Genesis 15:16

Hebrew (Westminster Leningrad Codex) Genesis 15:16 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Genesis 15:16 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/genesis/15/16.

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English Translation
In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full."
World English Bible · Public Domain
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  • 2 first appearances in the Hebrew Bible
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full."
  • King James Version Public Domain
    But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
  • unfoldingWord Literal Text CC BY-SA 4.0
    Then in the fourth generation they will come back here, because the sin of the Amorites not complete until then.”

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Show all 18 translations

Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full."
  • Berean Standard Bible Public Domain
    In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
  • Majority Standard Bible Public Domain
    In the fourth generation your descendants will return here, for the iniquity of the Amorites is not yet complete.”
  • King James Version Public Domain
    But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
  • American Standard Version (1901) Public Domain
    And in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full.
  • Revised Version (1885) Public Domain
    And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.
  • Geneva Bible (1599) Public Domain
    And in the fourth generation they shall come hither againe: for the wickednes of the Amorites is not yet full.
  • Douay-Rheims (1899) Public Domain
    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.
  • Young's Literal Translation Public Domain
    and the fourth generation doth turn back hither, for the iniquity of the Amorite is not yet complete.'
  • Literal Standard Version CC BY-SA 4.0
    and the fourth generation turns back here, for the iniquity of the Amorite is not yet complete.”
  • Unlocked Literal Bible CC BY-SA 4.0
    In the fourth generation they will come here again, for the iniquity of the Amorites has not yet reached its limit.”
  • unfoldingWord Literal Text CC BY-SA 4.0
    Then in the fourth generation they will come back here, because the sin of the Amorites not complete until then.”
  • Darby Bible Public Domain
    And [in the] fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full.
  • World Messianic Bible Public Domain
    In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full.”
  • Webster's Bible Public Domain
    But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
  • Free Bible Version CC BY-SA 4.0
    Four generations later your descendants will come back here to live, because right now the sins of the Amorites have not reached their full extent.”
  • Bible in Basic English Public Domain
    And in the fourth generation they will come back here; for at present the sin of the Amorite is not full.
  • JPS Tanakh (1917) Public Domain
    And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.'

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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שָׁלֵ֛ם
shâlêm
H8003
“complete”
Adjective, Adjective, Masculine, Singular, Absolute
Part of Speech
Adjective
Type
Adjective
Gender
Masculine
Number
Singular
State
Absolute
Full BDB Definition

Origin: from H7999

TWOT: 2401d

complete, safe, peaceful, perfect, whole, full, at peace - complete - full, perfect - finished - safe, unharmed - peace (of covenant of peace, mind) - perfect, complete (of keeping covenant relation)
  1. וְד֥וֹר dôwr H1755 “and · generation” Conjunction + Noun, Common, Masculine, Singular, Absolute
  2. רְבִיעִ֖י rᵉbîyʻîy H7243 “fourth” Adjective, Ordinal number, Masculine, Singular, Absolute
  3. יָשׁ֣וּבוּ shûwb H7725 “to return” Verb, Qal, Imperfect, 3rd Person, Masculine, Plural
  4. הֵ֑נָּה hênnâh H2008 “here” Adverb
  5. כִּ֧י kîy H3588 “that” Conjunction
  6. לֹא lôʼ H3808 “not” Particle, Negative
  7. עֲוֺ֥ן ʻâvôn H5771 “iniquity of” Noun, Common, Both, Singular, Construct
  8. הָאֱמֹרִ֖י ʼĔmôrîy H567 “the · Amorite” Particle, Definite Article + Noun, Gentilic, Masculine, Singular, Absolute
  9. עַד ʻad H5704 “until” Preposition
  10. הֵֽנָּה hênnâh H2008 “here” Adverb

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

11
words
10
distinct lemmas
Pentateuch
section

First appearance in Scripture

These words make their first canonical appearance in the Hebrew Bible here:

  • הֵ֑נָּה here H2008
  • שָׁלֵ֛ם complete H8003

Shared distinctive vocabulary

שָׁלֵ֛ם complete H8003 occurs in 27 verses of the Hebrew Bible. Also found in:

Grammatical profile

  • 1 verb
  • 3 nouns
  • 2 adjectives
  • 1 preposition
  • 1 conjunction
  • 2 adverbs
  • 1 particle

Verb forms

  • יָשׁ֣וּבוּ Qal · Imperfect

Repetition

A word recurs within this verse — often emphatic in Hebrew:

  • הֵ֑נָּה here H2008 ×2

Hebrew & Septuagint length

In English translation the verse runs 19 words from the Hebrew and 23 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 11 Hebrew tokens and 15 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

7

Topical passages linked to Genesis 15:16 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • 1 Kings 21:26 He did very abominably in following idols, according to all that the Amorites did, whom Yahweh cast out before the children of Israel.)
  • Daniel 8:23 In the latter time of their kingdom, when the transgressors are come to the full, a king of fierce face, and understanding dark sentences, shall stand up.
  • Exodus 12:40 Now the time that the children of Israel lived in Egypt was four hundred thirty years.
  • Matthew 23:32–35 Fill up, then, the measure of your fathers.
  • 1 Thessalonians 2:16 forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
  • 2 Peter 3:8–9 But don't forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.
  • Zechariah 5:5–11 Then the angel who talked with me came forward, and said to me, "Lift up now your eyes, and see what is this that is appearing."

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Genesis 15:16 Masoretic · Westminster Leningrad Codex

וְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא שָׁלֵ֛ם עֲוֺ֥ן הָאֱמֹרִ֖י עַד הֵֽנָּה

In the fourth generation they will come here again, for the iniquity of the Amorite is not yet full."

World English Bible · Public Domain

Greek LXX Genesis 15:16 Septuagint · lemma form

τέταρτος δέ γενεά ἀποστρέφω ὧδε οὔπω γάρ ἀναπληρόω ὁ ἁμαρτία ὁ ἀμορραῖος ἕως ὁ νῦν

And in the fourth generation they shall return hither, for the sins of the Amorites are not yet filled up, even until now.

LXX2012 (modern English Septuagint) · Public Domain

On this verse, The Pulpit Commentary discusses the Septuagint’s reading. Read the note in Commentary ↓

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

2

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

  1. Targum Onkelos Torah (Genesis–Deuteronomy)
    וְדָרָא רְבִיעָאָה יְתוּבוּן הָכָא אֲרֵי לָא שְׁלִים חוֹבָא דֶאֱמוֹרָאָה עַד כְּעָן

    (no public-domain English translation for this verse)

    Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.

  2. Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)
    וְדָרָא רְבִיעָאָה דִבְנָךְ יְתוּבוּן הָכָא לְמֵירְתָא אֲרוּם לָא שְׁלִים חוֹבָא דְאֱמוֹרָאֵי (עַד) כְּדוֹן

    And in the fourth generation of thy sons they will return hither to inherit; because the guilt of the Amoraah is not yet complete.

    Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Genesis 15:16 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Gen 15:16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites [is] not yet full.

Ver. 16. The iniquity of the Amorites, &c.] A metaphor from a large vessel filled by drops; as elsewhere, from a harvest ready for the sickle, and from the vine ripe for the winepress. Pererius the Jesuit, writing upon this text, saith, If any marvel why England continueth to flourish, notwithstanding the cruel persecution of Catholics there (just execution of Catholics he should have said); I answer, Because their sin is not yet full. God grant it! {Jer 28:6} Sed veniet tandem iniquitatis complementum , saith he. A true prophet, I fear me. That terrible text rings in mine ears, "An end is come, the end is come: it watcheth for thee; behold it is come, it is come." {Eze 7:6}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Biblical Illustrator

Joseph S. Exell

Gen_15:16

For the iniquity of the Amorite is not yet full

Why the wicked are spared for a season

I.

This passage, taken in connection with its attending circumstances, teaches us the following important truth: GOD WAITS UNTIL SINNERS NAVE FILLED UP A CERTAIN MEASURE OF INIQUITY, BEFORE HE EXECUTES THE SENTENCE BY WHICH THEY ARE DOOMED TO DESTRUCTION; but when this measure is full, execution certainly and immediately follows.

1. That God is under no obligation to suspend the destruction of sinners until the measure of their iniquity is full, or even to suspend it for a single hour. The life of every sinner is already forfeited.

2. That when we say, God waits until sinners have filled up a certain measure of iniquity before He destroys them, we do not mean that He waits upon all, till they have filled up the same measure. In other words, we do not mean that all sinners are equal in sinfulness and guilt at the hour of their death. To assert this would be contrary to fact and daily observation.

3. That every impenitent sinner is constantly filling up the measure of his iniquity; and thus constantly ripening for destruction. This is evident from the fact, that all the feelings, thoughts, words and actions, of the impenitent, are sinful.

4. Though the measure of every impenitent sinners iniquity is constantly filling up; it falls much more rapidly in some cases, and at some seasons, than at others.

II. TO PROVE THE ASSERTION, WHICH WAS DRAWN FROM OUR TEXT.

1. The truth of this assertion may be proved from other passages of Scripture. St. Paul informs us that the conduct of the Jews tended to fill up their sins alway; for, he adds, wrath has come upon them to the uttermost. By the mouth of the prophet Joel, God says, Put ye in the sickle, for the harvest is ripe, for their wickedness is great. And, using the same figure, St. John informs us that he saw an angel seated on a cloud, having in his hand a sharp sickle. And another angel came out of the temple of God, and said to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle, and gathered the vintage of the earth, and cast it into the great wine press of the wrath of God. The same truths appear to be taught by the parable of the barren fig tree.

2. The truth of the remark under consideration is further proved by the history of Gods dealings with sinful nations and individuals.

III. TO MAKE SOME IMPROVEMENT OF THE SUBJECT.

1. From this subject you may learn, my impenitent hearers, why God spares sinners long after their lives are forfeited, and why He spares you. It is because the measure of your iniquity is not yet full.

2. From this subject, my hearers, you may learn the indispensable necessity of an interest in the Lord Jesus Christ. You are constantly adding to your sins, to diminish them is beyond your power. Yet you must cease to commit new sins, and those which you have already committed must be blotted out, or you will perish forever. Christ alone can enable you to do either. His blood cleanses from all sin; He is able to cast all your iniquities into the depths of the sea; and He can renovate your hearts, and render you holy, so that you shall no longer treasure up wrath against the day of wrath.

3. There is an important sense in which many of the preceding remarks are applicable to Christians. Those of you who have been such for any considerable time, have often, when contemplating your sins, and especially when in a religious declension, been ready to conclude that God would visit you with some severe temporal affliction, as a mark of His displeasure. But instead of this, you have found Him returning to you in mercy, healing your backslidings, and putting the song of salvation into your mouths. Having often found this to be the case, you may begin to conclude that it will always be so, and thus you may be insensibly led to become careless and slothful, to think lightly of sin, and not to guard against the first symptoms of declension. But if so, God will, in a terrible manner, convince you of your mistake and make you to know experimentally that it is an evil and bitter thing to forsake Him. (E. Payson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joseph Benson's Commentary

Gen 15:16. They shall come hither again — Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is, because “the iniquity of the Amorites was not yet full.” The righteous God has determined that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore, till it come to that, the seed of Abram must be kept out of possession.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Tyndale Open Study Notes

Tyndale Open Resources

15:16 The reasons for Israel’s bondage included God’s justice. God would tolerate the sins of the Amorites until they fully deserved judgment. • do not yet warrant their destruction (literally are not yet full): To give the Promised Land to Israel, the Lord would dispossess the land’s inhabitants in a way that satisfied his justice. The fulfillment of promises to Israel also brought retributive judgment on people of the land (though individuals were saved by faith; see Josh 2:1-15; 6:23-25; Heb 11:31; Jas 2:25). Until then, God would send the family to Egypt where Israel could become a great nation. Seeing all this in advance was terrifying (Gen 15:12), but it was comforting to know that nothing could interfere with God’s plan.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Geneva Bible (1599)

Geneva Bible translators

Though God suffer the wicked for a time, yet his vengeance falleth upon them, when the measure of their wickedness is full.

Or, after four hundred years.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Adam Clarke's Commentary

Verse 16. In the fourth generation] In former times most people counted by generations, to each of which was assigned a term of years amounting to 20, 25, 30, 33, 100, 108, or 110; for the generation was of various lengths among various people, at different times. It is probable that the fourth generation here means the same as the four hundred years in the preceding verse. Some think it refers to the time when Eleazar, the son of Aaron, the son of Amram, the son of Kohath, came out of Egypt, and divided the land of Canaan to Israel, Jos 14:1. Others think the fourth generation of the Amorites is intended, because it is immediately added, The iniquity of the Amorites is not yet full; but in the fourth generation they should be expelled, and the descendants of Abram established in their place. From these words we learn that there is a certain pitch of iniquity to which nations may arrive before they are destroyed, and beyond which Divine justice does not permit them to pass.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

John Calvin's Commentaries

16. The iniquity of the Amorites is not yet full. The reason here given is deemed absurd, as seeming to imply that the sons of Abram could not otherwise be saved, than by the destruction of others. I answer, that we must with modesty and humility yield to the secret counsel of God. Since he had given that land to the Amorites, to be inhabited by them in perpetuity, he intimates, that he will not, without just cause, transfer the possession of it to others; as if he would say, ‘I grant the dominion of this land to thy seed without injury to any one. The land, at present, is occupied by its lawful possessors, to whom I delivered it. Until, therefore, they shall have deserved, by their sins, to be rightfully expelled, the dominion of it sill not come to thy posterity.’ Thus God teaches him that the land must be evacuated, in order that it may lie open to new inhabitants. And this passage is remarkable, as showing, that the abodes of men are so distributed in the world, that the Lord will preserve quiet people, each in their several stations, till they cast themselves out by their own wickedness. For by polluting the place of their habitation, they in a certain sense tear away the boundaries fixed by the hand of God, which would otherwise have remained immovable. Moreover, the Lord here commends his own longsuffering. Even then the Amorites had become unworthy to occupy the land, yet the Lord not only bore with them for a short time, but granted them four centuries for repentance. And hence it appears, that he does not, without reason, so frequently declare how slow he is to anger. But the more graciously he waits for men, if, at length, instead of repenting they remain obstinate, the more severely does he avenge such great ingratitude. Therefore Paul says, that they who indulge themselves in sin, while the goodness and clemency of God invite them to repentance, heap up for themselves a treasure of wrath, (Romans 2:4;) and thus they reap no advantage from delay, seeing that the severity of the punishment is doubled; just as it happened to the Amorites, whom, at length, the Lord commanded to be so entirely cut off, that not even infants were spared. Therefore when we hear that God out of heaven is silently waiting until iniquities shall fill up their measure; let us know, that this is no time for torpor, but rather let every one of us stir himself up, that we may be beforehand with the celestial judgment. It was formerly said by a heathen, that the anger of God proceeds with a slow step to avenge itself, but that it compensates for its tardiness by the severity of its punishment. Hence there is no reason why reprobates should flatter themselves, when he seems to let them pass unobserved, since he does not so repose in heaven, as to cease to be the Judge of the world; nor will he be unmindful of the execution of his office, in due time. We infer, however, from the words of Moses, that though space for repentance is given to the reprobate, they are still devoted to destruction. Some take the word עון (ayon) for punishment, as if it had been said that punishment was not yet matured for them. But the former exposition is more suitable; namely, that they will set no bound to their wickedness, until they bring upon themselves final destruction.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Ellicott's Commentary for English Readers

(16) The fourth generation.—Heb., dôr. (See Note on Gen_6:9.) As the four generations are identical with the four centuries of Gen_15:13, we have here an undesigned testimony to the long duration of human life. So Abram was 100 years old when Isaac was born, and Isaac was 60 at the birth of his children, and Jacob 64 years of age at his marriage. But the word dôr had probably come down from a remote antiquity, and, like the Latin word seculum, signified a century.

The iniquity of the Amorites.—As the chief and leading tribe, they are used here for all the Canaanite nations. We learn from this declaration that the Canaanites were not extirpated by any wilful decree to make room for Israel, but as an act of justice, like that which, because of their moral depravity, overwhelmed the Sethites with a flood. So, subsequently, Israel and Judah had each to bear a punishment in accordance with their sinfulness; and so, throughout the history of the world, whenever nations settle down in vice and corruption, the decay of their institutions follows upon that of their morals, and they either waste away or give place to some more manly race of conquerors. The conquest of Canaan by Israel was parallel to that of the enervated Roman empire of the West by the Germans; only we see the preparation for it. and God’s purpose explained; and we also see that if the Amorites had not made the scale of justice weigh down heavily, they would not have been deprived of their country.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

16. in the fourth generation] This agrees with the genealogy in Exo_6:16-20, where the generations are: (1) Levi, (2) Kohath, (3) Amram, (4) Moses. If the fourth generation is to be harmonized with the 400 years in Gen_15:13, a generation must have been computed as 100 years. Isaac was born in Abram’s 100th year. But it may be doubted, whether the mention of “the fourth generation” comes from the same hand as “the 400 years” in Gen_15:13.

for the iniquity of the Amorite] The idea is that the wickedness of the people of Canaan must reach a certain degree, before the Divine penalty can be inflicted. The postponement of the penalty, which indicates Divine forbearance, means also a terrible, but gradual, accumulation of guilt. For the iniquity of the Amorites, cf. Gen_13:13, Lev_18:24-30, Deu_9:5. On the Amorite, see Gen_10:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And it came to pass, when the sun went down,.... It was going down when the deep sleep fell on Abram, and now it was quite gone or set:

and it was dark; which is not always the case as soon as the sun is set, there is a twilight for a while, and if a clear night the stars appear; but, as Aben Ezra observes, this was a dark and cloudy night; so it was a dark night, a time of great affliction and distress to the posterity of Abram, when their sun was set, or after the death of Joseph:

behold a smoking furnace; or the likeness of one, as Aben Ezra notes; for all this was represented in a visionary way to Abram, and was an emblem of the great troubles and afflictions of the children of Israel in Egypt, called the iron furnace, Deu 4:20, and may have respect to the furnaces in which they burnt the bricks they made, see Exo 9:8; the Jewish paraphrases make this to be a representation of hell, which is prepared for the wicked in the world to come, as a furnace surrounded with sparks and flames of fire; and Jarchi says, it intimated to Abram, that the kingdoms would fall into hell:

and a burning lamp, that passed between those pieces; or a lamp of fire (o); an emblem of the Shechinah, or majesty of God, who afterwards appeared in a pillar of fire before the Israelites in the wilderness, after their deliverance out of Egypt, and when their salvation went forth as a lamp that burneth, of which this was a token: this burning lamp passed between the pieces of the heifer, goat, and ram, that Abram had divided in the midst, as was usually done when covenants were made, see Jer 34:18; and here God made a covenant with Abram, as appears from Gen 15:18; and, as a confirmation of it, passed between the pieces in a lamp of fire, showing that he was and would be the light and salvation of his people, Abram's seed, and an avenger of their enemies; only God passed between the pieces, not Abram, this covenant being as others God makes with men, only on one side; God, in covenanting with men, promises and gives something unto them, but men give nothing to him, but receive from him, as was the case between God and Abram: however, it is very probable, that this lamp of fire consumed the pieces, in like manner as fire from heaven used to fall upon and consume the sacrifices, in token of God's acceptance of them.

(o) "lampas ignis", V. L. Pagninus, Montanus; so Vatablus, Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Haydock's Catholic Bible Commentary

Fourth, &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. (Leviticus xviii; Deuteronomy vi. and xii.) (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew Poole's English Annotations

In the fourth generation; in the end of the four hundred years mentioned Gen 15:13, a generation being at that time reckoned at one hundred years, or thereabouts. Or, in the fourth generation numbered from their going into Egypt, or from their leaving Canaan; which may possibly be implied by these words,

they shall come hither. So Caleb was the fourth from Judah, and Moses the fourth from Levi, and so doubtless many others.

The iniquity of the Amorites, i.e. of the people inhabiting Canaan. And the Amorites, one of those people, Gen 15:21, are here put for all the rest, as Gen 48:22; 1Ki 21:26; 2Ki 21:2; Amo 2:10, either because they were the greatest and stoutest of all, Amo 2:9, or because Abram dwelt among that people, Gen 13:18; 14:13. All men's sins are kept by God as in a book of remembrance, not one of them is lost; and as God exactly observes the number and measure of men's sins, so he determines within himself how far and how long he will bear with sinful men or nations, and what shall be the period of his patience; and when that comes, their measure is full, and their destruction infallibly comes. See Jer 51:13; Mat 23:32; 1Th 2:16.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

16. In the fourth generation — Evidently reckoning one hundred years as an average generation among these patriarchs.

For the iniquity of the Amorites is not yet full — Another sentence of profound significance. The Amorites were the most powerful and widespread of all the inhabitants of Canaan, and are here named as representing all the Canaanitish tribes. Their origin is noted in Gen_10:16, where see note. Those who “dwelt in Hazezon-tamar” had been recently smitten by the eastern invaders. Gen_14:7. But Abram was at this time confederate with one of their princes, (Gen_14:13,) and the presence of such saintly characters as Melchizedek preserved the many from utter moral degeneracy and ruin. But Melchizedek would depart, and Abram’s seed be removed from the land, and the nations would fill up the cup of their iniquity and become ripe for destruction. In this verse Murphy notes the following lessons: “1) The Lord foreknows the moral character of men. 2) In his providence he administers the affairs of nations on the principles of moral rectitude. 3) Nations are spared until their iniquity is full. 4) They are then cut off in retributive justice.”

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

But in the fourth generation, tetarth de genea (LXX); but, more correctly, the fourth generation, calculating 100 years to a generation. "Caleb was the fourth from Judah, and Moses from Levi, and so doubtless many others" (Bush). Drs. Oort and Kuenen, reckoning four generations as a far shorter space of time than four centuries, detect a contradiction between this verse and Ver. 13, and an evidence of the free use which the ancient and uncritical Israelitish author made of his materials ("Bible for Young People," vol. 1. p. 158). On the import of rwOD vide: (Gen_6:9) they shall come hither again (literally, shall return hither) for the iniquity of the Amorites is not yet full. Literally, for not completed the iniquity of the Amorites; (vide. Gen_14:7) here put for the entire population! until then (the same word as "hither, which is its usual signification)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

They shall come hither again - Hither to the land of Canaan, wherein thou now art. The reason why they must not have the land of promise in possession till the fourth generation, is because the iniquity of the Amorites was not yet full. The righteous God has determined, that they shall not be cut off till they are arrived to such a pitch of wickedness; and therefore till it come to that, the seed of Abram must be kept out of possession.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

ודור רביעי BUT A FOURTH GENERATION — i.e. after they go into exile in Egypt they will be there three generations, and the fourth will return to this land (הֵנָה hither). For He was then speaking to him in the land of Canaan and it was there that He made this covenant, as it is written (v.7) “to give thee this land to inherit it”. Thus it really was: Jacob went down to Egypt. Go and count up his generations: Judah, Perez, Hezron— and Caleb (whose father Jephuneh is identified with Hezron, see Sotah 11b) was amongst those who entered the land of Canaan.

כי לא שלם עון האמורי FOR THE INIQUITY OF THE AMORITE IS NOT YET FULL enough that he should be driven out of his land until that time, for the Holy One, blessed be He, does not exact punishment from any nation until its measure is full, as it is said, (Isaiah 27:8) “In her full measure wilt thou contend with her when thou sendest her away” (Sotah 9a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Ramban (Nachmanides)

Rabbi Moshe ben Nachman (Ramban / Nachmanides)

AND IN THE FOURTH GENERATION THEY SHALL COME BACK HITHER. After they are exiled into Egypt, they will be there for three generations. And thus it happened; Jacob was exiled into Egypt. Go and reckon his generations: Judah, Peretz, Chetzron, and Caleb the son of Chetzron was amongst those who entered the Land. Thus the language of Rashi. But this is not correct at all. The correct interpretation appears to be that the fourth generation refers to the Amorite whose sin will then become full, for from the day of the decree He prolonged the time of the Amorite, as He visits iniquity upon the third and fourth generation. Had the Amorites repented of their iniquities He would not have utterly destroyed them. Rather, they would have been a levy of bondservants, or they might have gone elsewhere.

THE INIQUITY OF THE AMORITE. He mentioned the strongest among them, Whose height was like the height of the cedars. The Israelites would not be able to overpower him until his measure of sin was full and his own iniquities will ensnare him. Moreover the Amorite was the first one to be captured by them, and it was his land which they inherited first.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Radak

Rabbi David Kimhi (Radak)

כי לא שלם עון האמורי עד הנה, the time when the Emorite is due for punishment will not be until then. G'd is very patient with sinners, giving them a great deal of time to mend their ways. The punishment for sin is called עון, as we know already from Kayin (Genesis 4,13) who said of the punishment for his having murdered Hevel, his brother, גדול עוני מנשוא, "my punishment is too great for me to endure." We also find that the word חטאת is used both as sin and as atonement for sin, just as the word עון sometimes means "sin," and sometimes "punishment." Compare Zecharyah 14,19 זאת תהיה חטאת מצרים. The reason the Torah singled out the tribe of the Emorite among all the Canaanite tribes is because it was the strongest of those seven tribes. The prophet Amos 2,9 also quotes G'd of having destroyed the Emorite on account of the Jewish people, although the same fate overtook the other Canaanite tribes also.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Genesis, in the Pentateuch, opens this verse with 11 words (10 distinct Hebrew lemmas). Its most distinctive word is shâlêm (“complete”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. The word shâlêm carries the sense “complete.” How does it shape the verse?
  2. 2 words make their first appearance in Scripture here. What does this debut establish?
  3. How does Genesis 33:18, which shares the word «complete», read alongside this verse?
  4. What does the repetition of “here” (2× in this one verse) do in this verse?
  5. These translations render this verse differently. What is at stake in choosing one wording over another?
  6. «יָשׁ֣וּבוּ» is a Qal Imperfect verb. How does that grammatical form shape the action described?
  7. Compare how Trapp's Complete Commentary and The Biblical Illustrator read this verse. Where do they agree or differ?

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