Genesis 15:18

Amplified Bible

On the same day the LORD made a covenant (promise, pledge) with Abram, saying, "To your descendants I have given this land, From the river of Egypt to the great river Euphrates—

Parallel Translations

English Standard Version
On that day the Lord made a covenant with Abram, saying, "To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates,

Update Bible Version
In that day Yahweh made a covenant with Abram, saying, To your seed I have given this land, from the river of Egypt to the great river, the river Euphrates:

New Century Version
So on that day the Lord made an agreement with Abram and said, "I will give to your descendants the land between the river of Egypt and the great river Euphrates.

New English Translation
That day the Lord made a covenant with Abram: "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates River—

Webster's Bible Translation
In that same day the LORD made a covenant with Abram, saying, To thy seed have I given this land, from the river of Egypt to the great river, the river Euphrates:

World English Bible
In that day Yahweh made a covenant with Abram, saying, "To your seed have I given this land, from the river of Egypt to the great river, the river Euphrates:

Wycliffe Bible (1395)
In that dai the Lord made a couenaunt of pees with Abram, and seide, Y schal yyue to thi seed this lond, fro the ryuer of Egipt til to the greet ryuer Eufrates; Cyneis,

Young's Literal Translation
In that day hath Jehovah made with Abram a covenant, saying, `To thy seed I have given this land, from the river of Egypt unto the great river, the river Phrat,

Berean Standard Bible
On that day the LORD made a covenant with Abram, saying, "To your descendants I have given this land-from the river of Egypt to the great River Euphrates-

Contemporary English Version
At that time the Lord made an agreement with Abram and told him: I will give your descendants the land east of the Shihor River on the border of Egypt as far as the Euphrates River.

Complete Jewish Bible
That day Adonai made a covenant with Avram: "I have given this land to your descendants — from the Vadi of Egypt to the great river, the Euphrates River —

American Standard Version
In that day Jehovah 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:

Bible in Basic English
In that day the Lord made an agreement with Abram, and said, To your seed have I given this land from the river of Egypt to the great river, the river Euphrates:

Bishop's Bible (1568)
In that same day the Lorde made a couenaunt with Abram, saying: vnto thy seede haue I geuen this lande, fro the ryuer of Egypt, euen vnto the great ryuer, the ryuer of Euphrates.

Darby Translation
On the same day Jehovah made a covenant with Abram, saying, Unto thy seed I give this land, from the river of Egypt to the great river, the river Euphrates;

Easy-to-Read Version
So on that day the Lord made a promise and an agreement with Abram. He said, "I will give this land to your descendants. I will give them the land between the River of Egypt and the great river Euphrates.

JPS Old Testament (1917)
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;

King James Version (1611)
In that same day the LORD made a couenant with Abram, saying; Unto thy seed haue I giuen this land from the riuer of Egypt vnto the great riuer, the riuer Euphrates:

King James Version
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:

New Life Bible
The Lord made an agreement with Abram on that day. He said, "I have given this land to your children and to their children's children, from the river of Egypt as far as the big Euphrates River,

New Revised Standard
On that day the Lord made a covenant with Abram, saying, "To your descendants I give this land, from the river of Egypt to the great river, the river Euphrates,

J.B. Rotherham Emphasized Bible
In that day, did Yahweh solemnise with Abram a covenant, saying, - To thy seed, have I given this land, from the river of Egypt as far as the great river - the river Euphrates:

Geneva Bible (1587)
In that same day the Lord made a couenant with Abram, saying, Vnto thy seede haue I giuen this lande, from the riuer of Egypt vnto the great riuer, the riuer Euphrates.

George Lamsa Translation
On that day the LORD made a covenant with Abram, saying, To your descendants have I given this land, from the river of Egypt to the great river, the river Euphrates:

Good News Translation
Then and there the Lord made a covenant with Abram. He said, "I promise to give your descendants all this land from the border of Egypt to the Euphrates River,

Douay-Rheims Bible
That day God made a covenant with Abram, saying: To thy seed will I give this land, from the river to Egypt even to the great river Euphrates.

Revised Standard Version
On that day the LORD made a covenant with Abram, saying, "To your descendants I give this land, from the river of Egypt to the great river, the river Euphra'tes,

Brenton's Septuagint (LXX)
In that day the Lord made a covenant with Abram, saying, To thy seed I will give this land, from the river of Egypt to the great river Euphrates.

English Revised Version
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:

Christian Standard Bible®
On that day the Lord made a covenant with Abram, saying, “I give this land to your offspring, from the Brook of Egypt to the great river, the Euphrates River:

Hebrew Names Version
In that day the LORD made a covenant with Avram, saying, "To your seed have I given this land, from the river of Mitzrayim to the great river, the river Perat:

Lexham English Bible
On that day Yahweh made a covenant with Abram saying, "To your offspring I will give this land, from the river of Egypt to the great river, the Euphrates river,

Literal Translation
On that day Jehovah made a covenant with Abram, saying, I have given this land to your seed, from the river of Egypt to the great river, the river Euphrates,

Miles Coverdale Bible (1535)
The same daye made the LORDE a couenaut with Abram, and sayde: Vnto thy sede wil I geue this lode, from the water of Egipte, vnto the greate water Euphrates:

New American Standard Bible
On that day the LORD made a covenant with Abram, saying, "To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates:

New King James Version
On the same day the LORD made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates--

New Living Translation
So the Lord made a covenant with Abram that day and said, "I have given this land to your descendants, all the way from the border of Egypt to the great Euphrates River—

New American Standard Bible (1995)
On that day the LORD made a covenant with Abram, saying, "To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates:

Legacy Standard Bible
On that day Yahweh cut a covenant with Abram, saying,"To your seed I have given this land,From the river of Egypt as far as the great river, the river Euphrates:

Contextual Overview

¹⁷When the sun had gone down and a [deep] darkness had come, there appeared a smoking brazier and a flaming torch which passed between the [divided] pieces [of the animals]. ¹⁸On the same day the LORD made a covenant (promise, pledge) with Abram, saying, "To your descendants I have given this land, From the river of Egypt to the great river Euphrates—¹⁹[the land of] the Kenites and the Kenizzites and the Kadmonites ²⁰and the Hittites and the Perizzites and the Rephaim, ²¹the Amorites and the Canaanites and the Girgashites and the Jebusites."

Bible Verse Review
  from Treasury of Scripure Knowledge

made: Genesis 9:8-17, Genesis 17:1-27, Genesis 24:7, 2 Samuel 23:5, Isaiah 55:3, Jeremiah 31:31-34, Jeremiah 32:40, Jeremiah 33:20-26, Galatians 3:15-17, Hebrews 13:20

Unto thy: Genesis 12:7, Genesis 13:15, Genesis 17:8, Genesis 26:4, Genesis 28:4, Genesis 28:13, Genesis 28:14, Genesis 35:12, Genesis 50:24, Exodus 3:8, Exodus 6:4, Exodus 23:23, Exodus 23:27-31, Exodus 34:11, Numbers 34:3, Deuteronomy 1:7, Deuteronomy 1:8, Deuteronomy 7:1, Deuteronomy 11:24, Deuteronomy 34:4, Joshua 1:3, Joshua 1:4, Joshua 12:1-20, Joshua 19:1-38, 1 Kings 4:21, 2 Chronicles 9:26, Nehemiah 9:8, Psalms 105:11

from: Numbers 34:5, Joshua 15:4, Isaiah 27:12

Euphrates: Genesis 2:14, 2 Samuel 8:3, 1 Chronicles 5:9

Reciprocal: Genesis 10:15 - Heth Genesis 10:19 - And the Genesis 12:6 - Canaanite Genesis 13:7 - Canaanite Genesis 17:2 - And I Genesis 17:7 - And I Genesis 26:3 - unto thee Genesis 31:21 - passed Genesis 31:44 - let us Exodus 3:17 - unto the land Exodus 6:8 - to give Exodus 13:5 - shall bring Exodus 23:20 - prepared Exodus 23:31 - I will set Exodus 32:13 - I will multiply Exodus 33:1 - Unto Leviticus 26:45 - for their Numbers 10:29 - the Lord Deuteronomy 6:10 - land Deuteronomy 12:20 - as he hath Deuteronomy 19:8 - General Deuteronomy 32:8 - he set Joshua 2:9 - that the Lord Joshua 5:1 - all the kings Joshua 9:1 - Hittite Joshua 11:16 - all that land Joshua 12:8 - the Hittites Joshua 13:6 - them 1 Samuel 20:16 - made 1 Kings 8:65 - the river 2 Kings 24:7 - from the river 1 Chronicles 16:16 - which he made 1 Chronicles 18:3 - by the river 2 Chronicles 7:8 - from the entering Ezra 4:20 - beyond Nehemiah 9:23 - which thou Psalms 80:11 - General Jeremiah 32:22 - which Jeremiah 34:18 - when Ezekiel 20:28 - the which Ezekiel 48:28 - the river Habakkuk 3:9 - according Malachi 3:6 - I am Acts 7:5 - yet Romans 9:4 - covenants Galatians 3:17 - the covenant Galatians 3:20 - but Ephesians 2:12 - the covenants

Cross-References

Genesis 2:14
The third river is named Hiddekel (Tigris); it flows east of Assyria. And the fourth river is the Euphrates.

Genesis 12:7
Then the LORD appeared to Abram and said, "I will give this land to your descendants." So Abram built an altar there to [honor] the LORD who had appeared to him.

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

Genesis 15:1
After these things the word of the LORD came to Abram in a vision, saying, "Do not be afraid, Abram, I am your shield; Your reward [for obedience] shall be very great."

Genesis 15:2
Abram said, "Lord GOD, what reward will You give me, since I am [leaving this world] childless, and he who will be the owner and heir of my house is this [servant] Eliezer from Damascus?"

Genesis 15:3
And Abram continued, "Since You have given no child to me, one (a servant) born in my house is my heir."

Genesis 15:4
Then behold, the word of the LORD came to him, saying, "This man [Eliezer] will not be your heir but he who shall come from your own body shall be your heir."

Genesis 15:7
And He said to him, "I am the [same] LORD who brought you out of Ur of the Chaldeans, to give you this land as an inheritance."

Genesis 15:8
But Abram said, "Lord GOD, by what [proof] will I know that I will inherit it?"

Genesis 15:13
God said to Abram, "Know for sure that your descendants will be strangers [living temporarily] in a land (Egypt) that is not theirs, where they will be enslaved and oppressed for four hundred years.

Gill's Notes on the Bible

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, 2 Samuel 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.

Barnes' Notes on the Bible

- The Faith of Abram

1. דבר dābār, “a word, a thing;” the word being the sign of the thing.

2. אדני 'ǎdonāy, “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 y^ehovâh and אדני 'ǎdonāy are in apposition, אלהים 'ĕlohı̂ym is read instead of the former. The Jews from a feeling of reverence avoided the utterance of this sacred name except on the most solemn occasions. This is said to have arisen from a stringent interpretation of Leviticus 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 'ǎdôn 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 dameśeq, which is for דמשׂקי damaśqı̂y. אליעזר ‛elı̂y'ezer, “Eliezer, God of help, or mighty to help.”

19. קיני qēynı̂y, Kenite, patronymic of קין qayı̂n, Kain. קנזי q^enı̂zı̂y, Kenizzite, patronymic of קנז qenaz, Kenaz, “hunter.” קדמני qad^emonı̂y, 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.

Genesis 15:1-6

After these things, - - the victory, the blessing, and the self-denial recorded in the previous 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.

Genesis 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 'ǎdonāy 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.

Genesis 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 Daniel 10:7; John 12:29.

Genesis 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.

Genesis 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.

Genesis 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 Genesis 15:5. The second night sets in with the consummation of the covenant Genesis 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.

Genesis 15:13-15

Know, know thou. - Know certainly. This responds to Abram’s question, Whereby shall I know? Genesis 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.

Genesis 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 Numbers 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 Numbers 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 Numbers 13:29, whence they seem to have crossed the Jordan for conquest Numbers 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.

Genesis 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.

Genesis 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.

Genesis 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 Numbers 24:20-22; 1 Samuel 15:6. They dwelt among the Midianites, as Hobab was both a Midianite and a Kenite Numbers 10:29; Judges 1:16; Judges 4:11. They were friendly to the Israelites, and hence some of them followed their fortunes and settled in their land 1 Chronicles 2:55. The Kenizzite dwelt apparently in the same region, having affinity with the Horites, and subsequently with Edom and Israel Genesis 36:11, Genesis 36:20-23; Joshua 15:17; 1 Chronicles 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.

Clarke's Notes on the Bible

Verse Genesis 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 Joshua 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 2 Samuel 8:3, c., and 2 Chronicles 9:26.