Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/199

 But the Niphal נברך has only the passive signification “to be blessed.” 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. By the explanation “wish themselves blessed” the point of the promise is broken off; and not only is its connection with the prophecy of Noah respecting Japhet's dwelling in the tents of Shem overlooked, and the parallel between the blessing on all the families of the earth, and the curse pronounced upon the earth after the flood, destroyed, but the actual participation of all the nations of the earth in this blessing is rendered doubtful, and the application of this promise by Peter (Act 3:25) and Paul (Gal 3:8) to all nations, is left without any firm scriptural basis. At the same time, we must not attribute a passive signification on that account to the Hithpael in Gen 22:18 and Gen 24:4. In these passages prominence is given to the subjective attitude of the nations towards the blessing of Abraham-in other words, to the fact that the nations would desire the blessing promised to them in Abraham and his seed.

verses 4-5
Removal to Canaan. - Abram cheerfully followed the call of the Lord, and “departed as the Lord had spoken to him.” He was then 75 years old. His age is given, because a new period in the history of mankind commenced with his Exodus. After this brief notice there follows a more circumstantial account, in Gen 12:5, of the fact that he left Haran with his wife, with Lot, and with all that they possessed of servants and cattle, whereas Terah remained in Haran (cf. Gen 11:31). עשׂוּ אשׁר הנּפשׁ are not the souls which they had begotten, but the male and female slaves that Abram and Lot had acquired.

Verse 6
On his arrival in Canaan, “ Abram passed through the land to the place of Sichem:” i.e., the place where Sichem, the present Nablus, afterwards stood, between Ebal and Gerizim, in the heart of the land. “ To the terebinth (or, according to Deu 11:30, the terebinths) of Moreh:” אלון איל (Gen 14:6) and אילה are the terebinth, אלּון and אלּה the oak; though in many MSS and editions אלּון and אלון are interchanged in Jos 19:33 and Jdg 4:11, either because the pointing in one of these passages is inaccurate, or because the word itself was uncertain,