the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 13:6
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so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together,
And the land wasn't able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
Abram and Lot had so many animals that the land could not support both of them together,
But the land could not support them while they were living side by side. Because their possessions were so great, they were not able to live alongside one another.
And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
The land was not able to bear them, that they might live together: for their substance was great, so that they could not live together.
and the lond miyte not take hem, that thei schulden dwelle togidre, for the catel of hem was myche, and thei miyten not dwelle in comyn.
and the land hath not suffered them to dwell together, for their substance hath been much, and they have not been able to dwell together;
But the land was unable to support both of them while they stayed together, for they had so many possessions that they were unable to coexist.
At this time the Canaanites and the Perizzites were living in the same area, and so there wasn't enough pastureland left for Abram and Lot with all of their animals. Besides this, the men who took care of Abram's animals and the ones who took care of Lot's animals started quarreling.
But the land could not support their living together, because their possessions were too great for them to remain together.
And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
So that the land was not wide enough for the two of them: their property was so great that there was not room for them together.
And the lande was not able to beare them, that they might dwell together: for theyr substaunce was great, so that they coulde not dwell together.
And the land could not support them, that they might dwell together, for their property was great; and they could not dwell together.
Abram and Lot had so many animals that the land could not support both of them together.
And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.
And the land was not able to beare them, that they might dwell together: for their substance was great, so that they could not dwell together.
And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
There was not enough land to feed all the animals while they lived together. They owned so many things that they were not able to stay together.
so that the land could not support both of them living together; for their possessions were so great that they could not live together,
And the land suffered them not to dwell together, - because their substance had become, great, so that they could not dwell together.
So that the land coulde not beare them, that they might dwell together: for their substance was great, so that they coulde not dwell together.
And the land was not able to support them, that they might dwell together; for their herds were so large that they could not dwell together.
And so there was not enough pasture land for the two of them to stay together, because they had too many animals.
Neither was the land able to bear them, that they might dwell together: for their substance was great, and they could not dwell together.
so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together,
And the land was not large enough for them to live together, because their possessions were great; and the land was not large enough for them to live together.
And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
But the land was unable to support them as long as they stayed together, for they had so many possessions that they could not stay together,
The land was not able to bear them, that they might live together: for their substance was great, so that they could not live together.
And the land could not support them so as to live together, because their possessions were so many that they were not able to live together.
And the land was not able to bear them, for dwelling together, for their wealth was great, so that they could not dwell together.
so yt the londe was not able to receaue them, that they might dwell together: for the substaunce of their riches was so greate, that they coude not dwell together.
And the land could not support both of them while living together, for their possessions were so great that they were not able to remain together.
Now the land was not able to support them, that they might dwell together, for their possessions were so great that they could not dwell together.
But the land could not support both Abram and Lot with all their flocks and herds living so close together.
And the land could not sustain them while dwelling together, for their possessions were so great that they were not able to remain together.
And the land could not sustain them while living together, for their possessions were so abundant that they were not able to live together.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 36:6, Genesis 36:7, Ecclesiastes 5:10, Ecclesiastes 5:11, Luke 12:17, Luke 12:18, 1 Timothy 6:9
Reciprocal: Job 1:3 - substance
Cross-References
Now the land was not able to support them [that is, sustain all their grazing and water needs] while they lived near one another, for their possessions were too great for them to stay together.
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 Lot looked and saw that the valley of the Jordan was well watered everywhere—this was before the LORD destroyed Sodom and Gomorrah; [it was all] like the garden of the LORD, like the land of Egypt, as you go to Zoar [at the south end of the Dead Sea].
Then Lot chose for himself all the valley of the Jordan, and he traveled east. So they separated from each other.
"Arise, walk (make a thorough reconnaissance) around in the land, through its length and its width, for I will give it to you."
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.
But those who [are not financially ethical and] crave to get rich [with a compulsive, greedy longing for wealth] fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction [leading to personal misery].
Gill's Notes on the Bible
And the land was not able to bear them, that they might dwell together,.... That part of the country where Abram and Lot were could not afford them room enough for their several tents; or however could not furnish them with sufficient pasturage for their flocks and herds, they were so numerous; at least could not do it so as to be contiguous to each other, that there was a necessity of one of them going further off:
for their substance was great, so that they could not dwell together; we have before an account of the substance of each of them, how great it was; and here now is noted an inconvenience which arises from a large increase of riches, that relations and friends are obliged to part, and cannot dwell together; what one would think would make them more comfortable together, is the cause and occasion of their separation.
Barnes' Notes on the Bible
- Abram and Lot Separate
7. פר×× perıÌzıÌy, Perizzi, âdescendant of Paraz.â ×¤×¨× paÌraÌz, âleader,â or inhabitant of the plain or open country.
10. ××ר kıÌkar, âcircle, border, vale, cake, talent;â related: âbow, bend, go round, dance.â ×ר×× yardeÌn, Jardan, âdescending.â Usually with the article in prose. צער tsoâar, Tsoâar, âsmallness.â
18. ×××¨× mamreÌ', Mamre, âfat, strong, ruler.â ××ר×× chebroÌn, Chebron, âconjunction, confederacy.â
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. Abramâs 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 Abramâs 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 Lotâs 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. âAs thou goest unto Zoar.â 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. âAnd Lot journeyed eastâ ×ק×× mıÌqedem. 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. âSinners before the Lord exceedingly.â 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 âexceedingly and before the Lord.â 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 âforever,â 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 âas the dust of the earth.â 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 âplains of Mamre,â 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 Abramâs 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.
Clarke's Notes on the Bible
Verse Genesis 13:6. Their substance was great — As their families increased, it was necessary their flocks should increase also, as from those flocks they derived their clothing, food, and drink. Many also were offered in sacrifice to God.
They could not dwell together —
1. Because their flocks were great.
2. Because the Canaanites and the Perizzites had already occupied a considerable part of the land.
3. Because there appears to have been envy between the herdmen of Abram and Lot.
To prevent disputes among them, that might have ultimately disturbed the peace of the two families, it was necessary that a separation should take place.
