the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 15:2
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But Abram said, "O Lord God , what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?"
And Abram said, O Lord Yahweh, what will you give me, seeing I go childless, and the son of the inheritance of my house is Eliezer of Damascus?
But Abram said, "Lord God , what can you give me? I have no son, so my slave Eliezer from Damascus will get everything I own after I die."
But Abram said, "O sovereign Lord , what will you give me since I continue to be childless, and my heir is Eliezer of Damascus?"
And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house [is] this Eliezer of Damascus?
Abram said, "Lord Yahweh, what will you give me, seeing I go childless, and he who will inherit my estate is Eliezer of Damascus?"
And Abram seide, Lord God, what schalt thou yyue to me? Y schal go with oute fre children, and this Damask, sone of Elieser, the procuratour of myn hous, schal be myn eir.
And Abram saith, `Lord Jehovah, what dost Thou give to me, and I am going childless? and an acquired son in my house is Demmesek Eliezer.'
But Abram replied, "O Lord GOD, what can You give me, since I remain childless, and the heir of my house is Eliezer of Damascus?"
But Abram answered, " Lord All-Powerful, you have given me everything I could ask for, except children. And when I die, Eliezer of Damascus will get all I own.
Avram replied, " Adonai , God, what good will your gifts be to me if I continue childless; and Eli‘ezer from Dammesek inherits my possessions?
And Abram said, O Lord Jehovah, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Eliezer of Damascus?
And Abram said, What will you give me? for I have no child and this Eliezer of Damascus will have all my wealth after me.
And Abram sayde: Lorde God what wylt thou geue me when I go chyldelesse, the chylde of the stewardship of my house is this Eleazer of Damasco?
And Abram said, Lord Jehovah, what wilt thou give me? seeing I go childless, and the steward of my house is this Eliezer of Damascus.
But Abram said, "Lord God , there is nothing you can give me that will make me happy, because I have no son. My slave Eliezer from Damascus will get everything I own after I die."
And Abram said: 'O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?'
And Abram said, Lord GOD, what wilt thou giue me, seeing I goe childlesse? and the steward of my house is this Eliezer of Damascus.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?
Then Abram said, "O Lord God, what will You give me? For I have no child. And the one who is to receive what belongs to me is Eliezer of Damascus."
But Abram said, "O Lord God , what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?"
And Abram said My Lord Yahweh, what canst thou give me, when, I, am going on childless, - and the heir of my house, is Eliezer, of Damascus,
And Abram said, O Lord God, what wilt thou giue me, seeing I goe childlesse, and the steward of mine house is this Eliezer of Damascus?
And Abram said, O LORD God, what will thou give me, for I will die childless, and Eliezer of Damascus, one of my household, will be my heir?
But Abram answered, "Sovereign Lord , what good will your reward do me, since I have no children? My only heir is Eliezer of Damascus.
And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer.
But Abram said, "O Lord GOD, what wilt thou give me, for I continue childless, and the heir of my house is Elie'zer of Damascus?"
And Abram said, Master and Lord, what wilt thou give me? whereas I am departing without a child, but the son of Masek my home-born female slave, this Eliezer of Damascus is mine heir.
And Abram said, O Lord GOD, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Dammesek Eliezer?
But Abram said, “Lord God, what can you give me, since I am childless and the heir of my house is Eliezer of Damascus?”
Avram said, "Lord GOD, what will you give me, seeing I go childless, and he who will inherit my estate is Eli`ezer of Dammesek?"
Then Abram said, "O Yahweh, my Lord, what will you give me? I continue to be childless, and my heir is Eliezer of Damascus."
And Abram said, Lord Jehovah, what will You give to me since I am going childless and the son of the inheritance of my house is Eleazar of Damascus?
But Abram sayde: LORDE LORDE, what wilt thou geue me? I go childles, and the seruaunt of my house (this Eleasar of Damascos) hath a sonne.
Abram said, " God , Master, what use are your gifts as long as I'm childless and Eliezer of Damascus is going to inherit everything?" Abram continued, "See, you've given me no children, and now a mere house servant is going to get it all."
But Abram said, "Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?"
But Abram said, "Lord GOD, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?"
But Abram replied, "O Sovereign Lord , what good are all your blessings when I don't even have a son? Since you've given me no children, Eliezer of Damascus, a servant in my household, will inherit all my wealth.
Abram said, "O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?"
And Abram said, "O Lord Yahweh, what will You give me, as I go on being childless, and the heir of my house is Eliezer of Damascus?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
what: Genesis 12:1-3
childless: Genesis 25:21, Genesis 30:1, Genesis 30:2, 1 Samuel 1:11, Psalms 127:3, Proverbs 13:12, Isaiah 56:5, Acts 7:5
the: Genesis 24:2, Genesis 24:10, Genesis 39:4-6, Genesis 39:9, Genesis 43:19, Genesis 44:1, Proverbs 17:2
Reciprocal: Genesis 11:30 - barren Genesis 16:1 - bare Genesis 43:16 - the ruler Ruth 2:6 - the servant 2 Samuel 9:2 - a servant 1 Kings 15:18 - Damascus 1 Kings 16:9 - steward of 2 Kings 4:14 - she hath no child Ecclesiastes 4:8 - he hath Song of Solomon 7:4 - Damascus Isaiah 17:1 - Damascus Isaiah 51:2 - unto Abraham Jeremiah 49:23 - Damascus Ezekiel 27:18 - Damascus Matthew 20:8 - unto Luke 1:7 - they had Luke 16:1 - a steward Acts 22:6 - Damascus Hebrews 6:15 - General
Cross-References
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."
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?"
And Abram continued, "Since You have given no child to me, one (a servant) born in my house is my heir."
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."
Then Abram believed in (affirmed, trusted in, relied on, remained steadfast to) the LORD; and He counted (credited) it to him as righteousness (doing right in regard to God and man).
Abraham said to his servant [Eliezer of Damascus], the oldest of his household, who had charge over all that Abraham owned, "Please, put your hand under my thigh [as is customary for affirming a solemn oath],
Then the servant took ten of his master's camels, and set out, taking some of his master's good things with him; so he got up and journeyed to Mesopotamia [between the Tigris and the Euphrates Rivers], to the city of Nahor [the home of Abraham's brother].
Isaac prayed to the LORD for his wife, because she was unable to conceive children; and the LORD granted his prayer and Rebekah his wife conceived [twins].
"He is not greater in this house than I am, nor has he kept anything from me except you, because you are his wife. How then could I do this great evil and sin against God [and your husband]?"
So they approached the steward of Joseph's house, and talked with him at the entrance of the house,
Gill's Notes on the Bible
And Abram said, Lord God, what wilt thou give me, seeing I go childless,.... As if he should say, what signifies what thou givest me of temporal blessings, if thou withholdest from me the blessing of a child; from whom it might be hoped and believed would spring the promised Messiah, in whom all nations of the earth shall be blessed. All my wealth and riches, victories and honours, are of no avail to me, while I am deprived of this favour; and since I am advanced in years, and going the way of all the earth; or out of the world, as the Targums of Jonathan and Jerusalem paraphrase it, and which is the sense of the word in many places, see Joshua 23:14. Should I depart from hence childless, as I am like to do, what pleasure can I take in them, and comfort from them, when I have none to inherit them?
and the steward of my house [is] this Eliezer of Damascus; who was his head servant, perhaps the same with him in Genesis 24:2 called the eldest servant of his house, who had the care of it, of providing food for it, and supplying with it, and giving to everyone their portion in due season. Some render it, "the son of leaving my house" y; to whom he left the care of his house, and should leave the administration of all things in it after his death, making him heir should he die childless; and so it may be supplied, "he Eliezer of Damascus is" or "shall be my heir". Strange and various are the fancies of the Jewish writers concerning this Eliezer; the Targum of Jonathan on Genesis 14:14 calls him the son of Nimrod; others say he was the grandson of Nimrod, and others, a servant of his, who gave him to Abram for a servant; and when Isaac married Rebekah he was made free, and through Abram's influence became a king, and was Og king of Bashan z; and others say he was Canaan the son of Ham a; and others again, that he was Lot, who was very desirous of being Abram's heir b: but with neither of these wilt this description of him agree, who is said to be of Damascus; either he was born there, or his parents, one or other, were from thence, who very probably were Abram's servants; and this Eliezer was born in his house, as seems from Genesis 15:3: or the words may be rendered Damascus Eliezer c, that is, Damascus the son of Eliezer; so that Eliezer was his father's name, and Damascus the proper name of this servant: and some say Damascus was built by him, and had its name from him, which is not likely, since we read of it before, and it is ascribed to another builder, Genesis 15:3- :. Indeed Justin d says it had its name from a king of it, so called; but who, according to him, was much more ancient than Abram, whom he also makes to be a king of Damascus: after King Damascus, he says, was Azelus, then Adores, and Abram and Israel were kings in that place. And Nicolas of Damascus e relates, that Abram reigned at Damascus, when with an army he came out of the land of Chaldea, beyond Babylon; and that the name of Abram was still famous in the region of Damascus, and a certain village was shown, called Abram's habitation: and the Jewish writers say f, that the servants of Abram built Damascus, and he reigned over it: that Abram lived there some time seems reasonable from this Eliezer, who was born in his house, being called Eliezer of Damascus; for which no other reason can well be assigned than his being born there, which must be therefore when Abram dwelt there, since he was born in his house; and this might be the foundation of the above traditions.
y ×× ×שק ×××ª× "is cui relinquetur domus mea", Junius Tremellius Heb. "filius derelictionis domus meae", Piscator; so Joseph Kimchi and Abendana. z Pirke Eliezer, c. 16. a Shalshalet Hakabala, fol. 2. 1. b Bereshit Rabba, sect. 43. fol. 39. 1. c ××שק ××××¢×ר "Damascus Eliezer", V. L. Pagninus, Montanus, Cocceius. d E Trogo, l. 36. c. 2. e Apud Euseb. Evangel. Praepar. l. 90. c. 16. p. 417. f Shalshalet Hakabala, fol. 77. 1.
Barnes' Notes on the Bible
- The Faith of Abram
1. ××ר daÌbaÌr, âa word, a thing;â the word being the sign of the thing.
2. ××× × 'aÌdonaÌy, âAdonai, the Lord;â related: âbring down, lay down.â This is the name usually read in place of Yahweh; but when, as in the present case, ×××× yehovaÌh and ××× × 'aÌdonaÌy are in apposition, ××××× 'eÌlohıÌym 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 ××× 'aÌdoÌn in the singular and plural is used as a common name. ×ש×ק mesheq, âpossession,â ××Ö¾×ש×ק ben-mesheq, âpossessor.â This forms a paronomasia with ××ש×ק damesÌeq, which is for ××ש××§× damasÌqıÌy. ××××¢×ר âelıÌy'ezer, âEliezer, God of help, or mighty to help.â
19. ק×× × qeÌynıÌy, Kenite, patronymic of ק×× qayıÌn, Kain. ×§× ×× qenıÌzıÌy, Kenizzite, patronymic of ×§× × qenaz, Kenaz, âhunter.â ק××× × qademonıÌy, Kadmonite, âeastern, old.â
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. âThe word of the Lord,â manifesting himself by speech to his servant. âIn the visionâ the intelligent observer passes from the merely sensible to the supersensible sphere of reality. âFear not, Abram.â 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. âI am thy shield, thy exceeding great reward.â 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 âthe Lord our righteousness,â 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. âLord Jehovah (Yahweh).â The name ××× × 'aÌdonaÌy 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. âWhat wilt thou give me?â 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. âTo me thou hast given no seed.â 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, âSo shall thy seed be.â 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 âfaith in Yahweh,â 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 Abramâs 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, âI am thy shield, thy exceeding great reward,â 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 manâs 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 âthe landâ to Abram. When God announces himself as Yahweh, who purposed to give him the land, Abram asks, Whereby âshall I know that I shall possess it?â 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. âAbram drove them away.â 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 Abramâs 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, âfirst, strangers in a land not theirsâ 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 âwith great wealthâ Exo. 12â14. âGo to thy fathers.â 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 soulâs 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 - âHe 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.â 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 15:2. What wilt thou give me, seeing I go childless — The anxiety of the Asiatics to have offspring is intense and universal. Among the Hindoos the want of children renders all other blessings of no esteem. See Ward.
And the steward of my house — Abram, understanding the promise as relating to that person who was to spring from his family, in whom all the nations of the earth should be blessed, expresses his surprise that there should be such a promise, and yet he is about to die childless! How then can the promise be fulfilled, when, far from a spiritual seed, he has not even a person in his family that has a natural right to his property, and that a stranger is likely to be his heir? This seems to be the general sense of the passage; but who this steward of his house, this Eliezer of Damascus, was, commentators are not agreed. The translation of the Septuagint is at least curious: ÎÌδε Ï Î¹ÌÎ¿Ï ÎαÏεκ ÏÎ·Ï Î¿Î¹ÎºÎ¿Î»ÎµÎ½Î¿Ï Ï Î¼Î¿Ï , Î¿Ï ÌÏÎ¿Ï ÎαμαÏÎºÎ¿Ï ÎλιεζεÏ. The son of Masek my homeborn maid, this Eliezer of Damascus, is my heir; which intimates that they supposed ×שק meshek, which we translate steward, to have been the name of a female slave, born in the family of Abram, of whom was born this Eliezer, who on account of the country either of his father or mother, was called a Damascene or one of Damascus. It is extremely probable that our Lord has this passage in view in his parable of the rich man and Lazarus, Luke 16:19. From the name Eliezer, by leaving out the first letter, Liezer is formed, which makes Lazarus in the New Testament, the person who, from an abject and distressed state, was raised to lie in the bosom of Abraham in paradise.
