the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 15:9
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He said to him, "Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon."
And he said to him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon.
The Lord said to Abram, "Bring me a three-year-old cow, a three-year-old goat, a three-year-old male sheep, a dove, and a young pigeon."
The Lord said to him, "Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon."
And he said to him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.
He said to him, "Take me a heifer three years old, a female goat three years old, a ram three years old, a turtle-dove, and a young pigeon."
And the Lord answerde, and seide, Take thou to me a cow of thre yeer, and a geet of thre yeer, and a ram of thre yeer, a turtle also, and a culuer.
And He saith unto him, `Take for Me a heifer of three years, and a she-goat of three years, and a ram of three years, and a turtle-dove, and a young bird;'
And the LORD said to him, "Bring Me a heifer, a goat, and a ram, each three years old, along with a turtledove and a young pigeon."
Then the Lord told him, "Bring me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a dove, and a young pigeon."
He answered him, "Bring me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a dove and a young pigeon."
And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon.
And he said, Take a young cow of three years old, and a she-goat of three years old, and a sheep of three years old, and a dove and a young pigeon.
He aunswered vnto hym: Take an Heyfer of three yere olde, & a she Goate of three yere olde, and a three yere olde Ramme, a turtle Doue also, & a young Pigeon.
And he said to him, Take me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.
God said to Abram, "We will make an agreement. Bring me a three-year-old cow, a three-year-old goat, a three-year-old ram, a dove, and a young pigeon."
And He said unto him: 'Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.'
And he said vnto him, Take me an heifer of three yeeres old, and a shee goat of three yeeres old, and a ramme of three yeeres old, and a turtle doue, and a yong pigeon.
And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
So the Lord said to him, "Bring Me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a turtledove and a young pigeon."
He said to him, "Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon."
And he said unto him, Take for me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove and a young pigeon.
Then he said vnto him, Take me an heifer of three yeeres olde, and a shee goate of three yeeres olde, and a ramme of three yeeres olde, a turtle doue also and a pigeon.
And he said to him, Take for yourself a heifer, three years old, a three year old ram, a three year old she-goat, a pigeon, and a young dove.
He answered, "Bring me a cow, a goat, and a ram, each of them three years old, and a dove and a pigeon."
And the Lord answered, and said: Take me a cow of three years old, and a she goat of three years. and a ram of three years, a turtle also, and a pigeon.
He said to him, "Bring me a heifer three years old, a she-goat three years old, a ram three years old, a turtledove, and a young pigeon."
And he said to him, Take for me an heifer in her third year, and a she-goat in her third year, and a ram in his third year, and a dove and a pigeon.
And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
He said to him, “Bring me a three-year-old cow, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.”
He said to him, "Take me a heifer three years old, a female goat three years old, a ram three years old, a turtle-dove, and a young pigeon."
And he said to him, "Take for me a three-year-old heifer, and a three-year-old female goat, and a three-year-old ram, and a turtledove and a young pigeon."
And He said to him, Take for Me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtledove, even a nestling.
And he sayde vnto him: Take a cow of thre yeare olde, and a she goate of thre yeare olde, and a ramme of thre yeare olde, and a turtyll doue, and a yonge pigeon.
God said, "Bring me a heifer, a goat, and a ram, each three years old, and a dove and a young pigeon."
So He said to him, "Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon."
So He said to him, "Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon."
The Lord told him, "Bring me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon."
So He said to him, "Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon."
So He said to him, "Bring Me a three year old heifer, and a three year old female goat, and a three year old ram, and a turtledove, and a young pigeon."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 22:13, Leviticus 1:3, Leviticus 1:10, Leviticus 1:14, Leviticus 3:1, Leviticus 3:6, Leviticus 9:2, Leviticus 9:4, Leviticus 12:8, Leviticus 14:22, Leviticus 14:30, Psalms 50:5, Isaiah 15:5, Luke 2:24
Reciprocal: Numbers 15:3 - the herd
Cross-References
Then Abraham looked up and glanced around, and behold, behind him was a ram caught in a thicket by his horns. And Abraham went and took the ram and offered it up for a burnt offering (ascending sacrifice) instead of his son.
'If his offering is a burnt offering from the herd, he shall offer a male without blemish; he shall offer it at the doorway of the Tent of Meeting so that he may be accepted before the LORD.
'But if his offering is from the flock, of the sheep or of the goats, as a burnt offering, he shall offer a male without blemish.
'But if his offering to the LORD is a burnt offering of birds, then he shall bring turtledoves or young pigeons as his offering.
'If a man's offering is a sacrifice of peace offerings, if he offers an animal from the herd, whether male or female, he shall offer it without blemish before the LORD.
'If his peace offering to the LORD is an animal from the flock, male or female, he shall offer the animal without blemish.
and he said to Aaron, "Take a bull calf as a sin offering and a ram as a burnt offering, [each] without blemish, and offer both before the LORD.
and a bull and a ram as peace offerings to sacrifice before the LORD, and a grain offering mixed with [olive] oil, for today the LORD will appear to you.'"
'If she cannot afford a lamb then she shall take two turtledoves or young pigeons, one as a burnt offering, the other as a sin offering; the priest shall make atonement for her, and she will be clean.'"
and two turtledoves or two young pigeons, such as he can afford, one shall be a sin offering, the other a burnt offering.
Gill's Notes on the Bible
And he said unto him, take me an heifer of three years old,.... This, with what follows, is the sign by which Abram might know that he, that is, his seed, should inherit the land of Canaan; for the whole of this is an emblem of the state and condition of his posterity, until they should enter into that land: wherefore he is ordered to "take" out of his herds and flocks this and the following creatures, which were used in sacrifice before the ceremonial law was given, as well as under it; and the distinction of creatures for sacrifice, though not for food, was known as early, as appears from Genesis 8:20; hence Onkelos renders the phrase, "offer before me"; and the Targum of Jonathan is,
"take unto me oblations, and offer before me.''
Though this difference is to be observed, that the Levitical law required creatures of a year old only to be offered; whereas these were three years old, because they are then at their full growth, and in their full strength and greatest perfection; and such were used among the Heathens for sacrifice; so Lucian h represents Ganymedes as proposing to Jupiter, that if he would let her go she would offer a ram of three years old: but it should be remarked, that these creatures here were not taken merely for sacrifice, nor is there any mention made of their being offered; though it is probable they might be offered after they had answered the principal end, which was to be a sign, whereby Abram might know that his seed should inherit the land; but the intention of God was, that as by them Abram's seed might be taught what sort of creatures they were to offer for their sins, so chiefly to show that they themselves would fall a sacrifice to the rage and fury of their enemies, in a land not theirs, and be used as these creatures were: and the number three may denote the three complete centuries in which they would be afflicted, and in the fourth come out safe and whole like the undivided birds, the turtle, dove, and pigeon, to which they were comparable. Ramban i thinks, that this number represents the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; and that of these three kinds of animals, only one individual of them was taken, and is called "treble", because each individual were joined together. Onkelos renders it three heifers, and so three goats and three rams afterwards; in which he is followed by Jarchi and Ben Melech; the former thinks the three heifers refer to the heifer of the day of atonement, that for uncertain murder, and the red heifer; and in like manner he interprets the three goats and rams; but the Targum of Jonathan, and Aben Ezra, interpret them as we do of creatures of three years old: it follows,
and a she goat of three years old, and a ram of three years old, and a turtledove and a young pigeon. Some Jewish writers k have a notion that these creatures represent the four monarchies; the "heifer", the Babylonian monarchy, which had three kings, Nebuchadnezzar, Evilmerodach, and Belshazzar; but others make this to be the fourth monarchy, they call Idumaean or Roman, which is like an heifer at grass, Jeremiah 50:11, which passage better suits with Babylon; the "goat", Media (or Persia), which had three kings, Cyrus, Darius, and Ahasuerus; and the "ram", Grecia; but others say the goat signifies the Grecian monarchy, and the ram the Medo-Persian monarchy, which latter agrees with Daniel 8:3; and by the "turtle", the word for which, in the Syriac language, signifies an ox, they understand, some the children of Ishmael, or the Turkish empire, and others Edom, or the Roman: but it is much better to interpret them of Abram's posterity, comparable to these creatures, both for their good and bad qualities; to an "heifer" for laboriousness in service, and patience in sufferings; and for their backslidings, Hosea 4:16; to a "goat" for their vicious qualities, their lusts and lasciviousness; and to a "ram", for their strength and fortitude; and to a "turtle", and a young pigeon, for their simplicity, innocence, and harmlessness, when they were in their purest state, see Psalms 74:19; and it may be observed, that these were the only fowl used in sacrifice.
h Dialogis Deorum. i Apud Munster in loc. k Vid. Bereshit Rabba, sect. 43. fol. 39. 2. Pirke Eliezer, c. 28.
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 15:9. Take me a heifer] ×¢××× eglah, a she-calf; a she-goat, ×¢× ez, a goat, male or female, but distinguished here by the feminine adjective; ×ש×שת meshullesheth, a three-yearling; a ram, ××× ayil; a turtle-dove, תר tor, from which come turtur and turtle; young pigeon, gozal, a word signifying the young of pigeons and eagles. See Deuteronomy 32:11. It is worthy of remark, that every animal allowed or commanded to be sacrificed under the Mosaic law is to be found in this list. And is it not a proof that God was now giving to Abram an epitome of that law and its sacrifices which he intended more fully to reveal to Moses; the essence of which consisted in its sacrifices, which typified the Lamb of God that takes away the sin of the world?
On the several animals which God ordered Abram to take, Jarchi remarks: "The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written, Psalms 22:12: Many bulls have compassed me about. Daniel 8:20: The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Daniel 8:21. But the Israelites are compared to doves, c. Song of Solomon 2:14: O my dove, that art in the cleft of the rock. The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever." See Jarchi on the place.
