Genesis 15:7
Parallel Verses
English Standard Version
And he said to him, “I am the LORD who brought you out from Ur of the Chaldeans to give you this land to possess.”

King James Bible
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.

American Standard Version
And he said unto him, I am Jehovah that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Douay-Rheims Bible
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.

English Revised Version
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.

Webster's Bible Translation
And he said to him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Genesis 15:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

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 (Zephaniah 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 equals 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 (Genesis 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, Genesis 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. Genesis 22:17; Genesis 24:4; Exodus 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 Genesis 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., Deuteronomy 9:23), but more frequently with בּ (Numbers 14:11; Numbers 20:12; Deuteronomy 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., Romans 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 Romans 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 (Genesis 7:1), because he was blameless and walked with God (Genesis 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 Genesis 15:7-11.

Genesis 15:7 Parallel Commentaries

Treasury of Scripture Knowledge

brought.

Genesis 11:28-31 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees...

Genesis 12:1 Now the LORD had said to Abram, Get you out of your country, and from your kindred, and from your father's house...

Nehemiah 9:7 You are the LORD the God, who did choose Abram, and brought him forth out of Ur of the Chaldees, and gave him the name of Abraham;

Acts 7:2-4 And he said, Men, brothers, and fathers, listen; The God of glory appeared to our father Abraham, when he was in Mesopotamia...

to give.

Genesis 12:7 And the LORD appeared to Abram, and said, To your seed will I give this land: and there built he an altar to the LORD...

Genesis 13:15-17 For all the land which you see, to you will I give it, and to your seed for ever...

Nehemiah 9:8 And found his heart faithful before you, and made a covenant with him to give the land of the Canaanites, the Hittites, the Amorites...

Psalm 105:11,42,44 Saying, To you will I give the land of Canaan, the lot of your inheritance...

Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law...

Cross References
Acts 7:2
And Stephen said: "Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,

Acts 7:4
Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living.

Genesis 11:31
Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram's wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there.

Genesis 12:1
Now the LORD said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you.

Genesis 13:15
for all the land that you see I will give to you and to your offspring forever.

Genesis 13:17
Arise, walk through the length and the breadth of the land, for I will give it to you."

Genesis 28:4
May he give the blessing of Abraham to you and to your offspring with you, that you may take possession of the land of your sojournings that God gave to Abraham!"

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