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Genesis 12:1-3
Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: …

childless.

Genesis 25:21
And Isaac intreated the LORD for his wife, because shewas barren: and the LORD was intreated of him, and Rebekah his wife conceived.

Genesis 30:1,2
And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die…

1 Samuel 1:11
And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no rasor come upon his head.

the.

Genesis 24:2,10
And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: …

Genesis 39:4-6,9
And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and allthat he had he put into his hand…

Genesis 43:19
And they came near to the steward of Joseph's house, and they communed with him at the door of the house,

“O Lord GOD,
The use of "Lord GOD" reflects a deep reverence and acknowledgment of God's sovereignty. The Hebrew term "Adonai Yahweh" combines a title of respect with the personal name of God, indicating both submission and a personal relationship. This phrase is significant as it shows Abram's recognition of God's authority and his trust in God's promises.

what can You give me,
Abram's question reflects a concern for the fulfillment of God's promises. Despite God's earlier assurances of blessing and a great nation (Genesis 12:2), Abram is seeking clarity on how these promises will manifest, given his current circumstances. This question underscores the human tendency to seek tangible evidence of divine promises.

since I remain childless,
Abram's childlessness is a central issue in his life and a significant theme in the biblical narrative. In the ancient Near Eastern context, having descendants was crucial for the continuation of one's lineage and legacy. Abram's concern highlights the tension between God's promises and his present reality, setting the stage for God's covenantal response.

and the heir of my house is Eliezer of Damascus?”
Eliezer, likely a trusted servant, is mentioned as the potential heir due to Abram's lack of offspring. This reflects the cultural practice of adopting a servant as an heir in the absence of biological children. The mention of Damascus situates the narrative geographically, indicating Abram's connections beyond Canaan. This situation emphasizes the need for divine intervention to fulfill God's promise of a biological heir, which foreshadows the miraculous birth of Isaac and ultimately points to the lineage leading to Jesus Christ, the ultimate fulfillment of God's promises to Abram.

- The conversation begins with Abram responding to the divine promise just given inGenesis 15:1, where the LORD said, “Do not be afraid, Abram. I am your shield, your very great reward”.

- Abram’s reply shows a transparent, respectful dialogue with God, similar to Moses inExodus 32:11–13 and David in2 Samuel 7:18–19.

- Scripture portrays such honest engagement as faithful, not doubtful:Psalm 62:8, “Pour out your hearts before Him; God is our refuge”.

- “Lord” highlights Abram’s recognition of God’s absolute authority; “GOD” (YHWH) underscores covenant faithfulness (cf.Exodus 3:15).

- This double address is used again inJudges 6:22 andEzekiel 37:3 when servants seek divine assurance.

- Abram confesses God’s sovereignty while seeking clarification—he trusts the Promise-Giver even as he wrestles with the promise.

- Abram recalls the earlier pledge inGenesis 12:2, “I will make you into a great nation,” and inGenesis 13:16, “I will make your offspring like the dust of the earth.”

- By asking, he is not denying God’s power; he is asking how the promise will unfold, echoing Mary’s question inLuke 1:34.

- Faith often seeks understanding:Proverbs 3:5–6 encourages trust, yetHabakkuk 2:1 shows the prophet waiting for explanation.

- Childlessness was a profound cultural and personal burden (see1 Samuel 1:6–8).

- Decades have passed since the original promise (Genesis 12:4; 16:16 gives Abram’s age markers), intensifying the tension between promise and present reality.

-Romans 4:18–21 later celebrates Abram’s faith precisely because he believed “against all hope”.

- Ancient custom allowed a trusted servant to inherit if no son existed (compareProverbs 17:2).

- Abram is working with the only visible solution, much like Sarah suggesting Hagar inGenesis 16:2.

- God soon clarifies inGenesis 15:4, “This man will not be your heir, but a son who is your own flesh and blood will be your heir”, affirming the literal promise of a biological descendant (later fulfilled in Isaac,Genesis 21:2).

Abram’s single sentence unveils a heart that fully trusts God yet longs for understanding. He addresses the covenant-keeping LORD, wonders how the promise can materialize, and honestly presents his present circumstance—childlessness and the prospect of a servant heir. Scripture affirms that such candid dialogue is part of genuine faith. God’s forthcoming answer (Genesis 15:4–6) will reaffirm the literal promise of a natural son, strengthening Abram’s faith and modeling for every believer how to bring perplexities to the God who never fails His word.

What wilt thou give me?--There is a slight tone of complaint in these words. Jehovah promised Abram a "reward great exceedingly." He answers that no reward can really be great so long as he has no heir.

I go childless.--Either,I am going to my grave childless(Psalm 39:13), or better,I continue to be, pass my days, in childlessness.

The steward of my house.--Heb.,the benmeshek of my house.Ben-meshek is generally explained as meaning "the son of possession," that is, the possessor, owner of my. house when I die. Other authorities derivemeshekfrom a verb signifying "to run about," as if it was Eliezer's business to go to and fro in execution of Abram's orders. The term is rare, and has evidently been chosen for the play of words uponDammesek=Damascus. Perhaps this may also explain the last words, which literally are,he is Damascus Eliezer.Grammatically it should have been, "he is the Damascene Eliezer," but this would have spoiled the assonance betweenben-meshek(probably pronouncedbemmeshek) andDammesek.

(1) the son of running (fromshakak, to run) = filius dis-cursitatis, i.e. the steward who attends to my domestic affairs (Onkelos, Drusius); or, and with greater probability,

(2) the son of possession (frommashak, to hold),.i.e. the possessor of my house, or heir of my property (Gesenius, Furst, Delitzsch, Keel, Halisch) -of my house is this Eliezer of Damascus. Literally,Dammesek Eliezer. The paronomasia of this utterance is apparent, and was obviously designed to impart a touch of pathos to the patriarch's grief by pointing out the coincidence that theBen-shek of his house was eitherDammesek (Damascus) in the person of Eliezer (Delitzsch, Keil), or the Damascene Eliezer (Onkelos, Syriac, Aben Ezra, Calvin, Lange, Murphy), orDammesek-Eliezer as one word (Kalisch).

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