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Genesis 16:7
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Now the angel of Yahweh found her by a spring of water in the wilderness, by the spring on the way to Shur.
Now the angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur.
And the angel of the Lord founde her beside a fountaine in ye wildernes, [euen] by the well that is in the way to Sur,
The angel of the Lord found Hagar near a spring of water in the desert. The spring was by the road to Shur.
The angel of the LORD found her by a spring of water in the wilderness, the spring on the way to Shur.
And whanne the aungel of the Lord hadde founde hir bisidis a welle of watir in wildernesse, which welle is in the weie of Sur in deseert,
And the Angel of the LORD found her by a fountaine of water, in the wildernesse, by the fountaine, in the way to Shur:
And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
But the angell of the LORDE founde her besyde a well of water in the wildernesse (euen by the well in the waye to Sur)
An angel of God found her beside a spring in the desert; it was the spring on the road to Shur. He said, "Hagar, maid of Sarai, what are you doing here?" She said, "I'm running away from Sarai my mistress."
Now the angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur.
And the angel of Jehovah found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
And an angel of the Lord came to her by a fountain of water in the waste land, by the fountain on the way to Shur.
And the angel of Yahweh found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
The angel of Yahweh found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
The Lord 's angel found Hagar near a spring of water in the desert—the spring that is along the road to Shur.
Now the Angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur.
Hagar stopped to rest at a spring in the desert on the road to Shur. While she was there, the angel of the Lord came to her
The angel of Adonai found her by a spring in the desert, the spring on the road to Shur,
And the Angel of Jehovah found her by a spring of water in the wilderness, by the spring on the way to Shur.
But the Angel of the Lord founde her beside a fountaine of water in the wildernesse by the fountaine in the way to Shur,
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain on the road to Gadar.
The angel of the Lord met Hagar at a spring in the desert on the road to Shur
The angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
The angel of the Lord found Hagar beside a spring of water in the wilderness, along the road to Shur.
The angel of the Lord found Hagar by a well of water in the desert on the way to Shur.
The angel of the Lord found her by a spring of water in the wilderness, the spring on the way to Shur.
And an angel of the Lord found her by the fountain of water in the wilderness, by the fountain in the way to Sur.
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
Now the Angel of the LORD found Hagar by a spring of water in the desert-the spring along the road to Shur.
And the messenger of Yahweh b found her by the fountain of water in the desert, - by the fountain in the way to Shur.
And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert,
And the angel of Yahweh found her at a spring of water in the wilderness, at the spring by the road of Shur.
And the Angel of Jehovah found her by a well of water in the wilderness; by the well in the way of Shur.
The angel of the Lord found her by a spring of water in the wilderness, the spring on the way to Shur.
The angel of the Lord found Hagar beside a spring of water in the desert, by the road to Shur.
The Angel of the Lord found her by a spring of water in the wilderness, the spring on the way to Shur.
And a messenger of Jehovah findeth her by the fountain of water in the wilderness, by the fountain in the way [to] Shur,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
found: Proverbs 15:3
the fountain: Genesis 25:18, Exodus 15:22, 1 Samuel 15:7
Shur: The desert of Shur being between the south of Canaan, where Hebron was situated, and Egypt, it is likely that Hagar was returning to her own country.
Reciprocal: Genesis 14:6 - Elparan Genesis 16:13 - called Genesis 20:1 - Kadesh Genesis 21:14 - wandered Genesis 22:11 - angel Genesis 31:11 - the angel Genesis 48:16 - Angel Exodus 3:2 - angel Judges 2:1 - And an angel Judges 13:3 - the angel 1 Samuel 27:9 - left neither Acts 7:30 - an
Cross-References
Now Abraham journeyed from there toward the Negev (the South country), and settled between Kadesh and Shur; then he lived temporarily in Gerar.
God heard the voice of the boy, and the angel of God called to Hagar from heaven and said to her, "What troubles you, Hagar? Do not be afraid, for God has heard the voice of the boy from where he is [resting].
But the Angel of the LORD called to him from heaven and said, "Abraham, Abraham!" He answered, "Here I am."
The Angel of the LORD called to Abraham from heaven a second time
Ishmael's sons (descendants) settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled opposite (east) of all his relatives.
"And the Angel of God said to me in the dream, 'Jacob.' And I said, 'Here I am.'
Then Moses led Israel from the Red Sea, and they went into the Wilderness of Shur; they went [a distance of] three days (about thirty-three miles) in the wilderness and found no water.
Saul defeated the Amalekites, from Havilah as far as Shur, which is east of Egypt.
The eyes of the LORD are in every place, Watching the evil and the good [in all their endeavors].
Gill's Notes on the Bible
And the angel of the Lord found her,.... This is the first time that mention is made of an angel in Scripture, but is not to be understood of a created angel, but of a divine Person, as appears from
Genesis 16:10, the uncreated angel, the Logos or Son of God, called the Angel of God's presence, and the Angel of the covenant, Isaiah 63:9 Malachi 3:1; who often appeared in an human form before his incarnation, being sent by his divine Father on one account or another; and hence called an angel, a messenger, or one sent, as in the fulness of time he was sent in human nature to be the Redeemer of his people; though many of the Jewish writers take this angel to be a man sent of God. Gersom n says he was one of the prophets that lived in those times, and observes, that some of their Rabbins say o he was Shem, the son of Noah; and Maimonides p suggests, that this angel was but a mere man, by comparing this passage with that in Genesis 37:15, "a certain man found him", c. but the context most clearly confutes this notion, and proves him to be the almighty and omniscient God since he promises to do what none but the omnipotent Being could do, and declares such things as none but the omniscient God could know: and when it is said he "found Hagar", it is not to be understood as if it was a chance matter, or the fruit and effect of search and inquiry, or as if he had not seen her before; but rather it shows that his eye was upon her, and he had a concern for her, and at a proper time and place appeared to her at once, and unawares, and unthought of by her. And the place where he found her was
by a fountain of water in the wilderness; which lay between Egypt and Canaan, the same through which the Israelites passed afterwards from the one to the other: here was a fountain of water, and meeting with it she stopped to refresh herself,
by the fountain in the way to Shur; a place before or over against Egypt, from whence the wilderness had its name, see Genesis 25:18, which shows that she was making her way to Egypt, as fast as she could, her native country, where in all probability she proposed to continue, and never return more: what the name of the place the angel found her at was, at that time, is not certain, or whether it had any; for it seems to be so called from the Lord's "looking" upon her here, which "Shur" signifies: the Jerusalem Targum calls it Chalaza; and both the Targums of Onkelos and Jonathan name it Chagra or Hagra, after her own name, as it should seem: and it is remarkable, that this very place, and the wilderness, and parts adjacent, were the habitation of her posterity, the sons of Ishmael, Genesis 25:18; and must be in Arabia Petraea, which they inhabited; and Ptolemy q speaks of a city called Suratta, in that country.
n Comment in loc. o Bereshit Rabba, sect. 45. fol. 41. 1. p Moreh Nevochim, par. 2. c. 42. p. 311. q Geograph. l. 5. c. 17.
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 16:7. The angel of the Lord — That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -
1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," c., Genesis 16:10 "Thou art with child, and shalt bear a son," c., Genesis 16:11 "He will be a wild man," c., Genesis 16:12. All this shows a prescience which is proper to God alone.
2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Genesis 19:10; Genesis 22:9.
3. Moses, who relates the transaction, calls this angel expressly JEHOVAH; for, says he, she called שם יהוה shem Yehovah, the NAME of the LORD that spake to her, Genesis 16:13. Now this is a name never given to any created being.
4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Genesis 48:16; מלאך פניו malach panaiv, the Angel of God's presence, Isaiah 63:9; and מלאך הברית malach habberith, the Angel of the Covenant, Malachi 3:1; and is the same person which the Septuagint, Isaiah 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness.
5. These things cannot be spoken of any human or created being, for the knowledge, works, c., attributed to this person are such as belong to God and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance.
In the way to Shur. — As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.
