the Week of Proper 22 / Ordinary 27
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Genesis 13:4
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- InternationalParallel Translations
to the place of the altar which he had made there formerly; and there Abram called upon the name of Yahweh.
to the place of the altar which he had made there formerly; and there Abram called on the name of the LORD.
Euen vnto the place of the aulter whiche he had made there at the first, and there Abram called on the name of the Lorde.
This was where Abram had built an altar earlier. So he worshiped the Lord there.
to the place where he had made an altar at the first; and there Abram called on the name of the LORD.
in the place of the auter which he made bifore, and inwardli clepide there the name of the Lord.
Unto the place of the altar, which he had made there at the first: and there Abram called on the Name of the LORD.
Unto the place of the altar, which he had make there at the first: and there Abram called on the name of the Lord .
euen vnto ye place where he had made the altare before, & where he called vpon the name of the LORDE
to the place of the altar which he had made there previously; and there Abram called on the name of the LORD.
unto the place of the altar, which he had made there at the first: and there Abram called on the name of Jehovah.
To the place where he had made his first altar, and there Abram gave worship to the name of the Lord.
to the place of the altar, which he had made there at the first: and there Abram called on the name of Yahweh.
To the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
to the place of the altar, which he had made there at the first. There Abram called on the name of Yahweh.
This was the place where he had first built the altar, and there Abram worshiped the Lord .
to the place of the altar which he had made there at first. And there Abram called on the name of the LORD.
where he had earlier camped and built an altar. There he worshiped the Lord .
where he had first built the altar; and there Avram called on the name of Adonai .
to the place of the altar that he had made there at the first. And there Abram called on the name of Jehovah.
Vnto the place of the altar, which he had made there at the first: and there Abram called on the Name of the Lord.
To the place of the altar which he had built there at the first; and there Abram had called upon the name of the LORD.
and had built an altar. There he worshiped the Lord .
to the place of the altar, which he had made there at the first. There Avram called on the name of the LORD.
unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.
This was the same place where Abram had built the altar, and there he worshiped the Lord again.
where he had made an altar. And there Abram called on the name of the Lord.
to the place where he had made an altar at the first; and there Abram called on the name of the Lord .
to the place of the altar, which he built there at first, and Abram there called on the name of the Lord.
unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
to the site where he had built the altar. And there Abram called on the name of the LORD.
unto the place of the altar, which he made there at first, - and Abram called there, on the name of Yahweh.
In the place of the altar which he had made before, and there he called upon the name of the Lord.
to the place where he had made an altar at the beginning. And Abram called on the name of Yahweh there.
to the place of the altar which he had made there at the first. And Abram called on the name of Jehovah there.
to the place where he had made an altar at the first. And there Abram called upon the name of the Lord .
and where he had built an altar. So he worshiped the Lord there.
to the site where he had built the altar. And Abram called on the name of Yahweh there.
unto the place of the altar which he made there at the first, and there doth Abram preach in the name of Jehovah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Unto: Genesis 13:18, Genesis 12:7, Genesis 12:8, Genesis 35:1-3, Psalms 26:8, Psalms 42:1, Psalms 42:2, Psalms 84:1, Psalms 84:2, Psalms 84:10
called: Genesis 4:26, Psalms 65:1, Psalms 65:2, Psalms 107:1, Psalms 107:8, Psalms 107:15, Psalms 116:2, Psalms 116:17, Psalms 145:18, Isaiah 58:9, Jeremiah 29:12, Zephaniah 3:9, 1 Corinthians 1:2, Ephesians 6:18, Ephesians 6:19
Reciprocal: Genesis 8:20 - builded
Cross-References
To Seth, also, a son was born, whom he named Enosh (mortal man, mankind). At that [same] time men began to call on the name of the LORD [in worship through prayer, praise, and thanksgiving].
So Abram went up out of Egypt, he and his wife and all that he had, and Lot [his nephew] with him, into the Negev (the South country of Judah).
Now Abram was extremely rich in livestock and in silver and in gold.
He journeyed on from the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai,
And there was strife and quarreling between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle. Now the Canaanite and the Perizzite were living in the land at that same time [making grazing of the livestock difficult].
So Abram said to Lot, "Please let there be no strife and disagreement between you and me, nor between your herdsmen and my herdsmen, because we are relatives.
Then Abram broke camp and moved his tent, and came and settled by the [grove of the great] terebinths (oak trees) of Mamre [the Amorite], which are in Hebron, and there he built an altar to [honor] the LORD.
O LORD, I love the habitation of Your house And the place where Your glory dwells.
For a day in Your courts is better than a thousand [anywhere else]; I would rather stand [as a doorkeeper] at the threshold of the house of my God Than to live [at ease] in the tents of wickedness.
O give thanks to the LORD, for He is good; For His compassion and lovingkindness endure forever!
Gill's Notes on the Bible
Unto the place of the altar, which he had made there at the first,.... When he first came to that place, and before he went down to Egypt: it is not said he came to the altar, but "to the place", where it had stood, for it seems now to have been demolished, either having fallen of itself, being made of earth, or had been destroyed by the Canaanites, since Abram left it; or perhaps it might be pulled down by Abram himself before he went from thence, that it might not be used and polluted by the idolatrous Canaanites.
And there Abram called on the name of the Lord; prayed unto him, and gave him thanks for the preservation of him and his wife in Egypt; for the support of himself and his family there during the famine in Canaan; for the increase of his worldly substance, and for the protection of him, and all that belonged to him, in his journey from Egypt thither; and for all the instances of his grace, and the rich experiences of his goodness he had favoured him with;
:- where the same form of expression is used.
Barnes' Notes on the Bible
- Abram and Lot Separate
7. פרזי perı̂zı̂y, Perizzi, “descendant of Paraz.” פרז pārāz, “leader,” or inhabitant of the plain or open country.
10. ככר kı̂kar, “circle, border, vale, cake, talent;” related: “bow, bend, go round, dance.” ירדן yardēn, Jardan, “descending.” Usually with the article in prose. צער tso‛ar, Tso‘ar, “smallness.”
18. ממרא mamrē', Mamre, “fat, strong, ruler.” חברון chebrôn, Chebron, “conjunction, confederacy.”
Lot has been hitherto kept in association with Abram by the ties of kinmanship. But it becomes gradually manifest that he has an independent interest, and is no longer disposed to follow the fortunes of the chosen of God. In the natural course of things, this under-feeling comes to the surface. Their serfs come into collision; and as Abram makes no claim of authority over Lot, he offers him the choice of a dwelling-place in the land. This issues in a peaceable separation, in which Abram appears to great advantage. The chosen of the Lord is now in the course of providence isolated from all associations of kindred. He stands alone, in a strange land. He again obeys the summons to survey the land promised to him and his seed in perpetuity.
Genesis 13:1-4
Went up out of Mizraim. - Egypt is a low-lying valley, out of which the traveler ascends into Arabia Petraea and the hill-country of Kenaan. Abram returns, a wiser and a better man. When called to leave his native land, he had immediately obeyed. Such obedience evinced the existence of the new power of godliness in his breast. But he gets beyond the land of promise into a land of carnality, and out of the way of truth into a way of deceit. Such a course betrays the struggle between moral good and evil which has begun within him. This discovery humbles and vexes him. Self-condemnation and repentance are at work within him. We do not know that all these feelings rise into consciousness, but we have no doubt that their result, in a subdued, sobered, chastened spirit, is here, and will soon manifest itself.
And Lot with him. - Lot accompanied him into Egypt, because he comes with him out of it. The south is so called in respect, not to Egypt, but to the land of promise. It acquired this title before the times of the patriarch, among the Hebrew-speaking tribes inhabiting it. The great riches of Abram consist in cattle and the precious metals. The former is the chief form of wealth in the East. Abram’s flocks are mentioned in preparation for the following occurrence. He advances north to the place between Bethel and Ai, and perhaps still further, according to Genesis 13:4, to the place of Shekem, where he built the first altar in the land. He now calls on the name of the Lord. The process of contrition in a new heart, has come to its right issue in confession and supplication. The sense of acceptance with God, which he had before experienced in these places of meeting with God, he has now recovered. The spirit of adoption, therefore, speaks within him.
Genesis 13:5-7
The collision. Lot now also abounded in the wealth of the East. The two opulent sheiks (elders, heads of houses) cannot dwell together anymore. Their serfs come to strife. The carnal temper comes out among their dependents. Such disputes were unavoidable in the circumstances. Neither party had any title to the land. Landed property was not yet clearly defined or secured by law. The land therefore was in common - wherever anybody availed himself of the best spot for grazing that he could find unoccupied. We can easily understand what facilities and temptations this would offer for the strong to overbear the weak. We meet with many incidental notices of such oppression Genesis 21:25; Genesis 26:15-22; Exodus 2:16-19. The folly and impropriety of quarreling among kinsmen about pasture grounds on the present occasion is enhanced by the circumstance that Abram and Lot are mere strangers among the Kenaanites and the Perizzites, the settled occupants of the country.
Custom had no doubt already given the possessor a prior claim. Abram and Lot were there merely on sufferance, because the country was thinly populated, and many fertile spots were still unoccupied. The Perizzite is generally associated with, and invariably distinguished from, the Kenaanite Genesis 15:20; Genesis 34:30; Exodus 3:8, Exodus 3:17. This tribe is not found among the descendants of Kenaan in the table of nations. They stand side by side with them, and seem therefore not to be a subject, but an independent race. They may have been a Shemite clan, roaming over the land before the arrival of the Hamites. They seem to have been by name and custom rather wanderers or nomads than dwellers in the plain or in the villages. They dwelt in the mountains of Judah and Ephraim Judges 1:4; Joshua 17:15. They are noticed even so late as in the time of Ezra Ezra 9:1. The presence of two powerful tribes, independent of each other, was favorable to the quiet and peaceful residence of Abram and Lot, but not certainly to their living at feud with each other.
Genesis 13:8-9
The strife among the underlings does not alienate their masters. Abram appeals to the obligations of brotherhood. He proposes to obviate any further difference by yielding to Lot the choice of all the land. The heavenly principle of forbearance evidently holds the supremacy in Abram’s breast. He walks in the moral atmosphere of the sermon on the mount Matthew 5:28-42.
Genesis 13:10-13
Lot accepts the offer of his noble-hearted kinsman. He cannot do otherwise, as he is the companion, while his uncle is the principal. He willingly concedes to Abram his present position, and, after a lingering attendance on his kinsman, retires to take the ground of self-dependence. Outward and earthly motives prevail with him in the selection of his new abode. He is charmed by the well-watered lowlands bordering on the Jordan and its affluents. He is here less liable to a periodical famine, and he roams with his serfs and herds in the direction of Sodom. This town and Amorah (Gomorrah), were still flourishing at the time of Lot’s arrival. The country in which they stood was of extraordinary beauty and fertility. The River Jordan, one of the sources of which is at Panium, after flowing through the waters of Merom, or the lake Semechonitis (Huleh), falls into the Sea of Galilee or Kinnereth, which is six hundred and fifty-three feet below the level of the Mediterranean, and thence descends into the basin of the Salt Sea, which is now thirteen hundred and sixteen feet beneath the same level, by a winding course of about two hundred miles, over twenty-seven threatening rapids.
This river may well be called the Descender. We do not know on what part of the border of Jordan Lot looked down from the heights about Shekem or Ai, as the country underwent a great change at a later period. But its appearance was then so attractive as to bear comparison with the garden of the Lord and the land of Egypt. The garden of Eden still dwelt in the recollections of men. The fertility of Egypt had been recently witnessed by the two kinsmen. It was a valley fertilized by the overflowing of the Nile, as this valley was by the Jordan and its tributary streams. “As thou goest unto Zoar.” The origin of this name is given in Genesis 19:20-22. It lay probably to the south of the Salt Sea, in the wady Kerak. “And Lot journeyed east” מקדם mı̂qedem. From the hill-country of Shekem or Ai the Jordan lay to the east.
Genesis 13:12
The men of Sodom were wicked. - The higher blessing of good society, then, was missing in the choice of Lot. It is probable he was a single man when he parted from Abram, and therefore that he married a woman of Sodom. He has in that case fallen into the snare of matching, or, at all events, mingling with the ungodly. This was the damning sin of the antediluvians Genesis 6:1-7. “Sinners before the Lord exceedingly.” Their country was as the garden of the Lord. But the beauty of the landscape and the superabundance of the luxuries it afforded, did not abate the sinful disposition of the inhabitants. Their moral corruption only broke forth into greater vileness of lust, and more daring defiance of heaven. They sinned “exceedingly and before the Lord.” Lot had fallen into the very vortex of vice and blasphemy.
Genesis 13:14-18
The man chosen of God now stands alone. He has evinced an humble and self-renouncing spirit. This presents a suitable occasion for the Lord to draw near and speak to His servant. His works are re-assuring. The Lord was not yet done with showing him the land. He therefore calls upon him to look northward and southward and eastward and westward. He then promises again to give all the land which he saw, as far as his eye could reach, to him and to his seed forever. Abram is here regarded as the head of a chosen seed, and hence, the bestowment of this fair territory on the race is an actual grant of it to the head of the race. The term “forever,” for a perpetual possession, means as long as the order of things to which it belongs lasts. The holder of a promise has his duties to perform, and the neglect of these really cancels the obligation to perpetuate the covenant. This is a plain point of equity between parties to a covenant, and regulates all that depends on the personal acts of the covenanter. Thirdly, He announces that He will make his seed “as the dust of the earth.” This multitude of seed, even when we take the ordinary sense which the form of expression bears in popular use, far transcends the productive powers of the promised land in its utmost extent. Yet to Abram, who was accustomed to the petty tribes that then roved over the pastures of Mesopotamia and Palestine, this disproportion would not be apparent. A people who should fill the land of Canaan, would seem to him innumerable. But we see that the promise begins already to enlarge itself beyond the bounds of the natural seed of Abram. He is again enjoined to walk over his inheritance, and contemplate it in all its length and breadth, with the reiterated assurance that it will be his.
Genesis 13:18
Abram obeys the voice of heaven. He moves his tent from the northern station, where he had parted with Lot, and encamps by the oaks of Mamre, an Amorite sheik. He loves the open country, as he is a stranger, and deals in flocks and herds. The oaks, otherwise rendered by Onkelos and the Vulgate “plains of Mamre,” are said to be in Hebron, a place and town about twenty miles south of Jerusalem, on the way to Beersheba. It is a town of great antiquity, having been built seven years before Zoan (Tanis) in Egypt Numbers 13:22. It was sometimes called Mamre in Abram’s time, from his confederate of that name. It was also named Kiriath Arba, the city of Arba, a great man among the Anakim Joshua 15:13-14. But upon being taken by Kaleb it recovered the name of Hebron. It is now el-Khulil (the friend, that is, of God; a designation of Abram). The variety of name indicates variety of masters; first, a Shemite it may be, then the Amorites, then the Hittites Genesis 23:0, then the Anakim, then Judah, and lastly the Muslims.
A third altar is here built by Abram. His wandering course requires a varying place of worship. It is the Omnipresent One whom he adores. The previous visits of the Lord had completed the restoration of his inward peace, security, and liberty of access to God, which had been disturbed by his descent to Egypt, and the temptation that had overcome him there. He feels himself again at peace with God, and his fortitude is renewed. He grows in spiritual knowledge and practice under the great Teacher.
