Genesis 12:1–17:27 — the call to Abram, Egypt, Lot, the war of the kings, two covenants, Hagar, and a new name
Mega Bible parasha sheet theothermatthewmiller.com
The parasha by the numbers
126
verses
1689
words
414
distinct roots
13
hapax legomena
Most frequent roots
אַבְרָםAbram
53
אָמַרto say
40
אֵלto, toward
34
אֲשֶׁרwho, which
31
הָיָהto be, become
29
מֶלֶךְking
29
ה'the Name
28
כֹּלall, every
28
אֶרֶץland, earth
26
בֵּיןbetween
23
Averaging 13.4 words a verse. The longest verse is
17:23 at 29 words
— Abraham circumcising Ishmael and every male of his household בְּעֶצֶם הַיּוֹם הַזֶּה,
on that very day; the shortest,
12:9, has only 5
— הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה, Abram moving on by stages toward the Negev.
What the parasha calls God
ה'the Name (Hashem)
28
אֱלֹהִיםGod
9
אֵלEl
6
עֶלְיוֹןElyon
4
אֲדֹנָיAdonai
2
שַׁדַּיShaddai
1
Six designations, and a clean hand-off between them. ה' speaks to Abram
from 12:1 through 17:1, where He appears as אֵל שַׁדַּי; from that verse on,
all nine אֱלֹהִים fall in chapter 17, the covenant of circumcision. Four of
the six אֵל are אֵל עֶלְיוֹן, Malki-tzedek's God,
which Abram adopts in his oath to the king of Sodom: ה' אֵל עֶלְיוֹן (14:22).
Thirteen words that occur nowhere else in the Bible
Ashteroth-karnaim, where Chedorlaomer struck the Rephaim
14:5הַזּוּזִים‹זוּזִים›H2104
the Zuzim, a people the four kings defeated
14:5בְּהָם‹הָם›H1990
Ham, the Zuzim's home (not Noah's son)
14:6אֵיל פָּארָןH364
El-paran, by the wilderness
14:7עֵין מִשְׁפָּטH5880
En-mishpat — "that is Kadesh"
14:14חֲנִיכָיו‹חָנִיךְ›H2593
his trained men, Abram's 318 retainers
14:15חוֹבָהH2327
Hobah, north of Damascus, where the pursuit ended
15:2מֶשֶׁקH4943
ben-meshek: heir, "steward of my house"
15:19הַקַּדְמֹנִי‹קַדְמֹנִי›H6935
the Kadmonites, one of the ten nations promised to Abram
Hapax legomena, counted against the whole Tanakh: thirteen of this parasha's 414
roots are used exactly once in all of Scripture, and 205 appear only once here. Eleven
of the thirteen sit in a single chapter — Genesis 14, the war of the four kings against the five, a
chronicle full of kings and places the Bible never mentions again. One of them,
חֲנִיכָיו, Abram's trained men, had a second life: Modern Hebrew made
חָנִיךְ the word for a pupil or a youth-movement member. And
מֶשֶׁק, in Abram's complaint וּבֶן־מֶשֶׁק בֵּיתִי (15:2),
is the same word Israelis use for a farm or a household economy (מֶשֶׁק בַּיִת).
Counts computed from the OSHB/WLC morphology across the full Tanakh1 / 2
Biblical → Modern Hebrew
Yehuda Gabbay Theatre Archive, Beit Ariela · National Library of Israel FL212032236
12:1מוֹלֶדֶת
birthplace and kindred becomes the national homeland
לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ — in Genesis מוֹלֶדֶת belongs to the field of birth: where you were born and the kin you were born among, which is why it sits between "your land" and "your father's house." Zionist Hebrew gave the word the meaning that now dominates, the national homeland. Ben-Gurion writes of a מולדת בארץ מכורתו ההיסטורית and of planting the people בַּמּוֹלֶדֶת; Kaplansky in 1929 calls Eretz Yisrael מולדתנו. The verse that tells Abram to leave his מולדת is the source of the word Israelis use for the land he was sent to — and Israeli schoolchildren study a subject called מולדת, homeland studies.
Attested · National Library of Israel
שעור מולדת - בעקבות פרשת אלי גבע
A theatre poster designed by Mami Dar whose title plays on שיעור מולדת, the school subject of "homeland studies." The pun only works because מולדת now means the national homeland.
Israel Ministry of Industry and Trade · National Library of Israel, 2004 FL12308397
15:1שָׂכָר
a divine reward becomes a paycheque
אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד — straight after the war of the kings, in which Abram refused even a thread or a sandal-strap of the spoils, God promises him a שָׂכָר, a reward. Revival Hebrew kept the reward but put the word to work in the economy: Smolenskin already writes of שכר בעד מפעלו, and Israeli Hebrew has the fully institutional שכר עבודה, שכר מינימום, תלוש שכר. On its own, שכר today means wages; to say "reward" you reach for פרס or תגמול.
Attested · National Library of Israel · 2004
חוק שכר מינימום
A 2004 government leaflet on the Minimum Wage Law. שכר here is plain pay, where Genesis's שכרך is God's reward to Abram.
National Library of Israel collection FL212043680
15:6צְדָקָה
righteousness becomes charity
וְהֶאֱמִן בַּה' וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה — Abram trusts, and it is counted to him as צְדָקָה: righteousness, right standing, merit. Later Hebrew narrowed the word toward the act that most visibly sets things right, giving to the poor, and that is its default sense today: לתת צדקה, קופת צדקה, the pushke on the kitchen counter. Bergman's history of Jewish charity states the bridge in four words: הצדקה היא ענין של צדק. The verse's meaning survives in formal Hebrew, but a צדקה on a street poster is always a collection.
Attested · National Library of Israel
צדקה גדולה - לטובת - ישיבת חסידי ברסלב - האור הנעלם
A fundraising poster for a Breslov yeshiva: צדקה גדולה, "a great charity," asks for donations — the later sense, not the righteousness credited to Abram.
National Library of Israel, 1920s FL6257021
17:4הָמוֹן
a multitude of nations becomes the masses — and just "a lot"
וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם — the verse that renames Abram as Abraham explains the new name with הֲמוֹן, "multitude." Mendele writes המון אנשים and המונים המונים; political Hebrew made הֲמוֹנִים the masses and המוני העם the common people. Spoken Hebrew went further and turned the noun into an adverb of quantity: המון אנשים, "loads of people," תודה המון, "thanks a lot." On the Torah's own etymology, the name אַבְרָהָם is built from the word Israelis now use for "tons."
Attested · National Library of Israel · 1920s
כרזת בחירות מטעם רשימת הסתדרות השכנים, אגודת אוהלים וצריפים והארגון העממי
A 1920s election poster addressed to המוני העם, "the masses of the people" — המון as a political collective, not Genesis's multitude of nations.
Seven narrative units, by word count
לֶךְ־לְךָ
The call & the journey
127 words
בְּמִצְרַיִם
Famine: Sarai in Egypt
141 words
הִפָּרֶד־נָא
Parting from Lot
242 words
מִלְחֶמֶת הַמְּלָכִים
War of the kings, Malki-tzedek
343 words
בְּרִית בֵּין הַבְּתָרִים
Covenant between the pieces
258 words
הָגָר
Hagar & Ishmael
223 words
בְּרִית מִילָה
New names, covenant of circumcision
355 words
The call that names the parasha is its shortest unit — nine verses, 127 words, to
leave land, birthplace and father's house. The two longest are the covenant of circumcision and the
war of the kings: the parasha spends almost as many words on a campaign against Chedorlaomer as on
the covenant that renames Abram and Sarai.
More from the Modern Hebrew layer
14:13פָּלִיט
the one who escaped the battle → a refugee
14:14חָנִיךְ
Abram's trained retainers → a pupil, a youth-movement member
14:23שְׂרוֹךְ נַעַל
a sandal-strap → a shoelace
16:12פֶּרֶא אָדָם
a wild-ass of a man → a boor
17:1תָּמִים
whole, blameless → innocent, naïve
Devices marked in the Mega Bible
12:1מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ
hendiadys · Orlinsky; Speiser
12:13וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ
waw-explicativum · Reggio
13:13רָעִים וְחַטָּאִים
hendiadys · Orlinsky
15:16הָאֱמֹרִי
synecdoche · Reggio
17:1שַׁדַּי
synecdoche · Sarna
17:10כָּל־זָכָר
synecdoche · Reggio
My notes
Nothing recorded yet — the notes field is empty for every verse of Genesis 12–17.
Modern-usage notes traced through Ma'agarim · ephemera and archive scans from the National
Library of Israel (מאוסף הספרייה הלאומית), used under the Library's
fair-use terms2 / 2