This chapter of Genesis is foundational in combating the lie that “because Israel has sinned against God they don’t deserve the land of Israel any longer”. In fact, this chapter refutes that lie outright by presenting a founding covenant for the land in which God alone walks manifest through the divided blood sacrifice while אַבְרָם Avram is unconscious. A covenant is binding on the party that participates in it. God alone is responsible to honour the covenant for the land of Israel, which is affirmed and ratified in Isaac and Jacob (Psalms 105:4-11). This type of covenant is known as an unconditional royal grant, a covenant established by God forever regardless of the actions of the recipient. Introduction:
Those who consider the former chapter to be an outside source refuse to acknowledge any continuity with the present chapter. As a result the opening clause becomes irrelevant because it’s not known to them which events precede it. A more realistic view sees the obvious continuity between the two chapters and reads the opening clause to refer to the words spoken in conversation by מַלְכִּי־צֶדֶק Malkiy-tzedek, the king of Sodom and אַבְרָם Avram at the conclusion of chapter 14. Remembering that the Torah sees no chapter division at all and therefore presumes continuity of chronology. I suggest rereading 14:18-24 and without breaking, continue to read the first verse of chapter 15. It will soon become obvious to you that these events are part of a continuing historical narrative. This chapter of Genesis is foundational in combating the lie that “because Israel has sinned against God they don’t deserve the land of Israel any longer”. In fact, this chapter refutes that lie outright by presenting a founding covenant for the land in which God alone walks manifest through the divided blood sacrifice while אַבְרָם Avram is unconscious. A covenant is binding on the party that participates in it. God alone is responsible to honour the covenant for the land of Israel, which is affirmed and ratified in Isaac and Jacob (Psalms 105:4-11). This type of covenant is known as an unconditional royal grant, a covenant established by God forever regardless of the actions of the recipient. Genesis 15 אַחַ֣ר׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהוָה֙ אֶל־אַבְרָ֔ם בַּֽמַּחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָרְךָ֖ הַרְבֵּ֥ה מְאֹֽד׃ Gen 15:1 After הַדְּבָרִים hadevariym these words, events, דְבַר־יְהוָה devar-YHVH the Word, Essence, Substance of HaShem (YHVH: Mercy) came unto אַבְרָם Avram (father of a nation, exalted father) in a vision, saying, “אַל־תִּירָא al-tiyra No Fear, אַבְרָם Avram: I am a shield מָגֵן magein to you, a reward that is הַרְבֵּה מְאֹד harbeih meod great exceedingly.” Given that מַלְכִּי־צֶדֶק Malkiy-tzedek, the king of Sodom and אַבְרָם Avram have just finished speaking, it seems more consistent to translate the Hebrew, hadevariym הַדְּבָרִים literally as, “these words”, rather than “events” or “things”. Additionally, while its popular to discredit translations that read the latter clause as an extension of Who God is to אַבְרָם Avram, it’s none the less a valid reading and makes more sense in light of the everlasting nature of what follows. Therefore, I believe, “I am a shield to you, a reward that is great exceedingly” is the best reading. From this we understand that for the person of faith/trust, God is both protector and reward. וַיֹּ֣אמֶר אַבְרָ֗ם אֲדֹנָ֤י יֱהוִה֙ מַה־תִּתֶּן־לִ֔י וְאָנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר׃ Gen 15:2 And אַבְרָם Avram (father of a nation, exalted father) said, “אֲדֹנָי יֱהוִה Adonay HaShem (Lord YHVH: Master, Merciful, Judge), what will You give me, seeing I go childless, and the heir of my household is from דַּמֶּשֶׂק Damesek (Silent sackcloth weaver, mourning) אֱלִיעֶֽזֶר Eli-ezer (My God helps)?” Avram’s response, “My Lord HaShem” is an unusual combination of Divine titles. The Hebrew text reads, “Adonai YHVH” but the characters YHVH are marked with the nikudot (vowels) for Elohim. What the Masoretic scribe intends, is that we understand the three attributes of God: Dominion, Mercy and Judgement. It’s noteworthy that Avram calls God these titles prior to protesting his lack of progeny. Avram shows himself to be a man of relationship and true faith, in that even his doubts place their trust in God. On reading the phrase, “My Lord YHVH/Elohim” the discerning Messianic Jew is reminded of another man of faith, who had at one time been a doubter: that is, T’oma (Thomas) the Talmid (disciple) of our Mashiyach Yeshua: “And after eight days again his disciples were inside, and Thomas was with them: then came Yeshua (Jesus), the doors being shut, and stood in the midst, and said, ‘Shalom Aleichem (Peace be unto you)’. Then He said to Thomas, ‘Reach out your finger, and touch my hands; and reach out your hand, and thrust it into my side: and don’t doubt, but believe. And Thomas answered and said unto Him, ‘Adoniy v’Elohay, My Lord and my God’.” –HaBesora Al Piy Yochanan (John) 20:26-28 It’s at this point that we recall God’s promise to give Avram’s descendants all of the land of Israel (13:15): implicit in this promise is the provision of descendants. Avram knows God will fulfil His promise, so why does Avram respond the way he does? Avram’s response here is more of a, “How will You do it?” than it is a statement of mistrust. This is further testified to by the accreditation of righteousness that soon follows. When we ask God, “How will You keep Your promise?” we are not saying, “I don’t believe you can keep Your promise”. Either trust or a lack thereof determines the way we respond to God. Miriyam the mother of Yeshua asked Gabriel the Angelic messenger “How can this be?”, a response that received approval (Luke 1:34-38). On the other hand, Zechariah the father of John the Immerser asked “How can I be sure of this?” and was made mute as a form of discipline for ungodly doubt (Luke 1:18-20). The former, like the query of Avram, is a trusting request for details, the later an expression of ungodly doubt. וַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי׃ Gen 15:3 And אַבְרָם Avram said, “Behold, to me You have given no seed: and, look, one born in my household is my heir.” Male heirs were a necessity in the ancient middle eastern culture of Avram’s time. In fact, this is still the case in many middle eastern countries today. A blood born heir was seen as a means to maintain the family name and heritage. For Avram this was more than a mere feeding of the ego, it was a means by which he might pass on his knowledge of the one true God. Thus the exchange over the issue of an heir was a God inspired conversation, filled with hope and purpose. וְהִנֵּ֨ה דְבַר־יְהוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִֽירָשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ׃ Gen 15:4 And, הִנֵּה Hinei behold, now, pay attention, דְבַר־יְהוָה devar-YHVH the Word, Essence, Substance of HaShem (YHVH: Mercy) came unto him, saying, “This shall not be your heir; but he that shall come forth out of your own loins shall be your heir.” The TaNaKh (OT) speaks of a legal heir as a blood born son (Ruth 4:17), thus the emphatic phrasing, “out of your own loins”, literally: stomach, eternal organs. In order for this promise to be complete the heir must reach adulthood and be able to physically maintain the household and property belonging to Avram. Therefore, this is also a promise of longevity for Avram. וַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֙אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃ Gen 15:5 And He (God) brought him (Avram) outside, and said, “Look now toward the heavens, and count the stars, if you’re able to number them: and He (God) said unto him (Avram), so shall your seed be.” We now discover that the vision is seen at night. The phrase, “brought him outside” suggests that Avram was in his tent when the vision began. The subsequent events of verses 9-11 would probably have occurred the following day. The Midrash interprets, “outside” to refer to God showing Avram what is possible outside of humanity’s natural reasoning. Avram knew that it was now no longer physically possible for he and Sarai to have children, therefore, God was showing Himself to be the God of the impossible. The Jewish people would be born from miraculous events, thus miraculous events would pursue Israel all the days of her life in order to cause us to return to the God who birthed us. The Pesikta Zutresa explains that this vision showed Avram that just as no nation could conquer the stars, so too no one would ever succeed in exterminating Israel. The stars of Gen.15:5 and the dust of Gen. 13:16 are symbolic representations of one and the same people. This is affirmed by the parallelism of Gen. 22:17. It is the ethnic people of Israel who are to inherit the covenanted land. This is made clear prior to Avram’s act of trust. Above all else we should note that God made this promise to Avram without condition. It’s a royal grant. וְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃ Gen 15:6 And he trusted in HaShem (YHVH: Mercy); and He (God) counted it to him (Avram) for righteousness. Avram had been trusting in HaShem for some time prior to this, therefore, the intended meaning here is that Avram gave himself over entirely in his trust of God: not just regarding the present promise but in all things. God is King over all, we don’t make Him king of our lives, to the contrary, we accept that He was, is and will always be King over our lives. The decision we must make is whether we will receive His atoning offer of love and become heirs to the kingdom or reject His atoning offer of love and remain law breaking citizens storing up for ourselves judgement and wrath. Genesis 15:6 is quoted twice by Rav Shaul haShaliach (Paul the Apostle) first in Romans 4:3 & also in Galatians 3:6, and by Yaakov, the brother of Yeshua in the book of James 2:23. Both the present account and the argument posed by Shaul in Romans 4 show that faith/trust is not achieved but received. Our role in relating to God is the role of bride, receiving His proposal and trusting in that which He has promised. וַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהוָ֗ה אֲשֶׁ֤ר הוֹצֵאתִ֙יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ׃ Gen 15:7 And he said unto him, אֲנִי יְהוָה Aniy YHVH “I am HaShem (Mercy) that brought you out of אוּר Ur (light, flame) of the הָאָרֶץ Kasdim (Clay breakers), to give you this land to inherit it.” This verse affirms that God has already established the land as Israel’s inheritance. Avram is from light (Ur) and is headed toward the light of Mt Zion, in the Light Himself, HaShem. וַיֹּאמַ֑ר אֲדֹנָ֣י יֱהוִ֔ה בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה׃ Gen 15:8 And he said, “אֲדֹנָי יֱהוִה Adonay (Master, King, Dominion) HaShem (YHVH: Merciful)/Elohim (God, Judge), in what will I know that I will possess it?” Avram uses the same unusual combination of Divine titles that he used in verse 2. This continues to show Avram’s submission to God’s Kingship, an understanding of His mercy and a respect for His judgement. Avram is not asking for visual affirmation because of doubt, he has just been named as one righteous through trust. Therefore, the question is a request for a physical connection within the conversation that he is having with the invisible God. God understands the human need for physical, kinetic interaction and sees it as part of the vehicle of communication which strengthens relationship. וַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃ Gen 15:9 And He (God) said unto him (Avram), “Bring Me three heifers, and three she goats, and three rams, and a turtledove, and a young pigeon.” From Avram’s perspective within time and space the animals are intended for the establishment of a covenant and to give it the status of an irrevocable oath. From God’s perspective the covenant is already established. By definition a covenant is irrevocable. Each of the animals listed are used for sin offerings in the Torah, for the purification and redemption of all Israel, from the greatest to the least, both corporately and individually. • Heifer (Bamidbar [Num.] 19:9, 17) • She Goat (Bamidbar [Num.] 15:27) • Ram (Vayikra [Lev.] 5:15; 19:22; 2 Ch 29:21; Ezra 8:35; 45:23) • Turtle Dove/ Pigeon (Vayikra [Lev.] 5:7; 12:6; 14:22) The number three is representative of the unity of God, of perfection, completion and of an irrevocable decision, an established reality that has been firmly decided in the mind of God. Hence a perpetual application for the promises attached to the covenant. Avram didn’t divide the birds because birds are not divided for sacrificial purposes, as evidenced in the priestly offerings of Israel. Additionally, the dove/turtle dove is a symbol of Israel as the beloved of God (Shir Ha-shirim: Song of songs). As alluded to by Rabbi Solomon Yarchi who states that: “The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written in 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, Song of songs: ‘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.” The Rambam interprets the numbers of each animal to represent the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; Ben Melekh understands the three heifers to refer to the heifer of the Day of Atonement, the heifer for uncertain murder, and the red heifer. The common theme is one of atonement and redemption, which is to be associated with both the people of Israel and the land of Israel, and is based on God alone passing through the sacrificial animals by way of symbolic manifestation. It’s noted that in regard to this type of ancient covenant, the one who walks between the sacrificed animals is bringing a death curse upon himself lest the covenant be broken. Our Ram (Gen 22:13), Yeshua the Messiah, took upon himself the price of Israel’s salvation, the redemption of the land of Israel and by extension the price for the salvation of all humanity. וַיִּֽקַּֽח־ל֣וֹ אֶת־כָּל־אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִישׁ־בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־הַצִפֹּ֖ר לֹ֥א בָתָֽר׃ Gen 15:10 And he (Avram) took unto Him (God) all these, and divided them in the midst, and laid each piece one opposite the other: but the birds he did not divide. For a similar sacrificial practice see Jeremiah 34:18. It was customary for both parties to pass through the divided animals. Here however, Avram simply sets the scene, while it is God alone whose presence passes between the divided animals. וַיֵּ֥רֶד הָעַ֖יִט עַל־הַפְּגָרִ֑ים וַיַּשֵּׁ֥ב אֹתָ֖ם אַבְרָֽם׃ Gen 15:11 And when birds of prey came down upon the carcases, אַבְרָם Avram drove them away. The birds of prey symbolize the nations or demons (Ezekiel 31:6; Rev. 18:2) that would seek to abrogate the covenant by destroying Israel, with the intention of taking the Promised Land for themselves. However, the King of Righteousness (Psalm 110), the Messiah, would one day be born, the seed of Avram and drive away the nations who seek to destroy His prize possession. וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו׃ Gen 15:12 And when the sun was going down, a deep sleep fell upon אַבְרָם Avram; and, behold, a terror of great darkness fell upon him. The first mention of the LORD putting someone into a deep sleep is found in Genesis 2:21 which records the creation of Chava (Eve) from Adam’s side. The correlation here seems to indicate that God is about to bring Israel (feminine) forth from Avram. Thus Avram is placed into a similar deep sleep. The same Hebrew word, תַרְדֵּמָה tardeimah is used in the account of 1 Samuel 26:12, where David (God’s anointed) walks among the army of Shaul while they are in a deep sleep sent upon them by God. It’s also of great significance that Daniel the prophet saw his visions of the future while in a deep sleep (Daniel 8:18; 10:9). The dread and darkness are the appropriate atmosphere for conveying Israel’s coming years of slavery and darkness. This darkness is also prophetic of the darkness God would bring against Egypt (Exodus 10:21-22), which is called, “groping darkness”. This darkness is further related to Moses’ meeting with God on the mountain at Sinai. During this encounter, “Moses drew near into the thick darkness where God was” (Exodus 20:21-25). During this meeting God explains the means by which an altar for peace and covering are to be constructed. Thus there is a connection to Israel’s sacrificial system. Additionally, the terror and darkness are precursors to the appearance of the smoking pot and flaming torch, thus linking these events to the appearance of the LORD at Sinai (Exodus 19). The New Covenant would also be inaugurated in darkness (Matthew 27:45, 51). In fact throughout Scripture God is seen as appearing in or coming down upon darkness (Deut. 4:11; 5:22, 23; 2 Sam 22:10; 1 Kings 8:12; 2 Ch 6:1; Psalm 18:9, 1; 97:2). The Midrash sees the four elements of deep sleep, terror, darkness and falling as representing the progression of oppression that later came against Israel in the form of the nations: Babylon, Media-Persia, Greece and Rome. וַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר׀ יִהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֙רֶץ֙ לֹ֣א לָהֶ֔ם וַעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה׃ וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃ Gen 15:13 And he said unto אַבְרָם Avram, “Know with certainty that your seed will be strangers in a land that is not theirs, and will serve them; and they will afflict them four hundred years; Gen 15:14 And also that nation, whom they will serve, I will judge: and afterward they will come out with great substance. The Rabbis calculate the beginning of the years of subjugation as being 30 years after this vision at the birth of Isaac, because Isaac lacked the permanence of territory and prestige that Avram enjoyed and his descendants were considered aliens even during their years in the land of Canaan (Israel). וְאַתָּ֛ה תָּב֥וֹא אֶל־אֲבֹתֶ֖יךָ בְּשָׁל֑וֹם תִּקָּבֵ֖ר בְּשֵׂיבָ֥ה טוֹבָֽה׃ Gen 15:15 And you will go to your fathers in peace; you will be buried in a good old age. Avram’s longevity and prosperity are affirmed yet again. The father of trust is entrusted with certain hope in HaShem. וְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־שָׁלֵ֛ם עֲוֺ֥ן הָאֱמֹרִ֖י עַד־הֵֽנָּה׃ Gen 15:16 But in the fourth generation they shall come out again: for the iniquity of the Amorites is not yet full. The four generations and the four hundred years are synonymous, in that the Hebrew, דוֹר dor translated as “generation” is also understood to mean, “lifetime”. God is not only just, He is also patient. He will not drive out the Amorites at their present level of sinful behaviour, however, He knows that they will reach levels of sin and self-debasement that will require just discipline. Thus, the later invasion of Joshua and the Israelites is not a usurping of land but an act of Godly discipline, Israel being the instrument of that discipline and the God appointed heirs of the land of Israel in perpetuity according to God’s royal grant. וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ בָּ֔אָה וַעֲלָטָ֖ה הָיָ֑ה וְהִנֵּ֨ה תַנּ֤וּר עָשָׁן֙ וְלַפִּ֣יד אֵ֔שׁ אֲשֶׁ֣ר עָבַ֔ר בֵּ֖ין הַגְּזָרִ֥ים הָאֵֽלֶּה׃ Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking pot full of embers, and a burning torch passed between the pieces. The smoking pot and flaming torch are symbols of the Divine presence. These same symbols are seen leading Israel through the desert, a column of fire by night and a column of smoke by day (Exodus 13:21). This familiar manifestation of God’s presence was a protection for Israel when the column moved between Israel and the Egyptian army at the edge of the Red Sea (Exodus 14:20; Joshua 24:7). This protection reflects the promise God has made to be Avram’s shield. This manifestation of the Divine presence is also called the Angel/Messenger of HaShem (Exodus 14:19-20), The Angel of the Face, Who is described in the following way: “Behold, now, pay attention, I send a Messenger before you, to keep you in the way, and to bring you into the place that I have prepared. Pay heed, guard, beware of Him, and obey His voice, do not provoke Him; for He will not pardon your transgressions: for My Name is in Him.” -Shemot (Exodus) 23:20-21 [Author’s translation] There is no doubt that the Angel/Messenger being spoken of is the resurrected and transcendent King Messiah Yeshua, Imanu-El (With us God), unbound by time and space, the trans-locational Redeemer. There is also a connection here to the revelation of God at Sinai (Exodus 19), Ezekiel’s vision (Ezekiel 1:13), and the pouring out of the Holy Spirit during Shavuot/Pentecost (Acts 2). It seems clear that due to the prophecy Avram has just received concerning Israel’s coming slavery, that the symbols of the Divine presence passing through the divided animals is a foreshadowing of the same Divine presence leading Israel through the waters of the Red sea. God’s presence alone passes through the sacrificial animals while Avram is in a deep sleep (unconscious in terms of the modern medical scientific understanding of consciousness). As a result the covenant responsibility is entirely incumbent upon God. Therefore, it’s impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience (Psalms 105:4-11). The land has been promised and will not be taken back. It’s a perpetual promise from a God Who cannot lie and never breaks His oaths. This type of covenant is called an Unconditional Royal Covenant, as opposed to the conditional bargain-like covenant of Genesis 31:44. בַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֙תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃ אֶת־הַקֵּינִי וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי׃ וְאֶת־הַחִתִּ֥י וְאֶת־הַפְּרִזִּ֖י וְאֶת־הָרְפָאִֽים׃ וְאֶת־הָֽאֱמֹרִי֙ וְאֶת־הַֽכְּנַעֲנִ֔י וְאֶת־הַגִּרְגָּשִׁ֖י וְאֶת־הַיְבוּסִֽי׃ Gen 15:18 In the same day HaShem (YHVH: Mercy) made a covenant with אַבְרָם Avram, saying, “Unto your seed have I given this land, from the river of מִצְרַיִם Mitzrayim (Egypt: double destress) unto the great river, the river פְּרָת Perat (Euphrates: fruitfulness): Gen 15:19 The הַקֵּינִי ha-Keiniy (Kenites: smiths), and the הַקְּנִזִּי ha-kenizee (Kenizites: descendants of Kenaz: hunter), and the הַקַּדְמֹנִי ha-Kadmoneiy (Kadmonites: easterners), Gen 15:20 And the הַחִתִּי ha-chitiy (Hittites: descendants of chet: terror), and the הַפְּרִזִּי ha-Periziy (Perizzites: belonging to a village), and the הָרְפָאִים ha-Rephaim (Rephaimites: healing), Gen 15:21 And the הָאֱמֹרִי ha-Amori (Amorites: sayers), and the הַֽכְּנַעֲנִ֔י ha-C’naaniy (Canaanites: zealous), and the הַגִּרְגָּשִׁי ha-Girgashiy (Girgashites: dwelling in clay soil), and the הַיְבוּסִי ha-Y’vusiy (Jebusites: descendants of Yebus: threshing floor).” “In the same day” means in the daylight hours following these events when Avram had awoken to hear the covenant promise, God spoke saying, “Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”. Only during David’s reign were the boundaries of verse 18 attained, and then only as an empire. Of the ten nations (a number symbolizing completion), only the last seven were actually conquered by Joshua. The first three, The Kenites, Kenizites, and the Kadmonites would belong to Edom, Moab and Ammon. The predominant Rabbinical view is that these will be conquered and belong to Israel during the days of the Messiah (Isaiah 11:14). Given that God is bound by Himself to keep this covenant with Avram’s descendants, Israel, we can look forward to the time when the Messiah of Israel will return and reign over the entire Promised Land as King and High Priest over Israel and Ruler over all the nations. © 2024 Yaakov Ben Yehoshua
0 Comments
|
AuthorYaakov (Brown) Ben Yehoshua, founder and spiritual leader of the Beth Melekh International Messiah Following Jewish Community, presents a series of in depth studies of books of the Bible. Yaakov approaches the text from a Messianic Jewish perspective, revealing seldom considered translational alternatives and unique insights into the timeless nature of the Word of God as it applies to the redemptive work of the King Messiah Yeshua. Archives
September 2024
Categories |