the Second Week after Easter
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New King James Version
Genesis 21:12
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God said to Avraham, "Don't let it be grievous in your sight because of the boy, and because of your handmaid. In all that Sarah says to you, listen to her voice. For from Yitzchak will your seed be called.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
Then God said to Abraham, "Do not be displeased on account of the boy and on account of the slave woman. Listen to everything that Sarah said to you, for through Isaac your offspring will be named.
But God said to Abraham, "Don't be troubled about the boy and the slave woman. Do whatever Sarah tells you. The descendants I promised you will be from Isaac.
But God said to Abraham, "Do not be upset about the boy or your slave wife. Do all that Sarah is telling you because through Isaac your descendants will be counted.
God said to Abraham, "Do not let it distress you because of Ishmael and your maid; whatever Sarah tells you, listen to her and do what she asks, for your descendants will be named through Isaac.
But God said to Abraham, "Do not be distressed because of the boy and your slave woman; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named.
But God said vnto Abraham, Let it not be grieuous in thy sight for the childe, and for thy bonde woman: in all that Sarah shall say vnto thee, heare her voyce: for in Izhak shall thy seede be called.
So God said to Abraham, "Do not be distressed because of the boy and your maidservant; whatever Sarah tells you, listen to her voice, for through Isaac your seed shall be named.
But God said, "Abraham, don't worry about your slave woman and the boy. Just do what Sarah tells you. Isaac will inherit your family name,
But God said to Avraham, "Don't be distressed because of the boy and your slave-girl. Listen to everything Sarah says to you, because it is your descendants through Yitz'chak who will be counted.
And God said to Abraham, Let it not be grievous in thy sight because of the lad and because of thy handmaid: [in] all that Sarah hath said to thee hearken to her voice, for in Isaac shall a seed be called to thee.
But God said to Abraham, "Don't worry about the boy and the slave woman. Do what Sarah wants. Your descendants will be those who come through Isaac.
But God said to Abraham, "Be not displeased because of the boy and because of your slave woman. Whatever Sarah says to you, do as she tells you, for through Isaac shall your offspring be named.
And God said to Abraham, Let it not be grievous in your sight because of the boy and because of your maidservant; whatever Sarah tells you, hearken to her voice; for your descendants shall come through Isaac.
But God said to Abraham, "Don't be worried about the boy and your slave Hagar. Do whatever Sarah tells you, because it is through Isaac that you will have the descendants I have promised.
But God said to Abraham, “Do not be distressed about the boy and about your slave. Whatever Sarah says to you, listen to her, because your offspring will be traced through Isaac,
And God said to Abraham, Let it not be evil in your eyes because of the boy, and on account of your slave-girl. All that Sarah says to you, listen to her voice, for in Isaac your Seed shall be called.
Neuertheles God sayde vnto him: let it not displease the because of the childe and the hand mayde: What so euer Sara hath sayde vnto the, folowe it, for in Isaac shall the sede be called vnto the.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy handmaid; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
But God said, Let it not be a grief to you because of the boy and Hagar his mother; give ear to whatever Sarah says to you, because it is from Isaac that your seed will take its name.
And God sayde vnto Abraham, let it not be greeuous in thy sight, because of the lad and of thy bonde woman: In al that Sara hath said vnto thee, heare her voyce, for in Isahac shall thy seede be called.
And God said unto Abraham: 'Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.
And God said vnto Abraham, Let it not be grieuous in thy sight, because of the lad, and because of thy bond woman. In all that Sarah hath said vnto thee, hearken vnto her voice: for in Isaac shall thy seed be called.
But God said to Abraam, Let it not be hard before thee concerning the child, and concerning the bondwoman; in all things whatsoever Sarrha shall say to thee, hear her voice, for in Isaac shall thy seed be called.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
But God said to Abraham, "Do not be distressed about the boy and your maidservant. Listen to everything that Sarah tells you, for through Isaac your offspring will be reckoned.
and God seide to hym, Be it not seyn scharp to thee on the child, and on thin handmayde; alle thingis whiche Sare seith to thee, here thou hir vois, for in Isaac seed schal be clepid to thee;
and God saith unto Abraham, `Let it not be wrong in thine eyes because of the youth, and because of thy handmaid: all that Sarah saith unto thee -- hearken to her voice, for in Isaac is a seed called to thee.
And God said to Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bond-woman; in all that Sarah hath said to thee, hearken to her voice: for in Isaac shall thy seed be called.
God said to Abraham, "Don't let it be grievous in your sight because of the boy, and because of your handmaid. In all that Sarah says to you, listen to her voice. For from Isaac will your seed be called.
But God told Abraham, "Do not be upset over the boy and your servant. Do whatever Sarah tells you, for Isaac is the son through whom your descendants will be counted.
But God said to Abraham, "Do not be full of sorrow because of the boy and the woman who serves you. Listen to whatever Sarah tells you. For your children and all their children's children after you will be given a name through Isaac.
But God said to Abraham, "Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you.
And God said unto Abraham Let it not be grievous in thine eyes concerning the boy and concerning thy bondwoman, In all that Sarah may say unto thee, hearken to her voice, - For in Isaac, shall there be called to thee - a seed.
And God said to him: Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called.
But God said to Abraham, "Be not displeased because of the lad and because of your slave woman; whatever Sarah says to you, do as she tells you, for through Isaac shall your descendants be named.
And God said to Abraham, Don't let it be grievous in your sight because of the lad, and because of your slave. In all that Sarah says to you, listen to her voice. For in Isaac shall your seed be called.
But God said to Abraham, "Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
hearken: 1 Samuel 8:7, 1 Samuel 8:9, Isaiah 46:10
in Isaac: Genesis 17:19, Genesis 17:21, Romans 9:7, Romans 9:8, Hebrews 11:18
Reciprocal: Genesis 15:4 - shall come Genesis 16:1 - bare Genesis 21:3 - General Genesis 21:14 - child Genesis 22:2 - Take 1 Chronicles 1:28 - Isaac Galatians 3:16 - to
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."
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."
Galatians 4:21-30">[xr] So the child grew and was weaned. And Abraham made a great feast on the same day that Isaac was weaned.
And the LORD said to Samuel, "Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them.
Now therefore, heed their voice. However, you shall solemnly forewarn them, and show them the behavior of the king who will reign over them."
Declaring the end from the beginning, And from ancient times things that are not yet done, Saying, "My counsel shall stand, And I will do all My pleasure,'
of whom it was said, "In Isaac your seed shall be called," Genesis 21:12">[fn]
Gill's Notes on the Bible
And God said unto Abraham,.... Either by an articulate voice, or by an impulse on his mind, suggesting to him what he should do, being no doubt in great perplexity how to conduct between his wife and his son, but God determines the case for him, and makes him easy:
let it not be grievous in thy sight because of the lad, and because of the bondwoman: that is, let not the motion displease thee, which Sarah has made, to turn out the bondwoman and her son; let not thine affection to the one and to the other hinder compliance with it; do not look upon it as an ill thing, or as an hard thing; it is but what is right and proper to be done, and leave the bondwoman and her son to me; I will take care of them, be under no concern for them and their welfare:
in all that Sarah hath said unto thee, hearken to her voice; the Targum of Jonathan adds, for she is a prophetess: and indeed in this affair she spoke under a spirit of prophecy, according to the will of God; at least what she said became a divine oracle, and is called the Scripture, Galatians 4:30; for the word "all" here must be restrained to what she had said concerning Hagar and Ishmael, and their ejection, and not to be extended to everything she had said, or should say to Abraham, to which he was always to be attentive: whereas on the other hand, it became her, as a wife, to hearken and be obedient to the voice of her husband: but in this particular Abraham is bid to listen to her, and do accordingly, for the following reason,
for in Isaac shall thy seed be called; he, and those that descended from him, should be called and reckoned the seed of Abraham more especially; and Abraham's seed in his life should inherit the land of Canaan, given to him and his seed for an inheritance: and this is a good reason why the bondwoman and her son should be cast out, that they or their offspring might not inherit the land with Isaac, or his descendants; and particularly from Abraham in his line, and not in the line of Ishmael, should the Messiah spring, that seed in whom all the nations of the earth should be blessed; and therefore a separation was necessary, that this might abundantly appear.
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 21:12. In Isaac shall thy seed be called. — Here God shows the propriety of attending to the counsel of Sarah; and lest Abraham, in whose eyes the thing was grievous, should feel distressed on the occasion, God renews his promises to Ishmael and his posterity.
