Abram's detour to Egypt has reached its end. Last week, we watched as Abram bumbled his way out of Canaan, fleeing famine, and into Egypt, where his scheme to keep Egyptian lusts at bay by portraying himself as Sarai's brother was foiled by the interests of Pharaoh, the one man who couldn't be boxed in by bargaining, but also the one man who could fairly be judged for jumping to the wrong conclusion when he heard the word 'sister.' And so, for a time, Abram lost his wife to Pharaoh's unwitting captivity. All would have been lost if not for the timely intrusion of God, who sent forth plagues to set Sarai free. After a suitable dressing-down, Abram, Sarai, and their entourage were departed with their gifts, plundering Egypt and setting a precedent for the exodus.
So now Abram's returned to where he was before he let the famine re-route him: the same spot, the same altar (Genesis 13:3-4). Only this time, Abram's returned as a far wealthier man: “Abram was very heavy in livestock and in silver and in gold” (Genesis 13:2). But now, for the first time in a while, we hear mention of Lot, who's been a silent companion through all these misadventures. If Abram's rich, how is Lot doing? Well, “Lot, who went with Abram, also had flocks and herds and tents” (Genesis 13:5). He's not necessarily obscenely rich like his uncle, but he's no poor man. He's got his flocks of sheep, he's got his herds of cattle, he's got many tents to accommodate his own growing retinue of servants. It's less clear whether Lot has yet had kids (probably not) or even married (maybe he is). Abram's got plenty of property from Pharaoh on account of Sarai. How did Lot prosper? Genesis doesn't come out and say so, but it's maybe the result of Abram's helping and blessing him.1
But before they even get back into the land, we can tell that something's changed. Earlier, when they left Harran in the first place, they were all one household: “Abram took Sarai his wife and Lot his brother's son, and all their possessions that they had gathered and the people they had acquired in Harran” (Genesis 12:5). First we hear the family members, then their belongings and attendants. But when they leave Egypt, listen to this: “Abram went up from Egypt, he and his wife and all that he had, and Lot with him, into the Negeb” (Genesis 13:1). There's one household of Abram and Sarai with their property, and Lot is now bracketed outside that household. He, and whatever's his, are now socially and economically distinguished. It hints toward a new “degree of estrangement” that wasn't there before.2 They leave Egypt as two households, not one.
Before the trip to Egypt, we heard that “the Canaanite was in the land” (Genesis 12:6). Now, after the trip, we hear that “the Canaanite and the Perizzite was dwelling in the land” (Genesis 13:7). A few chapters from now, there'll be a list of ten nations in the land (Genesis 15:19-21). It's as if to give the impression that the more Abram doubts and dilly-dallies, the harder he makes things for himself. Now, Abram's come back with a lot of moveable property; we know it includes donkeys and camels and especially sheep and cattle (Genesis 12:16). What do all those animals need? They need access to water to drink, and they need grass to graze. But at any given time, a plot of land can only provide enough food for so many sheep, cattle, donkeys, and camels. Add more critters, and you need to add more land to grow more grass, or else they'll run out.
The first time Abram reached Canaan, he and Lot shared a modest flock they led down from Harran, and so this stretch between Bethel and Ai had enough grass and water to suit their flock for the season. But now Abram and Lot have multiple flocks each, multiple herds each, and plenty more people living with them – so many that the same stretch of land, now hemmed in by Canaanites and Perizzites, doesn't have as much to offer. In fact, anywhere they'd pitch their tents together would be a tight fit making for a short stay. And so “the land couldn't support both of them dwelling together, for their possessions were so great that they couldn't dwell together” (Genesis 13:6). It seems like this promised land just isn't big enough for the two of them – which is ironic, since entire nations seem to be managing to occupy the land without trouble.3
But it's not just that things got crowded. Trying to fit their respective teams together in the same space had an unfortunate consequence: “There was strife between the herdsmen of Abram's flock and the herdsmen of Lot's flock” (Genesis 13:7). Some of these people had come from Harran; others, from Egypt. They'd been divided into those attached to Abram and those attached to Lot, and they found themselves butting heads. We aren't told outright who started it, what it was about, or how long it went on.4 Probably, as ancient readers guessed, these shepherds “quarreled over grazing ground.”5 But the word for 'quarrel' here is the same one consistently used for what Israelites in the desert do every time they run out of water (Exodus 17:2; Numbers 20:2-3).6
To think, all this trouble was being stirred up precisely because things were going so well! Because Abram and Lot were so rich, there wasn't enough room to go around. Prosperity meant their houses had fallen to feuding, disturbed by strife arising from anger and resentment. “Their flocks grew bigger, great wealth accrued to them, and immediately harmony between them was disrupted; where there had been peace and the bonds of affection, now there was trouble and hostility” – that's how one great bishop summed it up.7 “The full stomach of the rich will not let him sleep” (Ecclesiastes 5:12). So the perils of prosperity are poised to prove Abram's next test. Wealth might be what chained Abram's dad, Lot's grandpa, to Harran and derailed his destiny; what will Abram and Lot do? It's no wonder that, when their substance is said to be 'great' (Genesis 13:6), the Hebrew word used (rab) sounds midway between the word for 'famine' (ra'ab) and the word for 'strife' (rib).8
And if this strife isn't cured, well, it's just between the employees now, but if it continues, won't Abram feel a sense of loyalty and obligation to his herdsmen, and won't Lot feel the same loyalty and obligation to his? And won't that mean Abram and Lot will be pulled into the conflict on opposing sides? What's worse, angry quarrels over scarce resources usually don't stay verbal. And when it comes to immovable resources like grazing land or water wells, escalation can only mean violence.9 There have been plenty of cases where herdsmen have gotten into devastating conflicts over pasture access; in modern Africa, bullets have flown and bodies have fallen.
So something's got to be done “to forestall this evil.”10 One imagines that Abram and Lot each tried to rein in their herdsmen, encouraged them to find ways of co-existing, but thus far to no avail against stubborn human hearts and their growing hostility.11 So Abram speaks up, reaching out to Lot. They need a solution together. “Let there please be no strife between you and me,” says Abram – which would surely be the nasty outcome of this “strife between your herdsmen and my herdsmen” (Genesis 13:8). And why would strife between Abram and Lot be so wrong? “Because we are men, brothers!” (Genesis 13:8). As one old bishop reads it, the moral lesson here is, Abram is urging us “never to settle our differences with our relatives by feuding.”12
“Is not the whole land before you?” asks Abram. Lot can go anywhere he wants. He isn't constrained to follow his uncle around. Abram places no artificial constraints on where in the land Lot may be. In fact, Abram is here offering Lot a share in the land which was promised already to Abram's seed (Genesis 12:6). Abram “is prepared to sacrifice what has been promised him” for a greater good.13 That's not the same as the postmodern dream of ending fights by making nothing worth fighting for, of course.14 Abram doesn't cease to value the land or the promise. But he's willing to compromise his privileges, not his principles, for peace.
So, Abram concludes, “separate, please, from me” (Genesis 13:9). It's a firm request, curtly but politely stated. Abram's double 'please' in his speech to Lot echo the double 'please' he used in cajoling Sarai to cover for him in Egypt (Genesis 12:11-13).15 What he's asking for is, at one level, unnatural – as hard as it was to ask a wife to hide her wifeliness behind sisterhood, so hard is it to ask a nephew, a 'brother,' to say goodbye. It's inevitable, though, by the customs of the time. The only feasible way to defuse tension and make enough room in the land is to occupy more of the land, which means spreading out, which means increasing distance. The only way to prevent conflict between feuding herdsmen is to keep them from overlapping or interacting. And so there must be a parting of the ways; but in all of it, one monk remarked, “Abram never separated Lot from the profound love of his heart.”16 Abram's suggestion of separation is a tragic concession to reality, not a loss of love.
Abram continues by making Lot an offer. People in their world defined their directions by facing east and calling the north 'left' and the south 'right'; in fact, we know of a division of tribal confederations between a northern group of Amorites who called themselves 'sons of the left hand' and a southern group who were thus 'sons of the right hand.'17 So Abram, standing facing the east, stretches out his hands toward north and south, and he says, “If you take the left, then I'll go to the right; or if you take the right, I'll go to the left” (Genesis 13:9). Either way, Abram's offer is “to share the land with Lot,” to subdivide the promised land between them.18
Pause here to think what a radical move this is for Abram. He doesn't have to do any of this. He could've just evicted Lot from the land. Or, if he's going to split the land and maybe jeopardize his own future, he could have assigned Lot whichever portion Abram chose, invoking his own seniority, his own dignity, his own authority as the basis for making such a decision. But Abram takes a different path. In astonishing humility, Abram “retains no special distinction for himself.”19 “Those who are considered rulers of the nations lord it over them..., but it shall not be so among you. But whoever would be great among you must be your servant” (Mark 10:42-43). Dividing the promised land in half, Abram surrenders the choice to Lot, deferring courteously to the nephew who has no claim to any of it by right.20 Whichever half Lot claims, Abram will take the leftovers without complaint or argument, to stop this contention over resources. His aim isn't to protect himself or benefit himself at Lot's expense; he wants a simple solution that nourishes peace among brethren, even at high personal cost.21
Now, the expected thing at this point is that Lot will be a man of honor. And if Lot is a man of honor, then he'll insist on deferring to his uncle – asking Abram, who is both his senior and God's chosen one, to be the one to choose a portion of the land.22 To accept Abram's offer without demurring at taking first place would be quite rude, for their culture. But Lot doesn't defer to Uncle Abram. Saying nothing, he accepts the power of choice.
And if that weren't enough, he changes the terms Abram set out. Abram gave Lot two choices: left or right, that is, the north half of Canaan or the south half of Canaan. But Lot picks neither. He picks east, an option that wasn't on the menu (Genesis 13:11).23 And why does he pick the east? Because he notices the Jordan river valley that way. Unlike the Canaanite highlands which depend so much on weather patterns, “the Jordan valley was well-watered everywhere” (Genesis 13:10). And by Middle Eastern standards, it always has been a pretty delightful valley, vibrant and green.24 In fact, so rich is this valley that it reminds Lot of two places: Egypt, which also had a river-based irrigation system that made the Nile Delta amazingly fertile, and “the garden of the LORD,” by which he means Eden itself, also enriched by powerful rivers (Genesis 2:10-14).
And so what does Lot do? “Lot chose for himself all the Jordan Valley” (Genesis 13:11). Lot doesn't take part of the valley and its broad plain; he grabs it all. That's why he doesn't go north or south. Under Abram's terms, this north-to-south river valley would have to be split between them. So Lot revises the terms precisely so he can hoard all the best land to himself. Maybe – I'm guessing – maybe Lot resents the fact that Abram got them kicked out of Egypt, and so, like Israel in the desert, he wants to rewind his own exodus (Exodus 16:3).25 He sees no place in his Eden for his Uncle Abram: “You stay out of my Paradise; the fruit on every tree is mine, mine, all mine.” And so Lot leaves Abram nothing but “the dry and rocky hill country.”26 If Abram asked Lot to split a pizza down the middle with him, Lot would claim the inside and leave Abram a box of mainly crusts.
Lot lifted his eyes, and he saw a well-watered valley, perceiving it as a new Eden and a stand-in for lost Egypt. So Lot had no further questions; see, take. But hasn't he overlooked something, in looking over that land? The Garden of the LORD was lovely, but sin was born there. Egypt's Nile Delta is lush and beautiful, but we'll later meet the Egyptians again as oppressors.27 The physical environment avails little if the spiritual environment is poor. So what company will Lot keep in the green plain beside the Jordan? He inches his tents closer and closer to the Cities of the Plain, all the way to Sodom's doorstep (Genesis 13:12). And lest we not know, the narrator pops by to inform us in no uncertain terms that “the man of Sodom were wicked, great sinners before the LORD” (Genesis 13:13), and that this Eden-like land is beauty slated for destruction (Genesis 13:10). The fruit Lot chooses is rotten and perishable; but he can't help but bite what he sees, imitating Mother Eve.28
But Lot has made his choice. “Lot chose for himself all the Jordan Valley, and Lot journeyed east; thus a man separated from his brother” (Genesis 13:11). “By mutual consent, they separated,” and so averted the dangers that could have arisen.29 And in that, they reveal an answer to the story of Cain and Abel, which is written just below the surface of this one.30 Cain and Abel, like Lot and Abram, deals with the prospect of angry strife between brothers living together in a limited land (Genesis 4:6; 13:7). Both episodes unfold on the doorstep of a garden paradise (Genesis 3:23; 13:10). Abram's suggestion for Lot to choose left or right even echoes the very grammar God used when counseling Cain about choosing good or not good (Genesis 4:7; 13:9). There, God urges Cain that, if he chooses the right path regarding Abel, there will be a 'lifting up' (Genesis 4:7) – and that's actually a perfect answer to Abram and Lot's problem, which is that the land can't 'lift up' both of them at once (Genesis 13:6). By Abram's choice of the path of humility and peace, first Lot and then Abram himself get to 'lift up' their eyes to see (Genesis 13:10, 14). Humility, generosity, self-sacrifice – these are Abram's keys to unlock the chains Cain refused to let go. And although Lot ventures eastward toward the cities in an echo of Cain who fled eastward to build a city (Genesis 4:16; 13:11-12), nobody's had to die for it this time. The strife has successfully been checked by their peaceable separation.
So goodbyes have been said. And now “the LORD spoke to Abram after Lot had separated from him” (Genesis 13:14). Some scholars wonder if Abram was supposed to bring Lot with him in the first place, given God's direction to forsake his father's household, of which Lot had been a part (Genesis 12:1).31 But either way, it's as though God had been “waiting for Lot's absence” before expounding and expanding Abram's blessing now.32 In fact, since “the territory chosen by Lot lies outside the borders of Canaan,”33 Lot implicitly “excludes himself from any claim to Canaan” by his move eastward (Genesis 13:12),34 as if “leaving the clan.”35 These things all happened to reveal that “God had not made Lot a joint heir” with Abram.36
In his place, God pledges to Abram, “I will make your seed as the dust of the land: that if a man could count the dust of the land, then could your seed also be counted” (Genesis 13:16). Losing Lot doesn't mean chopping off Abram's own inheritance. In fact, Abram's family is promised to become incredibly large in the future, beyond his days. So, suffice it to say, this promise means Abram's seed will need a whole lot of land to occupy. Abram was willing to forsake his claim on half of the land of Canaan, so God urges him to “lift up your eyes” (Genesis 13:14), just like Lot lifted his (Genesis 13:10); only, unlike his nephew, Abram's eyes move as his Lord bids.37
And now, at the invitation of God, Abram has more to see than just one valley; where Lot looked one way, Abram must look every way, “northward and southward and eastward and westward” (Genesis 13:14).38 The land Abram must see is whole and entire, the same land Moses would fully survey from the mountain height (Deuteronomy 34:1-3).39 What's even more remarkable is that God says, “Look, please!” (Genesis 13:14). This is one of only four times in the whole Old Testament where God says 'please.'40 Here, God's 'please' is an echo of Abram's double 'please' to Lot, clueing Abram in that God's reasons for asking Abram to look around are no less generous than what Abram has just modeled.41 And so “Abram was granted as much as he had conceded,” and then some.42 “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9).
Why does God call Abram's attention to this land all around? “All the land that you see,” God says, “I will give to you and to your seed forever” (Genesis 13:15). Now, God had already told Abram, back when Abram was outside Shechem, that “to your seed I will give this land” (Genesis 12:7). But three things are clarified here. First, God's earlier promise didn't say how much land was 'this land.' Now Abram learns that it's as far as eye can see from the mountaintop in all directions, at least. Second, God's earlier promise didn't say how long Abram's seed could have the land. Now, Abram hears the word 'forever.' The earthly seed of Abram, multiplied like the dust of the land, will own that land indefinitely until the gift has reached its perfect fulfillment and the age has run its course.43 And third, God's earlier promise mentioned Abram's seed but left Abram wondering where he himself belonged, hence his excursion to Egypt. Now, Abram hears, “I will give it to you” (Genesis 13:17). And that's made possible because he was willing to give it up. “Blessed are the meek, for they shall inherit the land and delight themselves in abundant peace” (Matthew 5:5; Psalm 37:11).
So what does Abram have to do? Just get up and go exploring! “Arise, walk through the land to its length and to its breadth, for I will give it to you” (Genesis 13:17). That's how real estate transactions often worked, that's how ownership was asserted: by treading down the boundaries of the land.44 That's what God summons Abram to do: go stake out an advance claim on what God will give, securing title to the land under heaven's law.
And we aren't directly told whether Abram did so, though readers have usually assumed that he did.45 What we're told is that “Abram moved his tent and came and settled by the oaks of Mamre which are at Hebron” (Genesis 13:18). Not counting any other travels through the land as God commanded, that alone would be more than a short jaunt; from one straight to the other is a minimum of seventeen hours of southward walking. When Lot moved his tent toward Sodom, he went east to the valley and then moved south. Abram's relocation to near Hebron has moved him parallel to Lot – still keeping his distance, but choosing a spot in Canaan's highlands where, if Lot chooses to reconnect, Abram will always be close by.46 Spurning the way of Cain, Abram will be on hand to be his brother's keeper after all (cf. Genesis 4:9).47 And “there,” for the last time for a long time, Abram “built an altar to the LORD” (Genesis 13:18), finishing the story in symmetry with the altar that began it.
Abram's humility, Abram's love of peace, Abram's reverence – they were all a signpost of what was to come. Far outdoing Abram, the eternal Son of God didn't count his divine privileges “something to be grasped, but he emptied himself, taking the form of a servant” (Philippians 2:6-7). Once born in human vesture as the true Seed of Abraham, he urged his first disciples to imitate their forefather's generous heart: “Love your enemies, do good, and lend expecting nothing in return, and your reward will be great” (Luke 6:35); for “everyone who has left... lands for my sake will receive a hundredfold and will inherit eternal life” (Matthew 19:29).
When this Lord gathered his disciples 'round his paschal altar, he assured them there was a land that could lift them all up: “In my Father's house are many rooms..., and if I go to prepare a place for you, I will come again and take you to myself, that where I am, you may be also” (John 14:2-3). Against their tendency to strive with their fellow shepherds, Christ assured them that “my peace I give to you” (John 14:27). Christ “lifted up his eyes,” not to survey hills and valleys of this world, but “to heaven,” to his Father's glory (John 17:1). And he prayed for these apostles and their future disciples, “that they may become perfectly one” (John 17:23). Though the separation of Abram and Lot was forced on them by their place in salvation-history, it wasn't the end goal.
Like Abram, Christ stretched out his hands toward the left and toward the right – to receive piercing nails. “In him all the fullness of God was pleased to dwell, and, through him, to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19-20). For once we, like Lot self-satisfied in his valley, “were at that time separated from Christ..., strangers to the... promise...; but now, in Christ Jesus, you who once were far off have been brought near by the blood of Christ, for he himself is our peace,” that he “might reconcile us both to God in one Body through the cross, thereby killing the hostility” that separated striving shepherds in the old carnal Canaan.
Now there is one Body of Christ indwelt by one Holy Spirit; this Body is headed by one Lord, this Body teaches one Faith, is washed by one Baptism, and looks to one Hope (Ephesians 4:4-5). The Apostle therefore bids us “walk in a manner worthy of the calling to which you have been called” (Ephesians 4:1). That means acting in “all humility and gentleness, with patience,” just as Abram treated Lot, not clinging to what we see as our own (Ephesians 4:2; Luke 6:30). Better even than that is “bearing with one another in love,” as the shepherds found no power to do (Ephesians 4:2), for “love binds everything together in perfect harmony” (Colossians 3:4).
And it looks like “being eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3). That wasn't possible for Abram and Lot, whose peace could be secured only by separation. But the Christian bond of peace mandates the Church be one Church, “one body in Christ” (Romans 12:5) who “all partake of the one bread” (1 Corinthians 10:7), “that there may be no division in the body” (1 Corinthians 12:25). “Can it be that there is no one among you wise enough to settle a dispute between the brothers?... Why not rather suffer wrong” before disrupting the peace of the body, asks the Apostle (1 Corinthians 6:5-7)? “Behold, how good and pleasant it is when brothers dwell in unity” (Psalm 133:1)! So, he urges, “in humility count others more significant than yourselves” (Philippians 2:3), and “let the peace of Christ rule in your hearts, to which indeed you were called in one Body; and be thankful,” as Abram was (Colossians 3:15). And so we are. Amen.
1 John Chrysostom, Homilies on Genesis 33.6, in Fathers of the Church: A New Translation 82:279-280; John C. Lennox, Friend of God: The Inspiration of Abraham in an Age of Doubt (SPCK, 2024), 82.
2 Nahum M. Sarna, Genesis (Jewish Publication Society, 1989), 97; cf. Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 23-24; Jonathan Grossman, Abraham: The Story of a Journey (Maggid Books, 2023), 34.
3 James McKeown, Genesis (Eerdmans, 2008), 84; Zvi Grumet, Genesis: From Creation to Covenant (Maggid Books, 2017), 139; Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 31.
4 Alex Varughese and Christina Bohn, Genesis 12-50: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2019), 48; Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 31.
5 Josephus, Antiquities of the Jews 1.169, in Loeb Classical Library 242:83.
6 Nahum M. Sarna, Genesis (Jewish Publication Society, 1989), 98; Terence E. Fretheim, Abraham: Trials of Family and Faith (Fortress Press, 2024; reprint of University of South Carolina Press, 2007), 24.
7 John Chrysostom, Homilies on Genesis 33.10, in Fathers of the Church: A New Translation 82:283.
8 Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 29-30.
9 Matthew R. Schlimm, From Fratricide to Forgiveness: The Language and Ethics of Anger in Genesis (Eisenbrauns, 2011), 144.
10 Augustine of Hippo, The City of God 16.20, in The Works of Saint Augustine: A Translation for the 21st Century I/7:209.
11 Martin Luther, Lectures on Genesis 13:5-7, in Luther's Works 2:336.
12 John Chrysostom, Homilies on Genesis 33.8, in Fathers of the Church: A New Translation 82:281.
13 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 392.
14 R. R. Reno, Genesis (Brazos Press, 2010), 149.
15 John Goldingay, Genesis (Baker Academic, 2020), 225.
16 Bede, On Genesis 13:5-7, in Translated Texts for Historians 48:255.
17 Wolfgang Heimpel, Letters to the King of Mari: A New Translation with Historical Introduction, Notes, and Commentary (Eisenbrauns, 2003), 15.
18 Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 34.
19 John Chrysostom, Homilies on Genesis 33.7, in Fathers of the Church: A New Translation 82:280.
20 Martin Luther, Lectures on Genesis 13:5-7, in Luther's Works 2:336-337.
21 Alex Varughese and Christina Bohn, Genesis 12-50: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2019), 53; Jonathan Grossman, Abraham: The Story of a Journey (Maggid Books, 2023), 36.
22 John Chrysostom, Homilies on Genesis 33.13, in Fathers of the Church: A New Translation 82:285; Bill T. Arnold, Genesis (Cambridge University Press, 2009), 140.
23 James McKeown, Genesis (Eerdmans, 2008), 84; John Goldingay, Genesis (Baker Academic, 2020), 225; Jonathan Grossman, Abraham: The Story of a Journey (Maggid Books, 2023), 37.
24 David W. Baker, “The Migrations and Wanderings of the Patriarchs,” in Barry J. Beitzel, ed., Lexham Geographic Commentary on the Pentateuch (Lexham Press, 2023), 110.
25 Terence E. Fretheim, Abraham: Trials of Family and Faith (Fortress Press, 2024; reprint of University of South Carolina Press, 2007), 67.
26 Bill T. Arnold, Genesis (Cambridge University Press, 2009), 140.
27 Alex Varughese and Christina Bohn, Genesis 12-50: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2019), 50; Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 37-38.
28 James McKeown, Genesis (Eerdmans, 2008), 85; Tremper Longman III, Genesis (Zondervan Academic, 2016), 178; Brian Neil Peterson, Genesis: A Pentecostal Commentary (Brill, 2022), 132.
29 Sextus Julius Africanus, Chronographiae, frg. 26, in Martin Wallraff, ed., Iulius Africanus Chronographiae: The Extant Fragments (Walter de Gruyter, 2007), 59.
30 Martin R. Schlimm, From Fratricide to Forgiveness: The Language and Ethics of Anger in Genesis (Eisenbrauns, 2011), 145-146.
31 Dan Rickett, Separating Abram and Lot: The Narrative Role and Early Reception of Genesis 13 (Brill, 2020), 16, 62-63.
32 Jonathan Grossman, Abraham: The Story of a Journey (Maggid Books, 2023), 33.
33 Victor P. Hamilton, The Book of Genesis, Chapter 1-17 (Eerdmans, 1990), 393.
34 Alex Varughese and Christina Bohn, Genesis 12-50: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2019), 51.
35 Shaul Bar, Daily Life of the Patriarchs: The Way It Was (Peter Lang, 2015), 112.
36 Ephrem the Syrian, Commentary on Genesis 9.2, in Fathers of the Church: A New Translation 91:149; cf. Janice P. De-Whyte, “'I Will Be Built Up Through Her': Surrogacy and Adoption in the Hebrew Bible,” in Ekaterina E. Kozlova and Cat Quine, eds., Adoption in the Hebrew Bible (T&T Clark, 2024), 35.
37 R. R. Reno, Genesis (Brazos Press, 2010), 151.
38 David W. Cotter, Genesis (Liturgical Press, 2003), 94.
39 Stephen K. Ray, Genesis: A Bible Study Guide and Commentary (Ignatius Press, 2023), 138.
40 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 394.
41 Bruce K. Waltke, Genesis: A Commentary (Zondervan Academic, 2001), 218.
42 John Chrysostom, Homilies on Genesis 34.6, in Fathers of the Church: A New Translation 82:293.
43 Martin Luther, Lectures on Genesis 13:16, in Luther's Works 2:359; Augustine of Hippo, The City of God 16.21, in The Works of Saint Augustine: A Translation for the 21st Century I/7:210.
44 Bruce K. Waltke, Genesis: A Commentary (Zondervan Academic, 2001), 222-223; Terence E. Fretheim, Abraham: Trials of Family and Faith (Fortress Press, 2024; reprint of University of South Carolina Press, 2007), 68.
45 1QapGen 21.15-19, in Daniel A. Machiela, The Dead Sea Genesis Apocryphon: A New Text and Translation (Brill, 2009), 79.
46 Zvi Grumet, Genesis: From Creation to Covenant (Maggid Books, 2017), 142.
47 Matthew R. Schlimm, From Fratricide to Forgiveness: The Language and Ethics of Anger in Genesis (Eisenbrauns, 2011), 146.
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