So Abram went up from Egypt—he and his wife and all that he had, and Lot with him—into the Negev.
KJV And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.
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'Went up' (vayya'al) — the reverse of 'went down' to Egypt (12:10). Ascending from Egypt to Canaan becomes a standard movement in the biblical narrative. Abram returns to the promised land.
Now Abram was very wealthy in livestock, silver, and gold.
KJV And Abram was very rich in cattle, in silver, and in gold.
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'Very wealthy' translates kaved me'od (כָּבֵד מְאֹד), literally 'very heavy.' The root kaved means 'heavy, weighty, honored, rich.' Abram is materially substantial — the wealth from Egypt (12:16) and his own accumulation have made him a man of means. Material blessing fulfills part of God's promise (12:2).
He journeyed by stages from the Negev to Bethel, to the place where his tent had been at the beginning, between Bethel and Ai,
KJV And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;
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Abram retraces his steps — returning to the exact location where he had camped and built an altar (12:8). The return to his starting point suggests a desire to reconnect with the place of worship and the divine encounter.
to the place of the altar that he had made there previously. There Abram called upon the name of the LORD.
KJV Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
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Abram returns to the altar and resumes worship. After the moral failure in Egypt, Abram's return to the place of the altar suggests a return to faithfulness. He 'calls upon the name of the LORD' — reaffirming his relationship with God.
The land could not support both of them dwelling together, for their possessions were so great that they could not dwell together.
KJV And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.
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The repetition of 'could not dwell together' (lo yakhlu lashevet yachdav) emphasizes the incompatibility. Their combined wealth exceeds the land's capacity. Prosperity creates a problem that poverty did not.
There was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. At that time the Canaanites and the Perizzites were dwelling in the land.
KJV And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.
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'Strife' (riv, רִיב) — a legal or personal dispute. The conflict is between the herdsmen, not between Abram and Lot directly, but it threatens their relationship.
'The Canaanites and the Perizzites were dwelling in the land' — this note (similar to 12:6) reminds the reader that Abram and Lot are not alone. Their internal conflict plays out before an audience of indigenous peoples. The observation may also underscore that the limited land must support not only Abram and Lot but also the existing inhabitants.
So Abram said to Lot, "Let there be no strife between me and you, and between my herdsmen and your herdsmen, for we are kinsmen.
KJV And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.
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'We are kinsmen' (anashim achim anachnu, אֲנָשִׁים אַחִים אֲנָחְנוּ) — literally 'men, brothers, we are.' In contrast to Cain's denial of brotherly responsibility (4:9), Abram affirms the family bond and acts to preserve it. Achim here means 'relatives, kinsmen' rather than literal brothers.
Abram, the elder and the one with the divine promise, takes the initiative to resolve the conflict peacefully. He is willing to yield his right of first choice to preserve family unity.
Is not the whole land before you? Please separate from me. If you go to the left, I will go to the right; or if you go to the right, I will go to the left."
KJV Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.
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Abram offers Lot first choice of the land — a remarkably generous gesture. As the patriarch and the one to whom God promised the land, Abram had every right to choose first. His willingness to yield demonstrates trust that God will fulfill the promise regardless of which territory Abram occupies. Generosity flows from faith.
The separation is presented as a practical necessity ('please separate from me'), but it also fulfills God's original command to leave kindred (12:1).
Lot lifted up his eyes and saw that the whole Jordan plain was well watered everywhere—this was before the LORD destroyed Sodom and Gomorrah—like the garden of the LORD, like the land of Egypt, in the direction of Zoar.
KJV And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.
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'Lot lifted up his eyes and saw' — the language of visual assessment and desire echoes Eve's seeing that the tree was 'desirable' (3:6) and the sons of God seeing that the daughters of men were 'beautiful' (6:2). Lot chooses by sight, not by faith.
'Like the garden of the LORD' (kegan-YHWH) — the Jordan plain is compared to Eden itself. The lush, well-watered landscape recalls the paradise lost. But the narrator immediately inserts a proleptic note: 'before the LORD destroyed Sodom and Gomorrah.' What looks like paradise is destined for destruction.
'Like the land of Egypt' — the comparison to Egypt is telling. Lot chooses the land that resembles the place from which Abram has just returned — the place of danger, moral compromise, and necessary rescue. Egypt and Sodom are paired as places of material abundance and moral peril.
So Lot chose for himself all the Jordan plain, and Lot journeyed east. Thus they separated from each other.
KJV Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.
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'Lot journeyed east' (vayyissa Lot miqqedem) — the eastward movement continues the pattern: Eden's entrance was in the east (2:8), Cain went east (4:16), the Babel builders migrated east (11:2). Moving east in Genesis is moving away from God's presence and blessing. Lot's choice, guided by sight rather than faith, takes him eastward — away from Abram and toward Sodom.
Abram settled in the land of Canaan, while Lot settled among the cities of the plain and moved his tent as far as Sodom.
KJV Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.
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'Moved his tent as far as Sodom' (vayye'ehal ad-Sedom) — Lot's proximity to Sodom is ominous. He does not yet live in Sodom but pitches his tent near it. The progression from 'near Sodom' to 'in Sodom' (14:12; 19:1) traces his gradual absorption into the city's life. The moral geography of Lot's choices leads inexorably toward catastrophe.
Now the men of Sodom were exceedingly wicked, great sinners against the LORD.
KJV But the men of Sodom were wicked and sinners before the LORD exceedingly.
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The narrator's moral evaluation of Sodom is emphatic and unambiguous: ra'im ('wicked/evil'), chatta'im ('sinners'), laYHWH ('against the LORD'), me'od ('exceedingly'). Lot has chosen to live near the most wicked city in the narrative. The beautiful land harbors profound moral corruption. The irony is pointed: Lot chose by sight, but what he could not see was the moral character of the people.
The LORD said to Abram, after Lot had separated from him, "Lift up your eyes and look from the place where you are—northward and southward, eastward and westward,
KJV And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:
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'After Lot had separated from him' — God speaks to Abram only after Lot leaves. The separation from kindred (12:1) is now complete, and God can expand the promise. Obedience creates space for further revelation.
'Lift up your eyes and look' — the same visual language used for Lot in verse 10 (Lot 'lifted up his eyes and saw'). But where Lot looked and chose for himself, Abram is told to look and receive God's gift. Lot saw what he desired; Abram sees what God promises.
The four directions (north, south, east, west) encompass the entire land. Abram is given a panoramic divine survey of all that God will give to his offspring.
for all the land that you see I will give to you and to your offspring forever.
KJV For all the land which thou seest, to thee will I give it, and to thy seed for ever.
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'All the land that you see' — everything visible from Abram's vantage point, in every direction, belongs to his offspring. Lot's portion is included in God's gift to Abram. Abram's generosity cost him nothing — God's promise encompasses more than any human negotiation could secure.
'Forever' (ad-olam, עַד עוֹלָם) — the land promise is eternal. This word elevates the promise beyond a temporary arrangement to an everlasting covenant commitment.
I will make your offspring like the dust of the earth, so that if anyone could count the dust of the earth, then your offspring could also be counted.
KJV And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.
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'Like the dust of the earth' (ka'aphar ha'arets) — the first of several comparisons for the innumerability of Abraham's offspring (cf. 15:5, stars of heaven; 22:17, sand of the seashore). 'Dust' (aphar) creates a connection to Adam's origin from the 'dust of the ground' (2:7; 3:19). The promise of offspring innumerable as dust reverses the death-to-dust sentence — from dust comes not death but abundant life.
Rise up, walk through the land, its length and its breadth, for I will give it to you."
KJV Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.
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'Walk through the land' (hithallekh ba'arets) — God invites Abram to physically survey and experience the land promised to him. Walking through the land may also function as a symbolic act of possession — treading upon what is given, a practice known in ancient Near Eastern land grants. The verb hithhallekh ('walk about') is the same used for 'walking with God' (5:22, 24; 6:9), now applied to walking in the promised land.
So Abram moved his tent and came and settled by the oaks of Mamre, which are at Hebron, and there he built an altar to the LORD.
KJV Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.
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'The oaks of Mamre' (elonei Mamre) — Mamre is a personal name (cf. 14:13, 24) associated with an Amorite ally of Abram. The oaks (or terebinths) of Mamre at Hebron become Abram's primary residence and the site of significant encounters with God (chapter 18).
Hebron (Chevron, חֶבְרוֹן) is one of the oldest continuously inhabited cities in the world, located in the southern hill country of Canaan. It will become the site of the Cave of Machpelah, the patriarchal burial ground (chapter 23).
'Built an altar to the LORD' — Abram's third altar in Canaan (after Shechem in 12:7 and Bethel in 12:8). Each major settlement is consecrated with an altar. Abram's journey through the land is a worship journey, claiming the land through devotion rather than conquest.