness. Third. That in him which is counted for righteousness is faith in Yahweh promising mercy. In the absence of righteousness, this is the only thing in the sinner that can be counted for righteousness. First, it is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessing to the undeserving, is essentially different from obeying God, who guarantees blessing to the deserving. Hence, it has a negative fitness to be counted for what it is not. Secondly, it is trust in him who engages to bless in a holy and lawful way. Hence, it is that in the sinner which brings him into conformity with the law through another who undertakes to satisfy its demands and secure its rewards for him. Thus, it is the only thing in the sinner which, while it is not righteousness, has yet a claim to be counted for such, because it brings him into union with one who is just and having salvation.
It is not material what the Almighty and All-gracious promises in the first instance to him that believes in him, whether it be a land, or a seed, or any other blessing. All other blessing, temporal or eternal, will flow out of that express one, in a perpetual course of development, as the believer advances in experience, in compass of intellect, and capacity of enjoyment. Hence, it is that a land involves a better land, a seed a nobler seed, a temporal an eternal good. The patriarchs were children to us in the comprehension of the love of God: we are children to those who will hereafter experience still grander manifestations of what God has prepared for them that love him. The shield and exceeding great reward await a yet inconceivable enlargement of meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: he believed: Rom 4:3-6, Rom 4:9, Rom 4:20-25; Gal 3:6-14; Heb 11:8; Jam 2:23
he counted: Psa 106:31; Rom 4:11, Rom 4:22; Co2 5:19; Gal 3:6
John Gill
15:6 And he believed in the Lord,.... The Targums of Onkelos and Jonathan are,"in the Word of the Lord;''in the essential Word of the Lord, in Christ the Lord his righteousness; he believed in the promise of God, that he should have a seed, and a very numerous one; he believed that the Messiah would spring from his seed; he believed in him as his Saviour and Redeemer; he believed in him for righteousness, and he believed in his righteousness as justifying him before God:
and he counted it to him for righteousness; not the act of his faith, but the object of it; and not the promise he believed, but what was promised, and his faith received, even Christ and his righteousness this was imputed to him without works, and while he was an uncircumcised person, for the proof of which the apostle produces this passage, Rom 4:3; wherefore this is not to be understood of any action of his being esteemed and accounted a righteous one, and he pronounced and acknowledged a righteous person on account of it; for Abram was not justified before God by his own works, but by the righteousness of faith, as all that believe are, that is, by the righteousness of Christ revealed to faith, and received by it: what is imputed is without a man, and the imputation of it depends upon the will of another; such the righteousness of Christ without works imputed by God the Father. This is the first time we read of believing, and as early do we hear of imputed righteousness.
John Wesley
15:6 And he believed in the Lord - That is, believed the truth of that promise which God had now made him, resting upon the power, and faithfulness of him that made it: see how the apostle magnifies this faith of Abram, and makes it a standing example, Rom 4:19-21. He was not weak in faith; he staggered not at the promise: he was strong in faith; he was fully persuaded. The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb 11:4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom 4:3; Gal 3:6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we. This faith, which was imputed to Abram for righteousness, had newly struggled with unbelief, Gen 15:2, and coming off, conqueror, it was thus crowned, thus honoured.
15:715:7: Եւ ասէ ցնա. Ե՛ս եմ Տէր Աստուած քո, որ հանի զքեզ յաշխարհէն Քաղդեացւոց, տալ քեզ զերկիրդ զայդ ՚ի ժառանգութիւն[116]։ [116] Ոմանք. Զերկիրդ զայդ ՚ի ժառանգել զդա։
7 Աստուած ասաց նրան. «Ե՛ս եմ քո Տէր Աստուածը, որ քեզ դուրս հանեցի Քաղդէացւոց երկրից, որպէսզի այս երկիրը քեզ տամ որպէս ժառանգութիւն»:
7 Տէրը ըսաւ անոր. «Ես եմ Տէրը, որ քեզ Քաղդէացիներու Ուր քաղաքէն հանեցի՝ այս երկիրը բերի զայն քեզի իբր ժառանգութիւն տալու համար»։
Եւ ասէ ցնա. Ես եմ Տէր [214]Աստուած քո``, որ հանի զքեզ [215]յաշխարհէն Քաղդեացւոց, տալ քեզ զերկիրդ զայդ ի ժառանգութիւն:

15:7: Եւ ասէ ցնա. Ե՛ս եմ Տէր Աստուած քո, որ հանի զքեզ յաշխարհէն Քաղդեացւոց, տալ քեզ զերկիրդ զայդ ՚ի ժառանգութիւն[116]։
[116] Ոմանք. Զերկիրդ զայդ ՚ի ժառանգել զդա։
7 Աստուած ասաց նրան. «Ե՛ս եմ քո Տէր Աստուածը, որ քեզ դուրս հանեցի Քաղդէացւոց երկրից, որպէսզի այս երկիրը քեզ տամ որպէս ժառանգութիւն»:
7 Տէրը ըսաւ անոր. «Ես եմ Տէրը, որ քեզ Քաղդէացիներու Ուր քաղաքէն հանեցի՝ այս երկիրը բերի զայն քեզի իբր ժառանգութիւն տալու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: И сказал ему: Я Господь, Который вывел тебя из Ура Халдейского, чтобы дать тебе землю сию во владение.
15:7 εἶπεν επω say; speak δὲ δε though; while πρὸς προς to; toward αὐτόν αυτος he; him ἐγὼ εγω I ὁ ο the θεὸς θεος God ὁ ο the ἐξαγαγών εξαγω lead out; bring out σε σε.1 you ἐκ εκ from; out of χώρας χωρα territory; estate Χαλδαίων χαλδαιος Chaldaios; Khaltheos ὥστε ωστε as such; that δοῦναί διδωμι give; deposit σοι σοι you τὴν ο the γῆν γη earth; land ταύτην ουτος this; he κληρονομῆσαι κληρονομεω inherit; heir
15:7 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑יו ʔēlˈāʸw אֶל to אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֹוצֵאתִ֨יךָ֙ hôṣēṯˈîḵā יצא go out מֵ mē מִן from א֣וּר ʔˈûr אוּר [ur of chaldeans] כַּשְׂדִּ֔ים kaśdˈîm כַּשְׂדִּים Chaldeans לָ֧ lˈā לְ to תֶת ṯˌeṯ נתן give לְךָ֛ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to רִשְׁתָּֽהּ׃ rištˈāh ירשׁ trample down
15:7. dixitque ad eum ego Dominus qui eduxi te de Ur Chaldeorum ut darem tibi terram istam et possideres eamAnd he said to him: I am the Lord who brought thee out from Ur of the Chaldees, to gibe thee this land, and that thou mightest possess it.
7. And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
And he said unto him, I [am] the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it:

7: И сказал ему: Я Господь, Который вывел тебя из Ура Халдейского, чтобы дать тебе землю сию во владение.
15:7
εἶπεν επω say; speak
δὲ δε though; while
πρὸς προς to; toward
αὐτόν αυτος he; him
ἐγὼ εγω I
ο the
θεὸς θεος God
ο the
ἐξαγαγών εξαγω lead out; bring out
σε σε.1 you
ἐκ εκ from; out of
χώρας χωρα territory; estate
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
ὥστε ωστε as such; that
δοῦναί διδωμι give; deposit
σοι σοι you
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
κληρονομῆσαι κληρονομεω inherit; heir
15:7
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑יו ʔēlˈāʸw אֶל to
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֹוצֵאתִ֨יךָ֙ hôṣēṯˈîḵā יצא go out
מֵ מִן from
א֣וּר ʔˈûr אוּר [ur of chaldeans]
כַּשְׂדִּ֔ים kaśdˈîm כַּשְׂדִּים Chaldeans
לָ֧ lˈā לְ to
תֶת ṯˌeṯ נתן give
לְךָ֛ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
רִשְׁתָּֽהּ׃ rištˈāh ירשׁ trample down
15:7. dixitque ad eum ego Dominus qui eduxi te de Ur Chaldeorum ut darem tibi terram istam et possideres eam
And he said to him: I am the Lord who brought thee out from Ur of the Chaldees, to gibe thee this land, and that thou mightest possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «Я Господь, Который вывел тебя из Ура Халдейского…» Хотя Моисей и не говорит прямо того, чтобы выход Аврама из Ура Халдейского вместе с отцом его Фаррой был следствием особого божественного призвания, но он молчаливо заставляет это предполагать (12:1), а первомученик Стефан даже определенно свидетельствует об этом (Деян 7:2–3).

Указывая на факт изведения Аврама из отечественной земли и на цель этого факта, Бог тем самым хочет дать Авраму новое доказательство непреложности и верности Своих обетований.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And he said, Lord GOD, whereby shall I know that I shall inherit it? 9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11 And when the fowls came down upon the carcases, Abram drove them away.
We have here the assurance given to Abram of the land of Canaan for an inheritance.
I. God declares his purpose concerning it, v. 7. Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the promised seed will see no reason to doubt of a title to the promised land. If Christ is ours, heaven is ours. Observe again, When he believed the former promise (v. 6) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of, for his encouragement concerning the promise of this good land:--
1. What God is in himself: I am the Lord Jehovah; and therefore, (1.) "I may give it to thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth." (2.) "I can give it to thee, whatever opposition may be made, though by the sons of Anak." God never promises more than he is able to perform, as men often do. (3.) "I will make good my promise to thee." Jehovah is not a man that he should lie.
2. What he had done for Abram. He had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, either from their idolatries (for the Chaldeans worshipped the fire), or from their persecutions. The Jewish writers have a tradition that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him with a gracious violence, snatched him as a brand out of the burning. This was, (1.) A special mercy: "I brought thee, and left others, thousands, to perish there." God called him alone, Isa. li. 2. (2.) A spiritual mercy, a mercy to his soul, a deliverance from sin and its fatal consequences. If God save our souls, we shall want nothing that is good for us. (3.) A fresh mercy, lately bestowed, and therefore should be the more affecting, as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately. (4.) A foundation mercy, the beginning of mercy, peculiar mercy to Abram, and therefore a pledge and earnest of further mercy, Isa. lxvi. 9. Observe how God speaks of it as that which he gloried in: I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Isa. xxix. 22, where he glories in it, long afterwards. Thus saith the Lord who redeemed Abraham, redeemed him from sin.
3. What he intended to do yet further for him: "I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title." Note, (1.) The providence of God has secret but gracious designs in all its various dispensations towards good people; we cannot conceive the projects of Providence, till the event shows them in all their mercy and glory. (2.) The great thing God designs in all his dealings with his people is to bring them safely to heaven. They are chosen to salvation (2 Thess. ii. 13), called to the kingdom (1 Thess. ii. 12), begotten to the inheritance (1 Pet. i. 3, 4), and by all made meet for it, Col. i. 12, 13; 2 Cor. iv. 17.
II. Abram desires a sign: Whereby shall I know that I shall inherit it? v. 8. This did not proceed from distrust of God's power or promise, as that of Zacharias; but he desired this, 1. For the strengthening and confirming of his own faith; he believed (v. 6), but here he prays, Lord, help me against my unbelief. Now he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs, for that purpose. See Judg. vi. 36-40; 2 Kings xx. 8-10; Isa. vii. 11, 12. 2. For the ratifying of the promise to his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves should desire that others also may be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for theirs, Matt. xi. 2, 3. Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us.
III. God directs Abram to make preparations for a sacrifice, intending by that to give him a sign, and Abram makes preparation accordingly (v. 9-11): Take me a heifer, &c. Perhaps Abram expected some extraordinary sign from heaven; but God gives him a sign upon a sacrifice. Note, Those that would receive the assurances of God's favour, and would have their faith confirmed, must attend instituted ordinances, and expect to meet with God in them. Observe, 1. God appointed that each of the beasts used for this service should be three years old, because then they were at their full growth and strength: God must be served with the best we have, for he is the best. 2. We do not read that God gave Abram particular directions how to manage these beasts and fowls, knowing that he was so well versed in the law and custom of sacrifices that he needed not any particular directions; or perhaps instructions were given him, which he carefully observed, thought they are not recorded: at least it was intimated to him that they must be prepared for the solemnity of ratifying a covenant; and he well knew the manner of preparing them. 3. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. This was not the first instance of Abram's implicit obedience. He divided the beasts in the midst, according to the ceremony used in confirming covenants, Jer. xxxiv. 18, 19, where it is said, They cut the calf in twain, and passed between the parts. 4. Abram, having prepared according to God's appointment, now set himself to wait for the sign God might give him by these, like the prophet upon his watch-tower, Hab. ii. 1. While God's appearing to own his sacrifice was deferred, Abram continued waiting, and his expectations were raised by the delay; when the fowls came down upon the carcases to prey upon them, as common and neglected things, Abram drove them away (v. 11), believing that the vision would, at the end, speak, and not lie. Note, A very watchful eye must be kept upon our spiritual sacrifices, that nothing be suffered to prey upon them and render them unfit for God's acceptance. When vain thoughts, like these fowls, come down upon our sacrifices, we must drive them away, and not suffer them to lodge within us, but attend on God without distraction.
Adam Clarke: Commentary on the Bible - 1831
15:7: Ur of the Chaldees - See on Genesis 40 (note).
Albert Barnes: Notes on the Bible - 1834
15:7-21
The Lord next confirms and explains the promise of "the land" to Abram. When God announces himself as Yahweh, who purposed to give him the land, Abram asks, Whereby "shall I know that I shall possess it?" He appears to expect some intimation as to the time and mode of entering upon possession. The Lord now directs him to make ready the things requisite for entering into a formal covenant regarding the land. These include all the kinds of animals afterward used in sacrifice. The number three is sacred, and denotes the perfection of the victim in point of maturity. The division of the animals refers to the covenant between two parties, who participate in the rights which it guarantees. The birds are two without being divided. "Abram drove them away." As the animals slain and divided represent the only mean and way through which the two parties can meet in a covenant of peace, they must be preserved pure and unmutilated for the end they have to serve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: brought: Gen 11:28-31, Gen 12:1; Neh 9:7; Act 7:2-4
to give: Gen 12:7, Gen 13:15-17; Neh 9:8; Psa 105:11, Psa 105:42, Psa 105:44; Rom 4:13
Carl Friedrich Keil and Franz Delitzsch
15:7
Abram's question, "Whereby shall I know that I shall take possession of it (the land)?" was not an expression of doubt, but of desire for the confirmation or sealing of a promise, which transcended human thought and conception. To gratify this desire, God commanded him to make preparation for the conclusion of a covenant. "Take Me, He said, a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon;" one of every species of the animals suitable for sacrifice. Abram took these, and "divided them in the midst," i.e., in half, "and placed one half of each opposite to the other (בּתרו אישׁ, every one its half, cf. Gen 42:25; Num 16:17); only the birds divided he not," just as in sacrifice the doves were not divided into pieces, but placed upon the fire whole (Lev 1:17). The animals chosen, as well as the fact that the doves were left whole, corresponded exactly to the ritual of sacrifice. Yet the transaction itself was not a real sacrifice, since there was neither sprinkling of blood nor offering upon an altar (oblatio), and no mention is made of the pieces being burned. The proceeding corresponded rather to the custom, prevalent in many ancient nations, of slaughtering animals when concluding a covenant, and after dividing them into pieces, of laying the pieces opposite to one another, that the persons making the covenant might pass between them. Thus Ephraem Syrus (1, 161) observes, that God condescended to follow the custom of the Chaldeans, that He might in the most solemn manner confirm His oath to Abram the Chaldean. The wide extension of this custom is evident from the expression used to denote the conclusion of a covenant, בּרית כּרת to hew, or cut a covenant, Aram. קרם גּרז, Greek ὅρκια τέμνειν, faedus ferire, i.e., ferienda hostia facere faedus; cf. Bochart (Hieroz. 1, 332); whilst it is evident from Jer 34:18, that this was still customary among the Israelites of later times. The choice of sacrificial animals for a transaction which was not strictly a sacrifice, was founded upon the symbolical significance of the sacrificial animals, i.e., upon the fact that they represented and took the place of those who offered them. In the case before us, they were meant to typify the promised seed of Abram. This would not hold good, indeed, if the cutting of the animals had been merely intended to signify, that any who broke the covenant would be treated like the animals that were there cut in pieces. But there is no sure ground in Jer 34:18. for thus interpreting the ancient custom. The meaning which the prophet there assigns to the symbolical usage, may be simply a different application of it, which does not preclude an earlier and different intention in the symbol. The division of the animals probably denoted originally the two parties to the covenant, and the passing of the latter through the pieces laid opposite to one another, their formation into one: a signification to which the other might easily have been attached as a further consequence and explanation. And if in such a case the sacrificial animals represented the parties to the covenant, so also even in the present instance the sacrificial animals were fitted for that purpose, since, although originally representing only the owner or offerer of the sacrifice, by their consecration as sacrifices they were also brought into connection with Jehovah. But in the case before us the animals represented Abram and his seed, not in the fact of their being slaughtered, as significant of the slaying of that seed, but only in what happened to and in connection with the slaughtered animals: birds of prey attempted to eat them, and when extreme darkness came on, the glory of God passed through them. As all the seed of Abram was concerned, one of every kind of animal suitable for sacrifice was taken, ut ex toto populo et singulis partibus sacrificium unum fieret (Calvin). The age of the animals, three years old, was supposed by Theodoret to refer to the three generations of Israel which were to remain in Egypt, or the three centuries of captivity in a foreign land; and this is rendered very probable by the fact, that in Judg 6:25 the bullock of seven years old undoubtedly refers to the seven years of Midianitish oppression. On the other hand, we cannot find in the six halves of the three animals and the undivided birds, either 7 things or the sacred number 7, for two undivided birds cannot represent one whole, but two; nor can we attribute to the eight pieces any symbolical meaning, for these numbers necessarily followed from the choice of one specimen of every kind of animal that was fit for sacrifice, and from the division of the larger animals into two.
John Gill
15:7 And he said unto him,.... After he had expressed his faith in him, and in his word, and the blessedness of a justifying righteousness came openly upon him, and he was declared a justified person:
I am the Lord that brought thee out of Ur of the Chaldees; not only called him, but brought him out of it; not out of a furnace there, as the Jews fable; but out of a place so called, an idolatrous one, where fire was worshipped, and from whence it might have its name; God had brought him out of this wicked place, and separated him from the men of it, and directed him to the land of Canaan for the following end and purpose:
to give thee this land to inherit it; to be an inheritance to his posterity for ages to come; he gave him the promise of it, and in some sense the possession of it, he being now in it; and he mentions his having brought him out of Chaldea into it, to confirm his faith in the promise of it; that that God who had called him, and brought him from thence, and had protected him, and given him victory over his enemies, was able to make good, and would make good the promise and grant of this land for an inheritance to him, that is, to his posterity.
John Wesley
15:7 I am the lord that brought thee out of Ur of the Chaldees - Out of the fire of the Chaldees, so some: that is, from their idolatries; for the Chaldeans worshipped the fire. Or, from their persecutions. The Jewish writers have a tradition, that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him by a gracious violence; snatched him as a brand out of the burning. Observe how God speaks of it as that which he gloried in. I am the Lord that brought thee out - He glories in it as an act both of power and grace. To give thee this land to inherit it - Not only to possess it, but to possess it as an inheritance, which is the surest title. The providence of God hath secret, but gracious designs in all its various dispensations: we cannot conceive the projects of providence, 'till the event shews what it was driving at.
15:815:8: Եւ ասէ Աբրամ. Տէր Տէր՝ ի՞ւ գիտացից եթէ ժառանգիցեմ զսա։
8 Աբրամն ասաց. «Տէ՛ր ամենակալ, ինչի՞ց գիտենամ, որ ժառանգելու եմ այն»:
8 Ան ըսաւ. «Ո՛վ Տէր Եհովա, ի՞նչպէս գիտնամ թէ ես զանիկա պիտի ժառանգեմ»։
Եւ ասէ Աբրամ. Տէր, Տէր, ի՞ւ գիտացից թէ ժառանգիցեմ զսա:

15:8: Եւ ասէ Աբրամ. Տէր Տէր՝ ի՞ւ գիտացից եթէ ժառանգիցեմ զսա։
8 Աբրամն ասաց. «Տէ՛ր ամենակալ, ինչի՞ց գիտենամ, որ ժառանգելու եմ այն»:
8 Ան ըսաւ. «Ո՛վ Տէր Եհովա, ի՞նչպէս գիտնամ թէ ես զանիկա պիտի ժառանգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: Он сказал: Владыка Господи! по чему мне узнать, что я буду владеть ею?
15:8 εἶπεν επω say; speak δέ δε though; while δέσποτα δεσποτης master κύριε κυριος lord; master κατὰ κατα down; by τί τις.1 who?; what? γνώσομαι γινωσκω know ὅτι οτι since; that κληρονομήσω κληρονομεω inherit; heir αὐτήν αυτος he; him
15:8 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יֱהוִ֔ה [yᵉhwˈih] יְהוָה YHWH בַּ ba בְּ in מָּ֥ה mmˌā מָה what אֵדַ֖ע ʔēḏˌaʕ ידע know כִּ֥י kˌî כִּי that אִֽירָשֶֽׁנָּה׃ ʔˈîrāšˈennā ירשׁ trample down
15:8. at ille ait Domine Deus unde scire possum quod possessurus sim eamBut he said: Lord God, whereby may I know that I shall possess it?
8. And he said, O Lord GOD, whereby shall I know that I shall inherit it?
And he said, Lord GOD, whereby shall I know that I shall inherit it:

8: Он сказал: Владыка Господи! по чему мне узнать, что я буду владеть ею?
15:8
εἶπεν επω say; speak
δέ δε though; while
δέσποτα δεσποτης master
κύριε κυριος lord; master
κατὰ κατα down; by
τί τις.1 who?; what?
γνώσομαι γινωσκω know
ὅτι οτι since; that
κληρονομήσω κληρονομεω inherit; heir
αὐτήν αυτος he; him
15:8
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יֱהוִ֔ה [yᵉhwˈih] יְהוָה YHWH
בַּ ba בְּ in
מָּ֥ה mmˌā מָה what
אֵדַ֖ע ʔēḏˌaʕ ידע know
כִּ֥י kˌî כִּי that
אִֽירָשֶֽׁנָּה׃ ʔˈîrāšˈennā ירשׁ trample down
15:8. at ille ait Domine Deus unde scire possum quod possessurus sim eam
But he said: Lord God, whereby may I know that I shall possess it?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Владыко Господи! по чему мне узнать, что я буду владеть ею?» Так как обетование обладания Палестиной относилось не к личности самого Аврама, а к судьбе его потомства, то лучшим объяснением данного вопроса является мнение тех экзегетов, которые полагают, что Аврам ставил этот вопрос не для себя и не за себя, а за свое будущее потомство, ради его удостоверения в правдивости таких, по-видимому, неосуществимых обетований.

«Обетование о наследовании земли Ханаанской, думал Аврам, может исполниться не прежде, как потомство его возрастет в многочисленный народ. Для сего потребно немалое время, и в то время оно может испытать много превратностей в своей судьбе, много скорбей и бедствий. Немудрено, что эти скорби и бедствия, при долговременном ожидании обетованного наследия, могут поколебать в потомках Аврама веру в обетование. Посему естественно было желать Авраму, чтобы Господь особенным образом запечатлел для его потомков истину Своего обетования, и предварительно открыл им, как оно должно исполнится» (еп. Виссарион).
Adam Clarke: Commentary on the Bible - 1831
15:8: And he said, Lord God - אדני יהוה Adonai Yehovah, my Lord Jehovah. Adonai is the word which the Jews in reading always substitute for Jehovah, as they count it impious to pronounce this name. Adonai signifies my director, basis, supporter, prop, or stay; and scarcely a more appropriate name can be given to that God who is the framer and director of every righteous word and action; the basis or foundation on which every rational hope rests; the supporter of the souls and bodies of men, as well as of the universe in general; the prop and stay of the weak and fainting, and the buttress that shores up the building, which otherwise must necessarily fall. This word often occurs in the Hebrew Bible, and is rendered in our translation Lord; the same term by which the word Jehovah is expressed: but to distinguish between the two, and to show the reader when the original is יהוה Yehovah, and when אדני Adonai, the first is always put in capitals, Lord, the latter in plain Roman characters, Lord. For the word Jehovah see on Gen 2:4 (note), and on Exo 34:6 (note).
Whereby shall I know - By what sign shall I be assured, that I shall inherit this land? It appears that he expected some sign, and that on such occasions one was ordinarily given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: Gen 24:2-4, Gen 24:13, Gen 24:14; Jdg 6:17-24, Jdg 6:36-40; Sa1 14:9, Sa1 14:10; Kg2 20:8; Psa 86:17; Isa 7:11; Luk 1:18, Luk 1:34
Geneva 1599
15:8 And he said, Lord GOD, (b) whereby shall I know that I shall inherit it?
(b) This is a particular motion of God's Spirit, which is not lawful for all to follow, in asking signs: but was permitted for some by a peculiar motion, as to Gideon and Ezekiel.
John Gill
15:8 And he said, Lord God, whereby shall I know that I shall inherit it? Not as questioning or doubting whether he should or not; but this he asked for the further confirmation of his faith in the promise, and for the sake of his posterity, that they might more easily and strongly believe that they should inherit the land given and promised to them; nor is it culpable to ask a sign of God with such a view; good men have done it, as Gideon, Judg 6:36, and Hezekiah, 4Kings 20:8, without being blamed for it; yea, Ahaz is blamed for not asking one, Is 7:10.
John Wesley
15:8 Whereby shall I know that I shall inherit it? - This did not proceed from distrust of God's power or promise, but he desired this, For the strengthening of his own faith. He believed, Gen 15:6, but here he prays, Lord help me against my unbelief, Now, he believed, but he desired a sign, to be treasured up against an hour of temptation. For the ratifying of the promise to his posterity, that they also might believe it.
15:915:9: Եւ ասէ ցնա. Ա՛ռ դու ինձ երինջ երեմեան, եւ քօշ երեմեան, եւ խոյ երեմեան, եւ տատրակ, եւ աղաւնի։
9 Աստուած ասաց նրան. «Դու ինձ համար ա՛ռ երեք տարեկան երինջ, երեք տարեկան նոխազ, երեք տարեկան խոյ, տատրակ եւ աղաւնի»:
9 Տէրը ըսաւ անոր. «Ինծի երեք տարեկան երինջ մը ու երեք տարեկան այծ մը եւ երեք տարեկան խոյ մը ու տատրակ մը եւ աղաւնիի ձագ մը բեր»։
Եւ ասէ ցնա. Առ դու ինձ երինջ երեմեան եւ քօշ երեմեան եւ խոյ երեմեան, եւ տատրակ եւ աղաւնի:

15:9: Եւ ասէ ցնա. Ա՛ռ դու ինձ երինջ երեմեան, եւ քօշ երեմեան, եւ խոյ երեմեան, եւ տատրակ, եւ աղաւնի։
9 Աստուած ասաց նրան. «Դու ինձ համար ա՛ռ երեք տարեկան երինջ, երեք տարեկան նոխազ, երեք տարեկան խոյ, տատրակ եւ աղաւնի»:
9 Տէրը ըսաւ անոր. «Ինծի երեք տարեկան երինջ մը ու երեք տարեկան այծ մը եւ երեք տարեկան խոյ մը ու տատրակ մը եւ աղաւնիի ձագ մը բեր»։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: [Господь] сказал ему: возьми Мне трехлетнюю телицу, трехлетнюю козу, трехлетнего овна, горлицу и молодого голубя.
15:9 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him λαβέ λαμβανω take; get μοι μοι me δάμαλιν δαμαλις heifer τριετίζουσαν τριετιζω and; even αἶγα αιξ and; even κριὸν κριος and; even τρυγόνα τρυγων turtledove καὶ και and; even περιστεράν περιστερα dove
15:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to קְחָ֥ה qᵊḥˌā לקח take לִי֙ lˌî לְ to עֶגְלָ֣ה ʕeḡlˈā עֶגְלָה cow מְשֻׁלֶּ֔שֶׁת mᵊšullˈešeṯ שׁלשׁ be three וְ wᵊ וְ and עֵ֥ז ʕˌēz עֵז goat מְשֻׁלֶּ֖שֶׁת mᵊšullˌešeṯ שׁלשׁ be three וְ wᵊ וְ and אַ֣יִל ʔˈayil אַיִל ram, despot מְשֻׁלָּ֑שׁ mᵊšullˈāš שׁלשׁ be three וְ wᵊ וְ and תֹ֖ר ṯˌōr תֹּור dove וְ wᵊ וְ and גֹוזָֽל׃ ḡôzˈāl גֹּוזָל young of birds
15:9. respondens Dominus sume inquit mihi vaccam triennem et capram trimam et arietem annorum trium turturem quoque et columbamAnd the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon.
9. And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon:

9: [Господь] сказал ему: возьми Мне трехлетнюю телицу, трехлетнюю козу, трехлетнего овна, горлицу и молодого голубя.
15:9
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
λαβέ λαμβανω take; get
μοι μοι me
δάμαλιν δαμαλις heifer
τριετίζουσαν τριετιζω and; even
αἶγα αιξ and; even
κριὸν κριος and; even
τρυγόνα τρυγων turtledove
καὶ και and; even
περιστεράν περιστερα dove
15:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
קְחָ֥ה qᵊḥˌā לקח take
לִי֙ lˌî לְ to
עֶגְלָ֣ה ʕeḡlˈā עֶגְלָה cow
מְשֻׁלֶּ֔שֶׁת mᵊšullˈešeṯ שׁלשׁ be three
וְ wᵊ וְ and
עֵ֥ז ʕˌēz עֵז goat
מְשֻׁלֶּ֖שֶׁת mᵊšullˌešeṯ שׁלשׁ be three
וְ wᵊ וְ and
אַ֣יִל ʔˈayil אַיִל ram, despot
מְשֻׁלָּ֑שׁ mᵊšullˈāš שׁלשׁ be three
וְ wᵊ וְ and
תֹ֖ר ṯˌōr תֹּור dove
וְ wᵊ וְ and
גֹוזָֽל׃ ḡôzˈāl גֹּוזָל young of birds
15:9. respondens Dominus sume inquit mihi vaccam triennem et capram trimam et arietem annorum trium turturem quoque et columbam
And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: «возьми Мне трехлетнюю телицу… только птиц не рассек» Снисходя к уважительной просьбе Аврама о знамении, которое удостоверяло бы его потомство в исполнении божественных обетований, Господь благоволит дать ему то же самое знамение, которое в подобных случаях употребляется и у людей. А у древних, в особенности на Востоке, когда люди связывали себя какими-либо важными обещаниями, то вступали между собою в союз, заключение которого сопровождали известным внешним обрядом: брали то или другое количество жертвенных животных, заколали их и проливали их кровь, разрубали их на две равные половины и проходили между этими рассеченными частями. Всеми этими символическими действиями лица, вступившие в союз, свидетельствовали пред Богом и людьми, что они готовы пролить друг за друга кровь, что обязываются представлять собою как бы две равных половины одного и того же живого целого и что нарушителя этого союза ожидает казнь от Бога, наподобие рассечения трупа животного (Иер 34:18).

Снисходя к человеческой немощи, Господь благоволил употребить этот клятвенный обряд и при Своем вступлении в завет с Аврамом и его потомством. Следует при этом отметить, что как перечень указанных здесь животных, так и самый ритуал обряда (напр., «несечение птиц», Лев 1:14–17) почти буквально совпадает с последующими законами о жертвоприношениях, откуда очевидно, что Моисей не вводил чего-либо нового, а лишь возвращал народ к забытым, древним установлениям.
Adam Clarke: Commentary on the Bible - 1831
15:9: Take me a heifer - עגלה eglah, a she-calf; a she-goat, עז ez, a goat, male or female, but distinguished here by the feminine adjective; משלשת meshullesheth, a three-yearling; a ram, איל ayil; a turtle-dove, תר tor, from which come turtur and turtle; young pigeon, גוזל gozal, a word signifying the young of pigeons and eagles. See Deu 32:11. It is worthy of remark, that every animal allowed or commanded to be sacrificed under the Mosaic law is to be found in this list. And is it not a proof that God was now giving to Abram an epitome of that law and its sacrifices which he intended more fully to reveal to Moses; the essence of which consisted in its sacrifices, which typified the Lamb of God that takes away the sin of the world?
On the several animals which God ordered Abram to take, Jarchi remarks: "The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written, Psa 22:12 : Many bulls have compassed me about. Dan 8:20 : The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Dan 8:21. But the Israelites are compared to doves, etc.; Sol 2:14 : "O my dove, that art in the cleft of the rock. The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever." See Jarchi on the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: Gen 22:13; Lev 1:3, Lev 1:10, Lev 1:14, Lev 3:1, Lev 3:6, Lev 9:2, Lev 9:4, Lev 12:8, Lev 14:22, Lev 14:30; Psa 50:5; Isa 15:5; Luk 2:24
John Gill
15:9 And he said unto him, take me an heifer of three years old,.... This, with what follows, is the sign by which Abram might know that he, that is, his seed, should inherit the land of Canaan; for the whole of this is an emblem of the state and condition of his posterity, until they should enter into that land: wherefore he is ordered to "take" out of his herds and flocks this and the following creatures, which were used in sacrifice before the ceremonial law was given, as well as under it; and the distinction of creatures for sacrifice, though not for food, was known as early, as appears from Gen 8:20; hence Onkelos renders the phrase, "offer before me"; and the Targum of Jonathan is,"take unto me oblations, and offer before me.''Though this difference is to be observed, that the Levitical law required creatures of a year old only to be offered; whereas these were three years old, because they are then at their full growth, and in their full strength and greatest perfection; and such were used among the Heathens for sacrifice; so Lucian (h) represents Ganymedes as proposing to Jupiter, that if he would let her go she would offer a ram of three years old: but it should be remarked, that these creatures here were not taken merely for sacrifice, nor is there any mention made of their being offered; though it is probable they might be offered after they had answered the principal end, which was to be a sign, whereby Abram might know that his seed should inherit the land; but the intention of God was, that as by them Abram's seed might be taught what sort of creatures they were to offer for their sins, so chiefly to show that they themselves would fall a sacrifice to the rage and fury of their enemies, in a land not theirs, and be used as these creatures were: and the number three may denote the three complete centuries in which they would be afflicted, and in the fourth come out safe and whole like the undivided birds, the turtle, dove, and pigeon, to which they were comparable. Ramban (i) thinks, that this number represents the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; and that of these three kinds of animals, only one individual of them was taken, and is called "treble", because each individual were joined together. Onkelos renders it three heifers, and so three goats and three rams afterwards; in which he is followed by Jarchi and Ben Melech; the former thinks the three heifers refer to the heifer of the day of atonement, that for uncertain murder, and the red heifer; and in like manner he interprets the three goats and rams; but the Targum of Jonathan, and Aben Ezra, interpret them as we do of creatures of three years old: it follows:
and a she goat of three years old, and a ram of three years old, and a turtledove and a young pigeon. Some Jewish writers (k) have a notion that these creatures represent the four monarchies; the "heifer", the Babylonian monarchy, which had three kings, Nebuchadnezzar, Evilmerodach, and Belshazzar; but others make this to be the fourth monarchy, they call Idumaean or Roman, which is like an heifer at grass, Jer 50:11, which passage better suits with Babylon; the "goat", Media (or Persia), which had three kings, Cyrus, Darius, and Ahasuerus; and the "ram", Grecia; but others say the goat signifies the Grecian monarchy, and the ram the Medo-Persian monarchy, which latter agrees with Dan 8:3; and by the "turtle", the word for which, in the Syriac language, signifies an ox, they understand, some the children of Ishmael, or the Turkish empire, and others Edom, or the Roman: but it is much better to interpret them of Abram's posterity, comparable to these creatures, both for their good and bad qualities; to an "heifer" for laboriousness in service, and patience in sufferings; and for their backslidings, Hos 4:16; to a "goat" for their vicious qualities, their lusts and lasciviousness; and to a "ram", for their strength and fortitude; and to a "turtle", and a young pigeon, for their simplicity, innocence, and harmlessness, when they were in their purest state, see Ps 74:19; and it may be observed, that these were the only fowl used in sacrifice.
(h) Dialogis Deorum. (i) Apud Munster in loc. (k) Vid. Bereshit Rabba, sect. 43. fol. 39. 2. Pirke Eliezer, c. 28.
John Wesley
15:9 Take me an heifer - Perhaps Abram expected some sign from heaven, but God gives him a sign upon a sacrifice. Those that would receive the assurances of God's favour, must attend instituted ordinances, and expect to meet with God in them. Observe, God appointed that each of the beasts used for his service should be three years old, because then they were at their full growth and strength. God must be served with the best we have. We do not read that God gave Abram particular directions how to manage these, knowing that he was well versed in the custom of sacrifices. Abram took as God appointed him, though as yet he knew not how these things should become a sign to him. He divided the beasts in the midst, according to the ceremony used in continuing covenants, Jer 34:18-19, where it is said, they cut the calf in twain, and passed between the parts. Abram, having prepared according to God's appointment, set himself to expect what sign God would give him by these.
Robert Jamieson, A. R. Fausset and David Brown
15:9 Take me an heifer, &c.--On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.
15:1015:10: Եւ ա՛ռ զամենայն զայն, եւ յօշեա՛ց զնոսա ընդ մէջ, եւ եդ զնոսա դէմ ընդ դէ՛մ միմեանց. եւ զթռչունսն ո՛չ յօշեաց։
10 Աբրամն առաւ այդ ամէնը, կտրեց մէջտեղից ու կտորները դրեց իրար դիմաց, իսկ թռչունները չկտրատեց:
10 Աբրամ բոլոր ասոնք բերաւ ու զանոնք մէջտեղէն կտրեց եւ ամէն մէկ կտորը իր մասին հետ դէմ դիմաց դրաւ, բայց թռչունները չկտրեց։
Եւ առ զամենայն զայն, եւ յօշեաց զնոսա ընդ մէջ, եւ եդ զնոսա դէմ ընդ դէմ միմեանց. եւ զթռչունսն ոչ յօշեաց:

15:10: Եւ ա՛ռ զամենայն զայն, եւ յօշեա՛ց զնոսա ընդ մէջ, եւ եդ զնոսա դէմ ընդ դէ՛մ միմեանց. եւ զթռչունսն ո՛չ յօշեաց։
10 Աբրամն առաւ այդ ամէնը, կտրեց մէջտեղից ու կտորները դրեց իրար դիմաց, իսկ թռչունները չկտրատեց:
10 Աբրամ բոլոր ասոնք բերաւ ու զանոնք մէջտեղէն կտրեց եւ ամէն մէկ կտորը իր մասին հետ դէմ դիմաց դրաւ, բայց թռչունները չկտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Он взял всех их, рассек их пополам и положил одну часть против другой; только птиц не рассек.
15:10 ἔλαβεν λαμβανω take; get δὲ δε though; while αὐτῷ αυτος he; him πάντα πας all; every ταῦτα ουτος this; he καὶ και and; even διεῖλεν διαιρεω divide αὐτὰ αυτος he; him μέσα μεσος in the midst; in the middle καὶ και and; even ἔθηκεν τιθημι put; make αὐτὰ αυτος he; him ἀντιπρόσωπα αντιπροσωπος one another τὰ ο the δὲ δε though; while ὄρνεα ορνεον fowl οὐ ου not διεῖλεν διαιρεω divide
15:10 וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֹ֣ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יְבַתֵּ֤ר yᵊvattˈēr בתר cut אֹתָם֙ ʔōṯˌām אֵת [object marker] בַּ ba בְּ in † הַ the תָּ֔וֶךְ ttˈāweḵ תָּוֶךְ midst וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אִישׁ־ ʔîš- אִישׁ man בִּתְרֹ֖ו biṯrˌô בֶּתֶר piece לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צִפֹּ֖ר ṣippˌōr צִפֹּור bird לֹ֥א lˌō לֹא not בָתָֽר׃ vāṯˈār בתר cut
15:10. qui tollens universa haec divisit per medium et utrasque partes contra se altrinsecus posuit aves autem non divisitAnd he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not.
10. And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not:

10: Он взял всех их, рассек их пополам и положил одну часть против другой; только птиц не рассек.
15:10
ἔλαβεν λαμβανω take; get
δὲ δε though; while
αὐτῷ αυτος he; him
πάντα πας all; every
ταῦτα ουτος this; he
καὶ και and; even
διεῖλεν διαιρεω divide
αὐτὰ αυτος he; him
μέσα μεσος in the midst; in the middle
καὶ και and; even
ἔθηκεν τιθημι put; make
αὐτὰ αυτος he; him
ἀντιπρόσωπα αντιπροσωπος one another
τὰ ο the
δὲ δε though; while
ὄρνεα ορνεον fowl
οὐ ου not
διεῖλεν διαιρεω divide
15:10
וַ wa וְ and
יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take
לֹ֣ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יְבַתֵּ֤ר yᵊvattˈēr בתר cut
אֹתָם֙ ʔōṯˌām אֵת [object marker]
בַּ ba בְּ in
הַ the
תָּ֔וֶךְ ttˈāweḵ תָּוֶךְ midst
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אִישׁ־ ʔîš- אִישׁ man
בִּתְרֹ֖ו biṯrˌô בֶּתֶר piece
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צִפֹּ֖ר ṣippˌōr צִפֹּור bird
לֹ֥א lˌō לֹא not
בָתָֽר׃ vāṯˈār בתר cut
15:10. qui tollens universa haec divisit per medium et utrasque partes contra se altrinsecus posuit aves autem non divisit
And he took all these, and divided them in the midst, and laid the two pieces of each one against the other; but the birds he divided not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:10: Divided them in the midst - The ancient method of making covenants as well as the original word, have been already alluded to, and in a general way explained. See Gen 6:18. The word covenant from con, together, and venio, I come, signifies an agreement, association, or meeting between two or more parties; for it is impossible that a covenant can be made between an individual and himself, whether God or man. This is a theological absurdity into which many have run; there must be at least two parties to contract with each other. And often there was a third party to mediate the agreement, and to witness it when made. Rabbi Solomon Jarchi says, "It was a custom with those who entered into covenant with each other to take a heifer and cut it in two, and then the contracting parties passed between the pieces." See this and the scriptures to which it refers particularly explained, Gen 6:18. A covenant always supposed one of these four things:
1. That the contracting parties had been hitherto unknown to each other, and were brought by the covenant into a state of acquaintance.
2. That they had been previously in a state of hostility or enmity, and were brought by the covenant into a state of pacification and friendship.
3. Or that, being known to each other, they now agree to unite their counsels, strength, property, etc., for the accomplishment of a particular purpose, mutually subservient to the interests of both. Or,
4. It implies an agreement to succor and defend a third party in cases of oppression and distress.
For whatever purpose a covenant was made, it was ever ratified by a sacrifice offered to God; and the passing between the divided parts of the victim appears to have signified that each agreed, if they broke their engagements, to submit to the punishment of being cut asunder; which we find from Mat 24:51; Luk 12:46, was an ancient mode of punishment. This is farther confirmed by Herodotus, who says that Sabacus, king of Ethiopia, had a vision, in which he was ordered μεσους διατεμειν, to cut in two, all the Egyptian priests; lib. ii. We find also from the same author, lib. vii., that Xerxes ordered one of the sons of Pythius μεσον διατεμειν, to be cut in two, and one half to be placed on each side of the way, that his army might pass through between them. That this kind of punishment was used among the Persians we have proof from Dan 2:5; Dan 3:29. Story of Susanna, verses 55, 59. See farther, Sa2 12:31, and Ch1 20:3. These authorities may be sufficient to show that the passing between the parts of the divided victims signified the punishment to which those exposed themselves who broke their covenant engagements. And that covenant sacrifices were thus divided, even from the remotest antiquity, we learn from Homer, Il. A., v. 460.
Μηρους τ' εξεταμον κατα τε κνισοῃ εκαλυψαν,
Διπτυχα ποιησαντες, επ' αυτων δ' ωμοθετησαν.
"They cut the quarters, and cover them with the fat; dividing them into two, they place the raw flesh upon them."
But this place may be differently understood.
St. Cyril, in his work against Julian, shows that passing between the divided parts of a victim was used also among the Chaldeans and other people. As the sacrifice was required to make an atonement to God, so the death of the animal was necessary to signify to the contracting parties the punishment to which they exposed themselves, should they prove unfaithful.
Livy preserves the form of the imprecation used on such occasions, in the account he gives of the league made between the Romans and Albans. When the Romans were about to enter into some solemn league or covenant, they sacrificed a hog; and, on the above occasion, the priest, or pater patratus, before he slew the animal, stood, and thus invoked Jupiter:
Audi, Jupiter! Si prior defecerit publico consilio dolo malo, tum illo die, Diespiter, Populum Romanum sic ferito, ut ego hune porcum hic hodie feriam; tantoque magis ferito, quanto magis potes pollesque! - Livii Hist., lib. i., chap. 24.
"Hear, O Jupiter! Should the Romans in public counsel, through any evil device, first transgress these laws, in that same day, O Jupiter, thus smite the Roman people, as I shall at this time smite this hog; and smite them with a severity proportioned to the greatness of thy power and might!"
But the birds divided he not - According to the law, Lev 1:17, fowls were not to be divided asunder but only cloven for the purpose of taking out the intestines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: divided them: Jer 34:18, Jer 34:19; Ti2 2:15
the birds: Lev 1:17
Geneva 1599
15:10 And he took unto him all these, and (c) divided them in the midst, and laid each piece one against another: but the birds divided he not.
(c) This was the old custom in making covenants, (Jer 39:18), to which God added these conditions, that Abram's posterity would be as torn in pieces, but after they would be rejoined: also that it would be assaulted, but yet delivered.
John Gill
15:10 And he took unto him all these,.... The heifer, goat, ram, turtle, and young pigeon, not to himself, but to the Lord, as he was bid, and offered them before him, as the above Targums paraphrase it; or however he took them for his use, and set them before him, and did with them as he directed him:
and divided them in the midst; that is, the three animals, the heifer, goat, and ram; he did not take off their several limbs, and cut them up in small parts, but cut them in halves:
and laid each piece one against another; one half against the other, the left side against the right, shoulder against shoulder, and leg against leg, so that they might seem to join, or might be easily joined together again, or however answer one another; though it is generally thought there was such a distance of the one from the other, as that there might be a passage between them; it being usual in making covenants for the covenanters to pass between the parts of a creature slain, signifying, that should they break the covenant made, they deserved to be cut asunder as that creature was; see Gill on Jer 34:18. So a burning lamp, or lamp of fire, an emblem of the divine Being, is said, Gen 15:17, to pass between those pieces: all this was expressive of the afflictions of the posterity of Abram, of their being distressed in the land of Egypt, cut as it were in twain there, and of their various dispersions in other countries; and yet, like the bones in Ezekiel's vision, were gathered together, and united again: and it may be this may have respect to the division of the people of Israel into two kingdoms, in the times of Rehoboam, and their after reunion, and especially in the latter day, Ezek 37:7,
but the birds divided he not; but laid them one against another, as the pieces were laid; so the birds used in sacrifice under the law were not to be divided, Lev 1:17; which may signify, that when the people of the Jews, in the latter day, are converted, and brought together into their own land, when they will better answer the character of turtles and doves than they ever did, will be no more divided and separated from each other.
15:1115:11: Եւ իջանէին թռչունք ՚ի վերայ յօշելոյ անդամաթուին նոցա։ Եւ նստէր առ նոքօք Աբրամ։
11 Գիշակեր թռչուններ էին իջնում դրանց կտրտուած մարմինների վրայ, բայց Աբրամը հսկում էր կտրտուած մարմինները:
11 Եւ երբ դիակներուն վրայ գիշատիչ թռչուններն իջան, Աբրամ վռնտեց զանոնք։
Եւ իջանէին թռչունք ի վերայ յօշելոյ անդամաթուին նոցա. եւ [216]նստէր առ նոքօք`` Աբրամ:

15:11: Եւ իջանէին թռչունք ՚ի վերայ յօշելոյ անդամաթուին նոցա։ Եւ նստէր առ նոքօք Աբրամ։
11 Գիշակեր թռչուններ էին իջնում դրանց կտրտուած մարմինների վրայ, բայց Աբրամը հսկում էր կտրտուած մարմինները:
11 Եւ երբ դիակներուն վրայ գիշատիչ թռչուններն իջան, Աբրամ վռնտեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: И налетели на трупы хищные птицы; но Аврам отгонял их.
15:11 κατέβη καταβαινω step down; descend δὲ δε though; while ὄρνεα ορνεον fowl ἐπὶ επι in; on τὰ ο the σώματα σωμα body τὰ ο the διχοτομήματα διχοτομημα he; him καὶ και and; even συνεκάθισεν συγκαθιζω sit down together / with αὐτοῖς αυτος he; him Αβραμ αβραμ Abram; Avram
15:11 וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend הָ hā הַ the עַ֖יִט ʕˌayiṭ עַיִט bird of prey עַל־ ʕal- עַל upon הַ ha הַ the פְּגָרִ֑ים ppᵊḡārˈîm פֶּגֶר corpse וַ wa וְ and יַּשֵּׁ֥ב yyaššˌēv נשׁב blow אֹתָ֖ם ʔōṯˌām אֵת [object marker] אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
15:11. descenderuntque volucres super cadavera et abigebat eas AbramAnd the fowls came down upon carcasses, and Abram drove them away.
11. And the birds of prey came down upon the carcases, and Abram drove them away.
And when the fowls came down upon the carcases, Abram drove them away:

11: И налетели на трупы хищные птицы; но Аврам отгонял их.
15:11
κατέβη καταβαινω step down; descend
δὲ δε though; while
ὄρνεα ορνεον fowl
ἐπὶ επι in; on
τὰ ο the
σώματα σωμα body
τὰ ο the
διχοτομήματα διχοτομημα he; him
καὶ και and; even
συνεκάθισεν συγκαθιζω sit down together / with
αὐτοῖς αυτος he; him
Αβραμ αβραμ Abram; Avram
15:11
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
הָ הַ the
עַ֖יִט ʕˌayiṭ עַיִט bird of prey
עַל־ ʕal- עַל upon
הַ ha הַ the
פְּגָרִ֑ים ppᵊḡārˈîm פֶּגֶר corpse
וַ wa וְ and
יַּשֵּׁ֥ב yyaššˌēv נשׁב blow
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
15:11. descenderuntque volucres super cadavera et abigebat eas Abram
And the fowls came down upon carcasses, and Abram drove them away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «И налетели на трупы хищные птицы…» Эта мелкая подробность считается пророчественным предуказанием тех идолопоклоннических племен, которые, увлекая своим примером народ израильский, тем самым оскверняли этот завет и вредили его чистоте («блужение Израиля»).

Видение.
Adam Clarke: Commentary on the Bible - 1831
15:11: And when the fowls - העיט haayit, birds of prey, came down upon the carcasses to devour them, Abram, who stood by his sacrifice waiting for the manifestation of God, who had ordered him to prepare for the ratification of the covenant, drove them away, that they might neither pollute nor devour what had been thus consecrated to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: fowls: Eze 17:3, Eze 17:7; Mat 13:4
Abram: Psa 119:13
Carl Friedrich Keil and Franz Delitzsch
15:11
"Then birds of prey (העיט with the article, as Gen 14:13) came down upon the carcases, and Abram frightened them away." The birds of prey represented the foes of Israel, who would seek to eat up, i.e., exterminate it. And the fact that Abram frightened them away was a sign, that Abram's faith and his relation to the Lord would preserve the whole of his posterity from destruction, that Israel would be saved for Abram's sake (Ps 105:42).
John Gill
15:11 And when the fowls came down upon the carcasses,.... Upon the birds, as Aben Ezra and Ben Melech interpret it, whose carcasses were whole; or rather upon the divided carcasses of the animals, and indeed on both: this is to be understood of birds of prey, as eagles, vultures, kites, crows, &c. and are an emblem of the Egyptians chiefly, and other enemies of Israel, who came upon them to devour them; so the Targum of Jonathan,"and the idolatrous nations descended, who were like to an unclean fowl, to spoil the goods of the Israelites;''and likewise the Targum of Jerusalem,"this unclean fowl are the idolatrous kingdoms of the earth:"
Abram drove them away: that they might not settle upon the carcasses, and devour them: the Septuagint version is, "Abram sat with them"; he sat by the carcasses and watched them, that no hurt came to them, and to take notice of them, and consider and learn what they were an emblem of. The Jews (l) also observe, that"Abram sat and waved over them with his napkin or handkerchief, that the birds might not have power over them until the evening.''This may respect not the merit of Abram, as the above Targums, by which his posterity were protected, and the designs of their enemies frustrated; but the effectual fervent prayer of Abram, his prayer of faith for them, in answer to which they were delivered out of the hands of the Egyptians, and other enemies, whom Abram foresaw they would be distressed with.
(l) Pirke Eliezer, ut supra. (c. 28)
15:1215:12: Եւ մօտ ընդ մուտս արեւուն թըմբրութիւն անկանէր ՚ի վերայ Աբրամու. եւ ահա՝ ա՛հ խաւարին հասանէր ՚ի վերայ նորա[117]։ [117] Ոմանք. Եւ ահ խաւարին հա՛՛։
12 Արեւի մայր մտնելու ժամանակ Աբրամը թմբիրի մէջ ընկաւ, սարսափելի վախ համակեց նրա սիրտը:
12 Ու երբ արեւը մարը կը մտնէր, Աբրամին վրայ խորունկ քուն մը իջաւ եւ ահա անոր վրայ մեծ մթութեան սոսկում մը ինկաւ։
Եւ մօտ ընդ մուտս արեւուն թմբրութիւն անկանէր ի վերայ Աբրամու. եւ ահա ահ խաւարին[217] հասանէր ի վերայ նորա:

15:12: Եւ մօտ ընդ մուտս արեւուն թըմբրութիւն անկանէր ՚ի վերայ Աբրամու. եւ ահա՝ ա՛հ խաւարին հասանէր ՚ի վերայ նորա[117]։
[117] Ոմանք. Եւ ահ խաւարին հա՛՛։
12 Արեւի մայր մտնելու ժամանակ Աբրամը թմբիրի մէջ ընկաւ, սարսափելի վախ համակեց նրա սիրտը:
12 Ու երբ արեւը մարը կը մտնէր, Աբրամին վրայ խորունկ քուն մը իջաւ եւ ահա անոր վրայ մեծ մթութեան սոսկում մը ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: При захождении солнца крепкий сон напал на Аврама, и вот, напал на него ужас и мрак великий.
15:12 περὶ περι about; around δὲ δε though; while ἡλίου ηλιος sun δυσμὰς δυσμη sunset; west ἔκστασις εκστασις ecstasy; trance ἐπέπεσεν επιπιπτω fall on / upon τῷ ο the Αβραμ αβραμ and; even ἰδοὺ ιδου see!; here I am φόβος φοβος fear; awe σκοτεινὸς σκοτεινος dark μέγας μεγας great; loud ἐπιπίπτει επιπιπτω fall on / upon αὐτῷ αυτος he; him
15:12 וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun לָ lā לְ to בֹ֔וא vˈô בוא come וְ wᵊ וְ and תַרְדֵּמָ֖ה ṯardēmˌā תַּרְדֵּמָה sleep נָפְלָ֣ה nāfᵊlˈā נפל fall עַל־ ʕal- עַל upon אַבְרָ֑ם ʔavrˈām אַבְרָם Abram וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold אֵימָ֛ה ʔêmˈā אֵימָה fright חֲשֵׁכָ֥ה ḥᵃšēḵˌā חֲשֵׁכָה darkness גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great נֹפֶ֥לֶת nōfˌeleṯ נפל fall עָלָֽיו׃ ʕālˈāʸw עַל upon
15:12. cumque sol occumberet sopor inruit super Abram et horror magnus et tenebrosus invasit eumAnd when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror seized upon him.
12. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him:

12: При захождении солнца крепкий сон напал на Аврама, и вот, напал на него ужас и мрак великий.
15:12
περὶ περι about; around
δὲ δε though; while
ἡλίου ηλιος sun
δυσμὰς δυσμη sunset; west
ἔκστασις εκστασις ecstasy; trance
ἐπέπεσεν επιπιπτω fall on / upon
τῷ ο the
Αβραμ αβραμ and; even
ἰδοὺ ιδου see!; here I am
φόβος φοβος fear; awe
σκοτεινὸς σκοτεινος dark
μέγας μεγας great; loud
ἐπιπίπτει επιπιπτω fall on / upon
αὐτῷ αυτος he; him
15:12
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
לָ לְ to
בֹ֔וא vˈô בוא come
וְ wᵊ וְ and
תַרְדֵּמָ֖ה ṯardēmˌā תַּרְדֵּמָה sleep
נָפְלָ֣ה nāfᵊlˈā נפל fall
עַל־ ʕal- עַל upon
אַבְרָ֑ם ʔavrˈām אַבְרָם Abram
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵימָ֛ה ʔêmˈā אֵימָה fright
חֲשֵׁכָ֥ה ḥᵃšēḵˌā חֲשֵׁכָה darkness
גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great
נֹפֶ֥לֶת nōfˌeleṯ נפל fall
עָלָֽיו׃ ʕālˈāʸw עַל upon
15:12. cumque sol occumberet sopor inruit super Abram et horror magnus et tenebrosus invasit eum
And when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror seized upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «крепкий сон напал на Аврама…» В еврейском тексте этот сон обозначен тем же самым термином — «тардема», как и сон Адама во время создания Богом ему жены (Быт 2:21). Следовательно, это был не обыкновенный и естественный сон, а необычайный, сверхъестественный, в котором все высшие способности и силы человека не только не ослабевают, но наоборот — возрастают.

«и вот, напал на него ужас и мрак великий…» Оба этих состояния были чисто субъективными у Аврама и обусловливались приближающимся явлением самого Бога в материальном образе (Иов 4:14–17). Некоторые экзегеты, впрочем, усматривают здесь пророчественное предчувствие тех ужасов и бедствий, которые ожидали потомство Аврама во дни египетского рабства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe,
I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, 1 Kings xviii. 36; Dan. ix. 21. Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices (v. 5), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light.
II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam (ch. ii. 21), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and then lifts up, Isa. vi. 5, 6, &c. (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old-Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, 2 Cor. iii. 13, 14. [2.] Of dread and horror, Heb. xii. 18, &c.
III. The prediction itself. Several things are here foretold.
1. The suffering state of Abram's seed for a long time, v. 13. Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, John xvi. 4. Now we have here,
(1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan (Ps. cv. 12) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exod. i. 13. See how that which was the doom of the Canaanites (ch. ix. 25), proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Ps. xlix. 14. [3.] They shall be suffers. Those whom they serve shall afflict them; see Exod. i. 11. Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it.
(2.) The continuance of their sufferings--four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, ch. xxi. 9; Gal. iv. 29. It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, ch. xliii. 32; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time.
2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, v. 14. This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Ps. xxxvii. 12, 13. (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.
3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exod. xii. 35, 36. God took care they should have, not only a good land to go to, but a good stock to carry with them.
4. Their happy settlement in Canaan, v. 16. They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Job xxi. 7, 19. See Matt. xxiii. 32; Deut. xxxii. 34.
5. Abram's peaceful quiet death and burial, before these things should come to pass, v. 15. As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, 2 Kings xxii. 20. Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa. lvii. 1. Let this satisfy Abram, that, for his part,
(1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? John viii. 53. [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's (Luke xii. 20), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead (Job xxi. 32, 33), to our godly fathers that have gone before us to the state of the blessed, Heb. xii. 23. The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Ps. xxxvii. 37. Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards (2 Kings xx. 19); peace with God, and everlasting peace, are sure to all the seed.
(2.) He shall be buried in a good old age. Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying place was the first possession he had in it. He shall not only die in peace, but die in honour, die, and be buried decently; not only die in peace, but die in season, Job v. 26. Note, [1.] Old age is a blessing. It is promised in the fifth commandment; it is pleasing to nature; and it affords a great opportunity for usefulness. [2.] Especially, if it be a good old age. Theirs may be called a good old age, First, That are old and healthful, not loaded with such distempers as make them weary of life. Secondly, That are old and holy, old disciples (Acts xxi. 16), whose hoary head is found in the way of righteousness (Prov. xvi. 31), old and useful, old and exemplary for godliness; theirs is indeed a good old age.
Adam Clarke: Commentary on the Bible - 1831
15:12: A deep sleep - תרדמה tardemah, the same word which is used to express the sleep into which Adam was cast, previous to the formation of Eve; Gen 2:21.
A horror of great darkness - Which God designed to be expressive of the affliction and misery into which his posterity should be brought during the four hundred years of their bondage in Egypt; as the next verse particularly states.
Albert Barnes: Notes on the Bible - 1834
15:12-17
And the sun was about to set. - This visit of the Lord to Abram continues for two nights, with the intervening day. In the former night he led him forth to view the stars Gen 15:5. The second night sets in with the consummation of the covenant Gen 15:17. The Revelation comes to Abram in a trance of deep sleep. The Lord releases the mind from attention to the communications of sense in order to engage it with higher things. And he who makes the loftier Revelation can enable the recipient to distinguish the voice of heaven from the play of fancy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: deep: Gen 2:21; Sa1 26:12; Job 4:13, Job 4:14, Job 33:15; Dan 10:8, Dan 10:9; Act 20:9
horror: Psa 4:3-5; Act 9:8, Act 9:9
Carl Friedrich Keil and Franz Delitzsch
15:12
"And when the sun was just about to go down (on the construction, see Ges. 132), and deep sleep (תּרדּמה, as in Gen 2:21, a deep sleep produced by God) had fallen upon Abram, behold there fell upon him terror, great darkness." The vision here passes into a prophetic sleep produced by God. In this sleep there fell upon Abram dread and darkness; this is shown by the interchange of the perfect נפלה and the participle נפלת. The reference to the time is intended to show "the supernatural character of the darkness and sleep, and the distinction between the vision and a dream" (O. v. Gerlach). It also possesses a symbolical meaning. The setting of the sun prefigured to Abram the departure of the sun of grace, which shone upon Israel, and the commencement of a dark and dreadful period of suffering for his posterity, the very anticipation of which involved Abram in darkness. For the words which he heard in the darkness were these (Gen 15:13.): "Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them (the lords of the strange land), and they (the foreigners) shall oppress them 400 years." That these words had reference to the sojourn of the children of Israel in Egypt, is placed beyond all doubt by the fulfilment. The 400 years were, according to prophetic language, a round number for the 430 years that Israel spent in Egypt (Ex 12:40). "Also that nation whom they shall serve will I judge (see the fulfilment, Ex 6:11); and afterward shall they come out with great substance (the actual fact according to Ex 12:31-36). And thou shalt go to thy fathers in peace, and be buried in a good old age (cf. Gen 25:7-8); and in the fourth generation they shall come hither again." The calculations are made here on the basis of a hundred years to a generation: not too much for those times, when the average duration of life was above 150 years, and Isaac was born in the hundredth year of Abraham's life. "For the iniquity of the Amorites is not yet full." Amorite, the name of the most powerful tribe of the Canaanites, is used here as the common name of all the inhabitants of Canaan, just as in Josh 24:15 (cf. Gen 10:5), Judg 6:10, etc.).
By this revelation Abram had the future history of his seed pointed out to him in general outlines, and was informed at the same time why neither he nor his descendants could obtain immediate possession of the promised land, viz., because the Canaanites were not yet ripe for the sentence of extermination.
John Gill
15:12 And when the sun was going down,.... Just setting, descending below the hemisphere; or "about to enter" (m) into his chamber, as Piscator observes, from whence he went forth in the morning, as a strong man to run his race; which at sunset is finished according to human appearance, and the common apprehensions of men, who have thought it goes under the earth, or drops into the ocean, see Ps 19:5,
a deep sleep fell upon Abram: through the great fatigue he had had the preceding day, in doing what is before related; or rather through a more than ordinary influence of God upon him, which bound up his senses, and cast him into an ecstasy or trance, when he had the following prophecy and vision, which more fully explained to him the emblem he had been conversant with; this was such a sleep as fell on Adam, Gen 2:21,
and, lo, an horror of great darkness fell upon him; or such darkness as was horrible and terrible, so it was represented to his mind in vision; which signified the great afflictions after expressed by darkness, that should come upon his children in Egypt and elsewhere: and so Jarchi says it refers to the distresses and darkness of their captivities in Egypt, and in other places. The Targumists observe, that Abram in this vision saw the four monarchies that should bring his children into bondage.
(m) "et fuit sol ad intrandum", Montanus, Piscator.
John Wesley
15:12 And when the sun was going down - About the time of the evening oblation. Early in the morning, while the stars were yet to be seen, God had given him orders concerning the sacrifices, Gen 15:5, and we may suppose it was at least his morning's work to prepare them, and set them in order; which when he had done, he abode by them praying and waiting 'till towards evening. A deep sleep fell upon Abram - Not a common sleep through weariness or carelessness, but a divine extasy, that being wholly taken off from things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely. And lo, a horror of great darkness fell upon him - This was designed to strike an awe upon the spirit of Abram, and to possess him with a holy reverence. Holy fear prepares the soul for holy joy; God humbles first, and then lifts up.
15:1315:13: Եւ ասացա՛ւ առ Աբրամ. Գիտելո՛վ գիտասջի՛ր. զի պանդո՛ւխտ եղիցի զաւակ քո յերկիր որ ո՛չ իւր իցէ. եւ ծառայեցուսցեն զնոսա եւ չարչարեսցեն, եւ տառապեցուսցեն զնոսա ամս չորեքհարիւր։
13 Տէրն ասաց Աբրամին. «Լա՛ւ իմացիր, որ քո յետնորդները պանդուխտ են լինելու օտար երկրում: Նրանց պիտի ստրկացնեն, պիտի չարչարեն, պիտի տանջեն չորս հարիւր տարի,
13 Եւ Տէրը ըսաւ Աբրամին. «Ստոյգ գիտցիր որ քու սերունդդ իրենցը չեղած երկրի մէջ պանդուխտ պիտի ըլլան եւ ծառայութիւն պիտի ընեն ու հոն չորս հարիւր տարի պիտի չարչարուին։
Եւ [218]ասացաւ առ Աբրամ. Գիտելով գիտասջիր, զի պանդուխտ եղիցի զաւակ քո յերկիր որ ոչ իւր իցէ. եւ ծառայեցուսցեն զնոսա եւ չարչարեսցեն, [219]եւ տառապեցուսցեն`` զնոսա ամս չորեքհարեւր:

15:13: Եւ ասացա՛ւ առ Աբրամ. Գիտելո՛վ գիտասջի՛ր. զի պանդո՛ւխտ եղիցի զաւակ քո յերկիր որ ո՛չ իւր իցէ. եւ ծառայեցուսցեն զնոսա եւ չարչարեսցեն, եւ տառապեցուսցեն զնոսա ամս չորեքհարիւր։
13 Տէրն ասաց Աբրամին. «Լա՛ւ իմացիր, որ քո յետնորդները պանդուխտ են լինելու օտար երկրում: Նրանց պիտի ստրկացնեն, պիտի չարչարեն, պիտի տանջեն չորս հարիւր տարի,
13 Եւ Տէրը ըսաւ Աբրամին. «Ստոյգ գիտցիր որ քու սերունդդ իրենցը չեղած երկրի մէջ պանդուխտ պիտի ըլլան եւ ծառայութիւն պիտի ընեն ու հոն չորս հարիւր տարի պիտի չարչարուին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: И сказал [Господь] Авраму: знай, что потомки твои будут пришельцами в земле не своей, и поработят их, и будут угнетать их четыреста лет,
15:13 καὶ και and; even ἐρρέθη ερεω.1 state; mentioned πρὸς προς to; toward Αβραμ αβραμ know γνώσῃ γινωσκω know ὅτι οτι since; that πάροικον παροικος resident; foreigner ἔσται ειμι be τὸ ο the σπέρμα σπερμα seed σου σου of you; your ἐν εν in γῇ γη earth; land οὐκ ου not ἰδίᾳ ιδιος his own; private καὶ και and; even δουλώσουσιν δουλοω subject; subjugate αὐτοὺς αυτος he; him καὶ και and; even κακώσουσιν κακοω do bad; turn bad αὐτοὺς αυτος he; him καὶ και and; even ταπεινώσουσιν ταπεινοω humble; bring low αὐτοὺς αυτος he; him τετρακόσια τετρακοσιοι four hundred ἔτη ετος year
15:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to אַבְרָ֗ם ʔavrˈām אַבְרָם Abram יָדֹ֨עַ yāḏˌōₐʕ ידע know תֵּדַ֜ע tēḏˈaʕ ידע know כִּי־ kî- כִּי that גֵ֣ר׀ ḡˈēr גֵּר sojourner יִהְיֶ֣ה yihyˈeh היה be זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed בְּ bᵊ בְּ in אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth לֹ֣א lˈō לֹא not לָהֶ֔ם lāhˈem לְ to וַ wa וְ and עֲבָד֖וּם ʕᵃvāḏˌûm עבד work, serve וְ wᵊ וְ and עִנּ֣וּ ʕinnˈû ענה be lowly אֹתָ֑ם ʔōṯˈām אֵת [object marker] אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָֽה׃ šānˈā שָׁנָה year
15:13. dictumque est ad eum scito praenoscens quod peregrinum futurum sit semen tuum in terra non sua et subicient eos servituti et adfligent quadringentis annisAnd it was said unto him: Know thou beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years.
13. And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not their' s, and shall serve them; and they shall afflict them four hundred years:

13: И сказал [Господь] Авраму: знай, что потомки твои будут пришельцами в земле не своей, и поработят их, и будут угнетать их четыреста лет,
15:13
καὶ και and; even
ἐρρέθη ερεω.1 state; mentioned
πρὸς προς to; toward
Αβραμ αβραμ know
γνώσῃ γινωσκω know
ὅτι οτι since; that
πάροικον παροικος resident; foreigner
ἔσται ειμι be
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ἐν εν in
γῇ γη earth; land
οὐκ ου not
ἰδίᾳ ιδιος his own; private
καὶ και and; even
δουλώσουσιν δουλοω subject; subjugate
αὐτοὺς αυτος he; him
καὶ και and; even
κακώσουσιν κακοω do bad; turn bad
αὐτοὺς αυτος he; him
καὶ και and; even
ταπεινώσουσιν ταπεινοω humble; bring low
αὐτοὺς αυτος he; him
τετρακόσια τετρακοσιοι four hundred
ἔτη ετος year
15:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
יָדֹ֨עַ yāḏˌōₐʕ ידע know
תֵּדַ֜ע tēḏˈaʕ ידע know
כִּי־ kî- כִּי that
גֵ֣ר׀ ḡˈēr גֵּר sojourner
יִהְיֶ֣ה yihyˈeh היה be
זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed
בְּ bᵊ בְּ in
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
לֹ֣א lˈō לֹא not
לָהֶ֔ם lāhˈem לְ to
וַ wa וְ and
עֲבָד֖וּם ʕᵃvāḏˌûm עבד work, serve
וְ wᵊ וְ and
עִנּ֣וּ ʕinnˈû ענה be lowly
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָֽה׃ šānˈā שָׁנָה year
15:13. dictumque est ad eum scito praenoscens quod peregrinum futurum sit semen tuum in terra non sua et subicient eos servituti et adfligent quadringentis annis
And it was said unto him: Know thou beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «потомки твои будут пришельцами в земле не своей, и поработят их и будут угнетать четыреста лет». Из того, что ответ Господа относится к судьбе потомства Аврама, вытекает новое доказательство того, что и вышеприведенный вопрос Аврама касался того же самого предмета (8: ст.).

Как бы идя навстречу тревожным думам Аврама о превратностях судьбы, ожидающих его потомство, Господь открывает Авраму, что его потомство, прежде чем получить исполнение обетования, должно будет пережить целый ряд испытаний и бедствий: во-первых, им предстоит продолжительное и беспокойное странствование по земле Ханаанской, а во-вторых, длинное и тяжелое рабство, имеется в виду — рабство в Египте. Общую продолжительность этого первого периода еврейской истории — периода скитаний бедствий и рабства — Бог определяет в четыреста лет. Собственно говоря, более точная цифра всего этого периода, началом которого считается выход Аврама из Ура Халдейского, а концом исход евреев из Египта, указывается в четыреста тридцать лет (на 25-м году, по выходе из Ура, родился Исаак, на 60-м году у Исаака родился Иаков, 130-ти лет Иаков переселился в Египет и 215: лет истекло после этого до исхода евреев; Исх 12:40; Гал 3:17).
Adam Clarke: Commentary on the Bible - 1831
15:13: Four hundred years - "Which began," says Mr. Ainsworth, "when Ishmael, son of Hagar, mocked and persecuted Isaac, Gen 21:9; Gal 4:29; which fell out thirty years after the promise, Gen 12:3; which promise was four hundred and thirty years before the law, Gal 3:17; and four hundred and thirty years after that promise came Israel out of Egypt, Exo 12:41."
Albert Barnes: Notes on the Bible - 1834
15:13-15
Know, know thou. - Know certainly. This responds to Abram's question, Whereby shall I know? Gen 15:8. Four hundred years are to elapse before the seed of Abram shall actually proceed to take possession of the land. This interval can only commence when the seed is born; that is, at the birth of Isaac, when Abram was a hundred years of age and therefore thirty years after the call. During this interval they are to be, "first, strangers in a land not theirs" for one hundred and ninety years; and then for the remaining two hundred and ten years in Egypt: at first, servants, with considerable privilege and position; and at last, afflicted serfs, under a hard and cruel bondage. At the end of this period Pharaoh and his nation were visited with a succession of tremendous judgments, and Israel went out free from bondage "with great wealth" Exo. 12-14. "Go to thy fathers." This implies that the fathers, though dead, still exist. To go from one place to another implies, not annihilation, but the continuance of existence. The doctrine of the soul's perpetual existence is here intimated. Abram died in peace and happiness, one hundred and fifteen years before the descent into Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: thy: Gen 17:8; exo 1:1-2:25, 5:1-23, Exo 22:21, Exo 23:9; Lev 19:34; Deu 10:19; Psa 105:11; Psa 105:12, Psa 105:23-25; Act 7:6, Act 7:7; Heb 11:8-13
four: Exo 12:40, Exo 12:41; Gal 3:17
Geneva 1599
15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them (d) four hundred years;
(d) Counting from the birth of Isaac to their departure of Egypt: Which declares that God will allow his to be afflicted in this world.
John Gill
15:13 And he said unto Abram,.... While he was in a deep sleep; this he said to him in a vision of prophecy:
know of a surety, or "in knowing thou shall or mayest know" (n); and be assured of it, being now told it by the Lord himself, who foreknows all things that ever come to pass; many of which he acquaints his people with beforehand, nor would he hide from Abram his friend what should befall his posterity, as follows:
that thy seed shall be a stranger in a land that is not theirs; this prophecy could not take place at this time, since Abram had then no seed; but at the birth of Isaac, in whom his seed was called, who sojourned, or was a stranger in Gerar, a part of the land of Canaan, as Jacob also in the same land, Gen 36:3; as well as he and his posterity sojourned or lived as strangers in the land of Ham, in Egypt, Ps 105:23; and neither of these countries were theirs; for though there was a grant of Canaan to Abram and his seed, yet it was not in possession; though a land of promise, it was a strange land, a land of their pilgrimage, and where all the patriarchs lived in it as such, see Ex 6:4,
and shall serve them; the inhabitants of the land not theirs, that is, the Canaanites and the Egyptians, especially the latter; and these they served after the death of Joseph, by whom their lives were made bitter with hard bondage:
and they shall afflict them four hundred years; this term "four hundred years" is not to be joined either with the word "afflict" or "serve"; for their hard servitude and severe affliction did not last long, but a few years at most; but with the phrase, "a stranger in a land not theirs"; and the rest is to be included in a parenthesis thus, and "thy seed shall be a stranger in the land not theirs (and shall serve them, and they shall afflict them) four hundred years"; so long they should be strangers and sojourners, as they were partly in the land of Canaan, and partly in the land of Egypt, neither of which were in their own land, however not in possession; within which space of time they would be in a state of subjection and servitude, and be greatly afflicted and oppressed, as they were particularly by the Egyptians before their deliverance from them, see Ex 1:11. These four hundred years, as before observed, are to be reckoned from the birth of Isaac to the Israelites going out of Egypt, and are counted by Jarchi thus; Isaac was sixty years of age when Jacob was born, and Jacob when he went down into Egypt was one hundred and thirty, which make one hundred and ninety; and the Israelites were in Egypt two hundred and ten years, which complete the sum of four hundred: according to Eusebius, there were four hundred and five years from the birth of Isaac to the Exodus of Israel; but the round number is only given, as is very usual; and though the sojourning of the Israelites is said to be four hundred and thirty years, Ex 12:40, this takes in the sojourning of Abram in that land, who entered into it sixty five years before the birth of Isaac, which added to four hundred and five, the sum total is four hundred and thirty; for Abram was seventy five years of age when he left Haran and went to Canaan, and Isaac was born when he was an hundred years old, see Gen 12:4.
(n) "cognoscendo cognosces", Pagninus, Montanus; so Schmidt.
John Wesley
15:13 Thy seed shall be strangers - So they were in Canaan first, Ps 105:11-12, and afterwards in Egypt: before they were lords of their own land, they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth. And them they shall serve - So they did the Egyptians, Ex 1:13. See how that which was the doom of the Canaanites, Gen 9:25, proves the distress of Abram's seed: they are made to serve; but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing. And they shall afflict them - See Ex 1:11. Those that are blessed and beloved of God are often afflicted by wicked men. This persecution began with mocking, when Ishmael the son of an Egyptian, persecuted Isaac, Gen 21:9, and it came at last to murder, the basest of murders, that of their new born children; so that more or less it continued 400 years.
15:1415:14: Բայց զազգն որում ծառայեսցեն՝ դատեցա՛յց ես։ Եւ յետ այնորիկ ելցեն ա՛յսր բազում ստացուածովք։
14 բայց ես դատաստան պիտի տեսնեմ այն ազգի հետ, որը պիտի ստրկացնի նրանց: Դրանից յետոյ նրանք այստեղ պիտի վերադառնան բազում հարստութեամբ:
14 Բայց այն ազգը որուն պիտի ծառայեն, ես պիտի դատեմ եւ անկէ ետքը շատ ստացուածքով պիտի ելլեն։
Բայց զազգն որում ծառայեսցեն` դատեցայց ես. եւ յետ այնորիկ ելցեն այսր բազում ստացուածովք:

15:14: Բայց զազգն որում ծառայեսցեն՝ դատեցա՛յց ես։ Եւ յետ այնորիկ ելցեն ա՛յսր բազում ստացուածովք։
14 բայց ես դատաստան պիտի տեսնեմ այն ազգի հետ, որը պիտի ստրկացնի նրանց: Դրանից յետոյ նրանք այստեղ պիտի վերադառնան բազում հարստութեամբ:
14 Բայց այն ազգը որուն պիտի ծառայեն, ես պիտի դատեմ եւ անկէ ետքը շատ ստացուածքով պիտի ելլեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: но Я произведу суд над народом, у которого они будут в порабощении; после сего они выйдут с большим имуществом,
15:14 τὸ ο the δὲ δε though; while ἔθνος εθνος nation; caste ᾧ ος who; what ἐὰν εαν and if; unless δουλεύσωσιν δουλευω give allegiance; subject κρινῶ κρινω judge; decide ἐγώ εγω I μετὰ μετα with; amid δὲ δε though; while ταῦτα ουτος this; he ἐξελεύσονται εξερχομαι come out; go out ὧδε ωδε here μετὰ μετα with; amid ἀποσκευῆς αποσκευη much; many
15:14 וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּ֛וי ggˈôy גֹּוי people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲבֹ֖דוּ yaʕᵃvˌōḏû עבד work, serve דָּ֣ן dˈān דין judge אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֥ן ḵˌēn כֵּן thus יֵצְא֖וּ yēṣᵊʔˌû יצא go out בִּ bi בְּ in רְכֻ֥שׁ rᵊḵˌuš רְכוּשׁ property גָּדֹֽול׃ gāḏˈôl גָּדֹול great
15:14. verumtamen gentem cui servituri sunt ego iudicabo et post haec egredientur cum magna substantiaBut I will judge the nation which they shall serve, and after this they shall come out with great substance.
14. and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance:

14: но Я произведу суд над народом, у которого они будут в порабощении; после сего они выйдут с большим имуществом,
15:14
τὸ ο the
δὲ δε though; while
ἔθνος εθνος nation; caste
ος who; what
ἐὰν εαν and if; unless
δουλεύσωσιν δουλευω give allegiance; subject
κρινῶ κρινω judge; decide
ἐγώ εγω I
μετὰ μετα with; amid
δὲ δε though; while
ταῦτα ουτος this; he
ἐξελεύσονται εξερχομαι come out; go out
ὧδε ωδε here
μετὰ μετα with; amid
ἀποσκευῆς αποσκευη much; many
15:14
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּ֛וי ggˈôy גֹּוי people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲבֹ֖דוּ yaʕᵃvˌōḏû עבד work, serve
דָּ֣ן dˈān דין judge
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֥ן ḵˌēn כֵּן thus
יֵצְא֖וּ yēṣᵊʔˌû יצא go out
בִּ bi בְּ in
רְכֻ֥שׁ rᵊḵˌuš רְכוּשׁ property
גָּדֹֽול׃ gāḏˈôl גָּדֹול great
15:14. verumtamen gentem cui servituri sunt ego iudicabo et post haec egredientur cum magna substantia
But I will judge the nation which they shall serve, and after this they shall come out with great substance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Я произведу суд над народом…» Выражение аналогичное с изречением: «Мне отмщение и Аз воздам» (Втор 32:35; Рим 12:19; Евр 10:30). Исторически оно исполнилось над египтянами в то время, когда Господь поразил их жестокими казнями и тем самым принудил их отпустить евреев (Исх 7:4; 8–12:21).

«они выйдут (сюда) с большим имуществом…» Пророческая деталь, точно оправданная историей (Исх 12:35–36).
Adam Clarke: Commentary on the Bible - 1831
15:14: And also that nation, etc. - How remarkably was this promise fulfilled, in the redemption of Israel from its bondage, in the plagues and destruction of the Egyptians, and in the immense wealth which the Israelites brought out of Egypt! Not a more circumstantial or literally fulfilled promise is to be found in the sacred writings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: that: Gen. 46:1-34; Exo 6:5, Exo 6:6, Exo 7:1-14:31; Deu 4:20, Deu 6:22, Deu 7:18, Deu 7:19, Deu 11:2-4; Jos 24:4-7, Jos 24:17; Sa1 12:8; Neh 9:9-11; Psa 51:4, Psa 78:43-51, Psa 105:27-37; Psa 135:9, Psa 135:14
with: Exo 3:21, Exo 3:22, Exo 12:35, Exo 12:36; Psa 105:37
John Gill
15:14 And also that nation whom they shall serve will I judge,.... It is not said "the land" in which they were strangers, though God did judge, condemn, and punish the inhabitants of the land of Canaan, and drove them out of it, to make way for Israel; but the "nation" they should "serve", meaning the Egyptians, to whom they became servants, and were very hardly and severely used by them; those the Lord threatens to enter into judgment with, and take vengeance upon them, as he did by inflicting the ten plagues on them, which brought them at last to be willing to let Israel go:
and afterward shall they come out with great substance; as they did after the four hundred years were ended, and after the Egyptian nation was judged and punished; then they came out of Egypt, with much gold, silver, jewels, and raiment, which they borrowed of the Egyptians, who were spoiled by them, though very justly; this being but a payment of them for the hard and long service with which they had served them; see the exact fulfilment of prophecy, Ex 11:2.
John Wesley
15:14 That nation whom they shall serve, even the Egyptians, will I judge - This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. The punishing of persecutors is the judging of them; it is a righteous thing with God, and a particular act of justice, to recompense tribulation to those that trouble his people. 3. The deliverance of Abram's seed out of Egypt. And afterwards shall they come out with great substance - Either after they have been afflicted 400 years, or, after the Egyptians are judged and plagued.
15:1515:15: Եւ դու երթիցես առ հարս քո խաղաղութեամբ, սնեա՛լ ՚ի բարւոք ծերութեան։
15 Դու խաղաղ հոգով պիտի գնաս քո նախնիների գիրկը՝ խոր ծերութեան հասնելով:
15 Եւ դուն խաղաղութեամբ քու հայրերուդ պիտի երթաս, աղէկ մը ծերացած պիտի թաղուիս։
Եւ դու երթիցես առ հարս քո խաղաղութեամբ` [220]սնեալ ի բարւոք ծերութեան:

15:15: Եւ դու երթիցես առ հարս քո խաղաղութեամբ, սնեա՛լ ՚ի բարւոք ծերութեան։
15 Դու խաղաղ հոգով պիտի գնաս քո նախնիների գիրկը՝ խոր ծերութեան հասնելով:
15 Եւ դուն խաղաղութեամբ քու հայրերուդ պիտի երթաս, աղէկ մը ծերացած պիտի թաղուիս։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: а ты отойдешь к отцам твоим в мире [и] будешь погребен в старости доброй;
15:15 σὺ συ you δὲ δε though; while ἀπελεύσῃ απερχομαι go off; go away πρὸς προς to; toward τοὺς ο the πατέρας πατηρ father σου σου of you; your μετ᾿ μετα with; amid εἰρήνης ειρηνη peace ταφεὶς θαπτω bury; have a funeral for ἐν εν in γήρει γηρας old age καλῷ καλος fine; fair
15:15 וְ wᵊ וְ and אַתָּ֛ה ʔattˈā אַתָּה you תָּבֹ֥וא tāvˌô בוא come אֶל־ ʔel- אֶל to אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father בְּ bᵊ בְּ in שָׁלֹ֑ום šālˈôm שָׁלֹום peace תִּקָּבֵ֖ר tiqqāvˌēr קבר bury בְּ bᵊ בְּ in שֵׂיבָ֥ה śêvˌā שֵׂיבָה age טֹובָֽה׃ ṭôvˈā טֹוב good
15:15. tu autem ibis ad patres tuos in pace sepultus in senectute bonaAnd thou shalt go to thy fathers in peace, and be buried in a good old age.
15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age:

15: а ты отойдешь к отцам твоим в мире [и] будешь погребен в старости доброй;
15:15
σὺ συ you
δὲ δε though; while
ἀπελεύσῃ απερχομαι go off; go away
πρὸς προς to; toward
τοὺς ο the
πατέρας πατηρ father
σου σου of you; your
μετ᾿ μετα with; amid
εἰρήνης ειρηνη peace
ταφεὶς θαπτω bury; have a funeral for
ἐν εν in
γήρει γηρας old age
καλῷ καλος fine; fair
15:15
וְ wᵊ וְ and
אַתָּ֛ה ʔattˈā אַתָּה you
תָּבֹ֥וא tāvˌô בוא come
אֶל־ ʔel- אֶל to
אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father
בְּ bᵊ בְּ in
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
תִּקָּבֵ֖ר tiqqāvˌēr קבר bury
בְּ bᵊ בְּ in
שֵׂיבָ֥ה śêvˌā שֵׂיבָה age
טֹובָֽה׃ ṭôvˈā טֹוב good
15:15. tu autem ibis ad patres tuos in pace sepultus in senectute bona
And thou shalt go to thy fathers in peace, and be buried in a good old age.
15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «а ты отойдешь к отцам своим… и будешь погребен в старости доброй» В этих замечательных словах справедливо видят выражение идеи ветхозаветного бессмертия; на него указывает уже одно то, что в тексте ясно различается «уход к отцам» от «погребения тела», причем, если под последним, без сомнения, разумеется телесная, физическая смерть, то под первым может разуметься только духовное бессмертие, открывающее возможность загробного свидания с прежде умершими отцами. Толковать же это «приложение к отцам» в смысле обычного погребения в фамильной, родовой пещере, пример Аврама положительно не позволяет, ввиду того, что сам Аврам был погребен в пещере Махпел (Быт 25:9), отец его Фарра в Харране (Быт 11:32), а прочие предки в Уре Халдейском.
Adam Clarke: Commentary on the Bible - 1831
15:15: Thou shalt go to thy fathers in peace - This verse strongly implies the immortality of the soul, and a state of separate existence. He was gathered to his fathers - introduced into the place where separate spirits are kept, waiting for the general resurrection. Two things seem to be distinctly marked here:
1. The soul of Abram should be introduced among the assembly of the first-born; Thou shalt go to thy fathers in peace.
2. His body should be buried after a long life, one hundred and seventy-five years, Gen 25:7. The body was buried; the soul went to the spiritual world, to dwell among the fathers - the patriarchs, who had lived and died in the Lord. See note on Gen 25:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: And thou: Gen 25:8; Num 20:24, Num 27:13; Jdg 2:10; Job 5:26; Ecc 12:7; Act 13:36
in peace: Ch2 34:28; Psa 37:37; Isa 57:1, Isa 57:2; Dan 12:13; Mat 22:32; Heb 6:13-19; Heb 11:13-16
buried: Gen 23:4, Gen 23:19, Gen 25:8, Gen 25:9, Gen 35:29, Gen 49:29, Gen 49:31, Gen 50:13; Ecc 6:3; Jer 8:1, Jer 8:2
good: Gen 25:7, Gen 25:8; Ch1 23:1, Ch1 29:28; Job 5:26, Job 42:17
John Gill
15:15 And thou shall go to thy fathers in peace,.... Or die, which is a going the way of all flesh, to a man's long home, out of this world to another, to the world of spirits, to those that are gone before them; which is no inconsiderable proof of the immortality of the soul. Jarchi infers from hence, that Terah, Abram's father, was a penitent, and died a good man, and went to heaven, the place and state of the blessed, whither Abram should go at death; but the phrase of going to the fathers is used both of good and bad men: it is moreover said of Abram, that he should go in peace; being freed from all the fatigues of his journeying from place to place in his state of pilgrimage, and not living to see the afflictions of his posterity, and to have any share in them; and dying in spiritual peace, in tranquillity of mind, knowing in whom he had believed, and where his salvation was safe and secure, and whither he was going; for a good man dies with peace of conscience, having his sins freely forgiven, and he justified from them by the righteousness of the living Redeemer, and enters into eternal peace, see Ps 37:37,
thou shall be buried in a good old age; this signifies that he should live long, see many days and good ones, enjoy much health and prosperity, continue in the ways of truth and righteousness to the end, and come to his grave like a shock of corn fully ripe, and fit for an other world; and that he should have a decent interment in the land of Canaan, where he purchased a burial place, and which was a pledge and earnest of the future possession of it by his seed, the thing here promised.
John Wesley
15:15 Thou shalt go to thy fathers - At death we go to our fathers, to all our fathers that are gone before us to the state of the dead, to our godly fathers that are gone before us to the state of the blessed. The former helps to take off the terror of death, the latter puts comfort into it. Thou shalt be buried in a good old age - Perhaps mention is made of his burial here, where the land of Canaan is promised him, because a burying - place was the first possession he had in it. Old age is a blessing, if it be a good old age: theirs may be called a good old age, That are old and healthful, not loaded with such distempers as make them weary of life: That are old and holy, whose hoary head is found in the way of righteousness, old and useful, old and exemplary for godliness, that is indeed a good old age.
15:1615:16: Եւ ՚ի չորրորդում ազգի դարձցին այսրէն. քանզի չեւ՛ եւս լցեալ է մեղք Ամովրհացւոցն մինչեւ ցայժմ։
16 Չորրորդ սերունդը պիտի վերադառնայ այստեղ, որովհետեւ ամորհացիների մեղքերը դեռ իրենց լրումին չեն հասել»:
16 Եւ անոնք չորրորդ դարուն մէջ հոս պիտի դառնան. վասն զի Ամօրհացիներուն անօրէնութիւնը դեռ լեցուած չէ»։
Եւ ի չորրորդում ազգի դարձցին այսրէն. քանզի չեւ եւս լցեալ է մեղք Ամովրհացւոցն մինչեւ ցայժմ:

15:16: Եւ ՚ի չորրորդում ազգի դարձցին այսրէն. քանզի չեւ՛ եւս լցեալ է մեղք Ամովրհացւոցն մինչեւ ցայժմ։
16 Չորրորդ սերունդը պիտի վերադառնայ այստեղ, որովհետեւ ամորհացիների մեղքերը դեռ իրենց լրումին չեն հասել»:
16 Եւ անոնք չորրորդ դարուն մէջ հոս պիտի դառնան. վասն զի Ամօրհացիներուն անօրէնութիւնը դեռ լեցուած չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: в четвертом роде возвратятся они сюда: ибо [мера] беззаконий Аморреев доселе еще не наполнилась.
15:16 τετάρτη τεταρτος fourth δὲ δε though; while γενεὰ γενεα generation ἀποστραφήσονται αποστρεφω turn away; alienate ὧδε ωδε here οὔπω ουπω not yet γὰρ γαρ for ἀναπεπλήρωνται αναπληροω fill up; fulfill αἱ ο the ἁμαρτίαι αμαρτια sin; fault τῶν ο the Αμορραίων αμορραιος till; until τοῦ ο the νῦν νυν now; present
15:16 וְ wᵊ וְ and דֹ֥ור ḏˌôr דֹּור generation רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth יָשׁ֣וּבוּ yāšˈûvû שׁוב return הֵ֑נָּה hˈēnnā הֵנָּה here כִּ֧י kˈî כִּי that לֹא־ lō- לֹא not שָׁלֵ֛ם šālˈēm שָׁלֵם complete עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite עַד־ ʕaḏ- עַד unto הֵֽנָּה׃ hˈēnnā הֵנָּה here
15:16. generatione autem quarta revertentur huc necdum enim conpletae sunt iniquitates Amorreorum usque ad praesens tempusBut in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time.
16. And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full:

16: в четвертом роде возвратятся они сюда: ибо [мера] беззаконий Аморреев доселе еще не наполнилась.
15:16
τετάρτη τεταρτος fourth
δὲ δε though; while
γενεὰ γενεα generation
ἀποστραφήσονται αποστρεφω turn away; alienate
ὧδε ωδε here
οὔπω ουπω not yet
γὰρ γαρ for
ἀναπεπλήρωνται αναπληροω fill up; fulfill
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
τῶν ο the
Αμορραίων αμορραιος till; until
τοῦ ο the
νῦν νυν now; present
15:16
וְ wᵊ וְ and
דֹ֥ור ḏˌôr דֹּור generation
רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth
יָשׁ֣וּבוּ yāšˈûvû שׁוב return
הֵ֑נָּה hˈēnnā הֵנָּה here
כִּ֧י kˈî כִּי that
לֹא־ lō- לֹא not
שָׁלֵ֛ם šālˈēm שָׁלֵם complete
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
עַד־ ʕaḏ- עַד unto
הֵֽנָּה׃ hˈēnnā הֵנָּה here
15:16. generatione autem quarta revertentur huc necdum enim conpletae sunt iniquitates Amorreorum usque ad praesens tempus
But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «в четвертом роде возвратятся они сюда…» Одни видят в этих словах параллель 13-му стиху, т. е. речь о четырех столетиях или родах — бедственной жизни Израиля, другие с большим основанием усматривают указание на продолжительность одного египетского рабства, которое должно было закончиться в четвертом поколении тех пришельцев, которые впервые поселились в нем. Действительно, Моисей, инициатор исхода евреев, был уже четвертым после Иакова, пришедшего в Египет (Левий, Кааф, Амрам и Моисей).

«ибо мера беззаконий Аморреев доселе еще не наполнилась…» Аморреи взяты здесь в качестве представителей всех хананеев (Нав 24:15). Долготерпение Божие щадило их целые века, чтобы дать им возможность покаяния; но они употребили это время во зло и заслужили грозный приговор божественной правды о полном их истреблении (Нав 6:20; 8:22; 9:24: и др.).
Adam Clarke: Commentary on the Bible - 1831
15:16: In the fourth generation - In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Jos 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.
Albert Barnes: Notes on the Bible - 1834
15:16
In the fourth age. - An age here means the average period from the birth to the death of one man. This use of the word is proved by Num 32:13 - "He made them wander in the wilderness for forty years, until all the generation that had done evil in the sight of the Lord was consumed." This age or generation ran parallel with the life of Moses, and therefore consisted of one hundred and twenty years. Joseph lived one hundred and ten years. Four such generations amount to four hundred and eighty or four hundred and forty years. From the birth of Isaac to the return to the land of promise was an interval of four hundred and forty years. Isaac, Levi, Amram, and Eleazar may represent the four ages.
For the iniquity of the Amorite is not yet full. - From this simple sentence we have much to learn. First. The Lord foreknows the moral character of people. Second. In his providence he administers the affairs of nations on the principle of moral rectitude. Third. Nations are spared until their iniquity is full. Fourth. They are then cut off in retributive justice. Fifth. The Amorite was to be the chief nation extirpated for its iniquity on the return of the seed of Abram. Accordingly, we find the Amorites occupying by conquest the country east of the Jordan, from the Arnon to Mount Hermon, under their two kings, Sihon and Og Num 21:21-35. On the west of Jordan we have already met them at En-gedi and Hebron, and they dwelt in the mountains of Judah and Ephraim Num 13:29, whence they seem to have crossed the Jordan for conquest Num 21:26. Thus had they of all the tribes that overspread the land by far the largest extent of territory. And they seem to have been extinguished as a nation by the invasion of Israel, as we hear no more of them in the subsequent history of the country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: in the: Exo 12:40
Amorites: Kg1 21:26; Pe2 3:8, Pe2 3:9
not: Dan 8:23; Zac 5:5-11; Mat 23:32-35; Th1 2:16
Geneva 1599
15:16 But in the fourth generation they shall come hither again: for the (e) iniquity of the Amorites [is] not yet full.
(e) Though God tolerates the wicked for a time, yet his vengeance falls on them when the measure of their wickedness is full.
John Gill
15:16 And in the fourth generation they shall come hither again,.... The seed of Abram were in the land of Canaan before their descent into Egypt; and it is here predicted and promised, that they should come thither again, as they did, in the fourth generation of those that descended thither; for Moses and Aaron were the fourth from Levi, or Eleazar from Kohath, and Caleb from Judah; or rather this was in the fourth age or century from the birth of Isaac, when the four hundred were up before mentioned, men living at that time about an hundred years: Grotius interprets this of the fourth generation of the Amorites, because of what follows:
for the iniquity of the Amorites is not yet full; and therefore as yet would not be turned out of the land, and the seed of Abram could not till then inherit it: wicked people have a measure of iniquity to fill up, which is known of God; some are longer, some are quicker in filling it up, during which time God waits patiently and bears with them; but, when it is completed, he stays no longer, but takes vengeance on them, Mt 23:32. The Amorites were only one of the nations of the Canaanites, but were a very strong and powerful one, and are put for them all, and are the rather mentioned, because Abram at this time dwelt among them; and it seems as if there were some good men among them, such as the confederates of Abram might be, and they were not arrived to that depth of wickedness they afterwards would and did, and which brought on their ruin, and so made way for the posterity of Abram to inherit their land. Ben Melech interprets it of the punishment of the sin of the Amorites, the time for that was not come to dispossess them of their land.
John Wesley
15:16 They shall come hither again - Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is because the iniquity of the Amorites was not yet full. The righteous God has determined, that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore till it come to that, the seed of Abram must be kept out of possession.
15:1715:17: Եւ իբրեւ արեւն ՚ի մուտս լինէր, բո՛ցք հատանէին, եւ ահա հնո՛ց ծխեալ. եւ ճառագայթք հրոյ անցանէին ընդ մէջ անդամո՛ցն յօշելոյ[118]։ [118] Ոմանք. Եւ անցանէին ընդ մէջ։
17 Երբ արեւը մայր մտնելու մօտ էր, կրակ բոցավառուեց, երեւաց ծխացող մի հնոց, եւ կրակի լեզուները անցան անասունների կտրտուած մարմինների միջով:
17 Երբ արեւը մարը մտաւ ու խաւար եղաւ, ահա մխացող հնոց մը ու վառուած ջահ մը այն կտորներուն մէջտեղէն անցան։
Եւ իբրեւ արեւն ի մուտս լինէր, բոցք հատանէին, եւ ահա հնոց ծխեալ. եւ ճառագայթք հրոյ անցանէին ընդ մէջ անդամոցն յօշելոյ:

15:17: Եւ իբրեւ արեւն ՚ի մուտս լինէր, բո՛ցք հատանէին, եւ ահա հնո՛ց ծխեալ. եւ ճառագայթք հրոյ անցանէին ընդ մէջ անդամո՛ցն յօշելոյ[118]։
[118] Ոմանք. Եւ անցանէին ընդ մէջ։
17 Երբ արեւը մայր մտնելու մօտ էր, կրակ բոցավառուեց, երեւաց ծխացող մի հնոց, եւ կրակի լեզուները անցան անասունների կտրտուած մարմինների միջով:
17 Երբ արեւը մարը մտաւ ու խաւար եղաւ, ահա մխացող հնոց մը ու վառուած ջահ մը այն կտորներուն մէջտեղէն անցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: Когда зашло солнце и наступила тьма, вот, дым [как бы из] печи и пламя огня прошли между рассеченными [животными].
15:17 ἐπεὶ επει since; otherwise δὲ δε though; while ἐγίνετο γινομαι happen; become ὁ ο the ἥλιος ηλιος sun πρὸς προς to; toward δυσμαῖς δυσμη sunset; west φλὸξ φλοξ blaze ἐγένετο γινομαι happen; become καὶ και and; even ἰδοὺ ιδου see!; here I am κλίβανος κλιβανος oven καπνιζόμενος καπνιζω and; even λαμπάδες λαμπας lantern πυρός πυρ fire αἳ ος who; what διῆλθον διερχομαι pass through; spread ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the διχοτομημάτων διχοτομημα this; he
15:17 וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun בָּ֔אָה bˈāʔā בוא come וַ wa וְ and עֲלָטָ֖ה ʕᵃlāṭˌā עֲלָטָה darkness הָיָ֑ה hāyˈā היה be וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold תַנּ֤וּר ṯannˈûr תַּנּוּר furnace עָשָׁן֙ ʕāšˌān עָשָׁן smoke וְ wᵊ וְ and לַפִּ֣יד lappˈîḏ לַפִּיד torch אֵ֔שׁ ʔˈēš אֵשׁ fire אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָבַ֔ר ʕāvˈar עבר pass בֵּ֖ין bˌên בַּיִן interval הַ ha הַ the גְּזָרִ֥ים ggᵊzārˌîm גֶּזֶר piece הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
15:17. cum ergo occubuisset sol facta est caligo tenebrosa et apparuit clibanus fumans et lampas ignis transiens inter divisiones illasAnd when the sun was set, there arose a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions.
17. And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a flaming torch that passed between these pieces.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces:

17: Когда зашло солнце и наступила тьма, вот, дым [как бы из] печи и пламя огня прошли между рассеченными [животными].
15:17
ἐπεὶ επει since; otherwise
δὲ δε though; while
ἐγίνετο γινομαι happen; become
ο the
ἥλιος ηλιος sun
πρὸς προς to; toward
δυσμαῖς δυσμη sunset; west
φλὸξ φλοξ blaze
ἐγένετο γινομαι happen; become
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κλίβανος κλιβανος oven
καπνιζόμενος καπνιζω and; even
λαμπάδες λαμπας lantern
πυρός πυρ fire
αἳ ος who; what
διῆλθον διερχομαι pass through; spread
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
διχοτομημάτων διχοτομημα this; he
15:17
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
בָּ֔אָה bˈāʔā בוא come
וַ wa וְ and
עֲלָטָ֖ה ʕᵃlāṭˌā עֲלָטָה darkness
הָיָ֑ה hāyˈā היה be
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
תַנּ֤וּר ṯannˈûr תַּנּוּר furnace
עָשָׁן֙ ʕāšˌān עָשָׁן smoke
וְ wᵊ וְ and
לַפִּ֣יד lappˈîḏ לַפִּיד torch
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָבַ֔ר ʕāvˈar עבר pass
בֵּ֖ין bˌên בַּיִן interval
הַ ha הַ the
גְּזָרִ֥ים ggᵊzārˌîm גֶּזֶר piece
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
15:17. cum ergo occubuisset sol facta est caligo tenebrosa et apparuit clibanus fumans et lampas ignis transiens inter divisiones illas
And when the sun was set, there arose a dark mist, and there appeared a smoking furnace and a lamp of fire passing between those divisions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Когда зашло солнце и наступила тьма…» Замечание бытописателя, указывающее на выдающуюся продолжительность данного богоявления: начавшись предшествующей ночью, оно происходило в течение всего последующего дня и продолжалось при наступлении новой ночи.

«дым как бы из печи и пламя огня прошли между разобщенными животными…» Дым и огонь — это излюбленная эмблема обнаружений Бога в истории Израиля, одновременно грозных и мрачных, как дым, и светлых и радостных, как огонь.

«Прохождение между разобщенными животными означало, по обычаю, соединение разделенного, т. е. союз. Отто Герлах замечает, что Аврам не проходил между рассеченными; проходил только видимый образ Господа, т. е. это был договор милости, благодеяние, обещанное и подтвержденное осязательно обрядом договора» (Властов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.
Here is, I. The covenant ratified (v. 17); the sign which Abram desired was given, at length, when the sun had gone down, so that it was dark; for that was a dark dispensation.
1. The smoking furnace signified the affliction of his seed in Egypt. They were there in the iron furnace (Deut. iv. 20), the furnace of affliction (Isa. xlviii. 10), labouring in the very fire. They were there in the smoke, their eyes darkened, that they could not see to the end of their troubles, and themselves at a loss to conceive what God would do with them. Clouds and darkness were round about them.
2. The burning lamp denotes comfort in this affliction; and this God showed to Abram, at the same time that he showed him the smoking furnace. (1.) Light denotes deliverance out of the furnace; their salvation was as a lamp that burneth, Isa. lxii. 1. When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Exod. iii. 2. (2.) The lamp denotes direction in the smoke. God's word was their lamp: this word to Abram was so, it was a light shining in a dark place. Perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was. (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace. See Zech. xii. 6. The same cloud that enlightened the Israelites troubled and burned the Egyptians.
3. The passing of these between the pieces was the confirming of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God promised he would certainly perform. It is probable that the furnace and lamp, which passed between the pieces, burnt and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's (Judg. vi. 21), Manoah's (Judg. xiii. 19, 20), and Solomon's, 2 Chron. vii. 1. So it intimates, (1.) That God's covenants with man are made by sacrifice (Ps. l. 5), by Christ, the great sacrifice: no agreement without atonement. (2.) God's acceptance of our spiritual sacrifices is a token for good and an earnest of further favours. See Judg. xiii. 23. And by this we may know that he accepts our sacrifices if he kindle in our souls a holy fire of pious and devout affections in them.
II. The covenant repeated and explained: In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land, v. 18. Here is,
1. A rehearsal of the grant. He had said before, To thy seed will I give this land, ch. xii. 7; xiii. 15. But here he says, I have given it; that is, (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted. (2.) The possession is as sure, in due time, as if it were now actually delivered to them. What God has promised is as sure as if it were already done; hence, it is said, He that believes hath everlasting life (John iii. 36), for he shall as surely go to heaven as if he were there already.
2. A recital of the particulars granted, such as is usual in the grants of lands. He specifies the boundaries of the land intended hereby to be granted, v. 18. And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Ten several nations, or tribes, are here spoken of (v. 19-21) that must be cast out, to make room for the seed of Abram. They were not possessed of all these countries when God brought them into Canaan. The bounds are fixed much narrower, Num. xxxiv. 2, 3. &c. But, (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, 2 Chron. ix. 26. (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. (3.) The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father's house are many mansions. The present occupants are named, because their number, and strength, and long prescription, should be no hindrance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable, Isa. xliii. 4.
Adam Clarke: Commentary on the Bible - 1831
15:17: Smoking furnace and a burning lamp - Probably the smoking furnace might be designed as an emblem of the sore afflictions of the Israelites in Egypt; but the burning lamp was certainly the symbol of the Divine presence, which, passing between the pieces, ratified the covenant with Abram, as the following verse immediately states.
Albert Barnes: Notes on the Bible - 1834
15:17
And the sun went down. - The light of day is gone. The covenant is now formally concluded. Abram had risen to the height of faith in the God of promise. He is come into the position of the father of the faithful. He is therefore qualified for entering into this solemn compact. This covenant has a uniqueness which distinguishes it from that with Noah. It refers to a patriarch and his seed chosen out of a coexisting race. It is not, however, subversive of the ancient and general covenant, but only a special measure for overcoming the legal and moral difficulties in the way, and ultimately bringing its comprehensive provisions into effect. It refers to the land of promise, which is not only a reality, but a type and an earnest of all analogous blessings.
The oven of smoke and lamp of flame symbolize the smoke of destruction and the light of salvation. Their passing through the pieces of the victims and probably consuming them as an accepted sacrifice are the ratification of the covenant on the part of God, as the dividing and presenting of them were on the part of Abram. The propitiatory foundation of the covenant here comes into view, and connects Abram with Habel and Noah, the primeval confessors of the necessity of an atonement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: smoking: Exo 3:2, Exo 3:3; Deu 4:20; Jdg 6:21, Jdg 13:20; Ch1 21:26; Isa 62:1; Jer 11:4
a burning lamp: Heb. a lamp of fire, Sa2 22:9
passed: Jer 34:18, Jer 34:19
Carl Friedrich Keil and Franz Delitzsch
15:17
When the sun had gone down, and thick darkness had come on (היה impersonal), "behold a smoking furnace, and (with) a fiery torch, which passed between those pieces," - a description of what Abram saw in his deep prophetic sleep, corresponding to the mysterious character of the whole proceeding. תּנּוּר, a stove, is a cylindrical fire-pot, such as is used in the dwelling-houses of the East. The phenomenon, which passed through the pieces as they lay opposite to one another, resembled such a smoking stove, from which a fiery torch, i.e., a brilliant flame, was streaming forth. In this symbol Jehovah manifested Himself to Abram, just as He afterwards did to the people of Israel in the pillar of cloud and fire. Passing through the pieces, He ratified the covenant which He made with Abram. His glory was enveloped in fire and smoke, the produce of the consuming fire, - both symbols of the wrath of God (cf. Ps 18:9, and Hengstenberg in loc.), whose fiery zeal consumes whatever opposes it (vid., Ex 3:2). - To establish and give reality to the covenant to be concluded with Abram, Jehovah would have to pass through the seed of Abram when oppressed by the Egyptians and threatened with destruction, and to execute judgment upon their oppressors (Ex 7:4; Ex 12:12). In this symbol, the passing of the Lord between the pieces meant something altogether different from the oath of the Lord by Himself in Gen 22:16, or by His life in Deut 32:40, or by His soul in Amos 6:8 and Jer 51:14. It set before Abram the condescension of the Lord to his seed, in the fearful glory of His majesty as the judge of their foes. Hence the pieces were not consumed by the fire; for the transaction had reference not to a sacrifice, which God accepted, and in which the soul of the offerer was to ascend in the smoke to God, but to a covenant in which God came down to man. From the nature of this covenant, it followed, however, that God alone went through the pieces in a symbolical representation of Himself, and not Abram also. For although a covenant always establishes a reciprocal relation between two individuals, yet in that covenant which God concluded with a man, the man did not stand on an equality with God, but God established the relation of fellowship by His promise and His gracious condescension to the man, who was at first purely a recipient, and was only qualified and bound to fulfil the obligations consequent upon the covenant by the reception of gifts of grace.
John Gill
15:17 And it came to pass, when the sun went down,.... It was going down when the deep sleep fell on Abram, and now it was quite gone or set:
and it was dark; which is not always the case as soon as the sun is set, there is a twilight for a while, and if a clear night the stars appear; but, as Aben Ezra observes, this was a dark and cloudy night; so it was a dark night, a time of great affliction and distress to the posterity of Abram, when their sun was set, or after the death of Joseph:
behold a smoking furnace; or the likeness of one, as Aben Ezra notes; for all this was represented in a visionary way to Abram, and was an emblem of the great troubles and afflictions of the children of Israel in Egypt, called the iron furnace, Deut 4:20, and may have respect to the furnaces in which they burnt the bricks they made, see Ex 9:8; the Jewish paraphrases make this to be a representation of hell, which is prepared for the wicked in the world to come, as a furnace surrounded with sparks and flames of fire; and Jarchi says, it intimated to Abram, that the kingdoms would fall into hell:
and a burning lamp, that passed between those pieces; or a lamp of fire (o); an emblem of the Shechinah, or majesty of God, who afterwards appeared in a pillar of fire before the Israelites in the wilderness, after their deliverance out of Egypt, and when their salvation went forth as a lamp that burneth, of which this was a token: this burning lamp passed between the pieces of the heifer, goat, and ram, that Abram had divided in the midst, as was usually done when covenants were made, see Jer 34:18; and here God made a covenant with Abram, as appears from Gen 15:18; and, as a confirmation of it, passed between the pieces in a lamp of fire, showing that he was and would be the light and salvation of his people, Abram's seed, and an avenger of their enemies; only God passed between the pieces, not Abram, this covenant being as others God makes with men, only on one side; God, in covenanting with men, promises and gives something unto them, but men give nothing to him, but receive from him, as was the case between God and Abram: however, it is very probable, that this lamp of fire consumed the pieces, in like manner as fire from heaven used to fall upon and consume the sacrifices, in token of God's acceptance of them.
(o) "lampas ignis", V. L. Pagninus, Montanus; so Vatablus, Schmidt.
John Wesley
15:17 When the sun was gone down the sign was given - The smoaking furnace signified the affliction of his seed in Egypt: they were there in the furnace of affliction, and labouring in the very fire. They were there in the smoke, their eyes darkened that they could not see to the end of their troubles. 2. The burning lamp speaks comfort in this affliction; and this God shewed Abram at the same time with the smoaking furnace. The lamp notes direction in the smoke; God's word was their lamp, a light shining in a dark place. Perhaps too this burning lamp prefigured the pillar of a cloud and fire which led them out of Egypt. 3. The passing of these between the pieces was the confirming of the covenant God now made with him. It is probable this furnace and lamp, which passed between the pieces, burned and consumed them, and so compleated the sacrifice, and testified God's acceptance of it, as of Gideon's, Judg 6:21, Manoah's, Judg 13:19-20, and Solomon's, 2Chron 7:1. So it intimates, That God's covenants with man are made by sacrifice, Ps 50:5, by Christ, the great sacrifice. God's acceptance of our spiritual sacrifices is a token for good, and an earnest of farther favours.
15:1815:18: Յաւուր յայնմիկ եդ Տէր ո՛ւխտ ընդ Աբրամու, եւ ասէ. Զաւակի՛ քում տաց զերկիրդ զայդ, ՚ի գետոյն Եգիպտացւոց մինչեւ ՚ի գետն մեծ Եփրատ։
18 Այդ օրը Տէրն ուխտ դրեց Աբրամի հետ եւ ասաց. «Քո յետնորդներին եմ տալու այդ երկիրը՝ եգիպտացիների գետից մինչեւ Եփրատ մեծ գետը,
18 Այն նոյն օրը Տէրը Աբրամին հետ ուխտ մը ըրաւ՝ ըսելով. «Քու սերունդիդ տուի այս երկիրը Եգիպտոսի գետէն մինչեւ մեծ գետը, այսինքն Եփրատ գետը՝
Յաւուր յայնմիկ եդ Տէր ուխտ ընդ Աբրամու, եւ ասէ. Զաւակի քում տաց զերկիրդ զայդ, ի գետոյն Եգիպտացւոց մինչեւ ի գետն մեծ Եփրատ:

15:18: Յաւուր յայնմիկ եդ Տէր ո՛ւխտ ընդ Աբրամու, եւ ասէ. Զաւակի՛ քում տաց զերկիրդ զայդ, ՚ի գետոյն Եգիպտացւոց մինչեւ ՚ի գետն մեծ Եփրատ։
18 Այդ օրը Տէրն ուխտ դրեց Աբրամի հետ եւ ասաց. «Քո յետնորդներին եմ տալու այդ երկիրը՝ եգիպտացիների գետից մինչեւ Եփրատ մեծ գետը,
18 Այն նոյն օրը Տէրը Աբրամին հետ ուխտ մը ըրաւ՝ ըսելով. «Քու սերունդիդ տուի այս երկիրը Եգիպտոսի գետէն մինչեւ մեծ գետը, այսինքն Եփրատ գետը՝
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: В этот день заключил Господь завет с Аврамом, сказав: потомству твоему даю Я землю сию, от реки Египетской до великой реки, реки Евфрата:
15:18 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that διέθετο διατιθεμαι put through; make κύριος κυριος lord; master τῷ ο the Αβραμ αβραμ covenant λέγων λεγω tell; declare τῷ ο the σπέρματί σπερμα seed σου σου of you; your δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ἀπὸ απο from; away τοῦ ο the ποταμοῦ ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἕως εως till; until τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the μεγάλου μεγας great; loud ποταμοῦ ποταμος river Εὐφράτου ευφρατης Euphratēs; Effratis
15:18 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he כָּרַ֧ת kārˈaṯ כרת cut יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with אַבְרָ֖ם ʔavrˌām אַבְרָם Abram בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לְ lᵊ לְ to זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed נָתַ֨תִּי֙ nāṯˈattî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this מִ mi מִן from נְּהַ֣ר nnᵊhˈar נָהָר stream מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt עַד־ ʕaḏ- עַד unto הַ ha הַ the נָּהָ֥ר nnāhˌār נָהָר stream הַ ha הַ the גָּדֹ֖ל ggāḏˌōl גָּדֹול great נְהַר־ nᵊhar- נָהָר stream פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
15:18. in die illo pepigit Dominus cum Abram foedus dicens semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum flumen EufratenThat day God made a covenant with Abram, saying: To thy seed will I give this land, from the river of Egypt even to the great river Euphrates.
18. In that day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

18: В этот день заключил Господь завет с Аврамом, сказав: потомству твоему даю Я землю сию, от реки Египетской до великой реки, реки Евфрата:
15:18
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
διέθετο διατιθεμαι put through; make
κύριος κυριος lord; master
τῷ ο the
Αβραμ αβραμ covenant
λέγων λεγω tell; declare
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
ἀπὸ απο from; away
τοῦ ο the
ποταμοῦ ποταμος river
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἕως εως till; until
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
μεγάλου μεγας great; loud
ποταμοῦ ποταμος river
Εὐφράτου ευφρατης Euphratēs; Effratis
15:18
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
כָּרַ֧ת kārˈaṯ כרת cut
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לְ lᵊ לְ to
זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed
נָתַ֨תִּי֙ nāṯˈattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
מִ mi מִן from
נְּהַ֣ר nnᵊhˈar נָהָר stream
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נָּהָ֥ר nnāhˌār נָהָר stream
הַ ha הַ the
גָּדֹ֖ל ggāḏˌōl גָּדֹול great
נְהַר־ nᵊhar- נָהָר stream
פְּרָֽת׃ pᵊrˈāṯ פְּרָת Euphrates
15:18. in die illo pepigit Dominus cum Abram foedus dicens semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum flumen Eufraten
That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river of Egypt even to the great river Euphrates.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «В этот день заключил Господь завет с Аврамом…» Еврейское название завета «берит», происходящее от глагола, означающего «резать, рассекать разрубать», ясно указывает на тесную связь его с вышеописанным обрядом прохождения через рассеченные части животных. Этим актом Господь вступает в торжественный завет с Аврамом, по примеру того, как раньше Он вступал в подобный же завет с Ноем (9:9). Впрочем, завет Бога с Аврамом имеет в виду более важные теократические цели, почему он и обставляется еще большей торжественностью, чем завет с Ноем.

«потомству твоему даю Я землю сию, от реки Египетской до великой реки…» Границами будущего владения евреев Господь указывает две реки: с востока Евфрат, а с запада какую-то египетскую реку. Под последней нельзя разуметь Нила, так как Евфрат в сравнении с Нилом не мог бы быть назван великой рекой; очевидно — это какая-либо из пограничных египетских речек, значительно меньших Евфрата; полагают, что это — река Сихор, которая отделяла Египет от Палестины и на которой стоял город Риноколюра. В этих пределах евреи действительно владели землей Ханаанской во времена царей Давида и Соломона (3: Цар 4:21; 2: Пар 9:26; Пс 71:8; 2: Цар 8: гл.), когда не только вся Палестина и все окружающие ее кочевья племена признавали владычество царей Израиля, но даже и цари южной Аравии преклонились перед ими.

«Но замечательнее на этом именно пространстве влияние нравственное, которое Аврам, потомки его патриархи, Давид и Соломон удержали до сих пор над умами кочевых племен. Память их чтится более памяти Магомета» (Властов).
Adam Clarke: Commentary on the Bible - 1831
15:18: The Lord made a covenant - כרת ברית carath berith signifies to cut a covenant, or rather the covenant sacrifice; for as no covenant was made without one, and the creature was cut in two that the contracting parties might pass between the pieces, hence cutting the covenant signified making the covenant. The same form of speech obtained among the Romans; and because, in making their covenants they always slew an animal, either by cutting its throat, or knocking it down with a stone or axe, after which they divided the parts as we have already seen, hence among the percutere faedus, to smite a covenant, and scindere faedus, to cleave a covenant, were terms which signified simply to make or enter into a covenant.
From the river of Egypt - Not the Nile, but the river called Sichor, which was before or on the border of Egypt, near to the isthmus of Suez; see Jos 13:3; though some think that by this a branch of the Nile is meant. This promise was fully accomplished in the days of David and Solomon. See Sa2 8:3, etc., and Ch2 9:26.
Albert Barnes: Notes on the Bible - 1834
15:18-21
In that instant the covenant was solemnly completed. Its primary form of benefit is the grant of the promised land with the extensive boundaries of the river of Egypt and the Euphrates. The former seems to be the Nile with its banks which constitute Egypt, as the Phrat with its banks describes the land of the East, with which countries the promised land was conterminous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: made: Gen 9:8-17, Gen 17:1-27, Gen 24:7; Sa2 23:5; Isa 55:3; Jer 31:31-34, Jer 32:40; Jer 33:20-26; Gal 3:15-17; Heb 13:20
Unto thy: Gen 12:7, Gen 13:15, Gen 17:8, Gen 26:4, Gen 28:4, Gen 28:13, Gen 28:14, Gen 35:12, Gen 50:24; Exo 3:8, Exo 6:4, Exo 23:23; Exo 23:27-31, Exo 34:11; Num 34:3; Deu 1:7, Deu 1:8, Deu 7:1, Deu 11:24, Deu 34:4; Jos 1:3, Jos 1:4; jos 12:1-20, jos 19:1-38; Kg1 4:21; Ch2 9:26; Neh 9:8; Psa 105:11
from: Num 34:5; Jos 15:4; Isa 27:12
Euphrates: Gen 2:14; Sa2 8:3; Ch1 5:9
Carl Friedrich Keil and Franz Delitzsch
15:18
In Gen 15:18-21 this divine revelation is described as the making of a covenant (בּרית, from בּרה to cut, lit., the bond concluded by cutting up the sacrificial animals), and the substance of this covenant is embraced in the promise, that God would give that land to the seed of Abram, from the river of Egypt to the great river Euphrates. The river (נהר) of Egypt is the Nile, and not the brook (נחל) of Egypt (Num 34:5), i.e., the boundary stream Rhinocorura, Wady el Arish. According to the oratorical character of the promise, the two large rivers, the Nile and the Euphrates, are mentioned as the boundaries within which the seed of Abram would possess the promised land, the exact limits of which are more minutely described in the list of the tribes who were then in possession. Ten tribes are mentioned between the southern border of the land and the extreme north, "to convey the impression of universality without exception, of unqualified completeness, the symbol of which is the number ten" (Delitzsch). In other passages we find sometimes seven tribes mentioned (Deut 7:1; Josh 3:10), at other times six (Ex 3:8, Ex 3:17; Ex 23:23; Deut 20:17), at others five (Ex 13:5), at others again only two (Gen 13:7); whilst occasionally they are all included in the common name of Canaanites (Gen 12:6). The absence of the Hivites is striking here, since they are not omitted from any other list where as many as five or seven tribes are mentioned. Out of the eleven descendants of Canaan (Gen 10:15-18) the names of four only are given here; the others are included in the common name of the Canaanites. On the other hand, four tribes are given, whose descent from Canaan is very improbable. The origin of the Kenites cannot be determined. According to Judg 1:16; Judg 4:11, Hobab, the brother-in-law of Moses, was a Kenite. His being called Midianite (Num 10:29) does not prove that he was descended from Midian (Gen 25:2), but is to be accounted for from the fact that he dwelt in the land of Midian, or among the Midianites (Ex 2:15). This branch of the Kenites went with the Israelites to Canaan, into the wilderness of Judah (Judg 1:16), and dwelt even in Saul's time among the Amalekites on the southern border of Judah (1Kings 15:6), and in the same towns with members of the tribe of Judah (1Kings 30:29). There is nothing either in this passage, or in Num 24:21-22, to compel us to distinguish these Midianitish Kenites from those of Canaan. The Philistines also were not Canaanites, and yet their territory was assigned to the Israelites. And just as the Philistines had forced their way into the land, so the Kenites may have taken possession of certain tracts of the country. All that can be inferred from the two passages is, that there were Kenites outside Midian, who were to be exterminated by the Israelites. On the Kenizzites, all that can be affirmed with certainty is, that the name is neither to be traced to the Edomitish Kenaz (Gen 36:15, Gen 36:42), nor to be identified with the Kenezite Jephunneh, the father of Caleb of Judah (Num 32:12; Josh 14:6 : see my Comm. on Joshua, p. 356, Eng. tr.). - The Kadmonites are never mentioned again, and their origin cannot be determined. On the Perizzites see Gen 13:7; on the Rephaims, Gen 14:5; and on the other names, Gen 10:15-16.
John Gill
15:18 In the same day the Lord made a covenant with Abram,.... Which he confirmed by passing between the pieces and accepting his sacrifice:
saying, unto thy seed have I given this land; he had given it in his purpose, and he had given the promise of it, and here he renews the grant, and ratifies and confirms it, even the land of Canaan, where Abram now was, though only a sojourner in it; and which is described by its boundaries and present occupants, in this and the following verses, as is usually done in grants of lands and deeds of conveyance:
from the river of Egypt, unto the great river, the river of Euphrates; the river of Egypt is the Nile, which overflowed it annually and made it fruitful; so the Targum of Jonathan calls it the river of Egypt; it may be rendered, "from the river Mizraim or Egypt", for the name of Egypt was given to the river Nile as well as to the country, and so it is called by Homer (p); and Diodorus Siculus (q) says, the Nile was first called Egypt; some (r) think the Nile is not here meant, but a little river of Egypt that ran through the desert that lay between Palestine and Egypt; but it seems to be a branch of the river Nile, which was lesser about Palestine or Damiata, at the entrance of Egypt, than at other places. Brocardus (s) says,"from Delta to Heliopolis were three miles, where another river was separated from the Nile, and carried to the city of Pelusium; and, adds he, this river is properly called in Scripture the river of Egypt, and at it is bounded the lot of the tribe of Judah.''This river of Egypt, or the Nile, was the southern boundary of the land of Canaan, and from hence to the river Euphrates, the eastern boundary, was the utmost extent of it in which it was ever possessed, as it was in the times of David and Solomon, 2Kings 8:3.
(p) Odyss. 14. vid. Pausan. Boeotica, sive l. 9. p. 859. (q) Bibliothec. l. 1. p. 56. (r) See Rollin's Ancient History, vol. 1. p. 92. (s) Apud Drusium in loc.
John Wesley
15:18 In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this land - He had said before, To thy seed will I give this land, but here he saith, I have given it; that is, I have given the promise, the charter is sealed and delivered, and cannot be disanulled. The possession is as sure in due time, as if it were now actually delivered to them. In David's time and Solomon's their jurisdiction extended to the utmost of these limits, 2Chron 9:26. And it was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. The present occupants are named, because their number and strength and long prescription, should be no hindrance to the accomplishment of this promise in its season; and to magnify God's love to Abram and his seed, in giving to that one nation the possession of many nations.
15:1915:19: ԶԿինեցիս, եւ զԿենեզացիս, եւ զԿեդմոնացիս,
19 նրանց պիտի ենթարկուեն կինեցիները, կենեզացիները, կեդմոնացիները,
19 Կենեցիները եւ Կենեզացիները ու Կեդմոնացիները
զԿինեցիս եւ զԿենեզացիս եւ զԿեդմոնացիս:

15:19: ԶԿինեցիս, եւ զԿենեզացիս, եւ զԿեդմոնացիս,
19 նրանց պիտի ենթարկուեն կինեցիները, կենեզացիները, կեդմոնացիները,
19 Կենեցիները եւ Կենեզացիները ու Կեդմոնացիները
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: Кенеев, Кенезеев, Кедмонеев,
15:19 τοὺς ο the Καιναίους καιναιος and; even τοὺς ο the Κενεζαίους κενεζαιος and; even τοὺς ο the Κεδμωναίους κεδμωναιος Kedmōnaios; Kethmoneos
15:19 אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֵּינִי֙ qqênˌî קֵינִי Kenite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּנִזִּ֔י qqᵊnizzˈî קְנִזִּי Kenizzite וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the קַּדְמֹנִֽי׃ qqaḏmōnˈî קַדְמֹנִי easterner
15:19. Cineos et Cenezeos et CedmoneosThe Cineans and Cenezites, the Cedmonites,
19. the Kenite, and the Kenizzite, and the Kadmonite,
The Kenites, and the Kenizzites, and the Kadmonites:

19: Кенеев, Кенезеев, Кедмонеев,
15:19
τοὺς ο the
Καιναίους καιναιος and; even
τοὺς ο the
Κενεζαίους κενεζαιος and; even
τοὺς ο the
Κεδμωναίους κεδμωναιος Kedmōnaios; Kethmoneos
15:19
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קֵּינִי֙ qqênˌî קֵינִי Kenite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קְּנִזִּ֔י qqᵊnizzˈî קְנִזִּי Kenizzite
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
קַּדְמֹנִֽי׃ qqaḏmōnˈî קַדְמֹנִי easterner
15:19. Cineos et Cenezeos et Cedmoneos
The Cineans and Cenezites, the Cedmonites,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «Кенеев, Кенезеев, Кедмонеев…» Печальная участь первых — порабощение ассириянами предсказана в пророчестве Валаама (Чис 24:21–22), а их местожительство — на юг от Ханаана, близ амаликитян, а потом и вовсе в пределах Палестины, в колене Иудином, указано писателем кн. Царств (1: Цар 27:10; 30:29). В том же колене Иудином жили, по всей вероятности, и кенезеи, как можно догадываться из того, что Халев, житель колена Иудина, назывался кенезеянином (Нав 14:6). Гораздо менее известны «кедмонеи», которые в Библии больше не упоминаются ни разу; но они встречаются на египетских памятниках, откуда некоторые догадываются, не называется ли этим именем какое-либо из пограничных с Хананеей египетских племен.
Adam Clarke: Commentary on the Bible - 1831
15:19: The Kenites, etc. - Here are ten nations mentioned, though afterwards reckoned but seven; see Deu 7:1; Act 13:19. Probably some of them which existed in Abram's time had been blended with others before the time of Moses, so that seven only out of the ten then remained; see part of these noticed Genesis 10.
In this chapter there are three subjects which must be particularly interesting to the pious reader. 1. The condescension of God in revealing himself to mankind in a variety of ways, so as to render it absolutely evident that he had spoken, that he loved mankind, and that he had made every provision for their eternal welfare. So unequivocal were the discoveries which God made of himself, that on the minds of those to whom they were made not one doubt was left, relative either to the truth of the subject, or that it was God himself who made the discovery. The subject of the discovery also was such as sufficiently attested its truth to all future generations, for it concerned matters yet in futurity, so distinctly marked, so positively promised, and so highly interesting, as to make them objects of attention, memory, and desire, till they did come; and of gratitude, because of the permanent blessedness they communicated through all generations after the facts had taken place.
2. The way of salvation by faith in the promised Savior, which now began to be explicitly declared. God gives the promise of salvation, and by means in which it was impossible, humanly speaking, that it should take place; teaching us, 1. That the whole work was spiritual, supernatural, and Divine; and, 2. That no human power could suffice to produce it. This Abram believed while he was yet uncircumcised, and this faith was accounted to him for righteousness or justification; God thereby teaching that he would pardon, accept, and receive into favor all who should believe on the Lord Jesus Christ. And this very case has ever since been the standard of justification by faith; and the experience of millions of men, built on this foundation, has sufficiently attested the truth and solidity of the ground on which it was built.
3. The foundation of the doctrine itself is laid in the covenant made between God and Abram in behalf of all the families of the earth, and this covenant is ratified by a sacrifice. By this covenant man is bound to God, and God graciously binds himself to man. As this covenant referred to the incarnation of Christ; and Abram, both as to himself and posterity, was to partake of the benefits of it by faith; hence faith, not works, is the only condition on which God, through Christ, forgives sins, and brings to the promised spiritual inheritance. This covenant still stands open; all the successive generations of men are parties on the one side, and Jesus is at once the sacrifice and Mediator of it. As therefore the covenant still stands open, and Jesus is still the Lamb slain before the throne, every human soul must ratify the covenant for himself; and no man does so but he who, conscious of his guilt, accepts the sacrifice which God has provided for him. Reader, hast thou done so! And with a heart unto righteousness dost thou continue to believe on the Son of God? How merciful is God, who has found out such a way of salvation by providing a Savior every way suitable to miserable, fallen, sinful man! One who is holy, harmless, undefiled, and separate from sinners; and who, being higher than the heavens, raises up his faithful followers to the throne of his own eternal glory! Reader, give God the praise, and avail thyself of the sin-offering which lieth at the door.
Albert Barnes: Notes on the Bible - 1834
15:19-21
The ten principal nations inhabiting this area are here enumerated. Of these five are Kenaanite, and the other five probably not. The first three are new to us, and seem to occupy the extremities of the region here defined. The Kenite dwelt in the country bordering on Egypt and south of Palestine, in which the Amalekites also are found Num 24:20-22; Sa1 15:6. They dwelt among the Midianites, as Hobab was both a Midianite and a Kenite Num 10:29; Jdg 1:16; Jdg 4:11. They were friendly to the Israelites, and hence some of them followed their fortunes and settled in their land Ch1 2:55. The Kenizzite dwelt apparently in the same region, having affinity with the Horites, and subsequently with Edom and Israel Gen 36:11, Gen 36:20-23; Jos 15:17; Ch1 2:50-52. The Kadmonite seems to be the Eastern, and, therefore, to hold the other extreme boundary of the promised land, toward Tadmor and the Phrat. These three tribes were probably related to Abram, and, therefore, descendants of Shem. The other seven tribes have already come under our notice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: Kenites: Num 24:21, Num 24:22
John Gill
15:19 The Kenites, and the Kenizzites, and the Kadmonites. In this and the following verses ten nations are reckoned as occupying the land of Canaan at this time, whereas only seven are mentioned in the times of Moses and Joshua; and these three are not among them, and seem before those times to have been extinct, or were mixed with the other nations, and were no more distinct ones; though Aben Ezra thinks these people had two names, and Jarchi interprets them of the Edomites, Moabites, and Ammonites, who shall be the inheritance of the children of Israel in future times, according to Is 11:14; and so the Jerusalem Talmud (t), from whence he seems to have taken it; and some are of opinion that the Midianites are meant by the Kenites, since Jethro, Moses's father in law, who was of Midian, is called the Kenite, as was also Heber, who was of the same race, Judg 1:16; there were Kenites near to the Amalekites in the times of Balaam, and who dwelt among them in the times of Saul, Num 24:20; as there were also some of this name that descended from the father of the house of Rechab, or the Rechabites, who were associates and proselytes to the people of Israel, 1Chron 2:55; the Kenizzites are supposed by some to be the descendants of Kenaz, a grandson of Esau, Gen 36:11; but then they must be so called here by anticipation, since Kenaz was not now born, and rather then would have had the name of Kenazites; besides, none of the land of the children of Esau, at least of those that dwelt about Mount Seir, was to be given to the children of Israel, Deut 1:5; could indeed the Edomites or Idumeans be intended, it might be thought this had its accomplishment in the times of David, and more especially when the Idumeans became Jews, embraced their religion, and were one people with them, in the times of Hyrcanus (u): the Kadmonites, or the Orientals, were, as Bochart (w) very probably thinks, the Hivites, who inhabited the eastern part of the land of Canaan about Mount Hermon, and from thence might have their name, as they are in the Jerusalem Targum called the children of the east; and hence came the names of Cadmus and Hermione his wife, who were Hivites, and the fable of their being turned into serpents, which the word Hivites signifies.
(t) Sheviith, fol. 37. 2. (u) Joseph Antiqu. l. 13. c. 9. sect. 1. (w) Canaan, l. 1. c. 19. col. 447.
15:2015:20: եւ զՔետացիս, եւ զՓերեզացիս, եւ զՌափիմացիս,
20 քետացիները, փերեզացիները, ռափիմացիները,
20 Եւ Քետացիները ու Փերեզացիները
եւ զՔետացիս եւ զՓերեզացիս եւ զՌափիմացիս:

15:20: եւ զՔետացիս, եւ զՓերեզացիս, եւ զՌափիմացիս,
20 քետացիները, փերեզացիները, ռափիմացիները,
20 Եւ Քետացիները ու Փերեզացիները
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: Хеттеев, Ферезеев, Рефаимов,
15:20 καὶ και and; even τοὺς ο the Χετταίους χετταιος and; even τοὺς ο the Φερεζαίους φερεζαιος and; even τοὺς ο the Ραφαϊν ραφαιν Raphain; Rhafen
15:20 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִתִּ֥י ḥittˌî חִתִּי Hittite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּרִזִּ֖י ppᵊrizzˌî פְּרִזִּי Perizzite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים Rephaim
15:20. et Hettheos et Ferezeos Rafaim quoqueAnd the Hethites, and the Pherezites, the Raphaim also,
20. and the Hittite, and the Perizzite, and the Rephaim,
And the Hittites, and the Perizzites, and the Rephaims:

20: Хеттеев, Ферезеев, Рефаимов,
15:20
καὶ και and; even
τοὺς ο the
Χετταίους χετταιος and; even
τοὺς ο the
Φερεζαίους φερεζαιος and; even
τοὺς ο the
Ραφαϊν ραφαιν Raphain; Rhafen
15:20
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִתִּ֥י ḥittˌî חִתִּי Hittite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּרִזִּ֖י ppᵊrizzˌî פְּרִזִּי Perizzite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים Rephaim
15:20. et Hettheos et Ferezeos Rafaim quoque
And the Hethites, and the Pherezites, the Raphaim also,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «Хеттеи, Ферезеи, Рефаимы…» Под первыми несомненно разумеется важная и сильная «хеттейская» народность, владевшая Сирией и имевшая свои колонии в окрестностях Хеврона и Вефиля (Суд 1:23–26; 3: Цар 10:29). «Ферезеи» — это уже известные нам (13:7) хананейские обитатели горных стран Палестины (Нав 11:3). «Рефаимы» — опять уже известное нам племя (14:5), обитавшее (Нав 12:4: и 13:12) на северо-восток от долины Иордана, хотя позднее оно спустилось и значительно южнее, давши свое имя долине рефаимов или исполинов одной из окрестностей Иерусалима (Нав 15:8: и 18:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: Rephaims: Gen 14:5; Isa 17:5
John Gill
15:20 And the Hittites,.... Who had their name from Heth, a son of Canaan, see Gen 10:15; they dwelt about Hebron, in the south of the land of Canaan:
and the Perizzites; these dwelt in the wood country of the land, Josh 17:15; and seem to have their name from dwelling in villages, and at a distance from towns and cities, and were a boorish and uncivilized people, see Gen 13:7,
and the Rephaims; or "giants", as the Targums of Onkelos, and Jonathan; they dwelt near the Perizzites, Josh 17:15; of these see Gen 14:5.
15:2115:21: եւ զԱմովրհացիս, եւ զՔանանացիս, եւ զԳերգեսացիս, եւ զՅեբուսացիս։
21 ամորհացիները, քանանացիները եւ յեբուսացիները»:
21 Եւ Ռափայինները եւ Ամօրհացիները ու Քանանացիները եւ Գերգեսացիները ու Յեբուսացիները»։
եւ զԱմովրհացիս եւ զՔանանացիս եւ զԳերգեսացիս եւ զՅեբուսացիս:

15:21: եւ զԱմովրհացիս, եւ զՔանանացիս, եւ զԳերգեսացիս, եւ զՅեբուսացիս։
21 ամորհացիները, քանանացիները եւ յեբուսացիները»:
21 Եւ Ռափայինները եւ Ամօրհացիները ու Քանանացիները եւ Գերգեսացիները ու Յեբուսացիները»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: Аморреев, Хананеев, Гергесеев и Иевусеев.
15:21 καὶ και and; even τοὺς ο the Αμορραίους αμορραιος and; even τοὺς ο the Χαναναίους χαναναιος Chananaios; Khananeos καὶ και and; even τοὺς ο the Ευαίους ευαιος and; even τοὺς ο the Γεργεσαίους γεργεσαιος and; even τοὺς ο the Ιεβουσαίους ιεβουσαιος Iebousaios; Ievuseos
15:21 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּרְגָּשִׁ֖י ggirgāšˌî גִּרְגָּשִׁי Girgashite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְבוּסִֽי׃ ס yᵊvûsˈî . s יְבוּסִי Jebusite
15:21. et Amorreos et Chananeos et Gergeseos et IebuseosAnd the Amorrhites, and the Chanaanits, and the Gergesites, and the Jebusites.
21. and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.
And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites:

21: Аморреев, Хананеев, Гергесеев и Иевусеев.
15:21
καὶ και and; even
τοὺς ο the
Αμορραίους αμορραιος and; even
τοὺς ο the
Χαναναίους χαναναιος Chananaios; Khananeos
καὶ και and; even
τοὺς ο the
Ευαίους ευαιος and; even
τοὺς ο the
Γεργεσαίους γεργεσαιος and; even
τοὺς ο the
Ιεβουσαίους ιεβουσαιος Iebousaios; Ievuseos
15:21
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּרְגָּשִׁ֖י ggirgāšˌî גִּרְגָּשִׁי Girgashite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְבוּסִֽי׃ ס yᵊvûsˈî . s יְבוּסִי Jebusite
15:21. et Amorreos et Chananeos et Gergeseos et Iebuseos
And the Amorrhites, and the Chanaanits, and the Gergesites, and the Jebusites.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «Гергесеев и Иевусеев…» Первые жили на запад от Иордана (Нав 24), а вторые — около Иерусалима и в самом городе, который вследствие этого некоторое время назывался даже Иевусом (Суд 19:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: Amorites: Gen 10:15-19; Exo 23:23-28, Exo 33:2, Exo 34:11; Deu 7:1
Girgashites: Mat 8:28
John Gill
15:21 And the Amorites,.... The same with the Amorite, Gen 10:16; they inhabited both on this and the other side Jordan:
and the Canaanites; which were a particular tribe or nation that bore the name of their great ancestor Canaan, see Gen 13:7,
and the Girgashites; the same with the Gergesenes in Mt 8:28; of these see Gen 10:16,
and the Jebusites; who inhabited Jerusalem and about it, which was first called Jebus, from the founder of this nation; see Gill on Gen 10:16.