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Genesis

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Abram and Lot Separate

Chapter 13

1 So Abram went up from Egypt into the Negev. He took his wife and all his possessions with him, as well as Lot. 2 (Now Abram was very wealthy in livestock, silver, and gold.)⁠ 3 And he journeyed from place to place from the Negev as far as Bethel. He returned to the place where he had pitched his tent at the beginning, between Bethel and Ai. 4 This was the place where he had first built the altar, and there Abram worshiped the Lord. 5 Now Lot, who was traveling with Abram, also had flocks, herds, and tents. 6 But the land could not support them while they were living side by side. Because their possessions were so great, they were not able to live alongside one another. 7 So there were quarrels between Abram’s herdsmen and Lot’s herdsmen. (Now the Canaanites and the Perizzites were living in the land at that time.) 8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 9 Is not the whole land before you? Separate yourself now from me. If you go to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.” 10 Lot looked up and saw the whole region of the Jordan. He noticed that all of it was well watered (this was before the Lord obliterated Sodom and Gomorrah)⁠ like the garden of the Lord, like the land of Egypt, all the way to Zoar.⁠ 11 Lot chose for himself the whole region of the Jordan and traveled toward the east. So the relatives separated from each other. 12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain and pitched his tents⁠ next to Sodom. 13 (Now the people of Sodom were extremely wicked rebels against the Lord.) 14 After Lot had departed, the Lord said to Abram, “Look from the place where you stand to the north, south, east, and west. 15 I will give all the land that you see to you and your descendants forever.⁠ 16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted.⁠ 17 Get up and walk throughout the land, for I will give it to you.” 18 So Abram moved his tents and went to live by the oaks of Mamre in Hebron, and he built an altar to the Lord there.

Texts in conversation

Compare Genesis 13:15 and Deuteronomy 34:4

Hebrew Bible

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Summary

Deuteronomy 34 recalls the land promise first given to Abraham in Genesis 13. This promise appears throughout the Torah but stops here, creating a clear ending before the story continues to Israel entering the land.

Passages

Genesis 13:15

Hebrew Bible
14 After Lot had departed, the Lord said to Abram, “Look from the place where you stand to the north, south, east, and west. 15 I will give all the land that you see to you and your descendants forever. 16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted.
750–400 BCE (scholarly estimate) Read in Genesis

Deuteronomy 34:4

Hebrew Bible
3 the Negev, and the plain of the Valley of Jericho, the city of date palm trees, as far as Zoar. 4 Then the Lord said to him, “This is the land I promised to Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it, but you will not cross over there.” 5 So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said.
750–400 BCE (scholarly estimate) Read in Deuteronomy

References

"... The promises of land as oaths to Abraham, Isaac, and Jacob—without their explicit modifier as “ancestors”—appears in the Pentateuch in Genesis 50:24; Exodus 32:13; 33:1; Numbers 32:11; Deuteronomy 34:4. If one adds Leviticus 26:42, which has similar content, then this is the only theological statement that carries through all five books of the Pentateuch. And—what is especially striking in this context—it is not found afterwards, in Joshua–2 Kings. From these general observations it is clear that with these texts one should think of components of a Pentateuch redaction. This suggestion is supported by the last of these texts, Deuteronomy 34:4, which points back to the network of promises from Genesis 12. through a clear inclusio (compare Genesis 12:2 and 13:15), so to the beginning of Israel and the Pentateuch. This first motif of the oath-formulated promises of the land to Abraham, Isaac, and Jacob theologically accentuates the diaspora character of the Torah, which in any case results in the fact that the narrative of the Torah ends before Israel’s entrance into the promised land. The Torah is the founding charter of “exilic” Israel, a people whose story begins outside its land, and a considerable part of the reading experience of the Torah also takes place outside this land. The Torah thereby receives an eminent “prophetic” tenor ..."
Konrad Schmid, Is There Theology in the Hebrew Bible?, CSHB 4 (Winona Lake, IN: Eisenbrauns, 2015), 93–94.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Genesis 13:15 and Deuteronomy 34:4

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