the Second Week after Easter
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New King James Version
Genesis 21:10
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Therefore she said to Avraham, "Cast out this handmaid and her son! For the son of this handmaid will not be heir with my son, even with Yitzchak."
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
Then she said to Abraham, "Drive out this slave woman and her son, for the son of this slave woman will not be heir with my son, with Isaac."
So Sarah said to Abraham, "Throw out this slave woman and her son. Her son should not inherit anything; my son Isaac should receive it all."
So she said to Abraham, "Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!"
Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac."
Therefore she said to Abraham, "Drive out this slave woman and her son, for the son of this slave woman shall not be an heir with my son Isaac!"
Wherefore she saide vnto Abraham, Cast out this bond woman and her sonne: for ye sonne of this bonde woman shall not be heire with my sonne Izhak.
Therefore she said to Abraham, "Drive out this maidservant and her son! The son of this maidservant shall not be an heir with my son, with Isaac."
so Sarah said to Avraham, "Throw this slave-girl out! And her son! I will not have this slave-girl's son as your heir along with my son Yitz'chak!"
And she said to Abraham, Cast out this handmaid and her son; for the son of this handmaid shall not inherit with my son—with Isaac.
Sarah said to Abraham, "Get rid of that slave woman and her son. Send them away! When we die, our son Isaac will get everything we have. I don't want that slave woman's son sharing these things with my son Isaac!"
So she said to Abraham, "Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac."
Therefore she said to Abraham, Expel this maidservant and her son; for the son of this maidservant shall not be heir with my son Isaac.
Sarah saw them and said to Abraham, "Send this slave and her son away. The son of this woman must not get any part of your wealth, which my son Isaac should inherit."
So she said to Abraham, “Drive out this slave with her son, for the son of this slave will not be a coheir with my son Isaac!”
And she said to Abraham, Drive away this slave-girl and her son, for the son of this slave-girl shall not inherit with my son, with Isaac.
and sayde vnto Abraham: Cast out this bonde mayden and hir sonne, for this bonde maydes sonne shall not be heyre wt my sonne Isaac.
Wherefore she said unto Abraham, Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac.
So she said to Abraham, Send away that woman and her son: for the son of that woman is not to have a part in the heritage with my son Isaac.
Wherfore she sayd vnto Abraham: cast out this bond woman, & her sonne: for the sonne of this bonde woman, shal not be heyre with my sonne Isahac.
Wherefore she said unto Abraham: 'Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.'
Wherfore she said vnto Abraham, Cast out this bond woman, and her sonne: for the sonne of this bond woman shall not be heire with my sonne, euen with Isaac.
then she said to Abraam, Cast out this bondwoman and her son, for the son of this bondwoman shall not inherit with my son Isaac.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
and she said to Abraham, "Expel the slave woman and her son, for the slave woman's son will never share in the inheritance with my son Isaac!"
Cast thou out the handmayde and hir sone; for the sone of the handmayde schal not be eir with my sone Ysaac.
and she saith to Abraham, `Cast out this handmaid and her son; for the son of this handmaid hath no possession with my son -- with Isaac.'
Wherefore, she said to Abraham, Cast out this bond-woman, and her son: for the son of this bond-woman shall not be heir with my son, [even] with Isaac.
Therefore she said to Abraham, "Cast out this handmaid and her son! For the son of this handmaid will not be heir with my son, even with Isaac."
So she turned to Abraham and demanded, "Get rid of that slave woman and her son. He is not going to share the inheritance with my son, Isaac. I won't have it!"
So Sarah said to Abraham, "Put this woman servant and her son out of your home. The son of this woman servant will never get any of the riches of the family as will my son Isaac."
So she said to Abraham, "Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac."
So she said to Abraham, Cast out this bondwoman and her son, - for the son of this bondwoman must not inherit with my son with Isaac.
Cast out this bondwoman and her son; for the son of the bondwoman shall not be heir with my son Isaac.
So she said to Abraham, "Cast out this slave woman with her son; for the son of this slave woman shall not be heir with my son Isaac."
Therefore she said to Abraham, Cast out this slave and her son. For the son of this slave shall not be heir with my son, even with Isaac.
Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Cast out: The word rendered "cast out," signifies also to divorce. See note on Leviticus 21:7. In this latter sense, it may be understood here. Genesis 25:6, Genesis 25:19, Genesis 17:19, Genesis 17:21, Genesis 20:11, Genesis 22:10, Genesis 36:6, Genesis 36:7, Matthew 8:11, Matthew 8:12, Matthew 22:13, John 8:35, Galatians 4:22-31, 1 John 2:19
heir: John 8:35, Galatians 3:18, Galatians 4:7, 1 Peter 1:4, 1 John 2:19
Reciprocal: Genesis 16:1 - bare Genesis 24:36 - unto Genesis 25:5 - General Genesis 25:9 - Isaac Genesis 30:4 - to wife Exodus 18:23 - God 1 Chronicles 1:28 - Ishmael Proverbs 22:10 - General Ezekiel 16:5 - but thou Galatians 3:29 - Abraham's Galatians 4:30 - Cast
Cross-References
Then God said: "No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him.
But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year."
And Abraham said, "Because I thought, surely the fear of God is not in this place; and they will kill me on account of my wife.
And Sarah said, "God has made me laugh, and all who hear will laugh with me."
She also said, "Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age."
And the matter was very displeasing in Abraham's sight because of his son.
But God said to Abraham, "Do not let it be displeasing in your sight because of the lad or because of your bondwoman. Whatever Sarah has said to you, listen to her voice; for in Isaac your seed shall be called.
And it came to pass at that time that Abimelech and Phichol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do.
Therefore he called that place Beersheba, [fn] because the two of them swore an oath there.
And Abraham stretched out his hand and took the knife to slay his son.
Gill's Notes on the Bible
Wherefore she said unto Abraham, cast out this bondwoman and her son,.... Hagar, Sarah's handmaid and bondservant, and her son Ishmael; by this it appears that Hagar was concerned in this affair, and set her son on to mock Isaac, at least she encouraged him in it, buoying: him up with his being the firstborn, and having a right to the inheritance; wherefore Sarah saw plainly that there would be no peace nor comfort for her and her son, unless Hagar and her son were turned out of doors, for which she moves Abraham; and this not merely in a passion, but by divine direction and influence, as is evident from God's approbation of it:
for the son of this bondwoman shall not be heir with my son, [even] with Isaac; which he would seem to be, if continued, and would think himself so, and there would be continual bickerings about it; wherefore, to put it out of all doubt who was heir, she desires that he and his mother both might be cast out of the house, which would be a clear determination of this matter. Sarah may seem to take upon her too much, to be so peremptory, as to declare who should, and who should not be heir, which more properly belonged to Abraham, whom she called her lord, Genesis 18:12; but what will sufficiently free her from any charge of this kind is the revelation of the divine will, and the promise of God that so it should be; namely, that the covenant God had so often renewed with Abraham should be established with Isaac, and not with Ishmael, Genesis 17:19. Now what was the design of God, in guiding Sarah to make such a motion as this to Abraham, is taught us by the Apostle Paul, who makes these two women to be types and figures of the two covenants, and their sons of those that are under them, see Galatians 4:22.
Barnes' Notes on the Bible
- The Birth of Isaac
7. ××× mıÌleÌl âspeak,â an ancient and therefore solemn and poetical word.
14. ××ת cheÌmet âbottle,â akin to ××× chaÌmaÌh, âsurround, enclose,â and ××Ö¼× chuÌm âblack. ××ר ש×××¢ beeÌr-shebaâ, Beer-shebaâ, âwell of seven.â
22. פ××× pıÌykol, Pikhol, âmouth or spokesman of all.â
23. × ×× nıÌyn âoffspring, kin;â related: âsprout, flourish.â × ×× neked âprogeny,â perhaps âacquaintance,â cognate with × ×× ngd, âbe beforeâ (the eyes) and × ×§× nqd, âmark.â
33. ×ש×× 'eÌshel âgrove;â αÌÌÏÎ¿Ï Ïα aroura, Septuagint.; ××××× 'ıÌylaÌbaÌh, âa tree,â Onkelos.
This chapter records the birth of Isaac with other concomitant circumstances. This is the beginning of the fulfillment of the second part of the covenant with Abraham - that concerning the seed. This precedes, we observe, his possession of even a foot-breadth of the soil, and is long antecedent to the entrance of his descendants as conquerors into the land of promise.
Genesis 21:1-8
Isaac is born according to promise, and grows to be weaned. âThe Lord had visited Sarah.â It is possible that this event may have occurred before the patriarchal pair arrived in Gerar. To visit, is to draw near to a person for the purpose of either chastising or conferring a favor. The Lord had been faithful to his gracious promise to Sarah. âHe did as he had spoken.â The object of the visit was accomplished. In due time she bears a son, whom Abraham, in accordance with the divine command, calls Isaac, and circumcises on the eighth day. Abraham was now a hundred years old, and therefore Isaac was born thirty years after the call. Sarah expressed her grateful wonder in two somewhat poetic strains. The first, consisting of two sentences, turns on the word laugh. This is no longer the laugh of delight mingled with doubt, but that of wonder and joy at the power of the Lord overcoming the impotence of the aged mother. The second strain of three sentences turns upon the object of this admiring joy. The event that nobody ever expected to hear announced to Abraham, has nevertheless taken place; âfor I have borne him a son in his old age.â The time of weaning, the second step of the child to individual existence, at length arrives, and the household of Abraham make merry, as was wont, on the festive occasion. The infant was usually weaned in the second or third year 1 Samuel 1:22-24; 2 Chronicles 31:16. The child seems to have remained for the first five years under the special care of the mother Leviticus 27:6. The son then came under the management of the father.
Genesis 21:9-21
The dismissal of Hagar and Ishmael. âThe son of Hagar ... laughing.â The birth of Isaac has made a great change in the position of Ishmael, now at the age of at least fifteen years. He was not now, as formerly, the chief object of attention, and some bitterness of feeling may have arisen on this account. His laugh was therefore the laugh of derision. Rightly was the child of promise named Isaac, the one at whom all laugh with various feelings of incredulity, wonder, gladness, and scorn. Sarah cannot brook the insolence of Ishmael, and demands his dismissal. This was painful to Abraham. Nevertheless, God enjoins it as reasonable, on the ground that in Isaac was his seed to be called. This means not only that Isaac was to be called his seed, but in Isaac as the progenitor was included the seed of Abraham in the highest and utmost sense of the phrase. From him the holy seed was to spring that was to be the agent in eventually bringing the whole race again under the covenant of Noah, in that higher form which it assumes in the New Testament. Abraham is comforted in this separation with a renewal of the promise concerning Ishmael Genesis 17:20.
He proceeds with all singleness of heart and denial of self to dismiss the mother and the son. This separation from the family of Abraham was, no doubt, distressing to the feelings of the parties concerned. But it involved no material hardship to those who departed, and conferred certain real advantages. Hagar obtained her freedom. Ishmael, though called a lad, was at an age when it is not unusual in the East to marry and provide for oneself. And their departure did not imply their exclusion from the privileges of communion with God, as they might still be under the covenant with Abraham, since Ishmael had been circumcised, and, at all events, were under the broader covenant of Noah. It was only their own voluntary rejection of God and his mercy, whether before or after their departure, that could cut them off from the promise of eternal life. It seems likely that Hagar and Ishmael had so behaved as to deserve their dismissal from the sacred home. âA bottle of water.â
This was probably a kid-skin bottle, as Hagar could not have carried a goat-skin. Its contents were precious in the wilderness, but soon exhausted. âAnd the lad.â He took the lad and gave him to Hagar. The bread and water-skin were on her shoulder; the lad she held by the hand. âIn the wilderness of Beer-sheba.â It is possible that the departure of Hagar occurred after the league with Abimelek and the naming of Beer-sheba, though coming in here naturally as the sequel of the birth and weaning of Isaac. The wilderness in Scripture is simply the land not profitable for cultivation, though fit for pasture to a greater or less extent. The wilderness of Beer-sheba is that part of the wilderness which was adjacent to Beer-sheba, where probably at this time Abraham was residing. âLaid the lad.â Ishmael was now, no doubt, thoroughly humbled as well as wearied, and therefore passive under his motherâs guidance. She led him to a sheltering bush, and caused him to lie down in its shade, resigning herself to despair. The artless description here is deeply affecting.
Genesis 21:17-21
The fortunes of Ishmael. God cares for the wanderers. He hears the voice of the lad, whose sufferings from thirst are greater than those of the mother. An angel is sent, who addresses Hagar in the simple words of encouragement and direction. âHold thy hand upon him.â Lay thy hand firmly upon him. The former promise Genesis 16:10 is renewed to her. God also opened her eyes that she saw a well of water, from which the bottle is replenished, and she and the lad are recruited for their further journey. It is unnecessary to determine how far this opening of the eyes was miraculous. It may refer to the cheering of her mind and the sharpening of her attention. In Scripture the natural and supernatural are not always set over against each other as with us. All events are alike ascribed to an ever-watchful Providence, whether they flow from the ordinary laws of nature or some higher law of the divine will. âGod was with the lad.â Ishmael may have been cured of his childish spleen. It is possible also his father did not forget him, but sent him a stock of cattle with which to begin the pastoral life on his account. âHe became an archer.â He grew an archer, or multiplied into a tribe of archers. Paran Genesis 14:6 lay south of Palestine, and therefore on the way to Egypt, out of which his mother took him a wife. The Ishmaelites, therefore, both root and branch, were descended on the motherâs side from the Egyptians.
Genesis 21:22-34
According to the common law of Hebrew narrative, this event took place before some of the circumstances recorded in the previous passage; probably not long after the birth of Isaac. Abimelek, accompanied by Phikol, his commander-in-chief, proposes to form a league with Abraham. The reason assigned for this is that God was with him in all that he did. Various circumstances concurred to produce this conviction in Abimelek. The never-to-be-forgotten appearance of God to himself in a dream interposing on behalf of Abraham, the birth of Isaac, and the consequent certainty of his having an heir, and the growing retinue and affluence of one who, some ten years before, could lead out a trained band of three hundred and eighteen men-at-arms, were amply sufficient to prove that God was the source of his strength. Such a man is formidable as a foe, but serviceable as an ally. It is the part of sound policy, therefore, to approach him and endeavor to prevail upon him to swear by God not to deal falsely with him or his. âKin and kith.â We have adopted these words to represent the conversational alliterative phrase of the original. They correspond tolerably well with the ÏÏεÌÏμα sperma and οÌÌνομα onoma, âseedâ and âname,â of the Septuagint. Abraham frankly consents to this oath. This is evidently a personal covenant, referring to existing circumstances. A similar confederacy had been already formed with Aner, Eshkol, and Mamre. Abraham was disposed to such alliances, as they contributed to peaceful neighborhood. He was not in a condition to make a national covenant, though it is a fact that the Philistines were scarcely ever wholly subjugated by his descendants.
Genesis 21:25-26
Abraham takes occasion to remonstrate with Abimelek about a well which his people had seized. Wells were extremely valuable in Palestine, on account of the long absence of rain between the latter or vernal rain ending in March, and the early or autumnal rain beginning in November. The digging of a well was therefore a matter of the greatest moment, and often gave a certain title to the adjacent fields. Hence, the many disputes about wells, as the neighboring Emirs or chieftains were jealous of rights so acquired, and often sought to enter by the strong hand on the labors of patient industry. Hence, Abraham lays more stress on a public attestation that he has dug, and is therefore the owner of this well, than on all the rest of the treaty. Seven is the number of sanctity, and therefore of obligation. This number is accordingly figured in some part of the form of confederation; in the present case, in the seven ewe-lambs which Abraham tenders, and Abimelek, in token of consent, accepts at his hand. The name of the well is remarkable as an instance of the various meanings attached to nearly the same sound. Even in Hebrew it means the well of seven, or the well of the oath, as the roots of seven, and of the verb meaning to swear, have the same radical letters. Bir es-Seba means âthe well of seven or of the lion.â
Genesis 21:32-34
Returned unto the land of the Philistines. - Beer-sheba was on the borders of the land of the Philistines. Going therefore to Gerar, they returned into that land. In the transactions with Hagar and with Abimelek, the name God is employed, because the relation of the Supreme Being with these parties is more general or less intimate than with the heir of promise. The same name, however, is used in reference to Abraham and Sarah, who stand in a twofold relation to him as the Eternal Potentate, and the Author of being and blessing. Hence, the chapter begins and ends with Yahweh, the proper name of God in communion with man. âEshel is a field under tillageâ in the Septuagint, and a tree in Onkelos. It is therefore well translated a grove in the King James Version, though it is rendered âthe tamariskâ by many. The planting of a grove implies that Abraham now felt he had a resting-place in the land, in consequence of his treaty with Abimelek. He calls upon the name of the Lord with the significant surname of the God of perpetuity, the eternal, unchangeable God. This marks him as the âsure and ableâ performer of his promise, as the everlasting vindicator of the faith of treaties, and as the infallible source of the believerâs rest and peace. Accordingly, Abraham sojourned in the land of the Philistines many days.
Clarke's Notes on the Bible
Verse Genesis 21:10. Cast out this bondwoman and her son — Both Sarah and Abraham have been accused of cruelty in this transaction, because every word reads harsh to us. Cast out; ×רש garash signifies not only to thrust out, drive away, and expel, but also to divorce; (see Leviticus 21:7); and it is in this latter sense the word should be understood here. The child of Abraham by Hagar might be considered as having a right at least to a part of the inheritance; and as it was sufficiently known to Sarah that God had designed that the succession should be established in the line of Isaac, she wished Abraham to divorce Hagar, or to perform some sort of legal act by which Ishmael might be excluded from all claim on the inheritance.
