Gen. 12:1-4 - Not Our Own Way

Preaching on this passage tomorrow and was glad to pull back this paper from my days in Dr. Bill Arnold's class on Genesis. Since then he has published a commentary on Genesis. This was one of my first papers for him, his grading was different, he would simply write descriptive words-"Good, Very Good, Excellent." Those words translated into grades; Good=B range, Very Good=A- or B+ range, Excellent=A+. This paper received a "very good." The last few papers I figured out what he was looking for a little more and received more "excellent" markings. I don't have time to figure out how to get the right font to work for the Hebrew on the blog. If you are interested, let me know. Forward to the Fight,
ASM3


Genesis 12:1-4 is a pivotal passage within in the book of Genesis but also within the holistic narrative of the Bible, for it clearly shows the simple obedient faith of Abram.
The first word of this passage indicates to the reader the literary, socio-historical, and theological importance of this pericope. The verb “to speak” is followed by the subject “the LORD” and then by the object “Abram”, hence the word order is common. This relationship is significant later in the text as Abram understands himself as the object in an I-thou relationship with YHWH. He makes a distinction is the subject-object relationship with his positive response to God’s call. The stem rma, meaning "to speak", has a vital prefix, with a waw consecutive rm,aYOÝw: , which simultaneously displays the imperfect aspect. It is specifically nuanced as a narratival usage of the imperfect waw consecutive. In this case, as with most narritival usages, the word is independent of a verbal clause, “in order to begin a narrative sequence or a new section of narrative.” Because the proceeding narrative alternates to a new theme, that is the calling of Abram, this chapter presents the reader with the major structural relationship of cruiciality with particularization. Hence, the selection of the narratival use of the imperfect waw consecutive is substantiated over and against sequential, consequential, epexegetical, and dependant usages. Not all translations make a distinction in how this should be translated, some render it just in the imperfect aspect without an awareness of it structural significance. The New Revised Standard Version captures this narratival quality as it translates, “Now the Lord said to Abram...[emphasis mine]” The importance of the “Now…” in this narrative cannot be fully understood without looking to what happens in the prior narrative.
The beginning creation accounts depict an ideal image of God’s relationship to his creation. This idealistic moment slowly deteriorates as humanity progressively chooses through defy God time and again. This defiance reaches a climax in chapter Genesis 11:1-9 when humankind attempts to build a tower with the self explained purpose that its top would reach, “to the heavens” so as to “make name for ourselves.” God severely punishes humanity for this selfish decision. Between chapters one and eleven there are two major genealogical lists. The first list begins with Adam and ends ten generations later with Noah, similarly the second list begins with Shem and concludes ten generations later with the birth of Abram. The parallel roles of these specific persons cannot be overlooked, for they are both God’s specific answer to humanities defiance. Because the proceeding narrative (chapter 12-50) focuses on the life and family of Abram(i.e. the patriarchal history) the significance of Abram and his birth is assumed a shift from primeval to patriarchal history. The important structural formula for the book of Genesis is the tdoål.AT hL,ae (elleh toledot) , which is present in the account Terah, Abram’s father (11:27). Abram is one of three sons the others being Nahor and Haran, the latter prematurely died. Haran’s death accounts from the presence of his son Lot in the patriarchal narrative of Abram. This passage, which account family history of Abram, is indeed the transitional point between the primeval and patriarchal histories. What immediately precedes the pericope being studied is Terah’s family, with the exception of Nahor and his family, and their journey from Ur of the Chaldeans towards Canaan. Terah’s family unexplainably does not complete the journey rather they settle in Haran, which is coincidentally or not is the name of Terah’s deceased son.
The first clause of this pericope leaves the reader in a state of anticipation. The reader knows after the first two words that YHWH is going to speak. This important speech utilizes the 2nd person volitional which is the imperative modal. Under the various classifications of the imperative this instance is a command, since the object/speaker is insisting on “immediate action.” Other imperative forms, like that of permission and promise can not express the immediacy evident in the co-text. The authority and insistence that YHWH is describing is difficult to emphasize in English most translations say “Go….” However old English gets close to emphasis of syntax when the King James Version renders, “Get thee out…” Abram’s understanding of YHWH seriousness is evident in 12:4, which simply says, “So Abram went, as the LORD had told him.” Abram was commanded to leave, chapter eleven shows us he was in Haran at this time. What follows are three objects with 2nd person masculine singular suffixes in construct states. YHWH is asking him to leave his land (^ïc.r>a;me), his relatives (td,l,Am), and his father’s house (^ybi_a' tyBeämiW). Nahum Sarna explains that these terms are “arranged in ascending order according to the severity of the sacrifice involved: country, extended family, and nuclear family.”

The canonical function of this pericope is hard to understand because of its relationship to the two accounts that precede it: the tower of Babel and the genealogy of Shem. However it appears that the common element shared between the three narratives is the migration of people, this recurrence also aids the reader in understand the canonical shape of the text. Humanity moves east toward the valley of Shinar (11:2), Terah takes his family and moves them to Haran (11:31-32), and finally Abram is commanded by God to leave his land and go to the land which God will show him (12:1). It seems that this recurrence represents a canonical climax, showing the appropriate reasons for one to move into and toward a new land. The evil intentions of those in Shinar, and the unknown intentions of Terah and his family, are contrasted with Abram’s obedient leaving his known world because of God’s volitional command in 12:1-3.. The appearance of the Shemite genealogy and specifically the elleh toledot of Terah connects two very important events: the primeval history of the world (Chapters 1-11) and the patriarchal history (11-50). Further specification connects the history of Israel to the creation world. The pivot in chapter 12:1 represents a specific, intentional, and canonical connection between chapter 1-11 and 12-50.

God’s call in 12:1 is complemented by a group of promises in 12:2-3. The first three promises tell how God is to do something for Abram. The subject and the object are simultaneously present in the first two verbs mentioned they are: ^f.[,a,(w> (“I will make you”) and ^êk.rg:a]w: (“make…great”). When the object ^m<+v. is added the translation follows, “I will make your name great.” This promise is unique and might further serve to attach this narrative with the penultimate narrative at Babel (11:1-9). Their purpose for building the tower is stated in 11:4, they want to want to “make a name” for themselves. This human desire is turned around as Abram is told that YHWH will be the source of making his name great. These three promises are connected to a purpose statement that displays the structural relationship of causation. The cause is the first three statements while the effect is the volitional statement, “so that you will be a blessing.” Such a statement of responsibility is the purpose of YHWH’s selection of Abram. YHWH’ s vision is that Abram be a instrument of blessing. The realm of blessing grows significantly between 12:2 and 12:3, as the structural relationship of generalization is utilized. Generalization in this pericope involves a move from a particular statement of blessing Abram to general statements blessing or cursing those who bless or curse him and eventually generally pronouncing a blessing on “all the families of the earth.” The final promise presents specific hermeneutical ambiguity. The preposition ^êb., which is suffixed with the 2 person masculine singular, can be translated “by you” or “in you.” The word %rB( (“to bless”) is in Niphal stem Wkår>b.nIw> , which can be either reflective or passive. Hence, the translation can either be that the families of the of the earth shall “bless themselves by you ” or “by you they will be blessed.” The further usages of this form are found in Gen. 18:18 and 24:14, however, these verses do not aid in selecting a passive or reflexive translation. It seems that the immediate context of 12:2 where God says, “You will be a blessing” is more cogent with a passive translation. It doesn’t seem clear as to how any person can “bless themselves.” When the preposition ^êb. is considered it is seems that a reflexive translation is almost a contradiction in terms “they will bless themselves by you.” If a reflexive reading is desired the writer could have used the Hithpael stem. The passive translation seems the most logical option given the practical context of Abram’s blessing in 12:2.
One of the most distinctive and wonderful pictures of this text is the obedience of Abram in 12:4. Here we have a fine recapitulation of opening YHWH’s statement where he tells Abram to “Go” and the response in perfectively realized as “Abram went” ~r"ªb.a; %l,Yeåw, describe in the imperfect aspect. Abram’s obedience is further particularized by the way in which he follows YHWH’s instruction. The verb of this clause rbD (“word”) is in the Piel stem with a denominative usage. The denominative takes a noun or substantive thought and places it as a verbal idea. Not only does Abram go because YHWH says “Go”, but in his obedience he perfectly follows the directions of YHWH just as he instructs. Such obedience should be seen in all who follow YHWH.