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Updated Bible Version
Genesis 21:25
Bible Study Resources
Concordances:
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- InternationalParallel Translations
And Abraham rebuked Abimelech for a well of water, which Abimelechs seruants had violently taken away.
And Abraham reproved Abimeleck because of a well which Abrahams servants had dug and which Abimelecks servants had seized.
Avraham complained to Avimelekh because of a water well, which Avimelekh's servants had violently taken away.
Then Abraham complained to Abimelech because Abimelech's servants had captured a well of water.
When Abraham reproved Abimelech about a well of water that Abimelech's servants had seized,
And Abraham reproved Abimelech because of the well of water, which Abimelech's servants had violently taken away.
But Abraham made a protest to Abimelech because of a water-hole which Abimelech's servants had taken by force.
One day, Abraham told Abimelech, "Some of your servants have taken over one of my wells."
Now Avraham had complained to Avimelekh about a well which Avimelekh's servants had seized.
And Abraham reproved Abimelech because of a well of water that Abimelech's servants had violently taken away.
And Abraham reproved Abimelech because of the well of water, which Abimelech's servants had violently taken away.
And Abraham reproued Abimelech, because of a well of water, which Abimelechs seruants had violently taken away.
And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away.
Then Abraham complained to Abimelech about a well of water which the servants of Abimelech had [violently] seized [from him],
And Abraam reproved Abimelech because of the wells of water, which the servants of Abimelech took away.
And Abraham reproved Abimelech because of the well of water, which Abimelech's servants had violently taken away.
But when Abraham complained to Abimelech about a well that Abimelech's servants had seized,
Then Abraham complained to Abimelech on account of the well of water that servants of Abimelech had seized.
And Abraham reproved Abimelech on account of a well of water which the slaves of Abimelech had seized.
Then Abraham complained to Abimelech about Abimelech's servants who had seized a well of water.
But Abraham lodged a complaint against Abimelech concerning a well that Abimelech's servants had seized.
Then Abraham rebuked Abimelech because of a well of water which Abimelech's servants had seized.
Then Abraham complained to Abimelech about a well that Abimelech's servants had taken by force from Abraham's servants.
But Abraham spoke to Abimelech about a well of water that the servants of Abimelech had taken.
But Abraham reproved Abimelech, - on account of the well of water, which the servants of Abimelech had seized.
And he reproved Abimelech for a well of water, which his servants had taken away by force.
When Abraham complained to Abim'elech about a well of water which Abim'elech's servants had seized,
Abraham complained to Abimelech about a well which the servants of Abimelech had seized.
And he blamyde Abymelech for the pit of watir, which hise seruauntis token awey bi violence.
And Abraham reasoned with Abimelech concerning the matter of a well of water which Abimelech's servants have taken violently away,
Abraham complained to Abimelech because of a water well, which Abimelech's servants had violently taken away.
And Abraham reproved Abimelech, because of a well of water, which Abimelech's servants had violently taken away.
And Abraham rebuked Abimelech for a wel of water, which Abimeleches seruauntes had violently taken away.
But Abraham complained to Abimelech because of the well that Abimelech’s servants had seized.
And Abraham rebuked Abimelech for the well of water, which Abimelechs seruauntes had taken awaye by violence.
At the same time, Abraham confronted Abimelech over the matter of a well of water that Abimelech's servants had taken. Abimelech said, "I have no idea who did this; you never told me about it; this is the first I've heard of it."
But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized.
When Abraham complained to Abimelech about a well of water that Abimelech's servants had seized,
But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized.
But Abraham reproved Abimelech about the well of water which the servants of Abimelech had seized.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
reproved: Genesis 26:15-22, Genesis 29:8, Exodus 2:15-17, Judges 1:15, Proverbs 17:10, Proverbs 25:9, Proverbs 27:5, Matthew 18:15
because: Wells of water were of great consequence in those hot countries, especially where the flocks were numerous; because water was scarce, and digging to find it was attended with the expense of much time and labour.
servants: Genesis 13:7, Genesis 26:15-22, Exodus 2:16, Exodus 2:17
Reciprocal: Genesis 26:20 - did strive Leviticus 6:4 - which he
Cross-References
And there was a strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle: and the Canaanite and the Perizzite dwelt then in the land.
And the water in the bottle was spent, and she cast the child under one of the shrubs.
And God heard the voice of the lad. And the angel of God called to Hagar out of heaven, and said to her, What ails you, Hagar? Don't be afraid. For God has heard the voice of the lad where he is.
And it came to pass at that time, that Abimelech and Phicol the captain of his host spoke to Abraham, saying, God is with you in all that you do.
And they said, We can't, until all the flocks be gathered together, and they roll the stone from the well's mouth. Then we water the sheep.
And she said to him, Give me a blessing; for that you have set me in the land of the South, give me also springs of water. And Caleb gave her the upper springs and the nether springs.
A rebuke enters deeper into one that has understanding Than a hundred stripes into a fool.
Debate your cause with your neighbor [himself], And don't disclose the secret of another;
Better is open rebuke Than love that is hidden.
And if your brother sins against you, go, show him his fault between you and him alone: if he hears you, you have gained your brother.
Gill's Notes on the Bible
And Abraham reproved Abimelech because of a well of water,.... Before he swore and entered into covenant with him, he thought it advisable to inform him of an affair that had happened concerning a well of water, which in those hot and dry countries, as the southern parts of the land of Canaan were, was an affair of great importance; and to make complaint of the ill usage of Abimelech's servants with respect to it, and to reason with him about it, that the thing might be adjusted to mutual satisfaction, and so a firm basis and foundation be laid for the continuance of friendship for the future; which was wisely done before their league and covenant was ratified: this it seems was a well
which Abimelech's servants had violently taken away: that is, had by force taken the use of it to themselves for their cattle, and had deprived Abraham of it, though it was of his own digging; and perhaps there might be more than one, and the singular may be put for the plural; and so the Septuagint version has it, "the wells": see
Genesis 26:15.
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 21:25. Abraham reproved Abimelech — Wells were of great consequence in those hot countries, and especially where the flocks were numerous, because the water was scarce, and digging to find it was accompanied with much expense of time and labour.
