Genesis 15:16
Parallel Verses
English Standard Version
And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.”

King James Bible
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

American Standard Version
And in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full.

Douay-Rheims Bible
But in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not at the full until this present time.

English Revised Version
And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.

Webster's Bible Translation
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Genesis 15:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Abram's question, "Whereby shall I know that I shall take possession of it (the land)?" was not an expression of doubt, but of desire for the confirmation or sealing of a promise, which transcended human thought and conception. To gratify this desire, God commanded him to make preparation for the conclusion of a covenant. "Take Me, He said, a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon;" one of every species of the animals suitable for sacrifice. Abram took these, and "divided them in the midst," i.e., in half, "and placed one half of each opposite to the other (בּתרו אישׁ, every one its half, cf. Genesis 42:25; Numbers 16:17); only the birds divided he not," just as in sacrifice the doves were not divided into pieces, but placed upon the fire whole (Leviticus 1:17). The animals chosen, as well as the fact that the doves were left whole, corresponded exactly to the ritual of sacrifice. Yet the transaction itself was not a real sacrifice, since there was neither sprinkling of blood nor offering upon an altar (oblatio), and no mention is made of the pieces being burned. The proceeding corresponded rather to the custom, prevalent in many ancient nations, of slaughtering animals when concluding a covenant, and after dividing them into pieces, of laying the pieces opposite to one another, that the persons making the covenant might pass between them. Thus Ephraem Syrus (1, 161) observes, that God condescended to follow the custom of the Chaldeans, that He might in the most solemn manner confirm His oath to Abram the Chaldean. The wide extension of this custom is evident from the expression used to denote the conclusion of a covenant, בּרית כּרת to hew, or cut a covenant, Aram. קרם גּרז, Greek ὅρκια τέμνειν, faedus ferire, i.e., ferienda hostia facere faedus; cf. Bochart (Hieroz. 1, 332); whilst it is evident from Jeremiah 34:18, that this was still customary among the Israelites of later times. The choice of sacrificial animals for a transaction which was not strictly a sacrifice, was founded upon the symbolical significance of the sacrificial animals, i.e., upon the fact that they represented and took the place of those who offered them. In the case before us, they were meant to typify the promised seed of Abram. This would not hold good, indeed, if the cutting of the animals had been merely intended to signify, that any who broke the covenant would be treated like the animals that were there cut in pieces. But there is no sure ground in Jeremiah 34:18. for thus interpreting the ancient custom. The meaning which the prophet there assigns to the symbolical usage, may be simply a different application of it, which does not preclude an earlier and different intention in the symbol. The division of the animals probably denoted originally the two parties to the covenant, and the passing of the latter through the pieces laid opposite to one another, their formation into one: a signification to which the other might easily have been attached as a further consequence and explanation. And if in such a case the sacrificial animals represented the parties to the covenant, so also even in the present instance the sacrificial animals were fitted for that purpose, since, although originally representing only the owner or offerer of the sacrifice, by their consecration as sacrifices they were also brought into connection with Jehovah. But in the case before us the animals represented Abram and his seed, not in the fact of their being slaughtered, as significant of the slaying of that seed, but only in what happened to and in connection with the slaughtered animals: birds of prey attempted to eat them, and when extreme darkness came on, the glory of God passed through them. As all the seed of Abram was concerned, one of every kind of animal suitable for sacrifice was taken, ut ex toto populo et singulis partibus sacrificium unum fieret (Calvin). The age of the animals, three years old, was supposed by Theodoret to refer to the three generations of Israel which were to remain in Egypt, or the three centuries of captivity in a foreign land; and this is rendered very probable by the fact, that in Judges 6:25 the bullock of seven years old undoubtedly refers to the seven years of Midianitish oppression. On the other hand, we cannot find in the six halves of the three animals and the undivided birds, either 7 things or the sacred number 7, for two undivided birds cannot represent one whole, but two; nor can we attribute to the eight pieces any symbolical meaning, for these numbers necessarily followed from the choice of one specimen of every kind of animal that was fit for sacrifice, and from the division of the larger animals into two.

Genesis 15:16 Parallel Commentaries

Treasury of Scripture Knowledge

in the.

Exodus 12:40 Now the sojourning of the children of Israel, who dwelled in Egypt, was four hundred and thirty years.

Amorites.

1 Kings 21:26 And he did very abominably in following idols, according to all things as did the Amorites...

2 Peter 3:8,9 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day...

not.

Daniel 8:23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance...

Zechariah 5:5-11 Then the angel that talked with me went forth, and said to me, Lift up now your eyes, and see what is this that goes forth...

Matthew 23:32-35 Fill you up then the measure of your fathers...

1 Thessalonians 2:16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always...

Cross References
1 Thessalonians 2:16
by hindering us from speaking to the Gentiles that they might be saved--so as always to fill up the measure of their sins. But wrath has come upon them at last!

Genesis 15:13
Then the LORD said to Abram, "Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years.

Exodus 12:40
The time that the people of Israel lived in Egypt was 430 years.

Leviticus 18:24
"Do not make yourselves unclean by any of these things, for by all these the nations I am driving out before you have become unclean,

1 Kings 21:26
He acted very abominably in going after idols, as the Amorites had done, whom the LORD cast out before the people of Israel.)

2 Kings 21:11
"Because Manasseh king of Judah has committed these abominations and has done things more evil than all that the Amorites did, who were before him, and has made Judah also to sin with his idols,

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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