1 Now Sarai, Abram’s wife, bore him no children. She had a servant, an Egyptian, whose name was Hagar.
2 Sarai said to Abram, “See now, Yahweh has restrained me from bearing. Please go in to my servant. It may be that I will obtain children by her.” Abram listened to the voice of Sarai.
3 Sarai, Abram’s wife, took Hagar the Egyptian, her servant, after Abram had lived ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
4 He went in to Hagar, and she conceived. When she saw that she had conceived, her mistress was despised in her eyes.
5 Sarai said to Abram, “This wrong is your fault. I gave my servant into your bosom, and when she saw that she had conceived, she despised me. May Yahweh judge between me and you.”
6 But Abram said to Sarai, “Behold, your maid is in your hand. Do to her whatever is good in your eyes.” Sarai dealt harshly with her, and she fled from her face.
7 Yahweh’s angel found her by a fountain of water in the wilderness, by the fountain on the way to Shur.
8 He said, “Hagar, Sarai’s servant, where did you come from? Where are you going?” She said, “I am fleeing from the face of my mistress Sarai.”
9 Yahweh’s angel said to her, “Return to your mistress, and submit yourself under her hands.”
10 Yahweh’s angel said to her, “I will greatly multiply your offspring, that they will not be counted for multitude.”
11 Yahweh’s angel said to her, “Behold, you are with child, and will bear a son. You shall call his name Ishmael, because Yahweh has heard your affliction.
12 He will be like a wild donkey among men. His hand will be against every man, and every man’s hand against him. He will live opposed to all of his brothers.”
13 She called the name of Yahweh who spoke to her, “You are a God who sees,” for she said, “Have I even stayed alive after seeing him?”
14 Therefore the well was called Beer Lahai Roi. Behold, it is between Kadesh and Bered.
15 Hagar bore a son for Abram. Abram called the name of his son, whom Hagar bore, Ishmael.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 16:2–15Accordingly Sarai, at God's command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; … But when Abram resigned her into the hand of Sarai, to punish her, she contrived to fly away, as not able to bear the instances of Sarai's severity to her; and she entreated God to have compassion on her. Now a Divine Angel met her, as she was going forward in the wilderness, and bid her return to her master and mistress … but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother's prayer.
Accordingly Sarai, at God's command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; … But when Abram resigned her into the hand of Sarai, to punish her, she contrived to fly away, as not able to bear the instances of Sarai's severity to her; and she entreated God to have compassion on her. Now a Divine Angel met her, as she was going forward in the wilderness, and bid her return to her master and mistress … but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother's prayer.
Josephus, Antiquities of the Jews, Antiquities 1.10.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 16:5MY WRONG BE UPON THEE — The wrong done to me (חמסי)— the punishment for it I call down on you (עליך). “When you prayed to the Holy One, blessed be He, (15:2) ‘what wilt Thou give me, seeing that I go childless’, you prayed only on behalf of yourself whereas you should have prayed on behalf of both of us — then would I have been borne in mind (by God) together with you” (i.e. when you had the gift of a child it would have been “my” child also — not that of a strange woman). Besides this, you deprive me (חומס) of your protecting words since you hear how I am despised and yet you keep silent (Genesis Rabbah 45:5).
MY WRONG BE UPON THEE — The wrong done to me (חמסי)— the punishment for it I call down on you (עליך). “When you prayed to the Holy One, blessed be He, (15:2) ‘what wilt Thou give me, seeing that I go childless’, you prayed only on behalf of yourself whereas you should have prayed on behalf of both of us — then would I have been borne in mind (by God) together with you” (i.e. when you had the gift of a child it would have been “my” child also — not that of a strange woman). Besides this, you deprive me (חומס) of your protecting words since you hear how I am despised and yet you keep silent (Genesis Rabbah 45:5).
Rashi, Commentary on the Torah, on 16:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 16:13THOU ART A GOD OF SEEING — The word is punctuated with a Chataph Kametz because it is a noun, and the meaning is “a God of seeing” — One who sees the humiliation to which people are subjected by others (Genesis Rabbah 45:10) … HAVE I ALSO [SEEN] HERE — This is an exclamation of surprise: “could I have ever imagined that here also — in the wilderness — I would see the messengers of the Omnipresent after I have seen them in Abraham’s house, where I saw them regularly!” You may know that she used to see them there regularly from this: That Manoah saw the angel only once and exclaimed, (Judges 13:22) “We shall surely die”, and she saw angels four times, one after the other, and she showed no fear (Genesis Rabbah 45:7).
THOU ART A GOD OF SEEING — The word is punctuated with a Chataph Kametz because it is a noun, and the meaning is “a God of seeing” — One who sees the humiliation to which people are subjected by others (Genesis Rabbah 45:10) … HAVE I ALSO [SEEN] HERE — This is an exclamation of surprise: “could I have ever imagined that here also — in the wilderness — I would see the messengers of the Omnipresent after I have seen them in Abraham’s house, where I saw them regularly!” You may know that she used to see them there regularly from this: That Manoah saw the angel only once and exclaimed, (Judges 13:22) “We shall surely die”, and she saw angels four times, one after the other, and she showed no fear (Genesis Rabbah 45:7).
Rashi, Commentary on the Torah, on 16:13; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 16:1–3Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. … Sarai, therefore, does not desire offspring (as is usual) from a merely natural impulse; but she yields her conjugal rights to another, through a wish to obtain that benediction, which she knew was divinely promised … For however laudable was Sarai's wish, as regards the end, or the scope to which it tended; nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. … The faith of both of them was defective; not indeed with regard to the substance of the promise, but with regard to the method in which they proceeded; … since they hastened to acquire the offspring which was to be expected from God, without observing the legitimate ordinance of God.
Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. … Sarai, therefore, does not desire offspring (as is usual) from a merely natural impulse; but she yields her conjugal rights to another, through a wish to obtain that benediction, which she knew was divinely promised … For however laudable was Sarai's wish, as regards the end, or the scope to which it tended; nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. … The faith of both of them was defective; not indeed with regard to the substance of the promise, but with regard to the method in which they proceeded; … since they hastened to acquire the offspring which was to be expected from God, without observing the legitimate ordinance of God.
John Calvin, Commentaries, on 16:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 16:11The Lord has heard thy affliction. We do not read that Hagar, in her difficulties, had recourse to prayer; and we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed, that there are two ways in which God looks down upon men, for the purpose of helping them; either when they, as suppliants, implore his aid; or when he, even unasked, succours them in their afflictions. … That this latter mode of hearing was fulfilled towards Hagar, is probable, because God freely met her wandering through the desert.
The Lord has heard thy affliction. We do not read that Hagar, in her difficulties, had recourse to prayer; and we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed, that there are two ways in which God looks down upon men, for the purpose of helping them; either when they, as suppliants, implore his aid; or when he, even unasked, succours them in their afflictions. … That this latter mode of hearing was fulfilled towards Hagar, is probable, because God freely met her wandering through the desert.
John Calvin, Commentaries, on 16:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 16:2–3It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. … The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place. … We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife.
It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. … The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place. … We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife.
Adam Clarke, Commentary on the Holy Bible, on 16:2 and 16:15–16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 16:9–12As the fruit of her womb was the seed of Abram, she was to return to his house and there bear him a son, who, though not the seed promised by God, would be honoured for Abram's sake with the blessing of an innumerable posterity. For this reason also Jehovah appeared to her in the form of the Angel of Jehovah. … This son she was to call Ishmael ("God hears"), "for Jehovah hath hearkened to thy distress." … It was Jehovah, not Elohim, who had heard, although the latter name was most naturally suggested as the explanation of Ishmael, because the hearing, i.e., the multiplication of Ishmael's descendants, was the result of the covenant grace of Jehovah. Moreover, in contrast with the oppression which has had endured and still would endure, she received the promise that her son would endure no such oppression.
As the fruit of her womb was the seed of Abram, she was to return to his house and there bear him a son, who, though not the seed promised by God, would be honoured for Abram's sake with the blessing of an innumerable posterity. For this reason also Jehovah appeared to her in the form of the Angel of Jehovah. … This son she was to call Ishmael ("God hears"), "for Jehovah hath hearkened to thy distress." … It was Jehovah, not Elohim, who had heard, although the latter name was most naturally suggested as the explanation of Ishmael, because the hearing, i.e., the multiplication of Ishmael's descendants, was the result of the covenant grace of Jehovah. Moreover, in contrast with the oppression which has had endured and still would endure, she received the promise that her son would endure no such oppression.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:7–12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 16:13–14In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah, and called Him, "Thou art a God of seeing; for she said, Have I also seen here after seeing?" Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah, who had spoken to her, "God of seeing," i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of "well of the seeing alive," i.e., at which a man saw God and remained alive. … On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, "Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert." … But still greater difficulties lie in the way of this view.
In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah, and called Him, "Thou art a God of seeing; for she said, Have I also seen here after seeing?" Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah, who had spoken to her, "God of seeing," i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of "well of the seeing alive," i.e., at which a man saw God and remained alive. … On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, "Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert." … But still greater difficulties lie in the way of this view.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:13–14; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 16
Genesis 16:1–15, World English Bible
Genesis 16 in the Bible · Told in the Story: Chapter 3, Hagar and Ishmael
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 16:2–15Accordingly Sarai, at God's command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; … But when Abram resigned her into the hand of Sarai, to punish her, she contrived to fly away, as not able to bear the instances of Sarai's severity to her; and she entreated God to have compassion on her. Now a Divine Angel met her, as she was going forward in the wilderness, and bid her return to her master and mistress … but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother's prayer.
Josephus, Antiquities of the Jews, Antiquities 1.10.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 16:5MY WRONG BE UPON THEE — The wrong done to me (חמסי)— the punishment for it I call down on you (עליך). “When you prayed to the Holy One, blessed be He, (15:2) ‘what wilt Thou give me, seeing that I go childless’, you prayed only on behalf of yourself whereas you should have prayed on behalf of both of us — then would I have been borne in mind (by God) together with you” (i.e. when you had the gift of a child it would have been “my” child also — not that of a strange woman). Besides this, you deprive me (חומס) of your protecting words since you hear how I am despised and yet you keep silent (Genesis Rabbah 45:5).
Rashi, Commentary on the Torah, on 16:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 16:13THOU ART A GOD OF SEEING — The word is punctuated with a Chataph Kametz because it is a noun, and the meaning is “a God of seeing” — One who sees the humiliation to which people are subjected by others (Genesis Rabbah 45:10) … HAVE I ALSO [SEEN] HERE — This is an exclamation of surprise: “could I have ever imagined that here also — in the wilderness — I would see the messengers of the Omnipresent after I have seen them in Abraham’s house, where I saw them regularly!” You may know that she used to see them there regularly from this: That Manoah saw the angel only once and exclaimed, (Judges 13:22) “We shall surely die”, and she saw angels four times, one after the other, and she showed no fear (Genesis Rabbah 45:7).
Rashi, Commentary on the Torah, on 16:13; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 16:1–3Moses here recites a new history, namely, that Sarai, through the impatience of long delay, resorted to a method of obtaining seed by her husband, at variance with the word of God. … Sarai, therefore, does not desire offspring (as is usual) from a merely natural impulse; but she yields her conjugal rights to another, through a wish to obtain that benediction, which she knew was divinely promised … For however laudable was Sarai's wish, as regards the end, or the scope to which it tended; nevertheless, in the pursuit of it, she was guilty of no light sin, by impatiently departing from the word of God, for the purpose of enjoying the effect of that word. … The faith of both of them was defective; not indeed with regard to the substance of the promise, but with regard to the method in which they proceeded; … since they hastened to acquire the offspring which was to be expected from God, without observing the legitimate ordinance of God.
John Calvin, Commentaries, on 16:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 16:11The Lord has heard thy affliction. We do not read that Hagar, in her difficulties, had recourse to prayer; and we are rather left to conjecture, from the words of Moses, that when she was stupefied by her sufferings, the angel came of his own accord. It is therefore to be observed, that there are two ways in which God looks down upon men, for the purpose of helping them; either when they, as suppliants, implore his aid; or when he, even unasked, succours them in their afflictions. … That this latter mode of hearing was fulfilled towards Hagar, is probable, because God freely met her wandering through the desert.
John Calvin, Commentaries, on 16:11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 16:2–3It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. … The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place. … We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Gen 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife.
Adam Clarke, Commentary on the Holy Bible, on 16:2 and 16:15–16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 16:9–12As the fruit of her womb was the seed of Abram, she was to return to his house and there bear him a son, who, though not the seed promised by God, would be honoured for Abram's sake with the blessing of an innumerable posterity. For this reason also Jehovah appeared to her in the form of the Angel of Jehovah. … This son she was to call Ishmael ("God hears"), "for Jehovah hath hearkened to thy distress." … It was Jehovah, not Elohim, who had heard, although the latter name was most naturally suggested as the explanation of Ishmael, because the hearing, i.e., the multiplication of Ishmael's descendants, was the result of the covenant grace of Jehovah. Moreover, in contrast with the oppression which has had endured and still would endure, she received the promise that her son would endure no such oppression.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:7–12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 16:13–14In the angel, Hagar recognised God manifesting Himself to her, the presence of Jehovah, and called Him, "Thou art a God of seeing; for she said, Have I also seen here after seeing?" Believing that a man must die if he saw God (Exo 20:19; Exo 33:20), Hagar was astonished that she had seen God and remained alive, and called Jehovah, who had spoken to her, "God of seeing," i.e., who allows Himself to be seen, because here, on the spot where this sight was granted her, after seeing she still saw, i.e., remained alive. From this occurrence the well received the name of "well of the seeing alive," i.e., at which a man saw God and remained alive. … On this ground Delitzsch and others have decided in favour of the interpretation given in the Chaldee version, "Thou art a God of seeing, i.e., the all-seeing, from whose all-seeing eye the helpless and forsaken is not hidden even in the farthest corner of the desert." … But still greater difficulties lie in the way of this view.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:13–14; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.