the Week of Proper 23 / Ordinary 28
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Genesis 16:6
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But Abram said to Sarai, "Behold, your servant-woman is in your hand; do to her what is good in your sight." So Sarai afflicted her, and she fled from her presence.
But Abram said to Sarai, "Behold, your maid is in your power; do to her what is good in your sight." So Sarai treated her harshly, and she fled from her presence.
But Abram sayde to Sarai: beholde thy mayde is in thy hande, do with her as it pleaseth thee. And when Sarai dealt hardly with her, she fledde from the face of her.
But Abram said to Sarai, "She is your slave. You can do anything you want to her." So Sarai was cruel to Hagar, and Hagar ran away.
But Abram said to Sar'ai, "Behold, your maid is in your power; do to her as you please." Then Sar'ai dealt harshly with her, and she fled from her.
And Abram answerde and seide to hir, Lo! thi seruauntesse is in thin hond; vse thou hir as `it likith. Therfor for Sarai turmentide hir, sche fledde awei.
But Abram said vnto Sarai, Behold, thy maid is in thy hand; doe to her as it pleaseth thee. And when Sarai dealt hardly with her, shee fled from her face.
But Abram said unto Sarai, Behold, thy maid is in thine hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
And Abram sayde vnto Sarai: Beholde, thy mayde is vnder thine auctorite, do with her, as it pleaseth the.Now whan Sarai dealt hardly wt her, she fled from her.
"You decide," said Abram. "Your maid is your business." Sarai was abusive to Hagar and Hagar ran away.
But Abram said to Sarai, "Look, your slave woman is in your power; do to her what is good in your sight." So Sarai treated her harshly, and she fled from her presence.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her that which is good in thine eyes. And Sarai dealt hardly with her, and she fled from her face.
And Abram said, The woman is in your power; do with her whatever seems good to you. And Sarai was cruel to her, so that she went running away from her.
But Abram said to Sarai, Look, your slave is in your hand; do to her that which is good in your eyes. And Sarai dealt harshly with her, and she fled from her face.
But Abram said to Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
But Abram said to Sarai, "Behold, your maid is in your hand. Do to her whatever is good in your eyes." Sarai dealt harshly with her, and she fled from her face.
Abram said to Sarai, "Since your servant is under your authority, do to her whatever you think best." Then Sarai treated Hagar harshly, so she ran away from Sarai.
So Abram said to Sarai, "Indeed your maid is in your hand; do to her as you please." And when Sarai dealt harshly with her, she fled from her presence.
Abram said, "All right! She's your slave, and you can do whatever you want with her." But Sarai began treating Hagar so harshly that she finally ran away.
However, Avram answered Sarai, "Look, she's your slave-girl. Deal with her as you think fit." Then Sarai treated her so harshly that she ran away from her.
And Abram said to Sarai, Behold, thy maidservant is in thy hand: do to her what is good in thine eyes. And Sarai oppressed her; and she fled from her face.
Then Abram saide to Sarai, Beholde, thy maide is in thine hand: doe with her as it pleaseth thee. Then Sarai dealt roughly with her: wherefore she fled from her.
But Abram said to Sarai his wife, Behold your maid is at your disposal; do to her as it pleases you. And when Sarai dealt harshly with her, she fled from her.
Abram answered, "Very well, she is your slave and under your control; do whatever you want with her." Then Sarai treated Hagar so cruelly that she ran away.
But Avram said to Sarai, "Behold, your maid is in your hand. Do to her whatever is good in your eyes." Sarai dealt harshly with her, and she fled from her face.
But Abram said unto Sarai: 'Behold, thy maid is in thy hand; do to her that which is good in thine eyes.' And Sarai dealt harshly with her, and she fled from her face.
Abram replied, "Look, she is your servant, so deal with her as you see fit." Then Sarai treated Hagar so harshly that she finally ran away.
But Abram said to Sarai, "See, the woman who serves you is in your power. Do what you want with her." So Sarai made it hard for Hagar. And Hagar ran away from her.
But Abram said to Sarai, "Your slave-girl is in your power; do to her as you please." Then Sarai dealt harshly with her, and she ran away from her.
And Abram said to Sara, Behold thy handmaid is in thy hands, use her as it may seem good to thee. And Sara afflicted her, and she fled from her face.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her that which is good in thine eyes. And Sarai dealt hardly with her, and she fled from her face.
"Here," said Abram, "your servant is in your hands. Do whatever you want with her." Then Sarai treated Hagar so harshly that she fled from her.
And Abram said unto Sarai, Lo! thy handmaid, is in thy hand, do to her what is good in thine eyes. So Sarai humbled her, and she fled from her face.
And Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her as it pleaseth thee. And when Sarai afflicted her, she ran away.
And Abram said to Sarai, "Look, your servant is under your authority. Do to her that which is good in your eyes." And Sarai mistreated her, and she fled from her presence.
But Abram said to Sarai, See, your slave girl is in your hand. Do to her what is good in your eyes. And Sarai dealt harshly with her, and she fled from before her.
But Abram said to Sarai, "Behold, your servant is in your power; do to her as you please." Then Sarai dealt harshly with her, and she fled from her.
But Abram said to Sarai, "You are Hagar's mistress. Do anything you want to her." Then Sarai was hard on Hagar, and Hagar ran away.
Abram replied to Sarai, "Here, your slave is in your hands; do whatever you want with her." Then Sarai mistreated her so much that she ran away from her.
And Abram saith unto Sarai, `Lo, thine handmaid [is] in thine hand, do to her that which is good in thine eyes;' and Sarai afflicted her, and she fleeth from her presence.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Abram: Genesis 13:8, Genesis 13:9, Proverbs 14:29, Proverbs 15:1, Proverbs 15:17, Proverbs 15:18, 1 Peter 3:7
in: Genesis 24:10, Job 2:6, Psalms 106:41, Psalms 106:42, Jeremiah 38:5
as it pleaseth thee: Heb. that which is good in thine eyes, dealt hardly with her. Heb. afflicted her. Proverbs 29:19
fled: Exodus 2:15, Proverbs 27:8, Ecclesiastes 10:4
Reciprocal: Genesis 45:16 - it pleased Pharaoh well Joshua 9:25 - we are 1 Samuel 29:6 - the lords favour 1 Kings 12:13 - roughly 1 Kings 21:2 - seem good to thee Job 1:12 - power
Cross-References
And He said, "Hagar, Sarai's maid, where did you come from and where are you going?" And she said, "I am running away from my mistress Sarai."
The Angel of the LORD said to her, "Go back to your mistress, and submit humbly to her authority."
Then the servant took ten of his master's camels, and set out, taking some of his master's good things with him; so he got up and journeyed to Mesopotamia [between the Tigris and the Euphrates Rivers], to the city of Nahor [the home of Abraham's brother].
When Pharaoh heard about this matter, he tried to kill Moses. Then Moses fled from Pharaoh's presence and took refuge in the land of Midian, where he sat down by a well.
So the LORD said to Satan, "Behold, he is in your hand, only spare his life."
He who is slow to anger has great understanding [and profits from his self-control], But he who is quick-tempered exposes and exalts his foolishness [for all to see].
A soft and gentle and thoughtful answer turns away wrath, But harsh and painful and careless words stir up anger.
Like a bird that wanders from her nest [with its comfort and safety], So is a man who wanders from his home.
A servant will not be corrected by words alone; For though he understands, he will not respond [nor pay attention].
If the temper of the ruler rises against you, do not leave your post [showing resistance], because composure and calmness prevent great offenses.
Gill's Notes on the Bible
But Abram said unto Sarai,.... In a meek, mild and gentle manner:
behold, thy maid [is] in thine hand; though Hagar was Abram's secondary wife he still considers her as Sarai's maid, and as subject to her, and allows her to exercise authority over her; for he still retained the same love and affection for Sarai, his first and lawful wife, and showed the same respect he ever did, and supported her in her honour and dignity:
do to her as it pleaseth thee: not giving her liberty to take away her life, nor even to use her cruelly, but to deal with her as a mistress might lawfully do with a servant, or however exercise that power which a first wife had over a second: perhaps Abram, in complaisance to Sarai, gave her too large a commission, and left it too much in her power to distress Hagar; and it might have been more correct to have heard both sides, and judged between them, and used his own authority, by reproving and correcting as he saw meet; had she been only Sarai's maid and not his wife, it would have been less exceptionable; however, for peace sake, he gave leave to Sarai to do as she would:
and when Sarai dealt hardly with her; or afflicted her m, not only with words but with blows, as some think, and unmercifully beat her, and laid hard service upon her she was not able to go through, especially in her circumstances; though it may be she only chastised her in such a manner as a mistress may chastise her maid, since the angel seems to approve of what she did, Genesis 16:9; which her proud spirit not being able to bear,
she fled from her face; which was set against her, and was full of wrath and fury: she deserted her service, quitted Abram's house though with child by him; unmindful of the various relations she stood in, which should have obliged her to have kept her place, and especially until she had made proper remonstrances of her ill usage, and could have no redress; but, unable to bear the treatment she met with, meditated a flight into her own country, Egypt, for by what follows it appears she steered her course that way; this flight of hers was agreeable to her name, for Hagar in the Arabic language signifies to "flee", hence the flight of Mahomet is called the Hegira.
m תעניה "eam affligeret", Tigurine version, Schmidt; "afflixit eam", Fagninus, Montanus, Junius Tremellius, Piscator so Ainsworth.
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 16:6. Sarah dealt hardly with her — תאנה teanneha, she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress.
