the Week of Proper 23 / Ordinary 28
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Genesis 16:8
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And he said, "Hagar, Sarai's servant-woman, where have you come from and where are you going?" And she said, "I am fleeing from the presence of my mistress Sarai."
He said, "Hagar, Sarai's maid, where have you come from and where are you going?" And she said, "I am fleeing from the presence of my mistress Sarai."
And he said: Hagar Sarais mayde, whence camest thou? and whither wylt thou go? She sayde: I flee fro the face of my mistresse Sarai.
The angel said, "Hagar, Sarai's slave girl, why are you here? Where are you going?" Hagar said, "I am running away from Sarai."
And he said, "Hagar, maid of Sar'ai, where have you come from and where are you going?" She said, "I am fleeing from my mistress Sar'ai."
he seide to hir, Fro whennus comest thou Agar, the seruauntesse of Sarai, and whidur goist thou? Which answerde, Y fle fro the face of Sarai my ladi.
And he said, Hagar Sarais maid, whence camest thou? and whither wilt thou goe? And she said, I flee from the face of my mistresse Sarai.
And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
and sayde vnto her: Agar Sarais maide, whence commest thou? & whyther wylt thou go? She sayde: I fle fro my mastresse Sarai.
He said, "Hagar, Sarai's slave woman, from where have you come, and where are you going?" And she said, "I am fleeing from the presence of my mistress Sarai."
And he said, Hagar, Sarai's handmaid, whence camest thou? and whither goest thou? And she said, I am fleeing from the face of my mistress Sarai.
And he said, Hagar, Sarai's servant, where have you come from and where are you going? And she said, I am running away from Sarai, my master's wife.
And he said, Hagar, Sarai's slave, where did you come from? and where are you going? And she said, I am fleeing from the face of my mistress Sarai.
And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
He said, "Hagar, Sarai's handmaid, where did you come from? Where are you going?" She said, "I am fleeing from the face of my mistress Sarai."
He said, "Hagar, servant of Sarai, where have you come from, and where are you going?" She replied, "I'm running away from my mistress, Sarai."
And He said, "Hagar, Sarai's maid, where have you come from, and where are you going?" She said, "I am fleeing from the presence of my mistress Sarai."
and asked, "Hagar, where have you come from, and where are you going?" She answered, "I'm running away from Sarai, my owner."
and said, "Hagar! Sarai's slave-girl! Where have you come from, and where are you going?" She answered, "I'm running away from my mistress Sarai."
And he said, Hagar, Sarai's maidservant, whence comest thou? and whither art thou going? And she said, I am fleeing from the face of my mistress Sarai.
And he saide, Hagar Sarais maide, whence commest thou? and whither wilt thou goe? And she said, I flie from my dame Sarai.
And he said to her, Hagar, maid of Sarai, where have you come from, and where are you going? And she said, I flee from the presence of my mistress Sarai.
and said, "Hagar, slave of Sarai, where have you come from and where are you going?" She answered, "I am running away from my mistress."
He said, "Hagar, Sarai's handmaid, where did you come from? Where are you going?" She said, "I am fleeing from the face of my mistress Sarai."
And he said: 'Hagar, Sarai's handmaid, whence camest thou? and whither goest thou?' And she said: 'I flee from the face of my mistress Sarai.'
The angel said to her, "Hagar, Sarai's servant, where have you come from, and where are you going?" "I'm running away from my mistress, Sarai," she replied.
He said, "Hagar, you who serve Sarai, where have you come from and where are you going?" And she said, "I am running away from Sarai, the one I serve."
And he said, "Hagar, slave-girl of Sarai, where have you come from and where are you going?" She said, "I am running away from my mistress Sarai."
And the angel of the Lord said to her, Agar, Sara’s maid, whence comest thou, and wither goest thou? and she said, I am fleeing from the face of my mistress Sara.
And he said, Hagar, Sarai's handmaid, whence camest thou? and whither goest thou? And she said, I flee from the face of my mistress Sarai.
"Hagar, servant of Sarai," He said, "where have you come from, and where are you going?" "I am running away from my mistress Sarai," she replied.
So he said Hagar! handmaid of Sarai! Whence hast thou come, and whither wouldst thou go? And she said, From the face of Sarai, my lady, am, I, fleeing.
He said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress.
And he said to Hagar, the servant of Sarai, "From where have you come, and where are you going?" And she said, "I am fleeing from the presence of Sarai my mistress."
And He said, Hagar, Sarai's slave-girl, where did you come from? And where do you go? And she said, I am fleeing from the face of my mistress, Sarai.
And he said, "Hagar, servant of Sarai, where have you come from and where are you going?" She said, "I am fleeing from my mistress Sarai."
The angel said, "Hagar, Sarai's slave girl, where have you come from? Where are you going?" Hagar answered, "I am running away from my mistress Sarai."
He said, "Hagar, slave of Sarai, where have you come from and where are you going?" She replied, "I'm running away from my mistress Sarai."
and he saith, `Hagar, Sarai's handmaid, whence hast thou come, and whither dost thou go?' and she saith, `From the presence of Sarai, my mistress, I am fleeing.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Sarai's maid: Genesis 16:1, Genesis 16:4, Ephesians 6:5-8, 1 Timothy 6:1, 1 Timothy 6:2
whence: Genesis 3:9, Genesis 4:10, Ecclesiastes 10:4, Jeremiah 2:17, Jeremiah 2:18
I flee: 1 Samuel 26:19
Reciprocal: Genesis 35:1 - when thou Numbers 22:9 - What men Judges 19:17 - whither 1 Kings 19:9 - What doest thou 1 Kings 19:13 - What doest 2 Kings 5:25 - Whence Job 2:2 - From whence Acts 9:4 - Saul Acts 22:7 - Saul Galatians 4:24 - Agar Titus 2:5 - keepers Revelation 7:13 - whence
Cross-References
But the LORD God called to Adam, and said to him, "Where are you?"
The LORD said, "What have you done? The voice of your brother's [innocent] blood is crying out to Me from the ground [for justice].
Now Sarai, Abram's wife, had not borne him any children, and she had an Egyptian maid whose name was Hagar.
So Sarai said to Abram, "See here, the LORD has prevented me from bearing children. I am asking you to go in to [the bed of] my maid [so that she may bear you a child]; perhaps I will obtain children by her." And Abram listened to Sarai and did as she said.
He went in to [the bed of] Hagar, and she conceived; and when she realized that she had conceived, she looked with contempt on her mistress [regarding Sarai as insignificant because of her infertility].
Then Sarai said to Abram, "May [the responsibility for] the wrong done to me [by the arrogant behavior of Hagar] be upon you. I gave my maid into your arms, and when she realized that she had conceived, I was despised and looked on with disrespect. May the LORD judge [who has done right] between you and me."
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."
"Now therefore, please let my lord the king hear the words of his servant. If the LORD has incited you against me, let Him accept an offering [from me]; but if it is men, may they be cursed before the LORD, because they have driven me out this day to keep me from sharing in the inheritance of the LORD, saying, 'Go, serve other gods.'
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
And he said, Hagar, Sarai's maid,.... He calls her by her name, which might surprise her, and describes her by her character and condition, in order to check her pride, and put her in mind of her duty to her mistress; and to suggest to her, that she ought to have been not where she was, but in the house of her mistress, and doing her service:
whence camest thou? this question the angel asked, not as ignorant, for he that could call her by her name, and describe her character and state, knew from whence she came; but he said this not only to lead on to what he had further to say to her, but to put her upon considering from whence she came, what she had left behind, and what blessings she had deprived herself of; she had not only left her husband and her mistress, but the house of God; for such Abram's family was, where the worship of God was kept up, and where the Lord granted his presence, and indulged with communion with himself:
and whither wilt thou go? he knew her intention and resolution was to go to Egypt, and he would have her think of the place whither she intended to go, as well as that she had left, as that her journey to it was dangerous, through a wilderness; that the country she was bound for was a wicked and an idolatrous one, where she would not have the free exercise of her religion she had embraced, nor any opportunity of attending the pure worship of God, and would be liable to be drawn into a sinful course of life, and into idolatrous worship:
and she said, I flee from the face of my mistress Sarai; this was very ingenuously said, she acknowledges Sarai to be her mistress, and owns that, she had displeased her, and caused her face to be against her; and confesses the truth, that she had fled from her, not being able to bear her frowns and corrections, at least her spirit was too high to submit to them.
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 16:8. Hagar, Sarai's maid — This mode of address is used to show her that she was known, and to remind her that she was the property of another.
