1 Now Yahweh said to Abram, “Leave your country, and your relatives, and your father’s house, and go to the land that I will show you.
2 I will make of you a great nation. I will bless you and make your name great. You will be a blessing.
3 I will bless those who bless you, and I will curse him who treats you with contempt. All the families of the earth will be blessed through you.”
4 So Abram went, as Yahweh had told him. Lot went with him. Abram was seventy-five years old when he departed from Haran.
5 Abram took Sarai his wife, Lot his brother’s son, all their possessions that they had gathered, and the people whom they had acquired in Haran, and they went to go into the land of Canaan. They entered into the land of Canaan.
6 Abram passed through the land to the place of Shechem, to the oak of Moreh. At that time, Canaanites were in the land.
7 Yahweh appeared to Abram and said, “I will give this land to your offspring.” He built an altar there to Yahweh, who had appeared to him.
8 He left from there to go to the mountain on the east of Bethel and pitched his tent, having Bethel on the west, and Ai on the east. There he built an altar to Yahweh and called on Yahweh’s name.
9 Abram traveled, still going on toward the South.
10 There was a famine in the land. Abram went down into Egypt to live as a foreigner there, for the famine was severe in the land.
11 When he had come near to enter Egypt, he said to Sarai his wife, “See now, I know that you are a beautiful woman to look at.
12 It will happen that when the Egyptians see you, they will say, ‘This is his wife.’ They will kill me, but they will save you alive.
13 Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.”
14 When Abram had come into Egypt, some Egyptians saw that the woman was very beautiful.
15 The princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
16 He dealt well with Abram for her sake. He had sheep, cattle, male donkeys, male servants, female servants, female donkeys, and camels.
17 Yahweh afflicted Pharaoh and his house with great plagues because of Sarai, Abram’s wife.
18 Pharaoh called Abram and said, “What is this that you have done to me? Why didn’t you tell me that she was your wife?
19 Why did you say, ‘She is my sister,’ so that I took her to be my wife? Now therefore, see your wife, take her, and go your way.”
20 Pharaoh commanded men concerning him, and they escorted him away with his wife and all that he had.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 12:10–20… when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way, if his own notions proved the truest. … he contrived this device:—he pretended to be her brother, and directed her in a dissembling way to pretend the same … Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her; but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. … he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her.
… when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way, if his own notions proved the truest. … he contrived this device:—he pretended to be her brother, and directed her in a dissembling way to pretend the same … Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her; but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. … he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her.
Josephus, Antiquities of the Jews, Antiquities 1.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 12:1–3GET THEE OUT (literally, go for thyself) — for your own benefit, for your own good: there I will make of you a great nation whilst here you will not merit the privilege of having children (Rosh Hashanah 16b). Furthermore, I shall make known your character throughout the world (Midrash Tanchuma, Lech Lecha 3) … AND I WILL MAKE OF THEE A GREAT NATION —Since travelling is the cause of three things—it decreases (breaks up) family life, it reduces one’s wealth and lessens one’s renown, he therefore needed these three blessings: that God should promise him children, wealth and a great name (Genesis Rabbah 39:11). … WHICH I WILL SHOW THEE — He did not reveal to him at once which land it was in order that he should hold it in high esteem and in order to reward him for complying with each and every command. … AND IN THEE SHALL BE BLESSED — There are many Agadoth concerning this but the plain sense of the text is as follows: A man says to his son, “Mayest thou become as Abraham”.
GET THEE OUT (literally, go for thyself) — for your own benefit, for your own good: there I will make of you a great nation whilst here you will not merit the privilege of having children (Rosh Hashanah 16b). Furthermore, I shall make known your character throughout the world (Midrash Tanchuma, Lech Lecha 3) … AND I WILL MAKE OF THEE A GREAT NATION —Since travelling is the cause of three things—it decreases (breaks up) family life, it reduces one’s wealth and lessens one’s renown, he therefore needed these three blessings: that God should promise him children, wealth and a great name (Genesis Rabbah 39:11). … WHICH I WILL SHOW THEE — He did not reveal to him at once which land it was in order that he should hold it in high esteem and in order to reward him for complying with each and every command. … AND IN THEE SHALL BE BLESSED — There are many Agadoth concerning this but the plain sense of the text is as follows: A man says to his son, “Mayest thou become as Abraham”.
Rashi, Commentary on the Torah, on 12:1–3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 12:6–8AND THE CANAANITE WAS THEN IN THE LAND — They (the Canaanites) were gradually conquering the land of Israel from the descendants of Shem, for it had fallen to the share of Shem when Noah apportioned the earth amongst his sons … For this reason the Lord said to Abram (Genesis 12:7) “to thy seed will I give this land” — “I will in some future time return it to thy children who are descendants of Shem”. … AND HE BUILDED THERE AN ALTAR — in thanksgiving for the good tidings that he would have children, and for the good tidings that they would possess the land of Israel. … HIS TENT — This word is written with a ה suffixed instead of the usual ו so that it may read אָהֳלָהּ “her tent” to intimate that first he pitched a tent for his wife and afterwards one for himself (Genesis Rabbah 39:15).
AND THE CANAANITE WAS THEN IN THE LAND — They (the Canaanites) were gradually conquering the land of Israel from the descendants of Shem, for it had fallen to the share of Shem when Noah apportioned the earth amongst his sons … For this reason the Lord said to Abram (Genesis 12:7) “to thy seed will I give this land” — “I will in some future time return it to thy children who are descendants of Shem”. … AND HE BUILDED THERE AN ALTAR — in thanksgiving for the good tidings that he would have children, and for the good tidings that they would possess the land of Israel. … HIS TENT — This word is written with a ה suffixed instead of the usual ו so that it may read אָהֳלָהּ “her tent” to intimate that first he pitched a tent for his wife and afterwards one for himself (Genesis Rabbah 39:15).
Rashi, Commentary on the Torah, on 12:6–8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 12:1Get thee out of thy country. This accumulation of words may seem to be superfluous. … For since exile is in itself sorrowful, and the sweetness of their native soil holds nearly all men bound to itself, God strenuously persists in his command to leave the country, for the purpose of thoroughly penetrating the mind of Abram. If he had said in a single word, Leave thy country, this indeed would not lightly have pained his mind; but Abram is still more deeply affected, when he hears that he must renounce his kindred and his father's house. … Unto a land that I will show thee. This is another test to prove the faith of Abram. For why does not God immediately point out the land, except for the purpose of keeping his servant in suspense, that he may the better try the truth of his attachment to the word of God? As if he would say, I command thee to go forth with closed eyes, and forbid thee to inquire whither I am about to lead thee, until, having renounced thy country, thou shalt have given thyself wholly to me.
Get thee out of thy country. This accumulation of words may seem to be superfluous. … For since exile is in itself sorrowful, and the sweetness of their native soil holds nearly all men bound to itself, God strenuously persists in his command to leave the country, for the purpose of thoroughly penetrating the mind of Abram. If he had said in a single word, Leave thy country, this indeed would not lightly have pained his mind; but Abram is still more deeply affected, when he hears that he must renounce his kindred and his father's house. … Unto a land that I will show thee. This is another test to prove the faith of Abram. For why does not God immediately point out the land, except for the purpose of keeping his servant in suspense, that he may the better try the truth of his attachment to the word of God? As if he would say, I command thee to go forth with closed eyes, and forbid thee to inquire whither I am about to lead thee, until, having renounced thy country, thou shalt have given thyself wholly to me.
John Calvin, Commentaries, on 12:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 12:11–13… it is proper that we should soberly and reverently consider how far Abram was deserving of excuse, and how he was to be blamed. … Undoubtedly he would have chosen to die a hundred times, rather than thus to ruin the character of his wife, and to be deprived of the society of her whom alone he loved. But while he reflected that the hope of salvation was centred in himself … he was so affected with concern for the preservation of his own life, that he overlooked every thing besides. … But in devising this indirect method, by which he subjected his wife to the peril of adultery, he seems to be by no means excusable. If he was solicitous about his own life, which he might justly be, yet he ought to have cast his care upon God. … Therefore, although they are rash judges, who entirely condemn this deed of Abram, yet the special fault is not to be denied, namely, that he, trembling at the approach of death, did not commit the issue of the danger to God, instead of sinfully betraying the modesty of his wife.
… it is proper that we should soberly and reverently consider how far Abram was deserving of excuse, and how he was to be blamed. … Undoubtedly he would have chosen to die a hundred times, rather than thus to ruin the character of his wife, and to be deprived of the society of her whom alone he loved. But while he reflected that the hope of salvation was centred in himself … he was so affected with concern for the preservation of his own life, that he overlooked every thing besides. … But in devising this indirect method, by which he subjected his wife to the peril of adultery, he seems to be by no means excusable. If he was solicitous about his own life, which he might justly be, yet he ought to have cast his care upon God. … Therefore, although they are rash judges, who entirely condemn this deed of Abram, yet the special fault is not to be denied, namely, that he, trembling at the approach of death, did not commit the issue of the danger to God, instead of sinfully betraying the modesty of his wife.
John Calvin, Commentaries, on 12:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 12:13–19Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. … Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.
Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. … Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.
John Wesley, Explanatory Notes upon the Old Testament, on 12:13–16 and 12:18–19; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 12:13Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Gen 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. … Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. … Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them.
Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Gen 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. … Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. … Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them.
Adam Clarke, Commentary on the Holy Bible, on 12:13–14 and 12:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 12:2–3The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. … The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. … And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed.
The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. … The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. … And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 12:1–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 12
Genesis 12:1–20, World English Bible
Genesis 12 in the Bible · Told in the Story: Chapter 1, The Call of Abram
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 12:10–20… when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way, if his own notions proved the truest. … he contrived this device:—he pretended to be her brother, and directed her in a dissembling way to pretend the same … Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her; but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. … he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her.
Josephus, Antiquities of the Jews, Antiquities 1.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 12:1–3GET THEE OUT (literally, go for thyself) — for your own benefit, for your own good: there I will make of you a great nation whilst here you will not merit the privilege of having children (Rosh Hashanah 16b). Furthermore, I shall make known your character throughout the world (Midrash Tanchuma, Lech Lecha 3) … AND I WILL MAKE OF THEE A GREAT NATION —Since travelling is the cause of three things—it decreases (breaks up) family life, it reduces one’s wealth and lessens one’s renown, he therefore needed these three blessings: that God should promise him children, wealth and a great name (Genesis Rabbah 39:11). … WHICH I WILL SHOW THEE — He did not reveal to him at once which land it was in order that he should hold it in high esteem and in order to reward him for complying with each and every command. … AND IN THEE SHALL BE BLESSED — There are many Agadoth concerning this but the plain sense of the text is as follows: A man says to his son, “Mayest thou become as Abraham”.
Rashi, Commentary on the Torah, on 12:1–3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 12:6–8AND THE CANAANITE WAS THEN IN THE LAND — They (the Canaanites) were gradually conquering the land of Israel from the descendants of Shem, for it had fallen to the share of Shem when Noah apportioned the earth amongst his sons … For this reason the Lord said to Abram (Genesis 12:7) “to thy seed will I give this land” — “I will in some future time return it to thy children who are descendants of Shem”. … AND HE BUILDED THERE AN ALTAR — in thanksgiving for the good tidings that he would have children, and for the good tidings that they would possess the land of Israel. … HIS TENT — This word is written with a ה suffixed instead of the usual ו so that it may read אָהֳלָהּ “her tent” to intimate that first he pitched a tent for his wife and afterwards one for himself (Genesis Rabbah 39:15).
Rashi, Commentary on the Torah, on 12:6–8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 12:1Get thee out of thy country. This accumulation of words may seem to be superfluous. … For since exile is in itself sorrowful, and the sweetness of their native soil holds nearly all men bound to itself, God strenuously persists in his command to leave the country, for the purpose of thoroughly penetrating the mind of Abram. If he had said in a single word, Leave thy country, this indeed would not lightly have pained his mind; but Abram is still more deeply affected, when he hears that he must renounce his kindred and his father's house. … Unto a land that I will show thee. This is another test to prove the faith of Abram. For why does not God immediately point out the land, except for the purpose of keeping his servant in suspense, that he may the better try the truth of his attachment to the word of God? As if he would say, I command thee to go forth with closed eyes, and forbid thee to inquire whither I am about to lead thee, until, having renounced thy country, thou shalt have given thyself wholly to me.
John Calvin, Commentaries, on 12:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 12:11–13… it is proper that we should soberly and reverently consider how far Abram was deserving of excuse, and how he was to be blamed. … Undoubtedly he would have chosen to die a hundred times, rather than thus to ruin the character of his wife, and to be deprived of the society of her whom alone he loved. But while he reflected that the hope of salvation was centred in himself … he was so affected with concern for the preservation of his own life, that he overlooked every thing besides. … But in devising this indirect method, by which he subjected his wife to the peril of adultery, he seems to be by no means excusable. If he was solicitous about his own life, which he might justly be, yet he ought to have cast his care upon God. … Therefore, although they are rash judges, who entirely condemn this deed of Abram, yet the special fault is not to be denied, namely, that he, trembling at the approach of death, did not commit the issue of the danger to God, instead of sinfully betraying the modesty of his wife.
John Calvin, Commentaries, on 12:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 12:13–19Say thou art my sister - The grace Abram was most eminent for was faith, and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. … Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. It is a fault, too common among good people, to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience in some people, than we thought there was; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected.
John Wesley, Explanatory Notes upon the Old Testament, on 12:13–16 and 12:18–19; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 12:13Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Gen 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. … Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. … Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them.
Adam Clarke, Commentary on the Holy Bible, on 12:13–14 and 12:20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 12:2–3The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. … The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. … And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 12:1–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.