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In Genesis 14, Abram emerges as a regional military actor, rescuing Lot after a coalition of Mesopotamian kings defeats the cities of the Jordan plain. The chapter introduces Melchizedek, king of Salem, who blesses Abram and receives tithes from him—establishing both priestly legitimacy and Abram’s recognition of divine sovereignty. Abram’s refusal to accept spoils from the king of Sodom reinforces his dependence upon God rather than political patronage. In Genesis 15, the covenant is formalised through a divine oath ceremony. God promises Abram descendants as numerous as the stars and land for his offspring. The covenant-cutting ritual, in which a smoking firepot and a flaming torch pass between divided animals, symbolises God’s unilateral commitment. Abram’s faith is explicitly credited to him as righteousness, forming a foundational theological principle later developed extensively in both Jewish and Christian traditions. Genesis 16–17 shifts from promise to tension and covenant identity. In chapter 16, Sarai gives Hagar to Abram to obtain offspring, resulting in the birth of Ishmael. The episode exposes human attempts to secure divine promises prematurely, producing relational conflict. Nevertheless, God blesses Ishmael, preserving him within the broader narrative. In Genesis 17, the covenant is reaffirmed and expanded: Abram becomes Abraham, Sarai becomes Sarah, and circumcision is instituted as the covenant sign. The promise now explicitly includes kings and nations descended from Abraham and specifies that Isaac, yet unborn, is the covenant heir. This chapter transforms the earlier promise into a structured, generational covenant marked by identity, obedience, and divine faithfulness.