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Genesis 16
New English Translation

The Birth of Ishmael

16 Now Sarai,[a] Abram’s wife, had not given birth to any children,[b] but she had an Egyptian servant[c] named Hagar.[d] 2 So Sarai said to Abram, “Since[e] the Lord has prevented me from having children, please sleep with[f] my servant. Perhaps I can have a family by her.”[g] Abram did what[h] Sarai told him.

3 So after Abram had lived[i] in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant,[j] to her husband to be his wife.[k] 4 He slept with[l] Hagar, and she became pregnant.[m] Once Hagar realized she was pregnant, she despised Sarai.[n] 5 Then Sarai said to Abram, “You have brought this wrong on me![o] I gave my servant into your embrace,[p] but when she realized[q] that she was pregnant, she despised me.[r] May the Lord judge between you and me!”[s]

6 Abram said to Sarai, “Since your[t] servant is under your authority,[u] do to her whatever you think best.”[v] Then Sarai treated Hagar[w] harshly,[x] so she ran away from Sarai.[y]

7 The angel of the Lord[z] found Hagar near a spring of water in the wilderness—the spring that is along the road to Shur.[aa] 8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from[ab] my mistress, Sarai.”

9 Then the angel of the Lord said to her, “Return to your mistress and submit[ac] to her authority. 10 I will greatly multiply your descendants,” the angel of the Lord added,[ad] “so that they will be too numerous to count.”[ae] 11 Then the angel of the Lord said to her,

“You are now[af] pregnant
and are about to give birth[ag] to a son.
You are to name him Ishmael,[ah]
for the Lord has heard your painful groans.[ai]
12 He will be a wild donkey[aj] of a man.
He will be hostile to everyone,[ak]
and everyone will be hostile to him.[al]
He will live away from[am] his brothers.”

13 So Hagar named the Lord who spoke to her, “You are the God who sees me,”[an] for she said, “Here I have seen one who sees me!”[ao] 14 That is why the well was called[ap] Beer Lahai Roi.[aq] (It is located[ar] between Kadesh and Bered.)

15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael.[as] 16 (Now[at] Abram was 86 years old[au] when Hagar gave birth to Ishmael.)[av]

Notas al pie

  1. Genesis 16:1 tn The disjunctive clause signals the beginning of a new episode in the story.
  2. Genesis 16:1 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
  3. Genesis 16:1 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
  4. Genesis 16:1 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
  5. Genesis 16:2 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
  6. Genesis 16:2 tn Heb “come to.” The verb בּוֹא (boʾ; “to come, enter”) with the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113) and is a euphemism for coming together for sexual relations (see further at 2 Sam 12:24). “Please get together with” might be closer to the Hebrew but would be less clear about the implication, so a different euphemism has been used for the translation.sn Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
  7. Genesis 16:2 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
  8. Genesis 16:2 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
  9. Genesis 16:3 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
  10. Genesis 16:3 tn Heb “the Egyptian, her female servant.”
  11. Genesis 16:3 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
  12. Genesis 16:4 tn Heb “came to.” See the note on the same expression in v. 2.
  13. Genesis 16:4 tn Or “she conceived” (also in v. 5)
  14. Genesis 16:4 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
  15. Genesis 16:5 tn Heb “my wrong is because of you.”
  16. Genesis 16:5 tn Heb “bosom” or “lap.”
  17. Genesis 16:5 tn Heb “saw.”
  18. Genesis 16:5 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
  19. Genesis 16:5 tn Heb “me and you.”sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.
  20. Genesis 16:6 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
  21. Genesis 16:6 tn Heb “in your hand.”
  22. Genesis 16:6 tn Heb “what is good in your eyes.”
  23. Genesis 16:6 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
  24. Genesis 16:6 tn In the Piel stem the verb עָנָה (ʿanah) means “to afflict, to oppress, to treat harshly, to mistreat.”
  25. Genesis 16:6 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
  26. Genesis 16:7 tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).
  27. Genesis 16:7 tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”
  28. Genesis 16:8 tn Heb “from the presence of.”
  29. Genesis 16:9 tn The imperative וְהִתְעַנִּי (vehitʿanni) is the Hitpael of עָנָה (ʿanah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
  30. Genesis 16:10 tn Heb “The angel of the Lord said, ‘I will greatly multiply your descendants….’” The order of the clauses has been rearranged in the translation for stylistic reasons.
  31. Genesis 16:10 tn Heb “cannot be numbered because of abundance.”
  32. Genesis 16:11 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
  33. Genesis 16:11 tn The active participle refers here to something that is about to happen.
  34. Genesis 16:11 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
  35. Genesis 16:11 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
  36. Genesis 16:12 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
  37. Genesis 16:12 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
  38. Genesis 16:12 tn Heb “And the hand of everyone will be against him.”
  39. Genesis 16:12 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
  40. Genesis 16:13 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
  41. Genesis 16:13 tn Heb “after one who sees me.”sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b, ” VT 30 (1980): 1-7.
  42. Genesis 16:14 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
  43. Genesis 16:14 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, beʾer lakhay roʾi) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
  44. Genesis 16:14 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
  45. Genesis 16:15 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.
  46. Genesis 16:16 tn The disjunctive clause gives information that is parenthetical to the narrative.
  47. Genesis 16:16 tn Heb “the son of eighty-six years.”
  48. Genesis 16:16 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
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Genesis 21:1-20
New English Translation

The Birth of Isaac

21 The Lord visited[a] Sarah just as he had said he would and did[b] for Sarah what he had promised.[c] 2 So Sarah became pregnant[d] and bore Abraham a son in his old age at the appointed time that God had told him. 3 Abraham named his son—whom Sarah bore to him—Isaac.[e] 4 When his son Isaac was eight days old,[f] Abraham circumcised him just as God had commanded him to do.[g] 5 (Now Abraham was 100 years old when his son Isaac was born to him.)[h]

6 Sarah said, “God has made me laugh.[i] Everyone who hears about this[j] will laugh[k] with me.” 7 She went on to say,[l] “Who would[m] have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

8 The child grew and was weaned. Abraham prepared[n] a great feast on the day that Isaac was weaned.[o] 9 But Sarah noticed[p] the son of Hagar the Egyptian—the son whom Hagar had borne to Abraham—mocking.[q] 10 So she said to Abraham, “Banish[r] that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

11 Sarah’s demand displeased Abraham greatly because Ishmael was his son.[s] 12 But God said to Abraham, “Do not be upset[t] about the boy or your slave wife. Do[u] all that Sarah is telling[v] you because through Isaac your descendants will be counted.[w] 13 But I will also make the son of the slave wife into a great nation,[x] for he is your descendant too.”

14 Early in the morning Abraham took[y] some food[z] and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child,[aa] and sent her away. So she went wandering[ab] aimlessly through the wilderness[ac] of Beer Sheba. 15 When the water in the skin was gone, she shoved[ad] the child under one of the shrubs. 16 Then she went and sat down by herself across from him at quite a distance, about a bowshot,[ae] away; for she thought,[af] “I refuse to watch the child die.”[ag] So she sat across from him and wept uncontrollably.[ah]

17 But God heard the boy’s voice.[ai] The angel of God called to Hagar from heaven and asked her, “What is the matter,[aj] Hagar? Don’t be afraid, for God has heard[ak] the boy’s voice right where he is crying. 18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 19 Then God enabled Hagar to see a well of water.[al] She went over and filled the skin with water, and then gave the boy a drink.

20 God was with the boy as he grew. He lived in the wilderness and became an archer.

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Notas al pie

  1. Genesis 21:1 sn The Hebrew verb translated “visit” (פָּקַד, paqad) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).
  2. Genesis 21:1 tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.
  3. Genesis 21:1 tn Heb “spoken.”
  4. Genesis 21:2 tn Or “she conceived.”
  5. Genesis 21:3 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
  6. Genesis 21:4 tn Heb “Isaac his son, the son of eight days.”
  7. Genesis 21:4 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).
  8. Genesis 21:5 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
  9. Genesis 21:6 tn Heb “Laughter God has made for me.”
  10. Genesis 21:6 tn The words “about this” are supplied in the translation for clarification.
  11. Genesis 21:6 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, tsekhoq) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
  12. Genesis 21:7 tn Heb “said.”
  13. Genesis 21:7 tn The perfect form of the verb is used here to describe a hypothetical situation.
  14. Genesis 21:8 tn Heb “made.”
  15. Genesis 21:8 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
  16. Genesis 21:9 tn Heb “saw.”
  17. Genesis 21:9 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them. sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).
  18. Genesis 21:10 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
  19. Genesis 21:11 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (raʿaʿ) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
  20. Genesis 21:12 tn Heb “Let it not be evil in your eyes.”
  21. Genesis 21:12 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
  22. Genesis 21:12 tn The imperfect verbal form here draws attention to an action that is underway.
  23. Genesis 21:12 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
  24. Genesis 21:13 tc The translation follows the Smr, LXX, Syriac, and Vulgate here in adding “great” (cf. 21:18); MT reads simply “a nation.”
  25. Genesis 21:14 tn Heb “and Abraham rose up early in the morning and he took.”
  26. Genesis 21:14 tn Heb “bread,” although the term can be used for food in general.
  27. Genesis 21:14 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
  28. Genesis 21:14 tn Heb “she went and wandered.”
  29. Genesis 21:14 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
  30. Genesis 21:15 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
  31. Genesis 21:16 sn A bowshot would be a distance of about 100 yards (90 meters).
  32. Genesis 21:16 tn Heb “said.”
  33. Genesis 21:16 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל, ʾal) here expresses her resolve to avoid the stated action.
  34. Genesis 21:16 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
  35. Genesis 21:17 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.
  36. Genesis 21:17 tn Heb “What to you?”
  37. Genesis 21:17 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
  38. Genesis 21:19 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
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