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Genesis 13:8
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Then Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen, for we are kinsmen.
And Abram said to Lot, Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen; for we are brothers.
Abram said to Lot, "There should be no arguing between you and me, or between your herdsmen and mine, because we are brothers.
Abram said to Lot, "Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives.
And Abram said to Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [are] brethren.
Abram said to Lot, "Please, let there be no strife between me and you, and between my herdsmen and your herdsmen; for we are relatives.
Therfor Abram seide to Loth, Y biseche, that no strijf be bitwixe me and thee, and bitwixe my scheepherdis and thi scheepherdis; for we ben britheren.
And Abram saith unto Lot, `Let there not, I pray thee, be strife between me and thee, and between my shepherds and thy shepherds, for we [are] men -- brethren.
So Abram said to Lot, "Please let there be no contention between you and me, or between your herdsmen and my herdsmen. After all, we are brothers.
Abram said to Lot, "We are close relatives. We shouldn't argue, and our men shouldn't be fighting one another.
Avram said to Lot, "Please, let's not have quarreling between me and you, or between my herdsmen and yours, since we're kinsmen.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we are brethren.
Then Abram said to Lot, Let there be no argument between me and you, and between my herdmen and your herdmen, for we are brothers.
Then sayde Abram vnto Lot: let there be no strife I pray thee betweene thee and me, and betweene my heardmen and thyne, for we be brethren.
And Abram said to Lot, I pray thee let there be no contention between me and thee, and between my herdsmen and thy herdsmen, for we are brethren.
So Abram said to Lot, "There should be no arguing between you and me or between your people and my people. We are all brothers.
And Abram said unto Lot: 'Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
And Abram said vnto Lot, Let there be no strife, I pray thee, betweene mee and thee, and betweene my heardmen and thy heardmen: for wee bee brethren.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.
So Abram said to Lot, "Let there be no fighting between you and me or between the men who take care of our animals, for we are brothers.
Then Abram said to Lot, "Let there be no strife between you and me, and between your herders and my herders; for we are kindred.
So then Abram said unto Lot Pray let not cause of strife arise betwixt me and thee, or betwixt my herdmen and thy herdmen; for brethren, are we.
Then saide Abram vnto Lot, Let there be no strife, I pray thee, betweene thee and me, neither betweene mine heardmen & thine heardmen: for we be brethren.
And Abram said to Lot, Let there be no strife between me and you, and between my shepherds and your shepherds; for we are brethren.
Then Abram said to Lot, "We are relatives, and your men and my men shouldn't be quarreling.
Abram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren.
Then Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are kinsmen.
And Abram said to Lot, Let there not be a strife between me and thee, and between my herdmen and thy herdmen, for we are brethren.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
So Abram said to Lot, “Please, let’s not have quarreling between you and me, or between your herdsmen and my herdsmen, since we are relatives.
Avram said to Lot, "Please, let there be no strife between me and you, and between my herdsmen and your herdsmen; for we are relatives.
Then Abram said to Lot, "Please, let there not be quarreling between me and you, and between my shepherds and your shepherds, for we men are brothers.
And Abram said to Lot, Please let there be no strife between me and you, and between my herdsmen and your herdsmen, for we are men, brothers.
Then sayde Abram vnto Lot: O let there be no strife betwene me and the, and betwene my hyrdmen and thine, for we are brethre.
Abram said to Lot, "Let's not have fighting between us, between your shepherds and my shepherds. After all, we're family. Look around. Isn't there plenty of land out there? Let's separate. If you go left, I'll go right; if you go right, I'll go left."
So Abram said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are relatives!
So Abram said to Lot, "Please let there be no strife between you and me, and between my herdsmen and your herdsmen; for we are brethren.
Finally Abram said to Lot, "Let's not allow this conflict to come between us or our herdsmen. After all, we are close relatives!
So Abram said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers.
So Abram said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Let: Proverbs 15:1, Matthew 5:9, 1 Corinthians 6:6, 1 Corinthians 6:7, Philippians 2:14, Hebrews 12:14, James 3:17, James 3:18
brethren: Heb. men
brethren: Genesis 11:27-31, Genesis 45:24, Exodus 2:13, Psalms 133:1, Acts 7:26, Romans 12:10, Ephesians 4:2, Ephesians 4:3, 1 Thessalonians 4:9, Hebrews 13:1, 1 Peter 1:22, 1 Peter 2:17, 1 Peter 3:8, 1 Peter 4:8, 2 Peter 1:7, 1 John 2:9-11, 1 John 3:14-19, 1 John 4:7, 1 John 4:20, 1 John 4:21
Reciprocal: Genesis 14:14 - his brother Genesis 16:6 - Abram Genesis 24:27 - of my Genesis 29:12 - brother Genesis 29:14 - art my Genesis 31:23 - General Genesis 31:32 - before Exodus 2:14 - a prince Judges 9:26 - brethren Judges 14:3 - thy brethren 1 Samuel 21:7 - herdmen 2 Chronicles 11:4 - against Nehemiah 5:9 - reproach Proverbs 15:18 - he Proverbs 17:14 - leave Mark 3:25 - General John 13:35 - General 1 Corinthians 1:2 - call 1 Timothy 6:1 - that the 1 Peter 2:12 - among
Cross-References
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,
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].
"Is not the entire land before you? Please separate [yourself] from me. If you take the left, then I will go to the right; or if you choose the right, then I will go to the left."
Then Lot chose for himself all the valley of the Jordan, and he traveled east. So they separated from each other.
The LORD said to Abram, after Lot had left him, "Now lift up your eyes and look from the place where you are standing, northward and southward and eastward and westward;
"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.
So he sent his brothers away, and as they departed, he said to them, "See that you do not quarrel on the journey [about how to explain this to our father]."
Gill's Notes on the Bible
And Abram said unto Lot,.... Being either an ear witness himself of the contentions of their servants, or having it reported to him by credible persons, he applied himself to Lot, in order to make peace, being a wise and good man; and though he was senior in years, and superior in substance, and higher in the class of relation, and upon all accounts the greatest man, yet he makes the proposal first, and lays a scheme before Lot for their future friendship, and to prevent quarrels, and the mischievous consequences of them:
let there be no strife, I pray thee, between me and thee; there had been none yet, but it was very likely there would, if the dissension should go on between their servants; they could not well avoid interesting themselves in it, when it related to their respective properties; and there must be a right and wrong in such cases to be looked into and adjusted, which might occasion a difference between them; and this Abram was desirous of preventing, and therefore bespeaks his kinsman in this loving, affectionate, and condescending language:
and [or] between my herdmen and thy herdmen; as he understood there was, and which, if not timely put an end to, might be of bad consequence to them both, especially as to their peace and comfort, giving this excellent reason to enforce his request:
for we [be] brethren; or "men brethren we [be]" u; we are men, let us act like such, the rational and humane part; they were brethren being men, so by nature all are brethren; by natural relation, Lot being the son of his brother Haran; brethren in religion, of the same faith in the one true and living God, and worshippers of him; and therefore on all accounts, by the ties of nature, relation, and religion, they were obliged to seek and cultivate peace and love.
u ×× ×©×× ×××× ×× ×× × "viri fratres vos", Pagninus Montanus, Drusius, Schmidt.
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 13:8. For we be brethren. — We are of the same family, worship the same God in the same way, have the same promises, and look for the same end. Why then should there be strife? If it appear to be unavoidable from our present situation, let that situation be instantly changed, for no secular advantages can counterbalance the loss of peace.
