By Keith N. Grüneberg
This monograph investigates Genesis 12:3 in its context within the ultimate kind of Genesis. the writer argues that the verse is, first, a promise of protection and greatness to Abraham and Israel. besides the fact that, its place following Genesis 1-11 additionally exhibits a divine plan to increase blessing to the entire peoples of the earth. helping this knowing of the verse, the writer examines the shut parallels that Genesis and Numbers 24:9 need to Genesis 12:3. He additionally offers a close attention of the idea that of blessing within the outdated testomony and of the niphal and hithpael stems of the verb barak. Ph.D. dissertation lower than the supervision of Dr R. W. L. Moberly, Durham, united kingdom.
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Extra info for Abraham, Blessing and the Nations: A Philological and Exegetical Study of Genesis 12:3 in Its Narrative Context
Though Yhwh may be in overall control of what happens, nevertheless humans (at least, certain humans such as Balaam) can by their words affect how Yhwh will act in the future. Thus it is significant that towards the end of Israel's wandering in the wilderness her status as blessed is reaffirmed by Balaam - and that in seeking to undermine this, Balak succeeds only in creating trouble for his own people. The oracles echo in parts the patriarchal promises: what Yhwh has already promised to his people will be fulfilled.
2 The oracles Balaam's four oracles form a crescendo, each offering more to Israel. One might compare the ass episode: as there each evasion of the angel produces a more difficult situation, so here Balak's failing to learn the lesson of one oracle generates further trouble. 70 Or perhaps it makes explicit what may be implicit in v22. For the mention of the Exodus there may hint that God took all necessary measures to ensure his people's freedom - including in the event the killing of the first-born and the destruction of Egypt's army; 65 BT probably means something akin to "steep", "precipitate" (Budd 1984, 254; Davies 1995, 251; Moberly 1999b, 13 n27).
This irreversibility of the blessing was presumably at least found plausible by the original readers, and thus though it need not be an inevitable consequence of the Hebrew concept of blessing it cannot simply be a requirement of the plot. Thiselton suggests that the reason for this is that while there existed in Israel 28 Noted by von Rad 1972, 265. 29 Cf. Mitchell 1987, 35-36: "a stereotyped blessing formula which declares the dominion of the addressee over his adversaries" (though Mitchell equally suggests this deliberately echoes 12:3 where the formula implies that Abraham has a role as mediator of blessing to the nations).
Abraham, Blessing and the Nations: A Philological and Exegetical Study of Genesis 12:3 in Its Narrative Context by Keith N. Grüneberg