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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Abram returns out of Egypt with great (1–4)
riches. Strife between the herdsmen of Abram (5–9)
and Lot. Abram gives Lot his choice of the country. Lot chooses to dwell at Sodom. (10–13)
God renews his promise to Abram, who (14–18)
removes to Hebron.

In this chapter we have a further account concerning Abram. I. In general, of his condition and behaviour in the land of promise, which was now the land of his pilgrimage. 1. His removes, ver. 1, 3, 4, 18. 2. His riches, ver. 2. 3. His devotion, ver. 4, 18. II. A particular account of a quarrel that happened between him and Lot. 1. The unhappy occasion of their strife ver. 5, 6. 2. The parties concerned in the strife, with the aggravation of it, ver. 7. III. The making up of the quarrel, by the prudence of Abram ver. 8, 9. IV. Lot's departure from Abram to the plain of Sodom, ver. 10-13. V. God's appearance to Abram, to confirm the promise of the land of Canaan to him, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
Abram and his family return out of Egypt to Canaan, Gen 13:1, Gen 13:2. He revisits Beth-el, and there invokes the Lord, Gen 13:3, Gen 13:4. In consequence of the great increase in the flocks of Abram and Lot, their herdsmen disagree; which obliges the patriarch and his nephew to separate, Gen 13:5-9. Lot being permitted to make his choice of the land, chooses the plains of Jordan, Gen 13:10, Gen 13:11, and pitches his tent near to Sodom, while Abram abides in Canaan, Gen 13:12. Bad character of the people of Sodom, Gen 13:13. The Lord renews his promise to Abram, Gen 13:14-17. Abram removes to the plains of Mamre, near Hebron, and builds an altar to the Lord, Gen 13:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 13:1, Abram and Lot return with great riches out of Egypt; Gen 13:6, Strife arises between Abram's herdsmen and those of Lot; Gen 13:8, Abram meekly refers it to Lot to choose his part of the country, Gen 13:10, and Lot goes to Sodom; Gen 13:14, God renews the promise to Abram; Gen 13:18, He removes to Hebron, and there builds an altar.
John Gill
INTRODUCTION TO GENESIS 13
This chapter gives an account of the return of Abram from Egypt to the land of Canaan, and to the same place in it he had been before, Gen 13:1 and of a strife between the herdsmen of Abram and Lot, and the occasion of it, Gen 13:5 which was composed by the prudent proposal of Abram, Gen 13:8 upon which they parted; Abram continued in Canaan, and Lot chose the plain of Jordan, and dwelt near Sodom, a place infamous for wickedness, Gen 13:10 after which the Lord renewed to Abram the grant of the land of Canaan to him, and to his seed, Gen 13:14 and then he removed to the plain of Mamre in Hebron, and there set up the worship of God, Gen 13:18.
13:113:1: Եւ ե՛լ Աբրամ յԵգիպտոսէ, ինքն եւ կի՛ն իւր եւ ամենայն որ ինչ էր նորա, եւ Ղովտ ընդ նմա յանապատն։
1 Եգիպտոսից Աբրամն ելաւ գնաց անապատ, ինքը՝ իր ամբողջ ունեցուածքով, իր կինը եւ Ղովտն էլ նրա հետ:
13 Եւ Աբրամ իր կնոջ հետ ու իր բոլոր ունեցածներով Եգիպտոսէն դէպի Քանանի հարաւակողմը գնաց ու Ղովտ ալ իրեն հետ։
Եւ ել Աբրամ յԵգիպտոսէ` ինքն եւ կին իւր եւ ամենայն որ ինչ էր նորա, եւ Ղովտ ընդ նմա [191]յանապատն:

13:1: Եւ ե՛լ Աբրամ յԵգիպտոսէ, ինքն եւ կի՛ն իւր եւ ամենայն որ ինչ էր նորա, եւ Ղովտ ընդ նմա յանապատն։
1 Եգիպտոսից Աբրամն ելաւ գնաց անապատ, ինքը՝ իր ամբողջ ունեցուածքով, իր կինը եւ Ղովտն էլ նրա հետ:
13 Եւ Աբրամ իր կնոջ հետ ու իր բոլոր ունեցածներով Եգիպտոսէն դէպի Քանանի հարաւակողմը գնաց ու Ղովտ ալ իրեն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: И поднялся Аврам из Египта, сам и жена его, и всё, что у него было, и Лот с ним, на юг.
13:1 ἀνέβη αναβαινω step up; ascend δὲ δε though; while Αβραμ αβραμ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos αὐτὸς αυτος he; him καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the αὐτοῦ αυτος he; him καὶ και and; even Λωτ λωτ Lōt; Lot μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
13:1 וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend אַבְרָ֨ם ʔavrˌām אַבְרָם Abram מִ mi מִן from מִּצְרַ֜יִם mmiṣrˈayim מִצְרַיִם Egypt ה֠וּא hû הוּא he וְ wᵊ וְ and אִשְׁתֹּ֧ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֛ו lˈô לְ to וְ wᵊ וְ and לֹ֥וט lˌôṭ לֹוט Lot עִמֹּ֖ו ʕimmˌô עִם with הַ ha הַ the נֶּֽגְבָּה׃ nnˈeḡbā נֶגֶב south
13:1. ascendit ergo Abram de Aegypto ipse et uxor eius et omnia quae habebat et Loth cum eo ad australem plagamAnd Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the south.
1. And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south:

1: И поднялся Аврам из Египта, сам и жена его, и всё, что у него было, и Лот с ним, на юг.
13:1
ἀνέβη αναβαινω step up; ascend
δὲ δε though; while
Αβραμ αβραμ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
αὐτὸς αυτος he; him
καὶ και and; even
ἡ ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
αὐτοῦ αυτος he; him
καὶ και and; even
Λωτ λωτ Lōt; Lot
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
13:1
וַ wa וְ and
יַּעַל֩ yyaʕˌal עלה ascend
אַבְרָ֨ם ʔavrˌām אַבְרָם Abram
מִ mi מִן from
מִּצְרַ֜יִם mmiṣrˈayim מִצְרַיִם Egypt
ה֠וּא hû הוּא he
וְ wᵊ וְ and
אִשְׁתֹּ֧ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֛ו lˈô לְ to
וְ wᵊ וְ and
לֹ֥וט lˌôṭ לֹוט Lot
עִמֹּ֖ו ʕimmˌô עִם with
הַ ha הַ the
נֶּֽגְבָּה׃ nnˈeḡbā נֶגֶב south
13:1. ascendit ergo Abram de Aegypto ipse et uxor eius et omnia quae habebat et Loth cum eo ad australem plagam
And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the south.
1. And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И поднялся Аврам из Египта…» Выражение очень картинное и вполне подходящее для кочующего пастуха со всеми его стадами.

«и Лот с ним на юг…» В предшествующей главе Лот не упоминался; теперь же он снова вводится в повествование, ввиду отдельного повествования о нем ниже.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-4: Abram's Removal to Canaan.B. C. 1918.
1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. 2 And Abram was very rich in cattle, in silver, and in gold. 3 And he went on his journeys from the south even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai; 4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
I. Here is Abram's return out of Egypt, v. 1. He came himself and brought all his with him back again to Canaan. Note, Though there may be occasion to go sometimes into places of temptation, yet we must hasten out of them as soon as possible. See Ruth i. 6.
II. His wealth: He was very rich, v. 2. He was very heavy, so the Hebrew word signifies; for riches are a burden, and those that will be rich do but load themselves with thick clay, Hab. ii. 6. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy. Abram was not only rich in faith and good works, and in the promises, but he was rich in cattle, and in silver and gold. Note, 1. God, in his providence, sometimes makes good men rich men, and teaches them how to abound, as well as how to suffer want. 2. The riches of good men are the fruits of God's blessing. God has said to Abram, I will bless thee; and that blessing made him rich without sorrow, Prov. x. 22. 3. True piety will very well consist with great prosperity. Though it is hard for a rich man to get to heaven, yet it is not impossible, Mark x. 23, 24. Abram was very rich and yet very religious. Nay, as piety is a friend to outward prosperity (1 Tim. iv. 8), so outward prosperity, if well-managed, is an ornament to piety, and furnishes an opportunity of doing so much the more good.
III. His removal to Beth-el, v. 3, 4. Thither he went, not only because there he had formerly had his tent, and he was willing to go among his old acquaintance, but because there he had formerly had his altar: and, though the altar was gone (probably he himself having taken it down, when he left the place, lest it should be polluted by the idolatrous Canaanites), yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God in that place, or perhaps to pay the vows he had there made to God when he undertook his journey into Egypt. Long afterwards God sent Jacob to this same place on that errand (ch. xxxv. 1), Go up to Beth-el, where thou vowedst the vow. We have need to be reminded, and should take all occasions to remind ourselves, of our solemn vows; and perhaps the place where they were made may help to bring them afresh to mind, and it may therefore do us good to visit it.
IV. His devotion there. His altar was gone, so that he could not offer sacrifice; but he called on the name of the Lord, as he had done, ch. xii. 8. Note, 1. All God's people are praying people. You may as soon find a living man without breath as a living Christian without prayer. 2. Those that would approve themselves upright with their God must be constant and persevering in the services of religion. Abram did not leave his religion behind him in Egypt, as many do in their travels. 3. When we cannot do what we would we must make conscience of doing what we can in the acts of devotion. When we want an altar, let us not be wanting in prayer, but, wherever we are, call on the name of the Lord.
Adam Clarke: Commentary on the Bible - 1831
13:1: Abram went up out of Egypt - into the south - Probably the south of Canaan, as In leaving Egypt he is said to come from the south, Gen 13:3, for the southern part of the promised land lay north-east of Egypt.
Albert Barnes: Notes on the Bible - 1834
13:1-4
Went up out of Mizraim. - Egypt is a low-lying valley, out of which the traveler ascends into Arabia Petraea and the hill-country of Kenaan. Abram returns, a wiser and a better man. When called to leave his native land, he had immediately obeyed. Such obedience evinced the existence of the new power of godliness in his breast. But he gets beyond the land of promise into a land of carnality, and out of the way of truth into a way of deceit. Such a course betrays the struggle between moral good and evil which has begun within him. This discovery humbles and vexes him. Self-condemnation and repentance are at work within him. We do not know that all these feelings rise into consciousness, but we have no doubt that their result, in a subdued, sobered, chastened spirit, is here, and will soon manifest itself.
And Lot with him. - Lot accompanied him into Egypt, because he comes with him out of it. The south is so called in respect, not to Egypt, but to the land of promise. It acquired this title before the times of the patriarch, among the Hebrew-speaking tribes inhabiting it. The great riches of Abram consist in cattle and the precious metals. The former is the chief form of wealth in the East. Abram's flocks are mentioned in preparation for the following occurrence. He advances north to the place between Bethel and Ai, and perhaps still further, according to Gen 13:4, to the place of Shekem, where he built the first altar in the land. He now calls on the name of the Lord. The process of contrition in a new heart, has come to its right issue in confession and supplication. The sense of acceptance with God, which he had before experienced in these places of meeting with God, he has now recovered. The spirit of adoption, therefore, speaks within him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: am 2086, bc 1918
the south: The south of Canaan; as in leaving Egypt, it is said he "came from the south," (Gen 13:3), and the southern part of the promised land lay north-east of Egypt. Gen 12:9-20, Gen 20:1, Gen 21:33; Jos 10:40, Jos 18:5; Sa1 27:10; Sa2 24:7
Carl Friedrich Keil and Franz Delitzsch
13:1
Abram, having returned from Egypt to the south of Canaan with his wife and property uninjured, through the gracious protection of God, proceeded with Lot למסּעיו "according to his journeys" (lit., with the repeated breaking up of his camp, required by a nomad life; on נסע to break up a tent, to remove, see Ex 12:37) into the neighbourhood of Bethel and Ai, where he had previously encamped and built an altar (Gen 12:8), that he might there call upon the name of the Lord again. That ויּקרא (Gen 13:4) is not a continuation of the relative clause, but a resumption of the main sentence, and therefore corresponds with ויּלך (Gen 13:3), "he went...and called upon the name of the Lord there," has been correctly concluded by Delitzsch from the repetition of the subject Abram.
Geneva 1599
13:1 And (a) Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.
(a) His great riches gotten in Egypt, did not hinder him in following his vocation.
John Gill
13:1 And Abram went up out of Egypt,.... That country lying low, and so more easy to be watered by the river Nile, as it was, and Canaan being higher; whither he went, but not till the famine in Canaan ceased: he went out of Egypt, as the Jewish (p) chronologers say, after he had been there three months; but Artapanus (q) an Heathen writer, says, he stayed there twenty years:
he and his wife, and all that he had; servants and cattle:
and Lot with him: from whence it is clear that he went down with him into Egypt, and it is highly probable had great respect and favour shown him on account of his relation to Abram and Sarai; for it appears by what follows, that he was become very rich: and they all went up
into the south; into the southern part of the land of Canaan, for otherwise they came to the north; for as Egypt lay south with respect to Canaan, Canaan was north from Egypt; but they journeyed to that part of that land which was commonly called the south, either Negeb, as here, or Daroma; See Gill on Zech 7:7.
(p) Seder Olam Rabba, p. 2. (q) Apud Euseb. Evangel. Praepar. l. 9. c. 18. p. 420.
Robert Jamieson, A. R. Fausset and David Brown
13:1 RETURN FROM EGYPT. (Gen. 13:1-18)
went up . . . south--Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.
13:213:2: Եւ Աբրամ էր մեծատուն յոյժ, անասնով եւ արծաթով եւ ոսկւով։
2 Աբրամը շատ հարուստ էր անասուններով, արծաթով եւ ոսկով:
2 Աբրամ շատ հարուստ էր անասուններով, արծաթով ու ոսկիով։
Եւ Աբրամ էր մեծատուն յոյժ անասնով եւ արծաթով եւ ոսկւով:

13:2: Եւ Աբրամ էր մեծատուն յոյժ, անասնով եւ արծաթով եւ ոսկւով։
2 Աբրամը շատ հարուստ էր անասուններով, արծաթով եւ ոսկով:
2 Աբրամ շատ հարուստ էր անասուններով, արծաթով ու ոսկիով։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: И был Аврам очень богат скотом, и серебром, и золотом.
13:2 Αβραμ αβραμ though; while ἦν ειμι be πλούσιος πλουσιος rich σφόδρα σφοδρα vehemently; tremendously κτήνεσιν κτηνος livestock; animal καὶ και and; even ἀργυρίῳ αργυριον silver piece; money καὶ και and; even χρυσίῳ χρυσιον gold piece; gold leaf
13:2 וְ wᵊ וְ and אַבְרָ֖ם ʔavrˌām אַבְרָם Abram כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy מְאֹ֑ד mᵊʔˈōḏ מְאֹד might בַּ ba בְּ in † הַ the מִּקְנֶ֕ה mmiqnˈeh מִקְנֶה purchase בַּ ba בְּ in † הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver וּ û וְ and בַ va בְּ in † הַ the זָּהָֽב׃ zzāhˈāv זָהָב gold
13:2. erat autem dives valde in possessione argenti et auriAnd he was very rich in possession of gold and silver.
2. And Abram was very rich in cattle, in silver, and in gold.
And Abram [was] very rich in cattle, in silver, and in gold:

2: И был Аврам очень богат скотом, и серебром, и золотом.
13:2
Αβραμ αβραμ though; while
ἦν ειμι be
πλούσιος πλουσιος rich
σφόδρα σφοδρα vehemently; tremendously
κτήνεσιν κτηνος livestock; animal
καὶ και and; even
ἀργυρίῳ αργυριον silver piece; money
καὶ και and; even
χρυσίῳ χρυσιον gold piece; gold leaf
13:2
וְ wᵊ וְ and
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
בַּ ba בְּ in
† הַ the
מִּקְנֶ֕ה mmiqnˈeh מִקְנֶה purchase
בַּ ba בְּ in
† הַ the
כֶּ֖סֶף kkˌesef כֶּסֶף silver
וּ û וְ and
בַ va בְּ in
† הַ the
זָּהָֽב׃ zzāhˈāv זָהָב gold
13:2. erat autem dives valde in possessione argenti et auri
And he was very rich in possession of gold and silver.
2. And Abram was very rich in cattle, in silver, and in gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «И был Аврам очень богат…» Или, как в еврейском тексте выражено, «очень тяжел», что служит обычным в Библии указанием на изобилие внешних благ (Исх 12:38; 3: Цар 10:2; 4: Цар 6:14: и др.).

«серебром и золотом…» Это первое библейское упоминание о металлических ценностях. Надо думать, что Аврам познакомился с ними в Египте, где они были предметом меновой торговли и имели форму пластинок или колец.
Adam Clarke: Commentary on the Bible - 1831
13:2: Abram was very rich - The property of these patriarchal times did not consist in flocks only, but also in silver and gold; and in all these respects Abram was דבד מאד cabed meod, exceeding rich. Josephus says that a part of this property was acquired by teaching the Egyptians arts and sciences. Thus did God fulfill his promises to him, by protecting and giving him a great profusion of temporal blessings, which were to him signs and pledges of spiritual things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Gen 24:35, Gen 26:12, Gen 26:13; Deu 8:18; Sa1 2:7; Job 1:3, Job 1:10, Job 22:21-25; Psa 112:1-3; Pro 3:9, Pro 3:10, Pro 10:22; Mat 6:33; Ti1 4:8
John Gill
13:2 And Abram was very rich,.... He was rich in spiritual things, in faith, and in all other graces, and was an heir of the kingdom of heaven; and in temporal things, as it sometimes is the lot of good men to be, though but rarely, at least to be exceeding rich, as Abram was; or "very heavy" (r), as the word signifies, he was loaded with wealth and riches, and sometimes an abundance of riches are a burden to a man, and, instead of making him more easy, create him more trouble; and, as we may observe presently, were the occasion of much trouble to Abram and Lot. Abram's riches lay
in cattle, in silver, and in gold; cattle are mentioned first, as being the principal part of the riches of men in those days, such as sheep and oxen, he and she asses and camels, see Gen 12:16 and besides these he had great quantities of silver and gold: the Jews say (s) he coined money in his own name, and that his coin had on one side an old man and an old woman, and on the other side a young man and a young woman. His riches no doubt were greatly increased by the gifts and presents he received from the king of Egypt during his stay there.
(r) "gravis valde", Montanus, Vatablus, Drusius, Schmidt. (s) Shalshalet Hakabala, fol. 2. 1.
Robert Jamieson, A. R. Fausset and David Brown
13:2 very rich--compared with the pastoral tribes to which Abraham belonged. An Arab sheik is considered rich who has a hundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abram being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these peoples, his probably arose from the sale of his produce in Egypt.
13:313:3: Եւ գնաց անդրէն ուստի եկն յանապատն մինչեւ ցԲեթէլ, մինչեւ ցտեղին ուր էր խորան նորա զառաջինն, ընդ Բեթէլ եւ ընդ Անգէէ՛
3 Նա իր հասած տեղից՝ անապատից, գնաց Բեթէլ, որտեղ նախապէս նրա վրանն էր խփած, Բեթէլի եւ Անգէի միջեւ գտնուող վայրը,
3 Եւ իր առաջին իջեւանած տեղէն գնաց հարաւային կողմը, մինչեւ Բեթէլ, այն տեղը ուր էր առաջ իր վրանը, Բեթէլի ու Գայիի մէջտեղ,
Եւ գնաց անդրէն [192]ուստի եկն յանապատն`` մինչեւ ցԲեթէլ, մինչեւ ցտեղին ուր էր խորան նորա զառաջինն:

13:3: Եւ գնաց անդրէն ուստի եկն յանապատն մինչեւ ցԲեթէլ, մինչեւ ցտեղին ուր էր խորան նորա զառաջինն, ընդ Բեթէլ եւ ընդ Անգէէ՛
3 Նա իր հասած տեղից՝ անապատից, գնաց Բեթէլ, որտեղ նախապէս նրա վրանն էր խփած, Բեթէլի եւ Անգէի միջեւ գտնուող վայրը,
3 Եւ իր առաջին իջեւանած տեղէն գնաց հարաւային կողմը, մինչեւ Բեթէլ, այն տեղը ուր էր առաջ իր վրանը, Բեթէլի ու Գայիի մէջտեղ,
zohrab-1805▾ eastern-1994▾ western am▾
13:33: И продолжал он переходы свои от юга до Вефиля, до места, где прежде был шатер его между Вефилем и между Гаем,
13:3 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὅθεν οθεν from which; for which reason ἦλθεν ερχομαι come; go εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ἕως εως till; until Βαιθηλ βαιθηλ till; until τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where ἦν ειμι be ἡ ο the σκηνὴ σκηνη tent αὐτοῦ αυτος he; him τὸ ο the πρότερον προτερον earlier ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Βαιθηλ βαιθηλ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Αγγαι αγγαι Angai; Angge
13:3 וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk לְ lᵊ לְ to מַסָּעָ֔יו massāʕˈāʸw מַסַּע breaking מִ mi מִן from נֶּ֖גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel עַד־ ʕaḏ- עַד unto הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָ֨יָה hˌāyā היה be שָׁ֤ם šˈām שָׁם there אָֽהֳלֹו֙אהלה *ʔˈohᵒlô אֹהֶל tent בַּ ba בְּ in † הַ the תְּחִלָּ֔ה ttᵊḥillˈā תְּחִלָּה beginning בֵּ֥ין bˌên בַּיִן interval בֵּֽית־אֵ֖ל bˈêṯ-ʔˌēl בֵּית אֵל Bethel וּ û וְ and בֵ֥ין vˌên בַּיִן interval הָ hā הַ the עָֽי׃ ʕˈāy עַי Ai
13:3. reversusque est per iter quo venerat a meridie in Bethel usque ad locum ubi prius fixerat tabernaculum inter Bethel et AiAnd he returned by the way that he came, from the south to Bethel, to the place where before he had pitched his tent between Bethel and Hai:
3. And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Ai;
And he went on his journeys from the south even to Beth- el, unto the place where his tent had been at the beginning, between Beth- el and Hai:

3: И продолжал он переходы свои от юга до Вефиля, до места, где прежде был шатер его между Вефилем и между Гаем,
13:3
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ὅθεν οθεν from which; for which reason
ἦλθεν ερχομαι come; go
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ἕως εως till; until
Βαιθηλ βαιθηλ till; until
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
ἦν ειμι be
ἡ ο the
σκηνὴ σκηνη tent
αὐτοῦ αυτος he; him
τὸ ο the
πρότερον προτερον earlier
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Βαιθηλ βαιθηλ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Αγγαι αγγαι Angai; Angge
13:3
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
לְ lᵊ לְ to
מַסָּעָ֔יו massāʕˈāʸw מַסַּע breaking
מִ mi מִן from
נֶּ֖גֶב nnˌeḡev נֶגֶב south
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָ֨יָה hˌāyā היה be
שָׁ֤ם šˈām שָׁם there
אָֽהֳלֹו֙אהלה
*ʔˈohᵒlô אֹהֶל tent
בַּ ba בְּ in
† הַ the
תְּחִלָּ֔ה ttᵊḥillˈā תְּחִלָּה beginning
בֵּ֥ין bˌên בַּיִן interval
בֵּֽית־אֵ֖ל bˈêṯ-ʔˌēl בֵּית אֵל Bethel
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הָ hā הַ the
עָֽי׃ ʕˈāy עַי Ai
13:3. reversusque est per iter quo venerat a meridie in Bethel usque ad locum ubi prius fixerat tabernaculum inter Bethel et Ai
And he returned by the way that he came, from the south to Bethel, to the place where before he had pitched his tent between Bethel and Hai:
3. And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Ai;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Как видно из сделанных здесь указаний, Аврам возвращался из Египта тем же самым путем, каким некогда и шел в него, причем слова текста: «и продолжал он переходы» прекрасно выражают самый характер кочевой жизни номада, какую проводил этот патриарх.

«и там призывал Аврам имя Господа…» Дойдя до Вефиля, в котором Аврам некогда утвердил алтарь истинному Богу, он снова приносит на нем жертву хвалы и благодарения Богу за благополучный исход своего далекого и опасного путешествия в Египет и за возвращение в землю обетования.
Adam Clarke: Commentary on the Bible - 1831
13:3: Beth-el - See Genesis 8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: from: Gen 12:6, Gen 12:8, Gen 12:9
Bethel and Hai: i. e., The place which was afterwards called Bethel by Jacob, and so called when Moses wrote; for its first name was Luz (Gen 28:19).
Geneva 1599
13:3 And he went on his journeys from the south even to (b) Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;
(b) He calls the place by the name which was later given to it, (Gen 23:19).
John Gill
13:3 And he went on in his journeys from the south,.... He took the same tour, went the same road, stopping at the same resting places, as when he went down to Egypt; having learned, as Jarchi observes, the way of the earth, that a man should not change his host. Though some, as Ben Gersom, understand it of his taking his journeys as were suitable for his cattle, as they were able to bear them, and not overdrive them, lest he should kill them, but made short stages, and frequently stopped and rested. And thus he went on through the southern part of the land, until he came
even to Bethel; as it was afterwards called, though now Luz, Gen 28:19.
unto the place where his tent had been at the beginning; when he first came into the land of Canaan, to a mountain
between Bethel and Hai; afterwards called Mount Ephraim, and was four miles from Jerusalem on the north (t); see Gen 12:8.
(t) Bunting's Travels, &c. p. 59.
John Wesley
13:3 He went on to Bethel - Thither he went, not only because he was willing to go among his old acquaintance; but because there he had formerly had his altar. and though the altar was gone, probably he himself having taking it down when he left the place, lest it should be polluted by the idolatrous Canaanites; yet he came to the place of the altar, either to revive the remembrance of the sweet communion he had had with God at that place, or, perhaps, to pay the vows he had there made to God when he undertook his journey into Egypt.
Robert Jamieson, A. R. Fausset and David Brown
13:3 went on his journeys--His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage.
unto the place . . . between Beth-el and Hai--"a conspicuous hill--its topmost summit resting on the rocky slopes below, and distinguished by its olive groves--offering a natural base for the altar and a fitting shade for the tent of the patriarch" [STANLEY].
13:413:4: ՚ի տեղի սեղանոյն, զոր արար անդ զառաջինն. եւ կարդա՛ց անդ Աբրամ զանուն Տեառն Աստուծոյ։
4 ուր սկզբնապէս նա զոհասեղան էր կառուցել: Այդտեղ Աբրամը կանչեց Տէր Աստծու անունը:
4 Այն սեղանին տեղը, որ առաջ շիներ էր։ Աբրամ Տէրոջը անունը կանչեց։
Ընդ Բեթէլ եւ ընդ [193]Անգէէ ի տեղի սեղանոյն, զոր արար անդ զառաջինն. եւ կարդաց անդ Աբրամ զանուն Տեառն [194]Աստուծոյ:

13:4: ՚ի տեղի սեղանոյն, զոր արար անդ զառաջինն. եւ կարդա՛ց անդ Աբրամ զանուն Տեառն Աստուծոյ։
4 ուր սկզբնապէս նա զոհասեղան էր կառուցել: Այդտեղ Աբրամը կանչեց Տէր Աստծու անունը:
4 Այն սեղանին տեղը, որ առաջ շիներ էր։ Աբրամ Տէրոջը անունը կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: до места жертвенника, который он сделал там вначале; и там призвал Аврам имя Господа.
13:4 εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦ ο the θυσιαστηρίου θυσιαστηριον altar οὗ ου.1 where ἐποίησεν ποιεω do; make ἐκεῖ εκει there τὴν ο the ἀρχήν αρχη origin; beginning καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname ἐκεῖ εκει there Αβραμ αβραμ the ὄνομα ονομα name; notable κυρίου κυριος lord; master
13:4 אֶל־ ʔel- אֶל to מְקֹום֙ mᵊqôm מָקֹום place הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָ֥שָׂה ʕˌāśā עשׂה make שָׁ֖ם šˌām שָׁם there בָּ bā בְּ in † הַ the רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שָׁ֛ם šˈām שָׁם there אַבְרָ֖ם ʔavrˌām אַבְרָם Abram בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
13:4. in loco altaris quod fecerat prius et invocavit ibi nomen DominiIn the place of the altar which he had made before; and there he called upon the name of the Lord.
4. unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD:

4: до места жертвенника, который он сделал там вначале; и там призвал Аврам имя Господа.
13:4
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
οὗ ου.1 where
ἐποίησεν ποιεω do; make
ἐκεῖ εκει there
τὴν ο the
ἀρχήν αρχη origin; beginning
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
ἐκεῖ εκει there
Αβραμ αβραμ the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
13:4
אֶל־ ʔel- אֶל to
מְקֹום֙ mᵊqôm מָקֹום place
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָ֥שָׂה ʕˌāśā עשׂה make
שָׁ֖ם šˌām שָׁם there
בָּ bā בְּ in
† הַ the
רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שָׁ֛ם šˈām שָׁם there
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
13:4. in loco altaris quod fecerat prius et invocavit ibi nomen Domini
In the place of the altar which he had made before; and there he called upon the name of the Lord.
4. unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Unto: Gen 13:18, Gen 12:7, Gen 12:8, Gen 35:1-3; Psa 26:8, Psa 42:1, Psa 42:2, Psa 84:1, Psa 84:2, Psa 84:10
called: Gen 4:26; Psa 65:1, Psa 65:2, Psa 107:1, Psa 107:8, Psa 107:15, Psa 116:2, Psa 116:17, Psa 145:18; Isa 58:9; Jer 29:12; Zep 3:9; Co1 1:2; Eph 6:18, Eph 6:19
John Gill
13:4 Unto the place of the altar, which he had made there at the first,.... When he first came to that place, and before he went down to Egypt: it is not said he came to the altar, but "to the place", where it had stood, for it seems now to have been demolished, either having fallen of itself, being made of earth, or had been destroyed by the Canaanites, since Abram left it; or perhaps it might be pulled down by Abram himself before he went from thence, that it might not be used and polluted by the idolatrous Canaanites.
And there Abram called on the name of the Lord; prayed unto him, and gave him thanks for the preservation of him and his wife in Egypt; for the support of himself and his family there during the famine in Canaan; for the increase of his worldly substance, and for the protection of him, and all that belonged to him, in his journey from Egypt thither; and for all the instances of his grace, and the rich experiences of his goodness he had favoured him with; See Gill on Gen 12:8 where the same form of expression is used.
Robert Jamieson, A. R. Fausset and David Brown
13:4 there Abram called on the name of the Lord--He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils--to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.
13:513:5: Եւ Ղովտայ որ երթեա՛լն էր ընդ Աբրամու, էր արջառ եւ ոչխար եւ անասուն։
5 Աբրամի հետ գնացող Ղովտը նոյնպէս ունէր արջառներ, ոչխարներ, անասուններ,
5 Եւ Աբրամին հետ գացող Ղովտն ալ ոչխարներ ու արջառներ ու վրաններ ունէր։
Եւ Ղովտայ որ երթեալն էր ընդ Աբրամու` էր արջառ եւ ոչխար եւ անասուն:

13:5: Եւ Ղովտայ որ երթեա՛լն էր ընդ Աբրամու, էր արջառ եւ ոչխար եւ անասուն։
5 Աբրամի հետ գնացող Ղովտը նոյնպէս ունէր արջառներ, ոչխարներ, անասուններ,
5 Եւ Աբրամին հետ գացող Ղովտն ալ ոչխարներ ու արջառներ ու վրաններ ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: И у Лота, который ходил с Аврамом, также был мелкий и крупный скот и шатры.
13:5 καὶ και and; even Λωτ λωτ Lōt; Lot τῷ ο the συμπορευομένῳ συμπορευομαι converge; travel with μετὰ μετα with; amid Αβραμ αβραμ be πρόβατα προβατον sheep καὶ και and; even βόες βους ox καὶ και and; even σκηναί σκηνη tent
13:5 וְ wᵊ וְ and גַם־ ḡam- גַּם even לְ lᵊ לְ to לֹ֔וט lˈôṭ לֹוט Lot הַ ha הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk אֶת־ ʔeṯ- אֵת together with אַבְרָ֑ם ʔavrˈām אַבְרָם Abram הָיָ֥ה hāyˌā היה be צֹאן־ ṣōn- צֹאן cattle וּ û וְ and בָקָ֖ר vāqˌār בָּקָר cattle וְ wᵊ וְ and אֹהָלִֽים׃ ʔōholˈîm אֹהֶל tent
13:5. sed et Loth qui erat cum Abram fuerunt greges ovium et armenta et tabernaculaBut Lot also, who was with Abram, had flocks of sheep, and herds of beasts, and tents.
5. And Lot also, which went with Abram, had flocks, and herds, and tents.
And Lot also, which went with Abram, had flocks, and herds, and tents:

5: И у Лота, который ходил с Аврамом, также был мелкий и крупный скот и шатры.
13:5
καὶ και and; even
Λωτ λωτ Lōt; Lot
τῷ ο the
συμπορευομένῳ συμπορευομαι converge; travel with
μετὰ μετα with; amid
Αβραμ αβραμ be
πρόβατα προβατον sheep
καὶ και and; even
βόες βους ox
καὶ και and; even
σκηναί σκηνη tent
13:5
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
לְ lᵊ לְ to
לֹ֔וט lˈôṭ לֹוט Lot
הַ ha הַ the
הֹלֵ֖ךְ hōlˌēḵ הלך walk
אֶת־ ʔeṯ- אֵת together with
אַבְרָ֑ם ʔavrˈām אַבְרָם Abram
הָיָ֥ה hāyˌā היה be
צֹאן־ ṣōn- צֹאן cattle
וּ û וְ and
בָקָ֖ר vāqˌār בָּקָר cattle
וְ wᵊ וְ and
אֹהָלִֽים׃ ʔōholˈîm אֹהֶל tent
13:5. sed et Loth qui erat cum Abram fuerunt greges ovium et armenta et tabernacula
But Lot also, who was with Abram, had flocks of sheep, and herds of beasts, and tents.
5. And Lot also, which went with Abram, had flocks, and herds, and tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И у Лота, который ходил с Аврамом, также был мелкий и крупный скот…» Так божественные благодеяния, данные Авраму, изливались и на его племянника Лота.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5-9: Lot's Separation from Abram.B. C. 1917.
5 And Lot also, which went with Abram, had flocks, and herds, and tents. 6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land. 8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 9 Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.
We have here an unhappy falling out between Abram and Lot, who had hitherto been inseparable companions (see v. 1, and ch. xii. 4), but now parted.
I. The occasion of their quarrel was their riches. We read (v. 2) how rich Abram was; now here we are told (v. 5) that Lot, who went with Abram, was rich too; and therefore God blessed him with riches because he went with Abram. Note, 1. It is good being in good company, and going with those with whom God is, Zech. viii. 23. 2. Those that are partners with God's people in their obedience and sufferings shall be sharers with them in their joys and comforts, Isa. lxvi. 10. Now, they both being very rich, the land was not able to bear them, that they might dwell comfortably and peaceably together. So that their riches may be considered, (1.) As setting them at a distance one from another. Because the place was too strait for them, and they had not room for their stock, it was necessary they should live asunder. Note, Every comfort in this world has its cross attending it. Business is a comfort; but it has this inconvenience in it, that it allows us not the society of those we love, so often, nor so long, as we could wish. (2.) As setting them at variance one with another. Note, Riches are often an occasion of strife and contention among relations and neighbours. This is one of those foolish and hurtful lusts which those that will be rich fall into, 1 Tim. vi. 9. Riches not only afford matter for contention, and are the things most commonly striven about, but they also stir up a spirit of contention, by making people proud and covetous. Meum and tuum--Mine and thine, are the great make-bates of the world. Poverty and travail, wants and wanderings, could not separate between Abram and Lot; but riches did. Friends are soon lost; but God is a friend from whose love neither the height of prosperity nor the depth of adversity shall separate us.
II. The immediate instruments of the quarrel were their servants. The strife began between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle, v. 7. They strove, it is probable, which should have the better pasture or the better water; and both interested their masters in the quarrel. Note, Bad servants often make a great deal of mischief in families, by the pride and passion, their lying slandering, and tale-bearing. It is a very wicked thing for servants to do ill offices between relations and neighbours, and to sow discord; those that do so are the devil's agents and their masters' worst enemies.
III. The aggravation of the quarrel was that the Canaanite and the Perizzite dwelt then in the land; this made the quarrel, 1. Very dangerous. If Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. Note, The division of families and churches often proves the ruin of them. 2. Very scandalous. No doubt the eyes of all the neighbours were upon them, especially because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it, to their reproach, by the Canaanites and Perizzites. Note, The quarrels of professors are the reproach of profession, and give occasion, as much as any thing, to the enemies of the Lord to blaspheme.
IV. The making up of this quarrel was very happy. It is best to preserve the peace, that it be not broken; but the next best is, if differences do happen, with all speed to accommodate them, and quench the fire that has broken out. The motion for staying this strife was made by Abram, though he was the senior and superior relation, v. 8.
1. His petition for peace was very affectionate: Let there be not strife, I pray thee. Abram here shows himself to be a man, (1.) Of a cool spirit, that had the command of his passion, and knew how to turn away wrath with a soft answer. Those that would keep the peace must never render railing for railing. (2.) Of a condescending spirit; he was willing to beseech even his inferior to be at peace, and made the first overture of reconciliation. Conquerors reckon it their glory to give peace by power; and it is no less so to give peace by the meekness of wisdom. Note, The people of God should always approve themselves a peaceable people; whatever others are for, they must be for peace.
2. His plea for peace was very cogent. (1.) "Let there be no strife between me and thee. Let the Canaanites and Perizzites contend about trifles; but let not thee and me fall out, who know better things, and look for a better country." Note, Professors of religion should, of all others, be careful to avoid contention. You shall not be so, Luke xxii. 26. We have no such custom, 1 Cor. xi. 16. "Let there be no strife between me and thee, who have lived together and loved one another so long." Note, The remembrance of old friendships should quickly put an end to new quarrels which at any time happen. (2.) Let it be remembered that we are brethren, Heb. we are men brethren; a double argument. [1.] We are men; and, as men, we are mortal creatures--we may die to-morrow, and are concerned to be found in peace. We are rational creatures, and should be ruled by reason. We are men, and not brutes, men, and not children; we are sociable creatures, let us be so to the uttermost. [2.] We are brethren. Men of the same nature, of the same kindred and family, of the same religion, companions in obedience, companions in patience. Note, The consideration of our relation to each other, as brethren, should always prevail to moderate our passions, and either to prevent or put an end to our contentions. Brethren should love as brethren.
3. His proposal for peace was very fair. Many who profess to be for peace yet will do nothing towards it; but Abram hereby approved himself a real friend to peace that he proposed an unexceptionable expedient for the preserving of it: Is not the whole land before thee? v. 9. As if he had said, "Why should we quarrel for room, while there is room enough for us both?" (1.) He concludes that they must part, and is very desirous that they should part friends: Separate thyself, I pray thee, from me. What could be expressed more affectionately? He does not expel him, and force him away, but advises that he should separate himself. Nor does he charge him to depart, but humbly desires him to withdraw. Note, Those that have power to command, yet sometimes, for love's sake, and peace' sake, should rather beseech as Paul besought Philemon, v. 8, 9. When the great God condescends to beseech us, we may well afford to beseech one another, to be reconciled, 2 Cor. v. 20. (2.) He offers him a sufficient share of the land they were in. Though God had promised Abram to give this land to his seed (ch. xii. 7), and it does not appear that ever any such promise was made to Lot, which Abram might have insisted on, to the total exclusion of Lot, yet he allows him to come in partner with him, and tenders an equal share to one that had not an equal right, and will not make God's promise to patronise his quarrel, nor, under the protection of that, put any hardship on his kinsman. (3.) He gives him his choice, and offers to take up with his leavings: If thou wilt take the left hand, I will go to the right. There was all the reason in the world that Abram should choose first; yet he recedes from his right. Note, It is a noble conquest to be willing to yield for peace' sake; it is the conquest of ourselves, and our own pride and passion, Matt. v. 39, 40. It is not only the punctilios of honour, but even interest itself, that in many cases must be sacrificed to peace.
Albert Barnes: Notes on the Bible - 1834
13:5-7
The collision. Lot now also abounded in the wealth of the East. The two opulent sheiks (elders, heads of houses) cannot dwell together anymore. Their serfs come to strife. The carnal temper comes out among their dependents. Such disputes were unavoidable in the circumstances. Neither party had any title to the land. Landed property was not yet clearly defined or secured by law. The land therefore was in common - wheRev_er anybody availed himself of the best spot for grazing that he could find unoccupied. We can easily understand what facilities and temptations this would offer for the strong to overbear the weak. We meet with many incidental notices of such oppression Gen 21:25; Gen 26:15-22; Exo 2:16-19. The folly and impropriety of quarreling among kinsmen about pasture grounds on the present occasion is enhanced by the circumstance that Abram and Lot are mere strangers among the Kenaanites and the Perizzites, the settled occupants of the country.
Custom had no doubt already given the possessor a prior claim. Abram and Lot were there merely on sufferance, because the country was thinly populated, and many fertile spots were still unoccupied. The Perizzite is generally associated with, and invariably distinguished from, the Kenaanite Gen 15:20; Gen 34:30; Exo 3:8, Exo 3:17. This tribe is not found among the descendants of Kenaan in the table of nations. They stand side by side with them, and seem therefore not to be a subject, but an independent race. They may have been a Shemite clan, roaming over the land before the arrival of the Hamites. They seem to have been by name and custom rather wanderers or nomads than dwellers in the plain or in the villages. They dwelt in the mountains of Judah and Ephraim Jdg 1:4; Jos 17:15. They are noticed even so late as in the time of Ezra Ezr 9:1. The presence of two powerful tribes, independent of each other, was favorable to the quiet and peaceful residence of Abram and Lot, but not certainly to their living at feud with each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: tents: Gen 4:20, Gen 25:27; Jer 49:29
Carl Friedrich Keil and Franz Delitzsch
13:5
But as Abram was very rich (כּבד, lit., weighty) in possessions (מקנה, cattle and slaves), and Lot also had flocks, and herds, and tents אהלים for אהלים, Ges. 93, 6, 3) for his men, of whom there must have been many therefore, the land did not bear them when dwelling together (נשׁא, masculine at the commencement of the sentence, as is often the case when the verb precedes the subject, vid., Ges. 147), i.e., the land did not furnish space enough for the numerous herd to graze. Consequently disputes arose between the two parties of herdsmen. The difficulty was increased by the fact that the Canaanites and Perizzites were then dwelling in the land, so that the space was very contracted. The Perizzites, who are mentioned here and in Gen 34:30; Judg 1:4, along with the Canaanites, and who are placed in the other lists of the inhabitants of Canaan among the different Canaanitish tribes (Gen 15:20; Ex 3:8, Ex 3:17, etc.), are not mentioned among the descendants of Canaan (Gen 10:15-17), and may therefore, like the Kenites, Kenizzites, Kadmonites, and Rephaim (Gen 15:19-21), not have been descendants of Ham at all. The common explanation of the name Perizzite as equivalent to פּרזות ארץ ישׁב "inhabitant of the level ground" (Ezek 38:11), is at variance not only with the form of the word, the inhabitant of the level ground being called הפּרזי (Deut 3:5), but with the fact of their combination sometimes with the Canaanites, sometimes with the other tribes of Canaan, whose names were derived from their founders. Moreover, to explain the term "Canaanite," as denoting "the civilised inhabitants of towns," or "the trading Phoenicians," is just as arbitrary as if we were to regard the Kenites, Kenizzites, and the other tribes mentioned Gen 15:19. along with the Canaanites, as all alike traders or inhabitants of towns. The origin of the name Perizzite is involved in obscurity, like that of the Kenites and other tribes settled in Canaan that were not descended from Ham. But we may infer from the frequency with which they are mentioned in connection with the Hamitic inhabitants of Canaan, that they were widely dispersed among the latter. Vid., Gen 15:19-21.
John Gill
13:5 And Lot also, which went with Abram,.... into Egypt, and was now come back with him:
had flocks, and herds, and tents; flocks of sheep, and herds of cattle, of oxen, asses and camels, and tents for himself and his servants to dwell in, and put his substance in.
13:613:6: Եւ ո՛չ բաւէր նոցա երկիրն բնակելոյ ՚ի միասին. զի էին նոցա ստացուածք բազումք, եւ ո՛չ կարէին բնակել ՚ի միասին[97]։ [97] Այլք. Երկիրն՝ բնակել ՚ի միասին։
6 բայց երկիրը նրանց չէր բաւականացնում միասին ապրելու համար, քանի որ նրանք մեծ ունեցուածքի տէր էին, ուստի հնարաւոր չէր համատեղ ապրել:
6 Այն երկիրը բաւական չէր անոնց, որ մէկտեղ բնակին. քանզի անոնց ստացուածքը շատ ըլլալով՝ չէին կրնար մէկտեղ բնակիլ։
Եւ ոչ բաւէր նոցա երկիրն բնակելոյ ի միասին. զի էին նոցա ստացուածք բազումք, եւ ոչ կարէին բնակել ի միասին:

13:6: Եւ ո՛չ բաւէր նոցա երկիրն բնակելոյ ՚ի միասին. զի էին նոցա ստացուածք բազումք, եւ ո՛չ կարէին բնակել ՚ի միասին[97]։
[97] Այլք. Երկիրն՝ բնակել ՚ի միասին։
6 բայց երկիրը նրանց չէր բաւականացնում միասին ապրելու համար, քանի որ նրանք մեծ ունեցուածքի տէր էին, ուստի հնարաւոր չէր համատեղ ապրել:
6 Այն երկիրը բաւական չէր անոնց, որ մէկտեղ բնակին. քանզի անոնց ստացուածքը շատ ըլլալով՝ չէին կրնար մէկտեղ բնակիլ։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: И непоместительна была земля для них, чтобы жить вместе, ибо имущество их было так велико, что они не могли жить вместе.
13:6 καὶ και and; even οὐκ ου not ἐχώρει χωρεω have / make room; hold αὐτοὺς αυτος he; him ἡ ο the γῆ γη earth; land κατοικεῖν κατοικεω settle ἅμα αμα at once; together ὅτι οτι since; that ἦν ειμι be τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτῶν αυτος he; him πολλά πολυς much; many καὶ και and; even οὐκ ου not ἐδύναντο δυναμαι able; can κατοικεῖν κατοικεω settle ἅμα αμα at once; together
13:6 וְ wᵊ וְ and לֹא־ lō- לֹא not נָשָׂ֥א nāśˌā נשׂא lift אֹתָ֛ם ʔōṯˈām אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together כִּֽי־ kˈî- כִּי that הָיָ֤ה hāyˈā היה be רְכוּשָׁם֙ rᵊḵûšˌām רְכוּשׁ property רָ֔ב rˈāv רַב much וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָֽכְל֖וּ yˈāḵᵊlˌû יכל be able לָ lā לְ to שֶׁ֥בֶת šˌeveṯ ישׁב sit יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
13:6. nec poterat eos capere terra ut habitarent simul erat quippe substantia eorum multa et non quibant habitare communiterNeither was the land able to bear them, that they might dwell together: for their substance was great, and they could not dwell together.
6. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together:

6: И непоместительна была земля для них, чтобы жить вместе, ибо имущество их было так велико, что они не могли жить вместе.
13:6
καὶ και and; even
οὐκ ου not
ἐχώρει χωρεω have / make room; hold
αὐτοὺς αυτος he; him
ἡ ο the
γῆ γη earth; land
κατοικεῖν κατοικεω settle
ἅμα αμα at once; together
ὅτι οτι since; that
ἦν ειμι be
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτῶν αυτος he; him
πολλά πολυς much; many
καὶ και and; even
οὐκ ου not
ἐδύναντο δυναμαι able; can
κατοικεῖν κατοικεω settle
ἅμα αμα at once; together
13:6
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָשָׂ֥א nāśˌā נשׂא lift
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לָ lā לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
כִּֽי־ kˈî- כִּי that
הָיָ֤ה hāyˈā היה be
רְכוּשָׁם֙ rᵊḵûšˌām רְכוּשׁ property
רָ֔ב rˈāv רַב much
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָֽכְל֖וּ yˈāḵᵊlˌû יכל be able
לָ lā לְ to
שֶׁ֥בֶת šˌeveṯ ישׁב sit
יַחְדָּֽו׃ yaḥdˈāw יַחְדָּו together
13:6. nec poterat eos capere terra ut habitarent simul erat quippe substantia eorum multa et non quibant habitare communiter
Neither was the land able to bear them, that they might dwell together: for their substance was great, and they could not dwell together.
6. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «И непоместительна была земля для них…» «Смотри, — восклицает по этому поводу Иоанн Златоуст, — как избыток богатства тотчас становится причиной разделения, производит разрыв, нарушает согласие, расторгает узы родства!»

Они расходятся в разные стороны.
Adam Clarke: Commentary on the Bible - 1831
13:6: Their substance was great - As their families increased, it was necessary their flocks should increase also, as from those flocks they derived their clothing, food, and drink. Many also were offered in sacrifice to God.
They could not dwell together - 1. Because their flocks were great. 2. Because the Canaanites and the Perizzites had already occupied a considerable part of the land. 3. Because there appears to have been envy between the herdsmen of Abram and Lot. To prevent disputes among them, that might have ultimately disturbed the peace of the two families, it was necessary that a separation should take place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Gen 36:6, Gen 36:7; Ecc 5:10, Ecc 5:11; Luk 12:17, Luk 12:18; Ti1 6:9
Geneva 1599
13:6 And the land was not able to (c) bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
(c) This inconvenience came by their riches, which break friendships and the bounds of nature.
John Gill
13:6 And the land was not able to bear them, that they might dwell together,.... That part of the country where Abram and Lot were could not afford them room enough for their several tents; or however could not furnish them with sufficient pasturage for their flocks and herds, they were so numerous; at least could not do it so as to be contiguous to each other, that there was a necessity of one of them going further off:
for their substance was great, so that they could not dwell together; we have before an account of the substance of each of them, how great it was; and here now is noted an inconvenience which arises from a large increase of riches, that relations and friends are obliged to part, and cannot dwell together; what one would think would make them more comfortable together, is the cause and occasion of their separation.
John Wesley
13:6 The land was not able to bear them - The place was too strait for them, and they had not room for their flocks.
13:713:7: Եւ եղեւ մա՛րտ ՚ի մէջ հովուաց խաշանցն Աբրամու, եւ ՚ի մէջ հովուաց խաշանցն Ղովտայ։ Եւ Քանանացիքն եւ Փերեզացիքն յայնժամ բնակեալ էին յերկրին։
7 Կռիւ եղաւ Աբրամի հօտերի հովիւների ու Ղովտի հօտերի հովիւների միջեւ: Քանանացիներն ու փերեզացիներն այդ ժամանակ բնակւում էին այդ երկրում:
7 Աբրամին անասուններուն հովիւներուն ու Ղովտի անասուններուն հովիւներուն միջեւ վէճ կ’ըլլար։ Նոյն ատեն Քանանացիներ ու Փերեզացիներ ալ կը բնակէին այդ երկրին մէջ։
Եւ եղեւ մարտ ի մէջ հովուաց խաշանցն Աբրամու, եւ ի մէջ հովուաց խաշանցն Ղովտայ. եւ Քանանացիքն եւ Փերեզացիքն յայնժամ բնակեալ էին յերկրին:

13:7: Եւ եղեւ մա՛րտ ՚ի մէջ հովուաց խաշանցն Աբրամու, եւ ՚ի մէջ հովուաց խաշանցն Ղովտայ։ Եւ Քանանացիքն եւ Փերեզացիքն յայնժամ բնակեալ էին յերկրին։
7 Կռիւ եղաւ Աբրամի հօտերի հովիւների ու Ղովտի հօտերի հովիւների միջեւ: Քանանացիներն ու փերեզացիներն այդ ժամանակ բնակւում էին այդ երկրում:
7 Աբրամին անասուններուն հովիւներուն ու Ղովտի անասուններուն հովիւներուն միջեւ վէճ կ’ըլլար։ Նոյն ատեն Քանանացիներ ու Փերեզացիներ ալ կը բնակէին այդ երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: И был спор между пастухами скота Аврамова и между пастухами скота Лотова; и Хананеи и Ферезеи жили тогда в той земле.
13:7 καὶ και and; even ἐγένετο γινομαι happen; become μάχη μαχη fight; battle ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποιμένων ποιμην shepherd τῶν ο the κτηνῶν κτηνος livestock; animal τοῦ ο the Αβραμ αβραμ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποιμένων ποιμην shepherd τῶν ο the κτηνῶν κτηνος livestock; animal τοῦ ο the Λωτ λωτ Lōt; Lot οἱ ο the δὲ δε though; while Χαναναῖοι χαναναιος Chananaios; Khananeos καὶ και and; even οἱ ο the Φερεζαῖοι φερεζαιος at that κατῴκουν κατοικεω settle τὴν ο the γῆν γη earth; land
13:7 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be רִ֗יב rˈîv רִיב law-case בֵּ֚ין ˈbên בַּיִן interval רֹעֵ֣י rōʕˈê רעה pasture מִקְנֵֽה־ miqnˈē- מִקְנֶה purchase אַבְרָ֔ם ʔavrˈām אַבְרָם Abram וּ û וְ and בֵ֖ין vˌên בַּיִן interval רֹעֵ֣י rōʕˈê רעה pasture מִקְנֵה־ miqnē- מִקְנֶה purchase לֹ֑וט lˈôṭ לֹוט Lot וְ wᵊ וְ and הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite אָ֖ז ʔˌāz אָז then יֹשֵׁ֥ב yōšˌēv ישׁב sit בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:7. unde et facta est rixa inter pastores gregum Abram et Loth eo autem tempore Chananeus et Ferezeus habitabant in illa terraWhereupon also there arose a strife between the herdsmen of Abram and of Lot. And at that time the Chanaanite and the Pherezite dwelled in that country.
7. And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land.
And there was a strife between the herdmen of Abram' s cattle and the herdmen of Lot' s cattle: and the Canaanite and the Perizzite dwelled then in the land:

7: И был спор между пастухами скота Аврамова и между пастухами скота Лотова; и Хананеи и Ферезеи жили тогда в той земле.
13:7
καὶ και and; even
ἐγένετο γινομαι happen; become
μάχη μαχη fight; battle
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποιμένων ποιμην shepherd
τῶν ο the
κτηνῶν κτηνος livestock; animal
τοῦ ο the
Αβραμ αβραμ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποιμένων ποιμην shepherd
τῶν ο the
κτηνῶν κτηνος livestock; animal
τοῦ ο the
Λωτ λωτ Lōt; Lot
οἱ ο the
δὲ δε though; while
Χαναναῖοι χαναναιος Chananaios; Khananeos
καὶ και and; even
οἱ ο the
Φερεζαῖοι φερεζαιος at that
κατῴκουν κατοικεω settle
τὴν ο the
γῆν γη earth; land
13:7
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
רִ֗יב rˈîv רִיב law-case
בֵּ֚ין ˈbên בַּיִן interval
רֹעֵ֣י rōʕˈê רעה pasture
מִקְנֵֽה־ miqnˈē- מִקְנֶה purchase
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
רֹעֵ֣י rōʕˈê רעה pasture
מִקְנֵה־ miqnē- מִקְנֶה purchase
לֹ֑וט lˈôṭ לֹוט Lot
וְ wᵊ וְ and
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
אָ֖ז ʔˌāz אָז then
יֹשֵׁ֥ב yōšˌēv ישׁב sit
בָּ bā בְּ in
† הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
13:7. unde et facta est rixa inter pastores gregum Abram et Loth eo autem tempore Chananeus et Ferezeus habitabant in illa terra
Whereupon also there arose a strife between the herdsmen of Abram and of Lot. And at that time the Chanaanite and the Pherezite dwelled in that country.
7. And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «И был спор между пастухами…» Неудовольствие и недо6рожелательство, как это часто бывает, началось снизу, между пастухами Аврама и Лота; при большом количестве скота у того и другого и при совместных пастбищах и особенно водопоях, поводов к ним, конечно, было немало.
Adam Clarke: Commentary on the Bible - 1831
13:7: The Canaanite and the Perizzite dwelled then in the land - That is, they were there at the time Abram and Lot came to fix their tents in the land. See the note on Gen 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: a strife: Gen 21:25, Gen 26:20; Exo 2:17; Co1 3:3; Gal 5:20; Tit 3:3; Jam 3:16, Jam 4:1
Canaanite: Gen 10:19, Gen 12:6, Gen 15:18-21, Gen 34:30; Neh 5:9; Phi 2:14, Phi 2:15; Col 4:5; Th1 4:12; Pe1 2:12
dwelled: i. e., They were there when Abram and Lot came to pitch their tents in the land.
Geneva 1599
13:7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the (d) Canaanite and the Perizzite dwelled then in the land.
(d) Who seeing their contention, might blaspheme God and destroy them.
John Gill
13:7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle,.... Not between the two masters, but between their servants, their upper servants, that had the care of their herds to feed them, and water them; and it is very probable their strife was about pasturage and watering places, the one endeavouring to get them from the other, or to get the best; which is much more likely than what Jarchi suggests, that the herdmen of Lot were wicked men, and fed their cattle in the fields of others, and the herdmen of Abram reproved them for their robbery; but they said, the land is given of Abram, and he hath no heir, but Lot is his heir, and what robbery is this? and to this sense are the Targums of Jonathan and Jerusalem:
and the Canaanite and the Perizzite dwelt then in the land; which observation is made by Moses to point to a reason why they could not both of them have a sufficiency for their large flocks and herds, because the country was in the possession of others; and though there was to spare, yet not enough for them both. The Canaanite, though it was a general name for the people of the whole land, yet was given to a particular family in it, and was derived from their first founder Canaan, the son of Ham; the Perizzite was another family or tribe of the same nation, who had their name from "a village"; these being Pagans or villagers, living in huts, or houses, or tents scattered up and down in the fields, and were a rough, inhuman, and unsociable sort of people, and therefore it could not be expected that they would oblige them with much pasturage and water for their flocks: and besides, this may be remarked, partly to show the danger that Abram and Lot were in through the dissension of their herdmen, since those people that were so nigh might take the advantage of their quarrels among themselves, and fall upon them both, and destroy them, and therefore a reconciliation was necessary; and partly to observe the reproach that was like to come upon them, and upon the true religion, for their sakes, should they differ among themselves, which such sort of men would gladly catch at, and improve against them.
John Wesley
13:7 And the Canaanite and the Perizzite dwelled in the land - This made the quarrel, Very dangerous; if Abram and Lot cannot agree to feed their flocks together, it is well if the common enemy do not come upon them and plunder them both. Very scandalous: No doubt the eyes of all the neighbours were upon them, because of the singularity of their religion, and the extraordinary sanctity they professed; and notice would soon be taken of this quarrel, and improvement made of it to their reproach by the Canaanites and Perizzites.
Robert Jamieson, A. R. Fausset and David Brown
13:7 And there was a strife--Abraham's character appears here in a most amiable light. Having a strong sense of religion, he was afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Gen 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (Mt 6:32; Rom 12:10-11; Phil 2:4).
13:813:8: Ասէ Աբրամ ցՂովտ. Մի՛ լիցի կռիւ ընդ իս եւ ընդ քեզ, եւ ընդ հովիւս իմ եւ ընդ հովիւս քո. զի արք եղբա՛րք եմք մեք.
8 Աբրամն ասաց Ղովտին. «Թող կռիւ չլինի իմ ու քո եւ իմ հովիւների ու քո հովիւների միջեւ, որովհետեւ մենք եղբայրներ ենք:
8 Աբրամ ըսաւ Ղովտին. «Կ’աղաչեմ քեզի, իմ ու քու մէջտեղ եւ իմ հովիւներուս ու քու հովիւներուդ մէջտեղ վէճ թող չըլլայ, վասն զի մենք եղբայր ենք։
Ասէ Աբրամ ցՂովտ. Մի՛ լիցի կռիւ ընդ իս եւ ընդ քեզ, եւ ընդ հովիւս իմ եւ ընդ հովիւս քո. զի արք եղբարք եմք մեք:

13:8: Ասէ Աբրամ ցՂովտ. Մի՛ լիցի կռիւ ընդ իս եւ ընդ քեզ, եւ ընդ հովիւս իմ եւ ընդ հովիւս քո. զի արք եղբա՛րք եմք մեք.
8 Աբրամն ասաց Ղովտին. «Թող կռիւ չլինի իմ ու քո եւ իմ հովիւների ու քո հովիւների միջեւ, որովհետեւ մենք եղբայրներ ենք:
8 Աբրամ ըսաւ Ղովտին. «Կ’աղաչեմ քեզի, իմ ու քու մէջտեղ եւ իմ հովիւներուս ու քու հովիւներուդ մէջտեղ վէճ թող չըլլայ, վասն զի մենք եղբայր ենք։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: И сказал Аврам Лоту: да не будет раздора между мною и тобою, и между пастухами моими и пастухами твоими, ибо мы родственники;
13:8 εἶπεν επω say; speak δὲ δε though; while Αβραμ αβραμ the Λωτ λωτ Lōt; Lot μὴ μη not ἔστω ειμι be μάχη μαχη fight; battle ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποιμένων ποιμην shepherd μου μου of me; mine καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ποιμένων ποιμην shepherd σου σου of you; your ὅτι οτι since; that ἄνθρωποι ανθρωπος person; human ἀδελφοὶ αδελφος brother ἡμεῖς ημεις we ἐσμεν ειμι be
13:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אַבְרָ֜ם ʔavrˈām אַבְרָם Abram אֶל־ ʔel- אֶל to לֹ֗וט lˈôṭ לֹוט Lot אַל־ ʔal- אַל not נָ֨א nˌā נָא yeah תְהִ֤י ṯᵊhˈî היה be מְרִיבָה֙ mᵊrîvˌā מְרִיבָה quarrel בֵּינִ֣י bênˈî בַּיִן interval וּ û וְ and בֵינֶ֔יךָ vênˈeʸḵā בַּיִן interval וּ û וְ and בֵ֥ין vˌên בַּיִן interval רֹעַ֖י rōʕˌay רעה pasture וּ û וְ and בֵ֣ין vˈên בַּיִן interval רֹעֶ֑יךָ rōʕˈeʸḵā רעה pasture כִּֽי־ kˈî- כִּי that אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man אַחִ֖ים ʔaḥˌîm אָח brother אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
13:8. dixit ergo Abram ad Loth ne quaeso sit iurgium inter me et te et inter pastores meos et pastores tuos fratres enim sumusAbram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren.
8. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren:

8: И сказал Аврам Лоту: да не будет раздора между мною и тобою, и между пастухами моими и пастухами твоими, ибо мы родственники;
13:8
εἶπεν επω say; speak
δὲ δε though; while
Αβραμ αβραμ the
Λωτ λωτ Lōt; Lot
μὴ μη not
ἔστω ειμι be
μάχη μαχη fight; battle
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποιμένων ποιμην shepherd
μου μου of me; mine
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ποιμένων ποιμην shepherd
σου σου of you; your
ὅτι οτι since; that
ἄνθρωποι ανθρωπος person; human
ἀδελφοὶ αδελφος brother
ἡμεῖς ημεις we
ἐσμεν ειμι be
13:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אַבְרָ֜ם ʔavrˈām אַבְרָם Abram
אֶל־ ʔel- אֶל to
לֹ֗וט lˈôṭ לֹוט Lot
אַל־ ʔal- אַל not
נָ֨א nˌā נָא yeah
תְהִ֤י ṯᵊhˈî היה be
מְרִיבָה֙ mᵊrîvˌā מְרִיבָה quarrel
בֵּינִ֣י bênˈî בַּיִן interval
וּ û וְ and
בֵינֶ֔יךָ vênˈeʸḵā בַּיִן interval
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
רֹעַ֖י rōʕˌay רעה pasture
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
רֹעֶ֑יךָ rōʕˈeʸḵā רעה pasture
כִּֽי־ kˈî- כִּי that
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
אַחִ֖ים ʔaḥˌîm אָח brother
אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
13:8. dixit ergo Abram ad Loth ne quaeso sit iurgium inter me et te et inter pastores meos et pastores tuos fratres enim sumus
Abram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren.
8. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «И сказал Аврам Лоту, да не будет раздора между мною и тобою…» «Как прекрасно рисуется в этих простых словах высокая, благородная личность Аврама! Из этих слов уже ясно, что Лот готов был примкнуть к ссоре пастухов; спокойно и с достоинством Аврам напоминает ему, что они родственники, и намекает тем, что им и неприлично примыкать к ссоре слуг, и опасно ввиду того, что они окружены иноплеменниками» (Властов).
Adam Clarke: Commentary on the Bible - 1831
13:8: For we be brethren - We are of the same family, worship the same God in the same way, have the same promises, and look for the same end. Why then should there be strife? If it appear to be unavoidable from our present situation, let that situation be instantly changed, for no secular advantages can counterbalance the loss of peace.
Albert Barnes: Notes on the Bible - 1834
13:8-9
The strife among the underlings does not alienate their masters. Abram appeals to the obligations of brotherhood. He proposes to obviate any further difference by yielding to Lot the choice of all the land. The heavenly principle of forbearance evidently holds the supremacy in Abram's breast. He walks in the moral atmosphere of the sermon on the mount Mat 5:28-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Let: Pro 15:1; Mat 5:9; Co1 6:6, Co1 6:7; Phi 2:14; Heb 12:14; Jam 3:17, Jam 3:18
brethren: Heb. men
brethren: Gen 11:27-31, Gen 45:24; Exo 2:13; Psa 133:1; Act 7:26; Rom 12:10; Eph 4:2, Eph 4:3; Th1 4:9; Heb 13:1; Pe1 1:22, Pe1 2:17, Pe1 3:8, Pe1 4:8; Pe2 1:7; Jo1 2:9-11; Jo1 3:14-19, Jo1 4:7, Jo1 4:20, Jo1 4:21
Carl Friedrich Keil and Franz Delitzsch
13:8
To put an end to the strife between their herdsmen, Abram proposed to Lot that they should separate, as strife was unseemly between אחים אנשׁים, men who stood in the relation of brethren, and left him to choose his ground. "If thou to the left, I will turn to the right; and if thou to the right, I will turn to the left." Although Abram was the older, and the leader of the company, he was magnanimous enough to leave the choice to his nephew, who was the younger, in the confident assurance that the Lord would so direct the decision, that His promise would be fulfilled.
Geneva 1599
13:8 And Abram said unto Lot, Let there be no (e) strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren.
(e) He cuts off the opportunity for contention: therefore the evil ceases.
John Gill
13:8 And Abram said unto Lot,.... Being either an ear witness himself of the contentions of their servants, or having it reported to him by credible persons, he applied himself to Lot, in order to make peace, being a wise and good man; and though he was senior in years, and superior in substance, and higher in the class of relation, and upon all accounts the greatest man, yet he makes the proposal first, and lays a scheme before Lot for their future friendship, and to prevent quarrels, and the mischievous consequences of them:
let there be no strife, I pray thee, between me and thee; there had been none yet, but it was very likely there would, if the dissension should go on between their servants; they could not well avoid interesting themselves in it, when it related to their respective properties; and there must be a right and wrong in such cases to be looked into and adjusted, which might occasion a difference between them; and this Abram was desirous of preventing, and therefore bespeaks his kinsman in this loving, affectionate, and condescending language:
and or between my herdmen and thy herdmen; as he understood there was, and which, if not timely put an end to, might be of bad consequence to them both, especially as to their peace and comfort, giving this excellent reason to enforce his request:
for we be brethren; or "men brethren we be" (u); we are men, let us act like such, the rational and humane part; they were brethren being men, so by nature all are brethren; by natural relation, Lot being the son of his brother Haran; brethren in religion, of the same faith in the one true and living God, and worshippers of him; and therefore on all accounts, by the ties of nature, relation, and religion, they were obliged to seek and cultivate peace and love.
(u) "viri fratres vos", Pagninus Montanus, Drusius, Schmidt.
13:913:9: ո՞չ աւադիկ երկիրդ ամենայն առաջի քո է, մեկնեա՛ց յինէն. եթէ դու յահեակ՝ ես յա՛ջ. եթէ դու յաջ՝ ես յահեա՛կ[98]։ [98] Ոմանք. Ոչ ահաւադիկ երկիրդ։
9 Մի՞թէ ողջ երկիրն առաջդ չի փռուած. հեռացի՛ր ինձնից: Եթէ դու ձախ գնաս, ես աջ կը գնամ, իսկ եթէ դու աջ գնաս, ես ձախ կը գնամ»:
9 Բոլոր երկիրը քու առջեւդ չէ՞. կ’աղաչեմ, զատուէ ինձմէ. եթէ դուն ձախ կողմը երթաս, ես աջ կողմը կ’երթամ եւ եթէ աջ կողմը երթաս, ես ձախ կողմը կ’երթամ»։
Ո՞չ աւադիկ երկիրդ ամենայն առաջի քո է, մեկնեաց յինէն. եթէ դու յահեակ` ես յաջ, եթէ դու յաջ` ես յահեակ:

13:9: ո՞չ աւադիկ երկիրդ ամենայն առաջի քո է, մեկնեա՛ց յինէն. եթէ դու յահեակ՝ ես յա՛ջ. եթէ դու յաջ՝ ես յահեա՛կ[98]։
[98] Ոմանք. Ոչ ահաւադիկ երկիրդ։
9 Մի՞թէ ողջ երկիրն առաջդ չի փռուած. հեռացի՛ր ինձնից: Եթէ դու ձախ գնաս, ես աջ կը գնամ, իսկ եթէ դու աջ գնաս, ես ձախ կը գնամ»:
9 Բոլոր երկիրը քու առջեւդ չէ՞. կ’աղաչեմ, զատուէ ինձմէ. եթէ դուն ձախ կողմը երթաս, ես աջ կողմը կ’երթամ եւ եթէ աջ կողմը երթաս, ես ձախ կողմը կ’երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: не вся ли земля пред тобою? отделись же от меня: если ты налево, то я направо; а если ты направо, то я налево.
13:9 οὐκ ου not ἰδοὺ ιδου see!; here I am πᾶσα πας all; every ἡ ο the γῆ γη earth; land ἐναντίον εναντιον next to; before σού σου of you; your ἐστιν ειμι be διαχωρίσθητι διαχωριζω divide; separate ἀπ᾿ απο from; away ἐμοῦ εμου my εἰ ει if; whether σὺ συ you εἰς εις into; for ἀριστερά αριστερος left ἐγὼ εγω I εἰς εις into; for δεξιά δεξιος right εἰ ει if; whether δὲ δε though; while σὺ συ you εἰς εις into; for δεξιά δεξιος right ἐγὼ εγω I εἰς εις into; for ἀριστερά αριστερος left
13:9 הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face הִפָּ֥רֶד hippˌāreḏ פרד divide נָ֖א nˌā נָא yeah מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon אִם־ ʔim- אִם if הַ ha הַ the שְּׂמֹ֣אל śśᵊmˈōl שְׂמֹאל lefthand side וְ wᵊ וְ and אֵימִ֔נָה ʔêmˈinā ימן go to right וְ wᵊ וְ and אִם־ ʔim- אִם if הַ ha הַ the יָּמִ֖ין yyāmˌîn יָמִין right-hand side וְ wᵊ וְ and אַשְׂמְאִֽילָה׃ ʔaśmᵊʔˈîlā שׂמאל turn left
13:9. ecce universa terra coram te est recede a me obsecro si ad sinistram ieris ego ad dexteram tenebo si tu dexteram elegeris ego ad sinistram pergamBehold the whole land is before thee: depart from me I pray thee: if thou wilt go to the left hand, I will take the right: if thou choose the right hand, I will pass to the left.
9. Is not the whole land before thee? separate thyself, I pray thee, from me: if the left hand, then I will go to the right; or if the right hand, then I will go to the left.
not the whole land before thee? separate thyself, I pray thee, from me: if [thou wilt take] the left hand, then I will go to the right; or if [thou depart] to the right hand, then I will go to the left:

9: не вся ли земля пред тобою? отделись же от меня: если ты налево, то я направо; а если ты направо, то я налево.
13:9
οὐκ ου not
ἰδοὺ ιδου see!; here I am
πᾶσα πας all; every
ἡ ο the
γῆ γη earth; land
ἐναντίον εναντιον next to; before
σού σου of you; your
ἐστιν ειμι be
διαχωρίσθητι διαχωριζω divide; separate
ἀπ᾿ απο from; away
ἐμοῦ εμου my
εἰ ει if; whether
σὺ συ you
εἰς εις into; for
ἀριστερά αριστερος left
ἐγὼ εγω I
εἰς εις into; for
δεξιά δεξιος right
εἰ ει if; whether
δὲ δε though; while
σὺ συ you
εἰς εις into; for
δεξιά δεξιος right
ἐγὼ εγω I
εἰς εις into; for
ἀριστερά αριστερος left
13:9
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
הִפָּ֥רֶד hippˌāreḏ פרד divide
נָ֖א nˌā נָא yeah
מֵ mē מִן from
עָלָ֑י ʕālˈāy עַל upon
אִם־ ʔim- אִם if
הַ ha הַ the
שְּׂמֹ֣אל śśᵊmˈōl שְׂמֹאל lefthand side
וְ wᵊ וְ and
אֵימִ֔נָה ʔêmˈinā ימן go to right
וְ wᵊ וְ and
אִם־ ʔim- אִם if
הַ ha הַ the
יָּמִ֖ין yyāmˌîn יָמִין right-hand side
וְ wᵊ וְ and
אַשְׂמְאִֽילָה׃ ʔaśmᵊʔˈîlā שׂמאל turn left
13:9. ecce universa terra coram te est recede a me obsecro si ad sinistram ieris ego ad dexteram tenebo si tu dexteram elegeris ego ad sinistram pergam
Behold the whole land is before thee: depart from me I pray thee: if thou wilt go to the left hand, I will take the right: if thou choose the right hand, I will pass to the left.
9. Is not the whole land before thee? separate thyself, I pray thee, from me: if the left hand, then I will go to the right; or if the right hand, then I will go to the left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «не вся ли земля пред тобою?…» Холмы Вефиля, где происходило описываемое событие, занимают возвышенное и господствующее положение над расстилающейся у их подошвы долиной Иордана. Вообще, вся эта речь полна картинности и изобразительности.

«отделись же от меня: если ты налево, то я направо…» Речь Аврама дышит великодушием и кротостью: желая показать величие своей добродетели, и исполнить желание юноши, чтобы от разлуки их не произошло никакого повода к неудовольствию, предоставляет Лоту полную свободу и говорит: «и вся земля пред тобою, отлучись ты от меня, и какую землю хочешь, ту и возьми» (Иоанн Златоуст).
Adam Clarke: Commentary on the Bible - 1831
13:9: Is not the whole land before thee - As the patriarch or head of the family, Abram, by prescriptive right, might have chosen his own portion first, and appointed Lot his; but intent upon peace, and feeling pure and parental affection for his nephew, he permitted him to make his choice first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: Is not: Gen 20:15, Gen 34:10
if thou wilt: Psa 120:7; Rom 12:18; Co1 6:7; Heb 12:14; Jam 3:13-18; Pe1 3:8-12
Geneva 1599
13:9 [Is] not the whole land before thee? separate thyself, I pray thee, from me: if [thou wilt (f) take] the left hand, then I will go to the right; or if [thou depart] to the right hand, then I will go to the left.
(f) Abram resigns his own right to buy peace.
John Gill
13:9 Is not the whole land before thee?.... Signifying, that though there were not room and convenience for them both in that part of the country in which they were, yet there were in other parts; and though the land was given to Abram, he did not desire Lot to depart out of it; nay, he sets it all before him to choose what part he would dwell in, which was great condescension in him:
separate thyself, I pray thee, from me; not that he was weary of his company and fellowship with him, but, as things were circumstanced, a separation was necessary for the subsistence of their herds and flocks, and for the peace and comfort of their respective families; nor did he desire him to go out of the land, or be so far from him, that he could be of no advantage to him; but though separate, yet so near him as to give him help and assistance, as there might be occasion for it, and as there was some time after, which appears from the history of the following chapter.
If thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left; or as the Targums of Onkelos and Jonathan are,"if thou wilt go to the north, I will go to the south, or if thou wilt go to the south, I will go to the north:''for when a man stands with his face to the east, the principal part, the north is on his left hand, and the south on his right; and this was an usual way of speaking in the eastern countries; but they were not, as Grotius observes, Aristotelians, who make the east the right hand, and the west the left. This was an instance of the peaceable disposition of Abram, and of his humility and condescension to give his nephew leave, who was in all respects inferior to him, to make his choice, to go which way he would, and take what part of the country he pleased.
13:1013:10: Ամբա՛րձ Ղովտ զաչս իւր եւ ետես զամենայն կողմանս Յորդանանու, զի ամենայն յուռթի՛ էր. մինչչեւ՛ կործանեալ էր Աստուծոյ զՍոդոմ եւ զԳոմոր, իբրեւ զդրախտ Աստուծոյ էր, եւ իբրեւ զերկիրն Եգիպտացւոց՝ մինչեւ ՚ի գա՛լ ՚ի Զոորա[99]։ [99] Ոմանք. Մինչեւ ՚ի գալ ՚ի Սեգովր։
10 Ղովտն աչքերը բարձրացրեց ու տեսաւ, որ Յորդանանի բոլոր շրջաններն էլ ոռոգելի են: Քանի դեռ Աստուած չէր կործանել Սոդոմն ու Գոմորը, մինչեւ Զոորայի սահմանը Աստծու դրախտի նման էր, Եգիպտացւոց երկրի նման:
10 Ղովտ աչքերը վեր վերցուց ու Յորդանանի ամէն կողմը նայեցաւ եւ տեսաւ որ ամէն տեղ ջրարբի էր, Տէրը Սոդոմը ու Գոմորը կորսնցնելէն առաջ մինչեւ Սեգովր Տէրոջը դրախտին կամ Եգիպտոսի երկրին պէս էր։
Ամբարձ Ղովտ զաչս իւր եւ ետես զամենայն [195]կողմանս Յորդանանու, զի ամենայն յուռթի էր, մինչչեւ կործանեալ էր Աստուծոյ զՍոդոմ եւ զԳոմոր, իբրեւ զդրախտն Աստուծոյ էր եւ իբրեւ զերկիրն Եգիպտացւոց` մինչեւ ի գալ ի Սեգովր:

13:10: Ամբա՛րձ Ղովտ զաչս իւր եւ ետես զամենայն կողմանս Յորդանանու, զի ամենայն յուռթի՛ էր. մինչչեւ՛ կործանեալ էր Աստուծոյ զՍոդոմ եւ զԳոմոր, իբրեւ զդրախտ Աստուծոյ էր, եւ իբրեւ զերկիրն Եգիպտացւոց՝ մինչեւ ՚ի գա՛լ ՚ի Զոորա[99]։
[99] Ոմանք. Մինչեւ ՚ի գալ ՚ի Սեգովր։
10 Ղովտն աչքերը բարձրացրեց ու տեսաւ, որ Յորդանանի բոլոր շրջաններն էլ ոռոգելի են: Քանի դեռ Աստուած չէր կործանել Սոդոմն ու Գոմորը, մինչեւ Զոորայի սահմանը Աստծու դրախտի նման էր, Եգիպտացւոց երկրի նման:
10 Ղովտ աչքերը վեր վերցուց ու Յորդանանի ամէն կողմը նայեցաւ եւ տեսաւ որ ամէն տեղ ջրարբի էր, Տէրը Սոդոմը ու Գոմորը կորսնցնելէն առաջ մինչեւ Սեգովր Տէրոջը դրախտին կամ Եգիպտոսի երկրին պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Лот возвел очи свои и увидел всю окрестность Иорданскую, что она, прежде нежели истребил Господь Содом и Гоморру, вся до Сигора орошалась водою, как сад Господень, как земля Египетская;
13:10 καὶ και and; even ἐπάρας επαιρω lift up; rear up Λωτ λωτ Lōt; Lot τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him εἶδεν οραω view; see πᾶσαν πας all; every τὴν ο the περίχωρον περιχωρος surrounding territory τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ὅτι οτι since; that πᾶσα πας all; every ἦν ειμι be ποτιζομένη ποτιζω give a drink; water πρὸ προ before; ahead of τοῦ ο the καταστρέψαι καταστρεφω overturn τὸν ο the θεὸν θεος God Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra ὡς ως.1 as; how ὁ ο the παράδεισος παραδεισος paradise τοῦ ο the θεοῦ θεος God καὶ και and; even ὡς ως.1 as; how ἡ ο the γῆ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἕως εως till; until ἐλθεῖν ερχομαι come; go εἰς εις into; for Ζογορα ζογορα Zogora
13:10 וַ wa וְ and יִּשָּׂא־ yyiśśā- נשׂא lift לֹ֣וט lˈôṭ לֹוט Lot אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֗יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּרְא֙ yyar ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כִּכַּ֣ר kikkˈar כִּכָּר disk הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan כִּ֥י kˌî כִּי that כֻלָּ֖הּ ḵullˌāh כֹּל whole מַשְׁקֶ֑ה mašqˈeh מַשְׁקֶה butler, irrigated, drink לִ li לְ to פְנֵ֣י׀ fᵊnˈê פָּנֶה face שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] סְדֹם֙ sᵊḏˌōm סְדֹם Sodom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah כְּ kᵊ כְּ as גַן־ ḡan- גַּן garden יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
13:10. elevatis itaque Loth oculis vidit omnem circa regionem Iordanis quae universa inrigabatur antequam subverteret Dominus Sodomam et Gomorram sicut paradisus Domini et sicut Aegyptus venientibus in SegorAnd Lot, lifting up his eyes, saw all the country about the Jordan, which was watered throughout, before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as one comes to Segor.
10. And Lot lifted up his eyes, and beheld all the Plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.
And Lot lifted up his eyes, and beheld all the plain of Jordan, that it [was] well watered every where, before the LORD destroyed Sodom and Gomorrah, [even] as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar:

10: Лот возвел очи свои и увидел всю окрестность Иорданскую, что она, прежде нежели истребил Господь Содом и Гоморру, вся до Сигора орошалась водою, как сад Господень, как земля Египетская;
13:10
καὶ και and; even
ἐπάρας επαιρω lift up; rear up
Λωτ λωτ Lōt; Lot
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἶδεν οραω view; see
πᾶσαν πας all; every
τὴν ο the
περίχωρον περιχωρος surrounding territory
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ὅτι οτι since; that
πᾶσα πας all; every
ἦν ειμι be
ποτιζομένη ποτιζω give a drink; water
πρὸ προ before; ahead of
τοῦ ο the
καταστρέψαι καταστρεφω overturn
τὸν ο the
θεὸν θεος God
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρα γομορρα Gomorra
ὡς ως.1 as; how
ὁ ο the
παράδεισος παραδεισος paradise
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ὡς ως.1 as; how
ἡ ο the
γῆ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἕως εως till; until
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
Ζογορα ζογορα Zogora
13:10
וַ wa וְ and
יִּשָּׂא־ yyiśśā- נשׂא lift
לֹ֣וט lˈôṭ לֹוט Lot
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֗יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּרְא֙ yyar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כִּכַּ֣ר kikkˈar כִּכָּר disk
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
כִּ֥י kˌî כִּי that
כֻלָּ֖הּ ḵullˌāh כֹּל whole
מַשְׁקֶ֑ה mašqˈeh מַשְׁקֶה butler, irrigated, drink
לִ li לְ to
פְנֵ֣י׀ fᵊnˈê פָּנֶה face
שַׁחֵ֣ת šaḥˈēṯ שׁחת destroy
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
סְדֹם֙ sᵊḏˌōm סְדֹם Sodom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
כְּ kᵊ כְּ as
גַן־ ḡan- גַּן garden
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come
צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
13:10. elevatis itaque Loth oculis vidit omnem circa regionem Iordanis quae universa inrigabatur antequam subverteret Dominus Sodomam et Gomorram sicut paradisus Domini et sicut Aegyptus venientibus in Segor
And Lot, lifting up his eyes, saw all the country about the Jordan, which was watered throughout, before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as one comes to Segor.
10. And Lot lifted up his eyes, and beheld all the Plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Воспользовавшись предоставленной ему свободой выбора, Лот взял себе богатую и плодородную долину Иорданскую, цветущую, по выражению Библии, как сад Господень, т. е. как рай (2:10; Ис 51:3), и орошаемую водою Иордана, как Египет водами Нила.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-13: Lot's Removal to Sodom.B. C. 1917.
10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. 11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. 12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. 13 But the men of Sodom were wicked and sinners before the LORD exceedingly.
We have here the choice that Lot made when he parted from Abram. Upon this occasion, one would have expected, 1. That he should have expressed an unwillingness to part from Abram, and that, at least, he should have done it with reluctancy. 2. That he should have been so civil as to have remitted the choice back again to Abram. But we find not any instance of deference or respect to his uncle in the whole management. Abram having offered him the choice, without compliment he accepted it, and made his election. Passion and selfishness make men rude. Now, in the choice which Lot made, we may observe,
I. How much he had an eye to the goodness of the land. He beheld all the plain of Jordan, the flat country in which Sodom stood, that it was admirably well watered every where (and perhaps the strife had been about water, which made him particularly fond of that convenience), and so Lot chose all that plain, v. 10, 11. That valley, which was like the garden of Eden itself, now yielded him a most pleasant prospect. It was, in his eye, beautiful for situation, the joy of the whole earth; and therefore he doubted not but that it would yield him a comfortable settlement, and that in such a fruitful soil he should certainly thrive, and grow very rich: and this was all he looked at. But what came of it? Why, the next news we hear of him is that he is in the briars among them, he and his carried captive. While he lived among them, he vexed his righteous soul with their conversation, and never had a good day with them, till, at last, God fired the town over his head, and forced him to the mountain for safety who chose the plain for wealth and pleasure. Note, Sensual choices are sinful choices, and seldom speed well. Those who in choosing relations, callings, dwellings, or settlements are guided and governed by the lusts of the flesh, the lusts of the eye, or the pride of life, and consult not the interests of their souls and their religion, cannot expect God's presence with them, nor his blessing upon them, but are commonly disappointed even in that which they principally aimed at, and miss of that which they promised themselves satisfaction in. In all our choices this principle should overrule us, That that is best for us which is best for our souls.
II. How little he considered the wickedness of the inhabitants: But the men of Sodom were wicked, v. 13. Note, 1. Though all are sinners, yet some are greater sinners than others. The men of Sodom were sinners of the first magnitude, sinners before the Lord, that is, impudent daring sinners; they were so to a proverb. Hence we read of those that declare their sin as Sodom, they hide it not, Isa. iii. 9. 2. That some sinners are the worse for living in a good land. So the Sodomites were: for this was the iniquity of Sodom, pride, fulness of bread, and abundance of idleness; and all these were supported by the great plenty their country afforded, Ezek. xvi. 49. Thus the prosperity of fools destroys them. 3. That God often gives great plenty to great sinners. Filthy Sodomites dwell in a city, in a fruitful plain, while faithful Abram and his pious family dwell in tents upon the barren mountains. 4. When wickedness has come to the height, ruin is not far off. Abounding sins are sure presages of approaching judgments. Now Lot's coming to dwell among the Sodomites may be considered, (1.) As a great mercy to them, and a likely means of bringing them to repentance; for now they had a prophet among them and a preacher of righteousness, and, if they had hearkened to him, they might have been reformed, and the ruin prevented. Note, God sends preachers, before he sends destroyers; for he is not willing that any should perish. (2.) As a great affliction to Lot, who was not only grieved to see their wickedness (2 Pet. ii. 7, 8), but was molested and persecuted by them, because he would not do as they did. Note, It has often been the vexatious lot of good men to live among wicked neighbours, to sojourn in Mesech (Ps. cxx. 5), and it cannot but be the more grievous, if, as Lot here, they have brought it upon themselves by an unadvised choice.
Adam Clarke: Commentary on the Bible - 1831
13:10: Like the land of Egypt, as thou comest unto Zoar - There is an obscurity in this verse which Houbigant has removed by the following translation: Ea autem, priusquam Sodomam Gornorrhamque Do minus delerit, erat, qua itur Segor, tota irrigua, quasi hortus Domini, et quasi terra Aegypti. "But before the Lord had destroyed Sodom and Gomorrah, it was, as thou goest to Zoar, well watered, like the garden of the Lord, and like the land of Egypt." As paradise was watered by the four neighboring streams, and as Egypt was watered by the annual overflowing of the Nile; so were the plains of the Jordan, and all the land on the way to Zoar, well watered and fertilized by the overflowing of the Jordan.
Albert Barnes: Notes on the Bible - 1834
13:10-13
Lot accepts the offer of his noble-hearted kinsman. He cannot do otherwise, as he is the companion, while his uncle is the principal. He willingly concedes to Abram his present position, and, after a lingering attendance on his kinsman, retires to take the ground of self-dependence. Outward and earthly motives pRev_ail with him in the selection of his new abode. He is charmed by the well-watered lowlands bordering on the Jordan and its affluents. He is here less liable to a periodical famine, and he roams with his serfs and herds in the direction of Sodom. This town and Amorah (Gomorrah), were still flourishing at the time of Lot's arrival. The country in which they stood was of extraordinary beauty and fertility. The River Jordan, one of the sources of which is at Panium, after flowing through the waters of Merom, or the lake Semechonitis (Huleh), falls into the Sea of Galilee or Kinnereth, which is six hundred and fifty-three feet below the level of the Mediterranean, and thence descends into the basin of the Salt Sea, which is now thirteen hundred and sixteen feet beneath the same level, by a winding course of about two hundred miles, over twenty-seven threatening rapids.
This river may well be called the Descender. We do not know on what part of the border of Jordan Lot looked down from the heights about Shekem or Ai, as the country underwent a great change at a later period. But its appearance was then so attractive as to bear comparison with the garden of the Lord and the land of Egypt. The garden of Eden still dwelt in the recollections of men. The fertility of Egypt had been recently witnessed by the two kinsmen. It was a valley fertilized by the overflowing of the Nile, as this valley was by the Jordan and its tributary streams. "As thou goest unto Zoar." The origin of this name is given in Gen 19:20-22. It lay probably to the south of the Salt Sea, in the wady Kerak. "And Lot journeyed east" מקדם mı̂ qedem. From the hill-country of Shekem or Ai the Jordan lay to the east.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: and beheld: Gen 3:6, Gen 6:2; Num. 32:1-42; Jo1 2:15, Jo1 2:16
the plain: Gen 19:17, Gen 19:24, Gen 19:25; Deu 34:3; Kg1 7:46; Psa 107:34; Jo1 2:15
the garden: Gen 2:9, Gen 2:10; Isa 51:3; Eze 28:13, Eze 31:8; Joe 2:3
Zoar: Gen 14:2, Gen 14:8, Gen 19:20, Gen 19:22-30; Deu 34:3; Isa 15:5; Jer 48:34; Instead of "Zoar," which was situated at the extremity of the plain of Jordan, the Syriac reads "Zoan," which was situated in the south of Egypt, and in a well-watered country.
Carl Friedrich Keil and Franz Delitzsch
13:10
Lot chose what was apparently the best portion of the land, the whole district of the Jordan, or the valley on both sides of the Jordan from the Lake of Gennesareth to what was then the vale of Siddim. For previous to the destruction of Sodom and Gomorrah, this whole country was well watered, "as the garden of Jehovah," the garden planted by Jehovah in paradise, and "as Egypt," the land rendered so fertile by the overflowing of the Nile, "in the direction of Zoar." Abram therefore remained in the land of Canaan, whilst Lot settled in the cities of the plain of the Jordan, and tented (pitched his tents) as far as Sodom. In anticipation of the succeeding history (Gen 19), it is mentioned here (Gen 13:13), that the inhabitants of Sodom were very wicked, and sinful before Jehovah.
Geneva 1599
13:10 And Lot lifted up his eyes, and beheld all the plain of Jordan, that it [was] well watered every where, before the LORD destroyed Sodom and Gomorrah, [even] as the (g) garden of the LORD, like the land of Egypt, as thou comest unto Zoar.
(g) Which was in Eden, (Gen 2:10).
John Gill
13:10 And Lot lifted up his eyes,.... He immediately fell in with Abram's proposal, but had not the ingenuity to return back the choice to Abram which he gave him, but took the advantage of it; nor did he show any uneasiness or unwillingness to part from Abram, though so near a relation, and so wise and good a man, and by whose means greatly he had obtained his riches; but without giving himself any concern about this, he at once cast about in his mind where to make his choice; he considered within himself which was the best part of the country, and most convenient for his flocks and herds, and where he was most likely to increase his substance; for this phrase chiefly has respect to the eyes of the understanding, he made use of, consulted with himself with his rational powers what was fittest to be done; unless we can suppose him situated on some considerable eminence, from whence he could have a view of the whole country he made choice of, as follows:
and beheld all the plain of Jordan, that it was well watered every where; a large plain, full of rich pasturage, which had its name from the river Jordan, which by various windings and turnings ran through it, and which at harvest time overflowed its banks, and greatly contributed to the richness of the soil:
before the Lord destroyed Sodom and Gomorrah: as he afterwards did by fire from heaven, and then that part of the plain on which those cities stood was turned into a sulphurous lake:
even as the garden of the Lord, like the land of Egypt; as any most excellent garden that is full of plants and trees, well watered, and well cultivated, and taken care of; as things most excellent are sometimes expressed by having the name of God, or the Lord, added to them, as the "cedars of God", &c. or as the garden of Eden, which was planted by the Lord, abounding with all kind of trees, and was well watered by a river running through it: and some think that the plain of Jordan, and the parts thereabout, were the real garden of Eden; wherefore one learned (w) man takes the "as" here not to be a note of similitude, but of reality, and not merely comparative but causal, giving a reason why it was so watered, being the garden God; so that the plain was not like unto, but really was the garden of Eden: and another observes (x), that the words should be rendered, "so was the garden of the Lord, as the land of Egypt", and that the repetition of the similitude only makes one comparison, and not two; not that the plain of Jordan is first compared with the garden of the Lord, and then with the land of Egypt; but the plain of Jordan, or garden of the Lord, is only compared with the land of Egypt; and with that undoubtedly it is compared, it being once a year overflowed by the river Jordan, as the land of Egypt was with the Nile, and was a most delightful and fruitful spot like that:
as thou comest unto Zoar; which is not to be connected with the land of Egypt, for Zoar was at a great distance from Egypt, but with the plain of Jordan, well watered everywhere till you come to Zoar, at the skirts of it, and which is by an anticipation called Zoar; for at this time, when Abram and Lot parted, it was called Bela, and afterwards, on another account, had the name of Zoar; see Gen 14:2.
(w) Nic. Abram. Pharus Ver. Test. p. 59. (x) Texelii Phoenix, l. 3. c. 7. p. 262.
John Wesley
13:10 The garden of the Lord - That is, paradise.
Robert Jamieson, A. R. Fausset and David Brown
13:10 Lot lifted up his eyes--Travellers say that from the top of this hill, a little "to the east of Beth-el" [Gen 12:8], they can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream.
13:1113:11: Եւ ընտրեաց իւր Ղովտ զամենայն կողմանս Յորդանանու. եւ չուեաց Ղովտ յարեւելից, եւ մեկնեցան իւրաքանչի՛ւր յեղբօրէ իւրմէ։
11 Ղովտն ընտրեց Յորդանանի ողջ շրջանը եւ գնաց դէպի արեւելք: Այսպիսով եղբայրները բաժանուեցին միմեանցից:
11 Եւ Ղովտ իրեն համար Յորդանանի հովիտը ընտրեց ու դէպի արեւելք չուեց եւ իրարմէ զատուեցան։
Եւ ընտրեաց իւր Ղովտ զամենայն [196]կողմանսն Յորդանանու. եւ չուեաց Ղովտ յարեւելից, եւ մեկնեցան իւրաքանչիւր յեղբօրէ իւրմէ:

13:11: Եւ ընտրեաց իւր Ղովտ զամենայն կողմանս Յորդանանու. եւ չուեաց Ղովտ յարեւելից, եւ մեկնեցան իւրաքանչի՛ւր յեղբօրէ իւրմէ։
11 Ղովտն ընտրեց Յորդանանի ողջ շրջանը եւ գնաց դէպի արեւելք: Այսպիսով եղբայրները բաժանուեցին միմեանցից:
11 Եւ Ղովտ իրեն համար Յորդանանի հովիտը ընտրեց ու դէպի արեւելք չուեց եւ իրարմէ զատուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: и избрал себе Лот всю окрестность Иорданскую; и двинулся Лот к востоку. И отделились они друг от друга.
13:11 καὶ και and; even ἐξελέξατο εκλεγω select; choose ἑαυτῷ εαυτου of himself; his own Λωτ λωτ Lōt; Lot πᾶσαν πας all; every τὴν ο the περίχωρον περιχωρος surrounding territory τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even ἀπῆρεν απαιρω remove; take away Λωτ λωτ Lōt; Lot ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east καὶ και and; even διεχωρίσθησαν διαχωριζω divide; separate ἕκαστος εκαστος each ἀπὸ απο from; away τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him
13:11 וַ wa וְ and יִּבְחַר־ yyivḥar- בחר examine לֹ֣ו lˈô לְ to לֹ֗וט lˈôṭ לֹוט Lot אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole כִּכַּ֣ר kikkˈar כִּכָּר disk הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan וַ wa וְ and יִּסַּ֥ע yyissˌaʕ נסע pull out לֹ֖וט lˌôṭ לֹוט Lot מִ mi מִן from קֶּ֑דֶם qqˈeḏem קֶדֶם front וַ wa וְ and יִּפָּ֣רְד֔וּ yyippˈārᵊḏˈû פרד divide אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from עַ֥ל ʕˌal עַל upon אָחִֽיו׃ ʔāḥˈiʸw אָח brother
13:11. elegitque sibi Loth regionem circa Iordanem et recessit ab oriente divisique sunt alterutrum a fratre suoAnd Lot chose to himself the country about the Jordan, and he departed from the east: and they were separated one brother from the other.
11. So Lot chose him all the Plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.
Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other:

11: и избрал себе Лот всю окрестность Иорданскую; и двинулся Лот к востоку. И отделились они друг от друга.
13:11
καὶ και and; even
ἐξελέξατο εκλεγω select; choose
ἑαυτῷ εαυτου of himself; his own
Λωτ λωτ Lōt; Lot
πᾶσαν πας all; every
τὴν ο the
περίχωρον περιχωρος surrounding territory
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
Λωτ λωτ Lōt; Lot
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
καὶ και and; even
διεχωρίσθησαν διαχωριζω divide; separate
ἕκαστος εκαστος each
ἀπὸ απο from; away
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
13:11
וַ wa וְ and
יִּבְחַר־ yyivḥar- בחר examine
לֹ֣ו lˈô לְ to
לֹ֗וט lˈôṭ לֹוט Lot
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
כִּכַּ֣ר kikkˈar כִּכָּר disk
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
וַ wa וְ and
יִּסַּ֥ע yyissˌaʕ נסע pull out
לֹ֖וט lˌôṭ לֹוט Lot
מִ mi מִן from
קֶּ֑דֶם qqˈeḏem קֶדֶם front
וַ wa וְ and
יִּפָּ֣רְד֔וּ yyippˈārᵊḏˈû פרד divide
אִ֖ישׁ ʔˌîš אִישׁ man
מֵ mē מִן from
עַ֥ל ʕˌal עַל upon
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
13:11. elegitque sibi Loth regionem circa Iordanem et recessit ab oriente divisique sunt alterutrum a fratre suo
And Lot chose to himself the country about the Jordan, and he departed from the east: and they were separated one brother from the other.
11. So Lot chose him all the Plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:11: Then Lot chose him all the plain - A little civility or good breeding is of great importance in the concerns of life. Lot either had none, or did not profit by it. He certainly should have left the choice to the patriarch, and should have been guided by his counsel; but he took his own way, trusting to his own judgment, and guided only by the sight of his eyes: he beheld all the plain of Jordan, that it was well watered, etc.; so he chose the land, without considering the character of the inhabitants, or what advantages or disadvantages it might afford him in spiritual things. This choice, as we shall see in the sequel, had nearly proved the ruin of his body, soul, and family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: am 2087, bc 1917
chose: Gen 19:17
they: Gen 13:9, Gen 13:14; Psa 16:3, Psa 119:63; Pro 27:10; Heb 10:25; Pe1 2:17
Geneva 1599
13:11 Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the (h) one from the other.
(h) This was done by God's providence, that only Abram and his seed might dwell in the land of Canaan.
John Gill
13:11 Then Lot chose him all the plain of Jordan,.... Because of its good pasturage, and because of the plenty of water there; the want of both which was the inconvenience he had laboured under, and had occasioned the strife between his and Abram's servants:
and Lot journeyed east, or "eastward"; for the plain of Jordan, and that part of the land on which Sodom and Gomorrah stood, were to the east of Bethel: the phrase is by some rendered "from the east" (y), and the particle used most commonly so signifies; and Jarchi observes, that he journeyed from east to west; and Aben Ezra says, that Sodom was at the west of Bethel, in which he is most certainly wrong, for it was most clearly in the eastern part of the land; wherefore others, that follow this version, interpret it, that he went from the east of Bethel, or he went into that country situated at the east with respect to the land of Canaan; but it is best to render it as we do, east or eastward, to or towards the east (z):
and they separated themselves the one from the other; that is, Abram and Lot, they parted good friends by consent; and the one went with his family, flocks, and herds, to one place, and settled there; and the other in another place, and so further animosities and contentions were prevented.
(y) "ab Oriente", V. L. Pagninus, Montanus, Tigurine version, Cocceius, Schmidt. (z) "Orientem versus", Junius & Tremellius, Piscator, Drusius, Cartwrightus.
Robert Jamieson, A. R. Fausset and David Brown
13:11 Then Lot chose him all the plain--a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.
13:1213:12: Եւ Աբրամ պանդխտեցաւ յերկրին Քանանացւոց. եւ Ղովտ նստաւ ՚ի քաղաքի միում կողմանցն, եւ բնակեցաւ ՚ի Սոդոմ։
12 Աբրամը պանդխտեց Քանանացւոց երկրում, իսկ Ղովտը հաստատուեց այդ կողմերում գտնուող մի քաղաքում՝ ապրեց Սոդոմում:
12 Աբրամ Քանանի երկրին մէջ բնակեցաւ, Ղովտն ալ դաշտի քաղաքներուն մէջ բնակեցաւ ու իր վրանը Սոդոմի քով բացաւ։
Եւ Աբրամ պանդխտեցաւ յերկրին Քանանացւոց. եւ Ղովտ նստաւ [197]ի քաղաքի միում կողմանցն, եւ բնակեցաւ`` ի Սոդոմ:

13:12: Եւ Աբրամ պանդխտեցաւ յերկրին Քանանացւոց. եւ Ղովտ նստաւ ՚ի քաղաքի միում կողմանցն, եւ բնակեցաւ ՚ի Սոդոմ։
12 Աբրամը պանդխտեց Քանանացւոց երկրում, իսկ Ղովտը հաստատուեց այդ կողմերում գտնուող մի քաղաքում՝ ապրեց Սոդոմում:
12 Աբրամ Քանանի երկրին մէջ բնակեցաւ, Ղովտն ալ դաշտի քաղաքներուն մէջ բնակեցաւ ու իր վրանը Սոդոմի քով բացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Аврам стал жить на земле Ханаанской; а Лот стал жить в городах окрестности и раскинул шатры до Содома.
13:12 Αβραμ αβραμ though; while κατῴκησεν κατοικεω settle ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan Λωτ λωτ Lōt; Lot δὲ δε though; while κατῴκησεν κατοικεω settle ἐν εν in πόλει πολις city τῶν ο the περιχώρων περιχωρος surrounding territory καὶ και and; even ἐσκήνωσεν σκηνοω pitch a tent; camp ἐν εν in Σοδομοις σοδομα Sodoma; Sothoma
13:12 אַבְרָ֖ם ʔavrˌām אַבְרָם Abram יָשַׁ֣ב yāšˈav ישׁב sit בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan וְ wᵊ וְ and לֹ֗וט lˈôṭ לֹוט Lot יָשַׁב֙ yāšˌav ישׁב sit בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the כִּכָּ֔ר kkikkˈār כִּכָּר disk וַ wa וְ and יֶּאֱהַ֖ל yyeʔᵉhˌal אהל pitch a tent עַד־ ʕaḏ- עַד unto סְדֹֽם׃ sᵊḏˈōm סְדֹם Sodom
13:12. Abram habitavit in terra Chanaan Loth moratus est in oppidis quae erant circa Iordanem et habitavit in SodomisAbram dwelt in the land of Chanaan; and Lot abode in the towns that were about the Jordan, and dwelt in Sodom.
12. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the Plain, and moved his tent as far as Sodom.
Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched [his] tent toward Sodom:

12: Аврам стал жить на земле Ханаанской; а Лот стал жить в городах окрестности и раскинул шатры до Содома.
13:12
Αβραμ αβραμ though; while
κατῴκησεν κατοικεω settle
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
Λωτ λωτ Lōt; Lot
δὲ δε though; while
κατῴκησεν κατοικεω settle
ἐν εν in
πόλει πολις city
τῶν ο the
περιχώρων περιχωρος surrounding territory
καὶ και and; even
ἐσκήνωσεν σκηνοω pitch a tent; camp
ἐν εν in
Σοδομοις σοδομα Sodoma; Sothoma
13:12
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
יָשַׁ֣ב yāšˈav ישׁב sit
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
וְ wᵊ וְ and
לֹ֗וט lˈôṭ לֹוט Lot
יָשַׁב֙ yāšˌav ישׁב sit
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
הַ ha הַ the
כִּכָּ֔ר kkikkˈār כִּכָּר disk
וַ wa וְ and
יֶּאֱהַ֖ל yyeʔᵉhˌal אהל pitch a tent
עַד־ ʕaḏ- עַד unto
סְדֹֽם׃ sᵊḏˈōm סְדֹם Sodom
13:12. Abram habitavit in terra Chanaan Loth moratus est in oppidis quae erant circa Iordanem et habitavit in Sodomis
Abram dwelt in the land of Chanaan; and Lot abode in the towns that were about the Jordan, and dwelt in Sodom.
12. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the Plain, and moved his tent as far as Sodom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «Аврам стал жить в земле Ханаанской, а Лот стал жить в городах окрестности…» Аврам, верный своему призванию продолжал оставаться кочующим номадом и жил особняком в западной части Ханаанской земли. Лот же, наоборот, вошел в дружественные отношения с окружающим его населением и даже соблазнившись удобствам их жизни, решил переменить свой прежний кочевой образ жизни на спокойную и приятную жизнь горожанина.
Albert Barnes: Notes on the Bible - 1834
13:12
The men of Sodom were wicked. - The higher blessing of good society, then, was missing in the choice of Lot. It is probable he was a single man when he parted from Abram, and therefore that he married a woman of Sodom. He has in that case fallen into the snare of matching, or, at all events, mingling with the ungodly. This was the damning sin of the antediluvians Gen 6:1-7. "Sinners before the Lord exceedingly." Their country was as the garden of the Lord. But the beauty of the landscape and the superabundance of the luxuries it afforded, did not abate the sinful disposition of the inhabitants. Their moral corruption only broke forth into greater vileness of lust, and more daring defiance of heaven. They sinned "exceedingly and before the Lord." Lot had fallen into the very vortex of vice and blasphemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Lot dwelled: Gen 19:29
pitched: Gen 14:12, Gen 19:1; Psa 26:5; Co1 15:33; Pe2 2:7, Pe2 2:8
John Gill
13:12 Abram dwelt in the land of Canaan,.... In that part of the land strictly so called, where the family of the Canaanites had their abode; for otherwise taking Canaan in a more general sense, the plain of Jordan, and cities of Sodom and Gomorrah, were in the land of Canaan.
And Lot dwelt in the cities of the plain; in the neighbourhood of them, or near those cities, which were built on the plain of Jordan, for he could not dwell in more than one, if in one; for it looks as if at his first settlement he did not dwell in any, but near them all, especially Sodom: since it follows:
and pitched his tent toward Sodom, or "even unto Sodom" (a); and it may be rendered, as it is by some, "he pitched his tents" (b), for himself, his family, and his servants, his shepherds and his herdsmen, which reached unto Sodom, and where he afterwards dwelt, at least at the gate of it.
(a) "usque Sodom", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, Schmidt. (b) "movens tentoria", Junius & Tremellius, Piscator & Tigurine version; so Jarchi.
13:1313:13: Եւ մարդիկն Սոդոմացւոց չա՛րք եւ մեղաւորք էին առաջի Աստուծոյ յոյժ։
13 Սոդոմացիները չար մարդիկ էին եւ Աստծու հանդէպ բազում մեղքեր էին գործում:
13 Եւ Սոդոմի մարդիկը խիստ չար ու մեղաւոր էին Տէրոջը առջեւ։
Եւ մարդիկն Սոդոմացւոց չարք եւ մեղաւորք էին առաջի [198]Աստուծոյ յոյժ:

13:13: Եւ մարդիկն Սոդոմացւոց չա՛րք եւ մեղաւորք էին առաջի Աստուծոյ յոյժ։
13 Սոդոմացիները չար մարդիկ էին եւ Աստծու հանդէպ բազում մեղքեր էին գործում:
13 Եւ Սոդոմի մարդիկը խիստ չար ու մեղաւոր էին Տէրոջը առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: Жители же Содомские были злы и весьма грешны пред Господом.
13:13 οἱ ο the δὲ δε though; while ἄνθρωποι ανθρωπος person; human οἱ ο the ἐν εν in Σοδομοις σοδομα Sodoma; Sothoma πονηροὶ πονηρος harmful; malignant καὶ και and; even ἁμαρτωλοὶ αμαρτωλος sinful ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God σφόδρα σφοδρα vehemently; tremendously
13:13 וְ wᵊ וְ and אַנְשֵׁ֣י ʔanšˈê אִישׁ man סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom רָעִ֖ים rāʕˌîm רַע evil וְ wᵊ וְ and חַטָּאִ֑ים ḥaṭṭāʔˈîm חַטָּא sinful לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
13:13. homines autem Sodomitae pessimi erant et peccatores coram Domino nimisAnd the men of Sodom were very wicked, and sinners before the face of the Lord, beyond measure.
13. Now the men of Sodom were wicked and sinners against the LORD exceedingly.
But the men of Sodom [were] wicked and sinners before the LORD exceedingly:

13: Жители же Содомские были злы и весьма грешны пред Господом.
13:13
οἱ ο the
δὲ δε though; while
ἄνθρωποι ανθρωπος person; human
οἱ ο the
ἐν εν in
Σοδομοις σοδομα Sodoma; Sothoma
πονηροὶ πονηρος harmful; malignant
καὶ και and; even
ἁμαρτωλοὶ αμαρτωλος sinful
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
σφόδρα σφοδρα vehemently; tremendously
13:13
וְ wᵊ וְ and
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom
רָעִ֖ים rāʕˌîm רַע evil
וְ wᵊ וְ and
חַטָּאִ֑ים ḥaṭṭāʔˈîm חַטָּא sinful
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
13:13. homines autem Sodomitae pessimi erant et peccatores coram Domino nimis
And the men of Sodom were very wicked, and sinners before the face of the Lord, beyond measure.
13. Now the men of Sodom were wicked and sinners against the LORD exceedingly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «Жители же Содомские были злы и весьма грешны пред Господом…» Вот краткая, но выразительная характеристика тех жителей, в общение с которыми вступил их новый сосед — Лот. «Плодоносная долина Иордана и изнеживающий климат имели такое влияние на жителей Содома и Гоморры, что они превзошли все современные им города в наглом разврате. Заметим еще, что Библия присовокупляет, что они были и злы. Глубокий разврат сопровождается обыкновенно жестокостью и даже каким-то кровожадным сумасшествием (Нерон, Калигула, Гелиогабал и пр.). И надо предположить, что жители Содома пали так глубоко, что в них не осталось уже места для доброго чувства» (Властов).

Бог повторяет Свои обетования Авраму.
Adam Clarke: Commentary on the Bible - 1831
13:13: The men of Sodom were wicked - רעים raim, from רע, ra, to break in pieces, destroy, and afflict; meaning persons who broke the established order of things, destroyed and confounded the distinctions between right and wrong, and who afflicted and tormented both themselves and others. And sinners, חטאים chattaim, from חטא chata, to miss the mark, to step wrong, to miscarry; the same as ἁμαρτανω in Greek, from a, negative, and μαρπτω to hit a mark; so a sinner is one who is ever aiming at happiness and constantly missing his mark; because, being wicked - radically evil within, every affection and passion depraved and out of order, he seeks for happiness where it never can be found, in worldly honors and possessions, and in sensual gratifications, the end of which is disappointment, affliction, vexation, and ruin. Such were the companions Lot must have in the fruitful land he had chosen. This, however, amounts to no more than the common character of sinful man; but the people of Sodom were exceedingly sinful and wicked before, or against, the Lord - they were sinners of no common character; they excelled in unrighteousness, and soon filled up the measure of their iniquities. See Genesis 19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: But the: Gen 15:16, Gen 18:20, Gen 19:4-11; Sa1 15:18; Isa 1:9, Isa 3:9; Eze 16:46-50; Mat 9:10, Mat 9:13, Mat 11:23, Mat 11:24; Joh 9:24, Joh 9:31; Rom 1:27; Pe2 2:6-8, Pe2 2:10; Jde 1:7
before: Gen 6:11, Gen 10:9, Gen 38:7; Kg2 21:6; Isa 3:8; Jer 23:24; Heb 4:13
Geneva 1599
13:13 But the men of Sodom [were] wicked and (i) sinners before the LORD exceedingly.
(i) Lot thinking to get paradise, found hell.
John Gill
13:13 But the men of Sodom were wicked,.... Which either he knew not, and so ignorantly made this bad choice, to take up his abode among such very wicked men, which occasioned a great deal of grief, trouble, and vexation to him; or if he knew it, the pleasing prospect of convenience for his cattle, and of enriching himself, was a temptation to him, and prevailed upon him to take such a step; and so Jarchi interprets it, "although" they were so, Lot was not restrained from dwelling among them:
and sinners before the Lord exceedingly; exceeding great sinners, guilty of the most notorious crimes, and addicted to the most scandalous and unnatural lusts that can be thought of; and these they committed openly and publicly in the sight of God, in the most daring and impudent manner, and in defiance of him, without any fear or shame. The Targum of Jonathan reckons up many of their sins, as defrauding of one another in their substance, sinning in their bodies, incest, unclean copulation, shedding of innocent blood, worshipping of idols, and rebelling against the name of the Lord; see Is 3:9.
John Wesley
13:13 Sinners before the Lord - That is, impudent daring sinners.
13:1413:14: Եւ ասէ՛ Աստուած ցԱբրամ յետ մեկնելոյն Ղովտայ ՚ի նմանէ. Հայեա՛ց աչօք քովք եւ տե՛ս ՚ի տեղւոջէ յայդմանէ յորում դո՛ւ ես, ՚ի կողմանէ հիւսւսոյ եւ հարաւոյ, յարեւելից եւ ՚ի ծովու[100]. [100] Ոմանք. Եւ յարեւելից եւ ծովու։
14 Ղովտի հեռանալուց յետոյ Աստուած Աբրամին ասաց. «Կանգնածդ տեղից քո աչքերով նայի՛ր դէպի հիւսիս ու հարաւ, դէպի արեւելք ու ծով:
14 Եւ Տէրը Աբրամին ըսաւ՝ Ղովտին զատուելէն ետքը. «Հիմա աչքերդ վեր վերցուր ու քու եղած տեղէդ դէպի հիւսիս ու հարաւ եւ դէպի արեւելք ու արեւմուտք դիտէ.
Եւ ասէ [199]Աստուած ցԱբրամ յետ մեկնելոյն Ղովտայ ի նմանէ. Հայեաց աչօք քովք եւ տես ի տեղւոջէ յայդմանէ յորում դու ես, ի կողմանէ հիւսիսոյ եւ հարաւոյ, յարեւելից եւ ի ծովու:

13:14: Եւ ասէ՛ Աստուած ցԱբրամ յետ մեկնելոյն Ղովտայ ՚ի նմանէ. Հայեա՛ց աչօք քովք եւ տե՛ս ՚ի տեղւոջէ յայդմանէ յորում դո՛ւ ես, ՚ի կողմանէ հիւսւսոյ եւ հարաւոյ, յարեւելից եւ ՚ի ծովու[100].
[100] Ոմանք. Եւ յարեւելից եւ ծովու։
14 Ղովտի հեռանալուց յետոյ Աստուած Աբրամին ասաց. «Կանգնածդ տեղից քո աչքերով նայի՛ր դէպի հիւսիս ու հարաւ, դէպի արեւելք ու ծով:
14 Եւ Տէրը Աբրամին ըսաւ՝ Ղովտին զատուելէն ետքը. «Հիմա աչքերդ վեր վերցուր ու քու եղած տեղէդ դէպի հիւսիս ու հարաւ եւ դէպի արեւելք ու արեւմուտք դիտէ.
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: И сказал Господь Авраму, после того как Лот отделился от него: возведи очи твои и с места, на котором ты теперь, посмотри к северу и к югу, и к востоку и к западу;
13:14 ὁ ο the δὲ δε though; while θεὸς θεος God εἶπεν επω say; speak τῷ ο the Αβραμ αβραμ with; amid τὸ ο the διαχωρισθῆναι διαχωριζω divide; separate τὸν ο the Λωτ λωτ Lōt; Lot ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἀναβλέψας αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ἰδὲ οραω view; see ἀπὸ απο from; away τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where νῦν νυν now; present σὺ συ you εἶ ειμι be πρὸς προς to; toward βορρᾶν βορρας north wind καὶ και and; even λίβα λιψ southwest wind καὶ και and; even ἀνατολὰς ανατολη springing up; east καὶ και and; even θάλασσαν θαλασσα sea
13:14 וַֽ wˈa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH אָמַ֣ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to אַבְרָ֗ם ʔavrˈām אַבְרָם Abram אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הִפָּֽרֶד־ hippˈāreḏ- פרד divide לֹ֣וט lˈôṭ לֹוט Lot מֵֽ mˈē מִן from עִמֹּ֔ו ʕimmˈô עִם with שָׂ֣א śˈā נשׂא lift נָ֤א nˈā נָא yeah עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye וּ û וְ and רְאֵ֔ה rᵊʔˈē ראה see מִן־ min- מִן from הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you שָׁ֑ם šˈām שָׁם there צָפֹ֥נָה ṣāfˌōnā צָפֹון north וָ wā וְ and נֶ֖גְבָּה nˌeḡbā נֶגֶב south וָ wā וְ and קֵ֥דְמָה qˌēḏᵊmā קֶדֶם front וָ wā וְ and יָֽמָּה׃ yˈommā יָם sea
13:14. dixitque Dominus ad Abram postquam divisus est Loth ab eo leva oculos tuos et vide a loco in quo nunc es ad aquilonem et ad meridiem ad orientem et ad occidentemAnd the Lord said to Abram, after Lot was separated from him: Lift up thy eyes, and look from the place wherein thou now art, to the north and to the south, to the east and to the west.
14. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward:
And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:

14: И сказал Господь Авраму, после того как Лот отделился от него: возведи очи твои и с места, на котором ты теперь, посмотри к северу и к югу, и к востоку и к западу;
13:14
ὁ ο the
δὲ δε though; while
θεὸς θεος God
εἶπεν επω say; speak
τῷ ο the
Αβραμ αβραμ with; amid
τὸ ο the
διαχωρισθῆναι διαχωριζω divide; separate
τὸν ο the
Λωτ λωτ Lōt; Lot
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἀναβλέψας αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
ἰδὲ οραω view; see
ἀπὸ απο from; away
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
νῦν νυν now; present
σὺ συ you
εἶ ειμι be
πρὸς προς to; toward
βορρᾶν βορρας north wind
καὶ και and; even
λίβα λιψ southwest wind
καὶ και and; even
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
θάλασσαν θαλασσα sea
13:14
וַֽ wˈa וְ and
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
אָמַ֣ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הִפָּֽרֶד־ hippˈāreḏ- פרד divide
לֹ֣וט lˈôṭ לֹוט Lot
מֵֽ mˈē מִן from
עִמֹּ֔ו ʕimmˈô עִם with
שָׂ֣א śˈā נשׂא lift
נָ֤א nˈā נָא yeah
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
רְאֵ֔ה rᵊʔˈē ראה see
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
שָׁ֑ם šˈām שָׁם there
צָפֹ֥נָה ṣāfˌōnā צָפֹון north
וָ wā וְ and
נֶ֖גְבָּה nˌeḡbā נֶגֶב south
וָ wā וְ and
קֵ֥דְמָה qˌēḏᵊmā קֶדֶם front
וָ wā וְ and
יָֽמָּה׃ yˈommā יָם sea
13:14. dixitque Dominus ad Abram postquam divisus est Loth ab eo leva oculos tuos et vide a loco in quo nunc es ad aquilonem et ad meridiem ad orientem et ad occidentem
And the Lord said to Abram, after Lot was separated from him: Lift up thy eyes, and look from the place wherein thou now art, to the north and to the south, to the east and to the west.
14. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И сказал Господь Авраму, после того как Лот отделился от него…» Последняя прибавка в тексте особенно знаменательна: она показывает, что Лот, самовольно избравший себе долю по мирским расчетам, этим самым исключил себя из участия в жребии Аврама, со всеми его испытаниями и искушениями, но и со всеми его наградами и обетованиями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: God Confirms His Promise to Abram.B. C. 1917.
14 And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: 15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. 18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.
We have here an account of a gracious visit which God paid to Abram, to confirm the promise to him and his. Observe,
I. When it was that God renewed and ratified the promise: After that Lot was separated from him, that is, 1. After the quarrel was over; for those are best prepared for the visits of divine grace whose spirits are calm and sedate, and not ruffled with any passion. 2. After Abram's humble self-denying condescensions to Lot for the preserving of peace. It was then that God came to him with this token of his favour. Note, God will abundantly make up in spiritual peace what we lose for the preservation of neighbourly peace. When Abram had willingly offered Lot one-half of his right, God came, and confirmed the whole to him. 3. After he had lost the comfortable society of his kinsman, by whose departure his hands were weakened and his heart was saddened, then God came to him with these good words and comfortable words. Note, Communion with God may, at any time, serve to make up the want of conversation with our friends; when our relations are separated from us, yet God is not. 4. After Lot had chosen that pleasant fruitful vale, and had gone to take possession of it, lest Abram should be tempted to envy him and to repent that he had given him the choice, God comes to him, and assures him that what he had should remain to him and his heirs for ever; so that, though Lot perhaps had the better land, yet Abram had the better title. Lot had the paradise, such as it was, but Abram had the promise; and the event soon made it appear that, however it seemed now, Abram had really the better part. See Job xxii. 20. God owned Abram after his strife with Lot, as the churches owned Paul after his strife with Barnabas, Acts xv. 39, 40.
II. The promises themselves with which God now comforted and enriched Abram. Two things he assures him of--a good land, and a numerous issue to enjoy it.
1. Here is the grant of a good land, a land famous above all lands, for it was to be the holy land, and Immanuel's land; this is the land here spoken of. (1.) God here shows Abram the land, as he had promised (ch. xii. 1), and afterwards he showed it to Moses from the top of Pisgah. Lot had lifted up his eyes and beheld the plain of Jordan (v. 10), and he had gone to enjoy what he saw: "Come," says God to Abram, "now lift thou up thy eyes, and look, and see thy own." Note, That which God has to show us is infinitely better and more desirable than any thing that the world has to offer our view. The prospects of an eye of faith are much more rich and beautiful than those of an eye of sense. Those for whom the heavenly Canaan is designed in the other world have sometimes, by faith, a comfortable prospect of it in their present state; for we look at the things that are not seen, as real, though distant. (2.) He secures this land to him and his seed for ever (v. 15): To thee will I give it; and again (v. 17) I will give it unto thee; every repetition of the promise is a ratification of it. To thee and thy seed, not to Lot and his seed; they were not to have their inheritance in this land, and therefore Providence so ordered it that Lot should be separated from Abram first, and then the grant should be confirmed to him and his seed. Thus God often brings good out of evil, and makes men's sins and follies subservient to his own wise and holy counsels. To thee and thy seed--to thee to sojourn in as a stranger, to thy seed to dwell and rule in as proprietors. To thee, that is, to thy seed. The granting of it to him and his for ever intimates that it was typical of the heavenly Canaan, which is given to the spiritual seed of Abram for ever, Heb. xi. 14. (3.) He gives him livery and seisin of it, though it was a reversion: "Arise, walk through the land, v. 17. Enter, and take possession, survey the parcels, and it will appear better than upon a distant prospect." Note, God is willing more abundantly to show to the heirs of promise the immutability of his covenant, and the inestimable worth of covenant blessings. Go, walk about Sion, Ps. xlviii. 12.
2. Here is the promise of a numerous issue to replenish this good land, so that it should never be lost for want of heirs (v. 16): I will make thy seed as the dust of the earth, that is, "They shall increase incredibly, and, take them altogether, they shall be such a great multitude as no man can number." They were so in Solomon's time, 1 Kings iv. 20, Judah and Israel were many as the sand which is by the sea in multitude. This God here gives him the promise of. Note, The same God that provides the inheritance provides the heirs. He that has prepared the holy land prepares the holy seed; he that gives glory gives grace to make meet for glory.
Lastly, We are told what Abram did when God had thus confirmed the promise to him, v. 18. 1. He removed his tent. God bade him walk through the land, that is, "Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan:" in compliance with God's will herein, he removes his tent, confirming himself to the condition of a pilgrim. 2. He built there an altar, in token of his thankfulness to God for the kind visit he had paid him. Note, When God meets us with gracious promises, he expects that we should attend him with our humble praises.
Adam Clarke: Commentary on the Bible - 1831
13:14: The Lord said unto Abram - It is very likely that the angel of the covenant appeared to Abram in open day, when he could take a distinct view of the length and the breadth of this good land. The revelation made Gen 15:5, was evidently made in the night; for then he was called to number the stars, which could not be seen but in the night season: here he is called on to number the dust of the earth, Gen 13:16, which could not be seen but in the day-light.
Albert Barnes: Notes on the Bible - 1834
13:14-18
The man chosen of God now stands alone. He has evinced an humble and self-renouncing spirit. This presents a suitable occasion for the Lord to draw near and speak to His servant. His works are re-assuring. The Lord was not yet done with showing him the land. He therefore calls upon him to look northward and southward and eastward and westward. He then promises again to give all the land which he saw, as far as his eye could reach, to him and to his seed foRev_er. Abram is here regarded as the head of a chosen seed, and hence, the bestowment of this fair territory on the race is an actual grant of it to the head of the race. The term "foRev_er," for a perpetual possession, means as long as the order of things to which it belongs lasts. The holder of a promise has his duties to perform, and the neglect of these really cancels the obligation to perpetuate the covenant. This is a plain point of equity between parties to a covenant, and regulates all that depends on the personal acts of the covenanter. Thirdly, He announces that He will make his seed "as the dust of the earth." This multitude of seed, even when we take the ordinary sense which the form of expression bears in popular use, far transcends the productive powers of the promised land in its utmost extent. Yet to Abram, who was accustomed to the petty tribes that then roved over the pastures of Mesopotamia and Palestine, this disproportion would not be apparent. A people who should fill the land of Canaan, would seem to him innumerable. But we see that the promise begins already to enlarge itself beyond the bounds of the natural seed of Abram. He is again enjoined to walk over his inheritance, and contemplate it in all its length and breadth, with the reiterated assurance that it will be his.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: was: Gen 13:11
Lift: Gen 13:10; Isa 49:18, Isa 60:4
northward: Gen 28:14; Deu 3:27
Carl Friedrich Keil and Franz Delitzsch
13:14
After Lot's departure, Jehovah repeated to Abram (by a mental, inward assurance, as we may infer from the fact that אמר "said" is not accompanied by ויּרא "he appeared") His promise that He would give the land to him and to his seed in its whole extent, northward, and southward, and eastward, and westward, and would make his seed innumerable like the dust of the earth. From this we may see that the separation of Lot was in accordance with the will of God, as Lot had no share in the promise of God; though God afterwards saved him from destruction for Abram's sake. The possession of the land is promised עולם עד "for ever." The promise of God is unchangeable. As the seed of Abraham was to exist before God for ever, so Canaan was to be its everlasting possession. But this applied not to the lineal posterity of Abram, to his seed according to the flesh, but to the true spiritual seed, which embraced the promise in faith, and held it in a pure believing heart. The promise, therefore, neither precluded the expulsion of the unbelieving seed from the land of Canaan, nor guarantees to existing Jews a return to the earthly Palestine after their conversion to Christ. For as Calvin justly says, "quam terra in saeculum promittitur, non simpliciter notatur perpetuitas; sed quae finem accepit in Christo." Through Christ the promise has been exalted from its temporal form to its true essence; through Him the whole earth becomes Canaan (vid., Gen 17:8). That Abram might appropriate this renewed and now more fully expanded promise, Jehovah directed him to walk through the land in the length of it and the breadth of it. In doing this he came in his "tenting," i.e., his wandering through the land, to Hebron, where he settled by the terebinth of the Amorite Mamre (Gen 14:13), and built an altar to Jehovah. The term ישׁב (set himself, settled down, sat, dwelt) denotes that Abram made this place the central point of his subsequent stay in Canaan (cf. Gen 14:13; Gen 18:1, and Gen 23). On Hebron, see Gen 23:2.
Geneva 1599
13:14 And the LORD said unto (k) Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
(k) The Lord comforted him, lest he should have taken thought for the departure of his nephew.
John Gill
13:14 And the Lord said unto Abram, after that Lot was separated from him,.... The Lord appeared unto him as he had before, and with an articulate voice spoke unto him, to comfort him upon the separation of his kinsman from him, and to renew the grant of the land of Canaan to him and his seed, and to assure him, that though Lot had chosen the most delightful and fruitful part of the country, yet it should not be an inheritance to him and his posterity, but the whole land should be Abraham's and his seed's.
Lift up now thine eyes, and look from the place where thou art; being upon Mount Ephraim, between Bethel and Hai, see Gen 12:8; from whence his view of the land might be extended very far:
northward, and southward, and eastward, and westward; the north of the land of Canaan was Mount Lebanon, the south of it Edom or Idumea, the east the plain and river of Jordan, the west the Mediterranean sea; and the word for "westward" here is "to the sea" (c); northward of it was Babylon, southward Egypt, eastward Arabia, and westward the Mediterranean sea.
(c) "et ad mare", Montanus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
13:14 Lift up now thine eyes . . . all the land which thou seest--So extensive a survey of the country, in all directions, can be obtained from no other point in the neighborhood; and those plains and hills, then lying desolate before the eyes of the solitary patriarch, were to be peopled with a mighty nation "like the dust of the earth in number," as they were in Solomon's time (3Kings 4:20).
13:1513:15: զի զամենայն երկիրդ զոր տեսանես դու, քե՛զ տաց զդա եւ զաւակի քում մինչեւ յաւիտեան[101]։ [101] Բազումք. Զոր տեսանես՝ քեզ տաց։
15 Որքան աչքդ կտրում է, այդ ողջ երկիրը յաւիտեան քեզ եմ տալու եւ քո սերունդներին:
15 Վասն զի այդ բոլոր երկիրը, որ կը տեսնես, քեզի ու քու սերունդիդ պիտի տամ յաւիտեան։
Զի զամենայն երկիրդ զոր դու տեսանես` քեզ տաց զդա եւ զաւակի քում մինչեւ յաւիտեան:

13:15: զի զամենայն երկիրդ զոր տեսանես դու, քե՛զ տաց զդա եւ զաւակի քում մինչեւ յաւիտեան[101]։
[101] Բազումք. Զոր տեսանես՝ քեզ տաց։
15 Որքան աչքդ կտրում է, այդ ողջ երկիրը յաւիտեան քեզ եմ տալու եւ քո սերունդներին:
15 Վասն զի այդ բոլոր երկիրը, որ կը տեսնես, քեզի ու քու սերունդիդ պիտի տամ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: ибо всю землю, которую ты видишь, тебе дам Я и потомству твоему навеки,
13:15 ὅτι οτι since; that πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἣν ος who; what σὺ συ you ὁρᾷς οραω view; see σοὶ σοι you δώσω διδωμι give; deposit αὐτὴν αυτος he; him καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
13:15 כִּ֧י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you רֹאֶ֖ה rōʔˌeh ראה see לְךָ֣ lᵊḵˈā לְ to אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give וּֽ ˈû וְ and לְ lᵊ לְ to זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
13:15. omnem terram quam conspicis tibi dabo et semini tuo usque in sempiternumAll the land which thou seest, I will give to thee, and to thy seed for ever.
15. for all the land which thou seest, to thee will I give it, and to thy seed for ever.
For all the land which thou seest, to thee will I give it, and to thy seed for ever:

15: ибо всю землю, которую ты видишь, тебе дам Я и потомству твоему навеки,
13:15
ὅτι οτι since; that
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
σὺ συ you
ὁρᾷς οραω view; see
σοὶ σοι you
δώσω διδωμι give; deposit
αὐτὴν αυτος he; him
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
13:15
כִּ֧י kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֥ה ʔattˌā אַתָּה you
רֹאֶ֖ה rōʔˌeh ראה see
לְךָ֣ lᵊḵˈā לְ to
אֶתְּנֶ֑נָּה ʔettᵊnˈennā נתן give
וּֽ ˈû וְ and
לְ lᵊ לְ to
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
13:15. omnem terram quam conspicis tibi dabo et semini tuo usque in sempiternum
All the land which thou seest, I will give to thee, and to thy seed for ever.
15. for all the land which thou seest, to thee will I give it, and to thy seed for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «ибо всю землю… тебе дам Я и потомству твоему навеки…» Как бы в награду за смирение, великодушие и бескорыстие, проявленное Аврамом в разделе с Лотом, Господь снова повторяет Свои обетования и утешает Своего верного раба обещанием, что вся эта земля, по которой он теперь скитается, не имея в ней наследства на стопу ноги (Деян 7:5), со временем будет принадлежать ему, или, точнее, его потомству. Это обетование, действительно, и исполнилось над плотским его потомством тогда, когда народ еврейский, под предводительством Иисуса Навина, силой оружия занял землю Ханаанскую, и над духовным Израилем, т. е. верующими во Христа, которые в Нем и через Него сделались наследниками и причастниками всех божественных обетований, ибо, по слову Писания, Аврам и по смерти своей продолжает говорить верою (Евр 11:13, 16; ср. Мф 22:31–32).
Adam Clarke: Commentary on the Bible - 1831
13:15: To thee will I give it, and to thy seed for ever - This land was given to Abram, that it might lineally and legally descend to his posterity; and though Abram himself cannot be said to have possessed it, Act 7:5, yet it was the gift of God to him in behalf of his seed; and this was always the design of God, not that Abram himself should possess it, but that his posterity should, till the manifestation of Christ in the flesh. And this is chiefly what is to be understood by the words for ever, אד עולם ad olam, to the end of the present dispensation, and the commencement of the new. עולם olam means either Eternity, which implies the termination of all time or duration, such as is measured by the celestial luminaries: or a hidden, unknown period, such as includes a completion or final termination of a particular era, dispensation, etc.; therefore the first is its proper meaning, the latter its accommodated meaning. See the note on Gen 17:7. See the note on Gen 21:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: Gen 12:7, Gen 15:18, Gen 17:7, Gen 17:8, Gen 18:18, Gen 24:7, Gen 26:3, Gen 26:4, Gen 28:4, Gen 28:13, Gen 35:12, Gen 48:4; Exo 33:1; Num 34:2, Num 12-29; Deu 26:2-4, Deu 34:4; Ch2 20:7; Neh 9:7, Neh 9:8; Psa 37:22, Psa 37:29; Psa 105:9-12, Psa 112:1, Psa 112:2; Isa 63:18; Mat 5:5; Act 7:5
Geneva 1599
13:15 For all the land which thou seest, to thee will I give it, and to thy seed for (l) ever.
(l) Meaning a long time, and till the coming of Christ as in (Ex 12:14, Ex 21:6; Deut 15:17) and spiritually this refers to the true children of Abram born according to the promise, and not according to the flesh, which are heirs of the true land of Canaan.
John Gill
13:15 For all the land which thou seest, to thee will I give it,.... Not only so much of it as his eye could reach, but all of it, as far as it went, which way soever he looked; and this he gave him to sojourn in now where he pleased, and for his posterity to dwell in hereafter; he gave him the title to it now, and to them the possession of it for future times:
and to thy seed for ever; the meaning is, that he gave it to his posterity to be enjoyed by them until the Messiah came, when a new world would begin; and which Abram in person shall enjoy, with all his spiritual seed, after the resurrection, when that part of the earth will be renewed, as the rest; and where particularly Christ will make his personal appearance and residence, the principal seed of Abram, and will reign a thousand years; see Gill on Mt 22:32; besides, this may be typical of the heavenly Canaan given to Abram, and all his spiritual seed, and which shall be enjoyed by them for evermore.
13:1613:16: Եւ արարից զզաւակ քո իբրեւ զաւազ երկրի. եթէ կարիցէ՞ ոք թուել զաւազ երկրի՝ ապա եւ քո՛ զաւակ ընդ թիւ մտցէ։
16 Քո յետնորդներին պիտի բազմացնեմ երկրի աւազի չափ. եթէ որեւէ մէկը ի վիճակի լինի հաշուելու երկրի աւազը, ապա քո յետնորդներն էլ թիւ կ’ունենան:
16 Եւ քու սերունդդ երկրի փոշիին պէս անթիւ պիտի ընեմ, այնպէս որ եթէ մէկը երկրի փոշին կարենայ համրել, քու սերունդդ ալ համրէ։
Եւ արարից զզաւակ քո իբրեւ զաւազ երկրի. եթէ կարիցէ ոք թուել զաւազ երկրի, ապա եւ քո զաւակ ընդ թիւ մտցէ:

13:16: Եւ արարից զզաւակ քո իբրեւ զաւազ երկրի. եթէ կարիցէ՞ ոք թուել զաւազ երկրի՝ ապա եւ քո՛ զաւակ ընդ թիւ մտցէ։
16 Քո յետնորդներին պիտի բազմացնեմ երկրի աւազի չափ. եթէ որեւէ մէկը ի վիճակի լինի հաշուելու երկրի աւազը, ապա քո յետնորդներն էլ թիւ կ’ունենան:
16 Եւ քու սերունդդ երկրի փոշիին պէս անթիւ պիտի ընեմ, այնպէս որ եթէ մէկը երկրի փոշին կարենայ համրել, քու սերունդդ ալ համրէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: и сделаю потомство твое, как песок земной; если кто может сосчитать песок земной, то и потомство твое сочтено будет;
13:16 καὶ και and; even ποιήσω ποιεω do; make τὸ ο the σπέρμα σπερμα seed σου σου of you; your ὡς ως.1 as; how τὴν ο the ἄμμον αμμος sand τῆς ο the γῆς γη earth; land εἰ ει if; whether δύναταί δυναμαι able; can τις τις anyone; someone ἐξαριθμῆσαι εξαριθμεω the ἄμμον αμμος sand τῆς ο the γῆς γη earth; land καὶ και and; even τὸ ο the σπέρμα σπερμα seed σου σου of you; your ἐξαριθμηθήσεται εξαριθμεω enumerate
13:16 וְ wᵊ וְ and שַׂמְתִּ֥י śamtˌî שׂים put אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed כַּ ka כְּ as עֲפַ֣ר ʕᵃfˈar עָפָר dust הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] אִם־ ʔim- אִם if יוּכַ֣ל yûḵˈal יכל be able אִ֗ישׁ ʔˈîš אִישׁ man לִ li לְ to מְנֹות֙ mᵊnôṯ מנה count אֶת־ ʔeṯ- אֵת [object marker] עֲפַ֣ר ʕᵃfˈar עָפָר dust הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth גַּֽם־ gˈam- גַּם even זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed יִמָּנֶֽה׃ yimmānˈeh מנה count
13:16. faciamque semen tuum sicut pulverem terrae si quis potest hominum numerare pulverem semen quoque tuum numerare poteritAnd I will make thy seed as the dust of the earth: if any man be able to number the dust of the earth, he shall be able to number thy seed also.
16. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy seed also be numbered:

16: и сделаю потомство твое, как песок земной; если кто может сосчитать песок земной, то и потомство твое сочтено будет;
13:16
καὶ και and; even
ποιήσω ποιεω do; make
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ὡς ως.1 as; how
τὴν ο the
ἄμμον αμμος sand
τῆς ο the
γῆς γη earth; land
εἰ ει if; whether
δύναταί δυναμαι able; can
τις τις anyone; someone
ἐξαριθμῆσαι εξαριθμεω the
ἄμμον αμμος sand
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ἐξαριθμηθήσεται εξαριθμεω enumerate
13:16
וְ wᵊ וְ and
שַׂמְתִּ֥י śamtˌî שׂים put
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
כַּ ka כְּ as
עֲפַ֣ר ʕᵃfˈar עָפָר dust
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
אִם־ ʔim- אִם if
יוּכַ֣ל yûḵˈal יכל be able
אִ֗ישׁ ʔˈîš אִישׁ man
לִ li לְ to
מְנֹות֙ mᵊnôṯ מנה count
אֶת־ ʔeṯ- אֵת [object marker]
עֲפַ֣ר ʕᵃfˈar עָפָר dust
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
גַּֽם־ gˈam- גַּם even
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
יִמָּנֶֽה׃ yimmānˈeh מנה count
13:16. faciamque semen tuum sicut pulverem terrae si quis potest hominum numerare pulverem semen quoque tuum numerare poterit
And I will make thy seed as the dust of the earth: if any man be able to number the dust of the earth, he shall be able to number thy seed also.
16. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «и сделаю потомство твое, как песок земной…» «Поистине, — восклицает святой Иоанн Златоуст, — обетование было превыше естества человеческого! Господь обещает не только сделать патриарха отцом, хотя столько было препятствий к этому (собственная его старость и неплодство Сары), но и дать ему имя столь многочисленное, что оно сравняется с количеством песка земного и даже будет неисчислимо, — этим сравнением Он хотел показать необычайную великость (обетования)». Исполнилось это обетование и над евреями, известными своей выдающейся плодовитостью (Исх 1:12), и еще больше сбылось оно над христианами, распространившимися по всему лицу земли.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: Gen 12:2, Gen 12:3, Gen 15:5, Gen 17:6, Gen 17:16, Gen 17:20, Gen 18:18, Gen 21:13, Gen 22:17, Gen 25:1-34, Gen 26:4, Gen 28:3, Gen 28:14; Gen 32:12, Gen 35:11, Gen 36:1-43, Gen 46:3; Exo 1:7, Exo 32:13; Num 23:10; Deu 1:10; Jdg 6:3, Jdg 6:5; Kg1 3:8, Kg1 4:20; Ch1 21:5, Ch1 27:23; Ch2 17:14-18; Isa 48:18; Isa 48:19; Jer 33:22; Rom 4:16-18; Heb 11:12; Rev 7:9
John Gill
13:16 And I will make thy seed as the dust of the earth,.... An hyperbolical expression denoting the great multitude of Abram's posterity, as they were in the days of Solomon, and as they will be in the latter day; and especially as this may respect all the spiritual seed of Abram, Jews and Gentiles, and as they will be in the spiritual reign of Christ, see Hos 1:10,
so that if a man can number the dust of the earth, then shall thy seed be numbered; but as it is impossible to do the one, so the other is not practicable, see Num 23:10.
John Wesley
13:16 I will make thy seed as the dust of the earth - That is, they shall increase incredibly, and take them altogether; they shall be such a great multitude as no man can number. They were so in Solomon's time, 3Kings 4:20. Judah and Israel were many as the land which is by the sea in multitude. This God here gives him the promise of.
13:1713:17: Եւ արդ՝ արի շրջեա՛ց ընդ երկիրդ յերկայնութիւն դորա եւ ՚ի լայնութիւն դորա ※, զի քե՛զ տաց զդա։
17 Իսկ արդ, արի շրջի՛ր այդ երկիրն իր երկարութեամբ ու լայնութեամբ, որովհետեւ այն քեզ եմ տալու»:
17 Ելի՛ր, այդ երկիրը պտըտէ անոր երկայնութեանը ու լայնութեանը համեմատ, քանզի զանիկա քեզի պիտի տամ»։
Եւ արդ արի շրջեաց ընդ երկիրդ յերկայնութիւն դորա եւ ի լայնութիւն դորա, զի քեզ տաց զդա:

13:17: Եւ արդ՝ արի շրջեա՛ց ընդ երկիրդ յերկայնութիւն դորա եւ ՚ի լայնութիւն դորա ※, զի քե՛զ տաց զդա։
17 Իսկ արդ, արի շրջի՛ր այդ երկիրն իր երկարութեամբ ու լայնութեամբ, որովհետեւ այն քեզ եմ տալու»:
17 Ելի՛ր, այդ երկիրը պտըտէ անոր երկայնութեանը ու լայնութեանը համեմատ, քանզի զանիկա քեզի պիտի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: встань, пройди по земле сей в долготу и в широту ее, ибо Я тебе дам ее.
13:17 ἀναστὰς ανιστημι stand up; resurrect διόδευσον διοδευω on the way through τὴν ο the γῆν γη earth; land εἴς εις into; for τε τε both; and τὸ ο the μῆκος μηκος length αὐτῆς αυτος he; him καὶ και and; even εἰς εις into; for τὸ ο the πλάτος πλατος breadth ὅτι οτι since; that σοὶ σοι you δώσω διδωμι give; deposit αὐτήν αυτος he; him
13:17 ק֚וּם ˈqûm קום arise הִתְהַלֵּ֣ךְ hiṯhallˈēḵ הלך walk בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to אָרְכָּ֖הּ ʔorkˌāh אֹרֶךְ length וּ û וְ and לְ lᵊ לְ to רָחְבָּ֑הּ roḥbˈāh רֹחַב breadth כִּ֥י kˌî כִּי that לְךָ֖ lᵊḵˌā לְ to אֶתְּנֶֽנָּה׃ ʔettᵊnˈennā נתן give
13:17. surge et perambula terram in longitudine et in latitudine sua quia tibi daturus sum eamArise and walk through the land in the length, and in the breadth thereof: for I will give it to thee.
17. Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.
Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee:

17: встань, пройди по земле сей в долготу и в широту ее, ибо Я тебе дам ее.
13:17
ἀναστὰς ανιστημι stand up; resurrect
διόδευσον διοδευω on the way through
τὴν ο the
γῆν γη earth; land
εἴς εις into; for
τε τε both; and
τὸ ο the
μῆκος μηκος length
αὐτῆς αυτος he; him
καὶ και and; even
εἰς εις into; for
τὸ ο the
πλάτος πλατος breadth
ὅτι οτι since; that
σοὶ σοι you
δώσω διδωμι give; deposit
αὐτήν αυτος he; him
13:17
ק֚וּם ˈqûm קום arise
הִתְהַלֵּ֣ךְ hiṯhallˈēḵ הלך walk
בָּ bā בְּ in
† הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
אָרְכָּ֖הּ ʔorkˌāh אֹרֶךְ length
וּ û וְ and
לְ lᵊ לְ to
רָחְבָּ֑הּ roḥbˈāh רֹחַב breadth
כִּ֥י kˌî כִּי that
לְךָ֖ lᵊḵˌā לְ to
אֶתְּנֶֽנָּה׃ ʔettᵊnˈennā נתן give
13:17. surge et perambula terram in longitudine et in latitudine sua quia tibi daturus sum eam
Arise and walk through the land in the length, and in the breadth thereof: for I will give it to thee.
17. Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «встань, пройди по земле сей…» Образец высокой священной поэзии, дышащей изобразительностью и силой. По глубокому замечанию м. Филарета, «мера обетования есть мера веры» — сколько может вместить человек, столько и получит…

Аврам отодвигается к Хеврону и ставит там алтарь.
John Gill
13:17 Arise, walk through the land,.... And take a survey of it, and see what a land it is, how good and how large, and take possession of it for himself and his, though he was only to be a sojourner in it; and so the Targum of Jonathan adds, and making in it a possession, which in civil law was done by walking:
in the length of it, and in the breadth of it; the extent of it is variously settled by geographers; some giving it no more than about one hundred and seventy or eighty miles in length, from north to south, and about one hundred and forty in breadth from east to west, where broadest, as it is towards the south, and but about seventy where narrowest, as it is towards the north: but it is observed (d) from the latest and most accurate maps, that it appears to extend near two hundred miles in length, and about eighty in breadth about the middle, and ten or fifteen more or less where it widens or shrinks:
for I will give it unto thee; that is, to his seed, the whole of it, in its utmost extent, as to length and breadth; which if he pleased for his own satisfaction he might take a tour through, whereby he would be a judge what was bestowed on him and his(d) Vid. Universal History, vol. 2. p. 385.
John Wesley
13:17 Arise, walk through the land - Enter and take possession, survey the parcels, and it will appear better than upon a distant prospect.
13:1813:18: Եւ չո՛ւ արարեալ Աբրամու, եկն բնակեցաւ առ կաղնւոջն Մամբրէի, որ է՛ ՚ի Քեբրոն։ Եւ շինեաց անդ սեղան Տեառն Աստուծոյ։
18 Աբրամը ճանապարհ ընկաւ, եկաւ բնակուեց Քեբրոնում գտնուող Մամբրէի կաղնու մօտ եւ այնտեղ Տէր Աստծու համար զոհասեղան շինեց:
18 Եւ Աբրամ վերցուց իր վրանը ու գնաց բնակեցաւ Մամբրէի կաղնիներուն մէջ, որ Քեբրոնի մէջ է եւ հոն սեղան շինեց Տէրոջը։
Եւ չու արարեալ Աբրամու` եկն բնակեցաւ առ կաղնւոջն Մամբրէի, որ է ի Քեբրոն. եւ շինեաց անդ սեղան Տեառն [200]Աստուծոյ:

13:18: Եւ չո՛ւ արարեալ Աբրամու, եկն բնակեցաւ առ կաղնւոջն Մամբրէի, որ է՛ ՚ի Քեբրոն։ Եւ շինեաց անդ սեղան Տեառն Աստուծոյ։
18 Աբրամը ճանապարհ ընկաւ, եկաւ բնակուեց Քեբրոնում գտնուող Մամբրէի կաղնու մօտ եւ այնտեղ Տէր Աստծու համար զոհասեղան շինեց:
18 Եւ Աբրամ վերցուց իր վրանը ու գնաց բնակեցաւ Մամբրէի կաղնիներուն մէջ, որ Քեբրոնի մէջ է եւ հոն սեղան շինեց Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: И двинул Аврам шатер, и пошел, и поселился у дубравы Мамре, что в Хевроне; и создал там жертвенник Господу.
13:18 καὶ και and; even ἀποσκηνώσας αποσκηνοω come; go κατῴκησεν κατοικεω settle παρὰ παρα from; by τὴν ο the δρῦν δρυς the Μαμβρη μαμβρη who; what ἦν ειμι be ἐν εν in Χεβρων χεβρων and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master
13:18 וַ wa וְ and יֶּאֱהַ֣ל yyeʔᵉhˈal אהל pitch a tent אַבְרָ֗ם ʔavrˈām אַבְרָם Abram וַ wa וְ and יָּבֹ֛א yyāvˈō בוא come וַ wa וְ and יֵּ֛שֶׁב yyˈēšev ישׁב sit בְּ bᵊ בְּ in אֵלֹנֵ֥י ʔēlōnˌê אֵלֹון big tree מַמְרֵ֖א mamrˌē מַמְרֵא Mamre אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in חֶבְרֹ֑ון ḥevrˈôn חֶבְרֹון Hebron וַ wa וְ and יִּֽבֶן־ yyˈiven- בנה build שָׁ֥ם šˌām שָׁם there מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar לַֽ lˈa לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
13:18. movens igitur Abram tabernaculum suum venit et habitavit iuxta convallem Mambre quod est in Hebron aedificavitque ibi altare DominoSo Abram removing his tent came and dwelt by the vale of Mambre, which is in Hebron: and he built there an altar to the Lord.
18. And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar unto the LORD.
Then Abram removed [his] tent, and came and dwelt in the plain of Mamre, which [is] in Hebron, and built there an altar unto the LORD:

18: И двинул Аврам шатер, и пошел, и поселился у дубравы Мамре, что в Хевроне; и создал там жертвенник Господу.
13:18
καὶ και and; even
ἀποσκηνώσας αποσκηνοω come; go
κατῴκησεν κατοικεω settle
παρὰ παρα from; by
τὴν ο the
δρῦν δρυς the
Μαμβρη μαμβρη who; what
ἦν ειμι be
ἐν εν in
Χεβρων χεβρων and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
κυρίῳ κυριος lord; master
13:18
וַ wa וְ and
יֶּאֱהַ֣ל yyeʔᵉhˈal אהל pitch a tent
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
וַ wa וְ and
יָּבֹ֛א yyāvˈō בוא come
וַ wa וְ and
יֵּ֛שֶׁב yyˈēšev ישׁב sit
בְּ bᵊ בְּ in
אֵלֹנֵ֥י ʔēlōnˌê אֵלֹון big tree
מַמְרֵ֖א mamrˌē מַמְרֵא Mamre
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
חֶבְרֹ֑ון ḥevrˈôn חֶבְרֹון Hebron
וַ wa וְ and
יִּֽבֶן־ yyˈiven- בנה build
שָׁ֥ם šˌām שָׁם there
מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar
לַֽ lˈa לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
13:18. movens igitur Abram tabernaculum suum venit et habitavit iuxta convallem Mambre quod est in Hebron aedificavitque ibi altare Domino
So Abram removing his tent came and dwelt by the vale of Mambre, which is in Hebron: and he built there an altar to the Lord.
18. And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «и поселился у дубравы Мамре, что в Хевроне…» Мамре было собственно имя аморреянина, союзника Аврамова (14:13, 24). Город Хеврон лежит в 22: милях на юг от Иерусалима, на пути в Вирсавию. Предполагают, что сначала он назывался Хевроном, затем был переименован в Кириаф-Арбу (23:2; 35:27; Нав 15:3; Суд 1:10), потом снова был восстановлен в своем древнем наименовании (2: Цар 15:7) и, наконец, у современных арабов известен под названием «Ел-Халил», т. е. город «друга Божия», каким называется Аврам даже и в Священном Писании (Ис 41:8; Иак 2:23).
Adam Clarke: Commentary on the Bible - 1831
13:18: Abram removed his tent - Continued to travel and pitch in different places, till at last he fixed his tent in the plain, or by the oak, of Mamre, see Gen 12:6, which is in Hebron; i.e., the district in which Mamre was situated was called Hebron. Mamre was an Amorite then living, with whom Abram made a league, Gen 14:13; and the oak probably went by his name, because he was the possessor of the ground. Hebron is called Kirjath-arba, Gen 23:2; but it is very likely that Hebron was its primitive name, and that it had the above appellation from being the residence of four gigantic or powerful Anakim, for Kirjath-arba literally signifies the city of the four; See note on Gen 23:2.
Built there an altar unto the Lord - On which he offered sacrifice, as the word מזבח mizbach, from זבח zabach, to slay, imports.
The increase of riches in the family of Abram must, in the opinion of many, be a source of felicity to them. If earthly possessions could produce happiness, it must be granted that they had now a considerable share of it in their power. But happiness must have its seat in the mind, and, like that, be of a spiritual nature; consequently earthly goods cannot give it; so far are they from either producing or procuring it, that they always engender care and anxiety, and often strifes and contentions. The peace of this amiable family had nearly been destroyed by the largeness of their possessions. To prevent the most serious misunderstandings, Abram and his nephew were obliged to separate. He who has much in general wishes to have more, for the eye is not satisfied with seeing. Lot, for the better accommodation of his flocks and family, chooses the most fertile district in that country, and even sacrifices reverence and filial affection at the shrine of worldly advantage; but the issue proved that a pleasant worldly prospect may not be the most advantageous, even to our secular affairs. Abram prospered greatly in the comparatively barren part of the land, while Lot lost all his possessions, and nearly the lives of himself and family, in that land which appeared to him like the garden of the Lord, like a second paradise. Rich and fertile countries have generally luxurious, effeminate, and profligate inhabitants; so it was in this case. The inhabitants of Sodom were sinners, and exceedingly wicked, and their profligacy was of that kind which luxury produces; they fed themselves without fear, and they acted without shame. Lot however was, through the mercy of God, preserved from this contagion: he retained his religion; and this supported his soul and saved his life, when his goods and his wife perished. Let us learn from this to be jealous over our own wills and wishes; to distrust flattering prospects, and seek and secure a heavenly inheritance. "Man wants but little; nor that little long." A man's life - the comfort and happiness of it - does not consist in the multitude of the things he possesses. "One house, one day's food, and one suit of raiment," says the Arabic proverb, "are sufficient for thee; and if thou die before noon, thou hast one half too much." The example of Abram, in constantly erecting an altar wherever he settled, is worthy of serious regard; he knew the path of duty was the way of safety, and that, if he acknowledged God in all his ways, he might expect him to direct all his steps: he felt his dependence on God, he invoked him through a Mediator, and offered sacrifices in faith of the coming Savior; he found blessedness in this work - it was not an empty service; he rejoiced to see the day of Christ - he saw it and was glad. See note on Gen 12:8. Reader, has God an altar in thy house? Dost thou sacrifice to him? Dost thou offer up daily by faith, in behalf of thy soul and the souls of thy family, the Lamb of God who taketh away the sin of the world? No man cometh unto the Father but by me, said Christ: this was true, not only from the incarnation, but from the foundation of the world. And to this another truth, not less comfortable, may be added: Whosoever cometh unto me I will in no-wise cast out.
Albert Barnes: Notes on the Bible - 1834
13:18
Abram obeys the voice of heaven. He moves his tent from the northern station, where he had parted with Lot, and encamps by the oaks of Mamre, an Amorite sheik. He loves the open country, as he is a stranger, and deals in flocks and herds. The oaks, otherwise rendered by Onkelos and the Vulgate "plains of Mamre," are said to be in Hebron, a place and town about twenty miles south of Jerusalem, on the way to Beersheba. It is a town of great antiquity, having been built seven years before Zoan (Tanis) in Egypt Num 13:22. It was sometimes called Mamre in Abram's time, from his confederate of that name. It was also named Kiriath Arba, the city of Arba, a great man among the Anakim Jos 15:13-14. But upon being taken by Kaleb it recovered the name of Hebron. It is now el-Khulil (the friend, that is, of God; a designation of Abram). The variety of name indicates variety of masters; first, a Shemite it may be, then the Amorites, then the Hittites Gen. 23, then the Anakim, then Judah, and lastly the Muslims.
A third altar is here built by Abram. His wandering course requires a varying place of worship. It is the Omnipresent One whom he adores. The pRev_ious visits of the Lord had completed the restoration of his inward peace, security, and liberty of access to God, which had been disturbed by his descent to Egypt, and the temptation that had overcome him there. He feels himself again at peace with God, and his fortitude is renewed. He grows in spiritual knowledge and practice under the great Teacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: plain: Heb. plains
Mamre: Gen 14:13, Gen 18:1
Hebron: Gen 23:2, Gen 35:27, Gen 37:14; Num 13:22; Jos 14:13
altar: Gen 13:4, Gen 8:20, Gen 12:7, Gen 12:8; Psa 16:8; Ti1 2:8
John Gill
13:18 Then Abram removed his tent,.... From the mountain between Bethel and Hai, Gen 13:3,
and came and dwelt in the plain of Mamre, or "in the oaks of Mamre" (e); in a grove of oaks there, as being shady and pleasant to dwell among or under, and not through any superstitious regard to such trees and places where they grew; which has obtained since among the Heathens, and particularly among the Druids, who have their name from thence. Indeed such superstitions might take their rise from hence, being improved and abused to such purposes; and both Jerom (f) and Sozomen (g) speak of the oak of Abram being there in the times of Constantine, and greatly resorted to, and had in great veneration; and they and others make mention of a turpentine tree, which it is pretended sprung from a walking stick of one of the angels that appeared to Abram at this place, greatly regarded in a superstitious way by all sorts of persons: this plain or grove of oaks, here spoken of, was called after a man whose name was Mamre, an Amorite, a friend and confederate of Abram:
which is in Hebron; or near it, an ancient city built seven years before Zoan or Tanis in Egypt, Num 13:22; it was first called Kirjath Arbab, but, in the times of Moses, Hebron, Gen 23:2. The place they call the Turpentine, from the tree that grows there, according to Sozomen (h), was fifteen furlongs distant from Hebron to the south; but Josephus (i) says it was but six furlongs, or three quarters of a mile; who speaking of Hebron says,"the inhabitants of it say, that it is not only more ancient than the cities of that country, but than Memphis in Egypt, and is reckoned to be of 2300 years standing: they report, that it was the habitation of Abram, the ancestor of the Jews, after he came out of Mesopotamia, and that from hence his children descended into Egypt, whose monuments are now shown in this little city, made of beautiful marble, and elegantly wrought; and there is shown, six furlongs from it, a large turpentine tree, which they say remained from the creation to that time.''A certain traveller (j) tells us, that the valley of Mamre was about half a mile from old Hebron; from Bethel, whence Abram removed to Mamre, according to Sir Walter Raleigh (k), was about twenty four miles; but Bunting (l) makes it thirty two:
and built there an altar unto the Lord; and gave thanks for the prevention of strife between Lot and him, and for the renewal of the grant of the land of Canaan to him and his seed; and performed all acts of religious worship, which the building of an altar is expressive of.
(e) "juxta quercetum Mamre", Tigurine version, Pagninus, Montanus; so Ainsworth. (f) De loc. Heb. fol. 87. E. tom. 3. (g) Eccles. Hist. l. 2. c. 4. p. 447. (h) lbid. (i) De Bello Jud. l. 5. c. 9. sect. 7. (j) Baumgarten. Peregrinatio, l. 2. c. 4. p. 79. (k) History of the World, par. 1. B. 2. sect. 3. p. 132. (l) Travels, p. 57.
John Wesley
13:18 Then Abram removed his tent - God bid him walk through the land, that is, Do not think of fixing in it, but expect to be always unsettled, and walking through it to a better Canaan; in compliance with God's will herein, he removed his tent, conforming himself to the condition of a pilgrim. And he built there an altar - in token of his thankfulness to God for the kind visit he had made him.
Robert Jamieson, A. R. Fausset and David Brown
13:18 the plain of Mamre . . . built . . . an altar--the renewal of the promise was acknowledged by Abram by a fresh tribute of devout gratitude.