Genesis 12:2
in Genesis 12I will make you into a great nation, and I will bless you; I will make your name great, so that you will be a blessing.
BSB
The same verse in ASV and KJV ▾
ASV
and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing:
KJV
And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:
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This verse in Genesis 12
Commentary
10 notes on this verseAs for the promise to make of him "a great nation," is it necessary to give a meaning other than the literal one? Because it is clear that it was realized in its historical sense.
This site's exposition
Leave your country, your kindred
on Genesis 12:1-3
The command separates Abram from three things in rising order of cost, his country, then his kindred, then his father's household. The promises answer each loss, a great nation, a great name, and blessing for all the families of the earth. Galatians 3:8 takes that last clause as the gospel announced to Abraham in advance. The land stays unnamed until he goes.
This site's exposition
I will make you into a great nation
Adam Clarke takes the great nation as the Jewish people and ties the great name to the change at 17:5, from Abram, high father, to Abraham, father of a multitude. Didymus the Blind took the promise of a nation literally, since history fulfilled it. Abram is to be a blessing himself.
The record, by era
The Church Fathers2 voices
The scope of the promise is extraordinary: "I will make you a great nation; I will bless you and magnify your name." Not only will I place you at the head of a great nation and cause your name to be great, but as well, "I will bless you, and you will be blessed." I will favor you with so much blessing, he says, that it will last for all time. "You will be blessed" to such an extent that everyone will be anxious to thrust themselves into your company in preference to the highest honor. See how God right from the beginning foretold to him the honor he would later confer upon him. "I will make you a great nation," he said; "I will magnify your name; I will bless you, and you will be blessed." Hence the Jews too found in the patriarch grounds for self-importance and endeavored to establish their kinship with him in the words "We are the children of Abraham." For you to learn, however, that on the basis of their evil ways they are in fact unworthy of such kinship, Christ says to them, "If you were children of Abraham, you would do the works of Abraham." John too, the son of Zechariah, when those anxious to be baptized flocked to the Jordan, said to them, "Brood of vipers, who warned you to flee from the wrath to come? Bear fruit that benefits repentance, and don't presume to say, 'We have Abraham for our father.' I tell you, after all, that God can raise up children to Abraham even from these stones." Do you see how great his name was in everyone's estimation? For the time being, however, before the sequel the just man's God-fearing qualities are demonstrated in the way he believed the words coming from God and accepted without demur everything, difficult though it seemed.
A commentator
Clement of RomeClement's First Letter to the Corinthians, Chapter 10 · Written before 99.
proposed
Abraham, styled "the friend," [Isaiah 41:8] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, "Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed." [Genesis 12:1-3] And again, on his departing from Lot, God said to him, "Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered." [Genesis 13:14-16] And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness." [Genesis 15:5-6] On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.
The Medieval Church1 voice
And the Lord said to Abram, "Go out from your land, and from your kindred, and from your father's house to the land that I will show you.
The Puritans and the Awakening1 voice
And I will make of thee a great nation,....
The Nineteenth Century1 voice
I will make of thee a great nation - i.e., The Jewish people; and make thy name great, alluding to the change of his name from Abram, a high father, to Abraham, the father of a multitude.
2 more voices on this verse
The Nineteenth Century2 voices
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2523: “Abraham's Double Blessing” (lightly modernized text, CCEL edition) · Written before 1892.
THIS was to be the double result of Abraham's coming out from his own country and his father's house. Those Orientals clung with great tenacity to their native homes. We, in these latter ages, are not so restful—we think nothing of crossing the Atlantic and many think little of going to the other side of the globe—but those Easterns trembled, even, to cross the Euphrates or the Tigris!
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2523: “Abraham's Double Blessing” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
THIS was to be the double result of Abraham's coming out from his own country and his father's house. Those Orientals clung with great tenacity to their native homes. We, in these latter ages, are not so restful—we think nothing of crossing the Atlantic and many think little of going to the other side of the globe—but those Easterns trembled, even, to cross the Euphrates or the Tigris! They spoke of the land beyond those rivers as "across the flood," and a journey of two or three hundred miles seemed to them to be an event only second to death, itself. Yet when the Lord said to Abraham, "Get you out of your country, and from your kindred, and from your father's house, unto a land that I will show you," he, "departed, as the Lord had spoken unto him." His obedience was an act of heroic faith! Now, Brothers and Sisters, in consequence of this obedience, Abraham obtained the double blessing of which our text speaks. He is called the Father of the Faithful, that is, the father of all such as believe in God, so that, if we truly believe in God, we shall do what Abraham as a Believer did. Children are like their father. Believers are like the father of all Believers, so that there will be a going out for them as there was for him. We may not be called to actually leave our homes and our native land, but we shall have a great deal more troublesome task than that, for we are to be separated from the people among whom we dwell—to dwell among them, yet not to be of them—in the world, but not of the world! This is not an easy thing.
How the passage was read
What the Jewish commentators add
On the verses either side of this one
AND THE ETERNAL SAID UNTO ABRAHAM ‘LECH LECHA’ (GET THEE OUT). This means, “For your own benefit and for your own good. And there I will make of you a great nation whilst here you will not merit the privilege of having children.” Thus the language of Rashi.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
8 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וְאֶֽעֶשְׂךָ֙ | veeeskha | so I may make you | H6213 → | 2628 times |
| לְג֣וֹי | legoy | into a nation | H1471 → | 561 times |
| גָּד֔וֹל | gadol | great | H1419 → | 526 times |
| וַאֲבָ֣רֶכְךָ֔ | vaavarekha | and I will bless you | H1288 → | 330 times |
| וַאֲגַדְּלָ֖ה | vaagadelah | and I will make great | H1431 → | 117 times |
| שְׁמֶ֑ךָ | shemekha | name your | H8034 → | 864 times |
| וֶהְיֵ֖ה | vehyeh | and you be | H1961 → | 3559 times |
| בְּרָכָֽה׃ | berakhah | a blessing | H1293 → | 69 times |
וְאֶֽעֶשְׂךָ֙so I may make you
veeeskhaH6213 →2628 times
לְג֣וֹיinto a nation
legoyH1471 →561 times
גָּד֔וֹלgreat
gadolH1419 →526 times
וַאֲבָ֣רֶכְךָ֔and I will bless you
vaavarekhaH1288 →330 times
וַאֲגַדְּלָ֖הand I will make great
vaagadelahH1431 →117 times
שְׁמֶ֑ךָname your
shemekhaH8034 →864 times
וֶהְיֵ֖הand you be
vehyehH1961 →3559 times
בְּרָכָֽה׃a blessing
berakhahH1293 →69 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Galatians 3:14He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
it leads to
- Galatians 3:28–29
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
- 1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.
- Ephesians 2:18
For through Him we both have access to the Father by one Spirit.
- Galatians 3:2
I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
- Ezekiel 36:26–27
I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
- Galatians 3:28–29
Through
2 Samuel 7:9I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make for you a name like the greatest in the land.
it leads to
- 2 Samuel 5:10
And David became greater and greater, for the LORD God of Hosts was with him.
- 1 Chronicles 17:8
I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make for you a name like the greatest in the land.
- 2 Samuel 5:10
Through
Genesis 18:18Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed.
it leads to
- Galatians 3:8
The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”
- Galatians 3:8
Where this verse is studied
About Genesis

This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Bede, Commentary on Genesis (Hexaemeron); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2523: “Abraham's Double Blessing” (lightly modernized text, CCEL edition); Clement of Rome, Clement's First Letter to the Corinthians, Chapter 10; Didymus the Blind, ON GENESIS 210-11; Didymus the Blind, On Genesis; John Calvin, Commentary on Genesis; John Chrysostom, HOMILIES ON GENESIS 31.13; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
