the Week of Proper 23 / Ordinary 28
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Genesis 16:15
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So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
So Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
And Hagar bare Abram a sonne, and Abram called his sonnes name which Hagar bare vnto hym, Ismael.
Hagar gave birth to Abram's son, and Abram named the son Ishmael.
And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ish'mael.
And Agar childide a sone to Abram, which clepide his name Ismael.
And Hagar bare Abram a sonne: and Abram called his sonnes name, which Hagar bare, Ishmael.
And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.
And Agar bare Abram a sonne, and Abram called his sonnes name which Agar bare him, Ismael.
Hagar gave Abram a son. Abram named him Ishmael. Abram was eighty-six years old when Hagar gave him his son, Ishmael.
So Hagar bore a son to Abram; and Abram named his son, to whom Hagar gave birth, Ishmael.
And Hagar bare Abram a son: and Abram called the name of his son, whom Hagar bare, Ishmael.
And Hagar gave birth to a child, the son of Abram, to whom Abram gave the name of Ishmael.
And Hagar bore Abram a son: and Abram called the name of his son, whom Hagar bore, Ishmael.
And Hagar bore Abram a son: and Abram called his son's name, which Hagar bore, Ishmael.
Hagar bore a son for Abram. Abram called the name of his son, whom Hagar bore, Ishmael.
So Hagar gave birth to Abram's son, whom Abram named Ishmael.
So Hagar bore Abram a son; and Abram named his son, whom Hagar bore, Ishmael.
Abram was eighty-six years old when Hagar gave birth to their son, and he named him Ishmael.
Hagar bore Avram a son, and Avram called the son whom Hagar had borne Yishma‘el.
And Hagar bore Abram a son; and Abram called the name of his son whom Hagar bore, Ishmael.
And Hagar bare Abram a sonne, and Abram called his sonnes name, which Hagar bare, Ishmael.
And Hagar bore Abram a son; and Abram called his sons name, whom Hagar bore, Ishmael.
Hagar bore Abram a son, and he named him Ishmael.
Hagar bore a son for Avram. Avram called the name of his son, whom Hagar bore, Yishma'el.
And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
So Hagar gave Abram a son, and Abram named him Ishmael.
Hagar gave birth to Abram's son. And Abram gave his son who was born of Hagar the name Ishmael.
Hagar bore Abram a son; and Abram named his son, whom Hagar bore, Ishmael.
And Agar bore a son to Abram; and Abram called the name of his son which Agar bore to him, Ismael.
And Hagar bare Abram a son: and Abram called the name of his son, which Hagar bare, Ishmael.
And Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.
So Hagar bare to Abram a son, - and Abram called the name of his son, whom Hagar bare, Ishmael.
And Agar brought forth a son to Abram: who called his name Ismael.
And Hagar had a child for Abram, a son. And Abram called the name of his son whom Hagar bore to him, Ishmael.
And Hagar bore a son to Abram, and Abram called the name of his son whom Hagar bore, Ishmael.
And Hagar bore Abram a son, and Abram called the name of his son, whom Hagar bore, Ishmael.
Hagar gave birth to a son for Abram, and Abram named him Ishmael.
So Hagar gave birth to Abram's son, and Abram gave the name Ishmael to the son Hagar had.
And Hagar beareth to Abram a son; and Abram calleth the name of his son, whom Hagar hath borne, Ishmael;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2094, bc 1910
Hagar: Genesis 16:11, Genesis 25:12, 1 Chronicles 1:28, Galatians 4:22, Galatians 4:23
Ishmael: Genesis 17:18, Genesis 17:20, Genesis 17:25, Genesis 17:26, Genesis 21:9-21, Genesis 25:9, Genesis 25:12, Genesis 28:9, Genesis 37:27
Reciprocal: Judges 8:31 - concubine Galatians 4:24 - Agar
Cross-References
The Angel of the LORD said to her, "Go back to your mistress, and submit humbly to her authority."
The Angel of the LORD continued, "Behold, you are with child, And you will bear a son; And you shall name him Ishmael (God hears), Because the LORD has heard and paid attention to your persecution (suffering).
And Abraham said to God, "Oh, that Ishmael [my firstborn] might live before You!"
"As for Ishmael, I have heard and listened to you; behold, I will bless him, and will make him fruitful and will greatly multiply him [through his descendants]. He will be the father of twelve princes (chieftains, sheiks), and I will make him a great nation.
So his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is east of Mamre,
Now these are the records of the descendants of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's maid, bore to Abraham;
and [to appease his parents] Esau went to [the family of] Ishmael and took as his wife, in addition to the wives he [already] had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebaioth [Ishmael's firstborn son].
"Come, let us [instead] sell him to these Ishmaelites [and Midianites] and not lay our hands on him, because he is our brother and our flesh." So his brothers listened to him and agreed.
The sons of Abraham: Isaac [by his wife Sarah] and Ishmael [by Hagar her maid].
Gill's Notes on the Bible
And Hagar bare Abram a son,.... Being returned to his house, and received by him, and reconciled to Sarai, she brought forth a son to Abram, according to the prediction of the angel:
and Abram called his son's name, which Hagar bare, Ishmael; and this name Jarchi suggests he gave by the inspiration of the Holy Spirit that dwelt in him: but it is highly reasonable to suppose, that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name.
Barnes' Notes on the Bible
- The Birth of Ishmael
1. הנר hāgār, Hagar, “flight.” Hejrah, the flight of Muhammed.
7. מלאך mal'ak “messenger, angel.” A deputy commissioned to discharge a certain duty for the principal whom he represents. As the most usual task is that of bearing messages, commands, or tidings, he is commonly called a “messenger” ἄγγελος angelos). The word is therefore a term of office, and does not further distinguish the office-bearer than as an intelligent being. Hence, a מלאך mal'ak may be a man deputed by a man Genesis 32:3; Job 1:14, or by God Haggai 1:13; Malachi 3:1, or a superhuman being delegated in this case only by God. The English term “angel” is now especially appropriated to the latter class of messengers.
1st. The nature of angels is spiritual Hebrews 1:14. This characteristic ranges over the whole chain of spiritual being from man up to God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because he is supreme. Other classes of spiritual beings may be excluded - as the cherubim, the seraphim - because they have not the same office, though the word “angelic” is sometimes used by us as synonymous with heavenly or spiritual. They were all of course originally good; but some of them have fallen from holiness, and become evil spirits or devils Matthew 25:31, Matthew 25:41; Jude 1:6; Revelation 12:7. The latter are circumscribed in their sphere of action, as if confined within the walls of their prison, in consequence of their fallen state and malignant disposition Genesis 3:0; Job 1:2; 1 Peter 2:4; Revelation 20:2. Being spiritual, they are not only moral, but intelligent. They also excel in strength Psalms 103:20. The holy angels have the full range of action for which their qualities are adapted. They can assume a real form, expressive of their present functions, and affecting the senses of sight, hearing, and touch, or the roots of those senses in the soul. They may even perform innocent functions of a human body, such as eating Genesis 18:8; Genesis 19:3. Being spirits, they can resolve the material food into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone. Angels have no distinction of sex Matthew 22:30. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.
2d. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God Revelation 7:11; but their special office is to execute the commands of God in the natural world Psalms 103:20, and especially to minister to the heirs of salvation Hebrews 1:14; Matthew 18:10; Luke 15:10; Luke 16:22. It is not needful here to enter into the uniquenesses of their ministry.
3d. The angel of Jehovah. This phrase is especially employed to denote the Lord himself in that form in which he condescends to make himself manifest to man; for the Lord God says of this angel, “Beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions; for my name is in his inmost” Exodus 23:21; that is, my nature is in his essence. Accordingly, he who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Genesis 16:7, Genesis 16:13; Genesis 22:11-12; Genesis 31:11, Genesis 31:13; Genesis 48:15-16; Exodus 3:2-15; Exodus 23:20-23; with Exodus 33:14-15). It is remarkable, at the same time, that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications Genesis 1:26; Genesis 3:22. The phrase “angel of the Lord,” however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. שׁוּר shûr, Shur, “wall.” A city or place probably near the head of the gulf of Suez. The desert of Shur is now Jofar.
11. ישׁמעאל yı̂shmā‛ē'l, Jishmael, “the Mighty will hear.”
13. ראי אל 'êl rŏ'ı̂y, “God of vision or seeing.”
14. ראי לחי באר be'ēr-lachay-ro'ı̂y, Beer-lachai-roi, “well of vision to the living.” ברד bered, Bered, “hail.” The site is not known.
Sarah has been barren probably much more than twenty years. She appears to have at length reluctantly arrived at the conclusion that she would never be a mother. Nature and history prompted the union of one man to one wife in marriage, and it might have been presumed that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East prompted Sarai to resort to the expedient of giving her maid to her husband for a second wife, that she might have children by her.
Genesis 16:1-6
A Mizrite handmaid. - Hagar was probably obtained, ten years before, during their sojourn in Egypt. “The Lord hath restrained me.” It was natural to the ancient mind to recognize the power and will of God in all things. “I shall be builded by her,” אבנה 'ı̂bāneh, built as the foundation of a house, by the addition of sons or daughters (בנים bānı̂ym or בנית bānôt). She thought she had or wished to have a share in the promise, if not by herself personally, yet through her maid. The faith of Sarah had not yet come fully to the birth. Abram yields to the suggestion of his wife, and complies with the custom of the country. Ten years had elapsed since they had entered the land they were to inherit. Impatience at the long delay leads to an invention of their own for obtaining an heir. The contempt of her maid was unjustifiable. But it was the natural consequence of Sarai’s own improper and imprudent step, in giving her to her husband as a concubine. Unwilling, however, to see in herself the occasion of her maid’s insolence, she transfers the blame to her husband, who empowers or reminds her of her power still to deal with her as it pleased her. Hagar, unable to bear the yoke of humiliation, flees from her mistress.
Genesis 16:7-12
The angel of the Lord either represents the Lord, or presents the Lord in angelic form. The Lord manifests himself to Hagar seemingly on account of her relationship to Abram, but in the more distant form of angelic visitation. She herself appears to be a believer in God. The spring of water is a place of refreshment on her journey. She is on the way to Shur, which was before Mizraim as thou goest rewards Asshur Genesis 25:18, and therefore fleeing to Egypt, her native land. The angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands.
Genesis 16:10
I will multiply. - This language is proper only to the Lord Himself, because it claims a divine prerogative. The Lord is, therefore, in this angel. He promises to Hagar a numerous offspring. “Ishmael.” “El,” the Mighty, will hear; but “Jehovah,” the Lord (Yahweh), heard her humiliation. Yahweh, therefore, is the same God as El. He describes Ishmael and his progeny in him as resembling the wild ass. This animal is a fit symbol of the wild, free, untamable Bedouin of the desert. He is to live in contention, and yet to dwell independently, among all his brethren. His brethren are the descendants of Heber, the Joctanites, composing the thirteen original tribes of the Arabs, and the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and shared in their nomadic character and independence. The character here given of them is true even to the present day.
Genesis 16:13-16
God of my vision - (El-roi). Here we have the same divine name as in Ishmael. “Have I even still seen” - continued to live and see the sun after having seen God? Beer-lahai-roi, the well of vision (of God) to the living. To see God and live was an issue contrary to expectation Exodus 33:20. The well is between Kadesh and Bered. The site of the latter has not been ascertained. R. Jonathan gives חוּצא chelûtsā' the Ἔλουσα elousa of Ptolemy, now el-Khulasa, about twelve miles south of Beersheba. Rowland finds the well at Moyle or Muweilah, still further south in the same direction. The birth of Ishmael is in the sixteenth year after Abram’s call, and the eleventh after his arrival in Kenaan.
Clarke's Notes on the Bible
Verse Genesis 16:15. And Hagar bare Abram a son, c. — It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her.
Called his son's name - Ishmael. — Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael," says Ainsworth, "is the first man in the world whose name was given him of God before he was born."
IN the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Genesis 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise.
It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God's hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work.
The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good.
In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me:-and no man cometh unto the Father but by me." God forbid that he should have cause to complain of us, "YE will not come unto me, that ye might have life."
