Genesis 21:1-34

The Birth of Isaac

21:1 The Lord visited ¹  Sarah just as he had said he would and did ²  for Sarah what he had promised. ³  21:2 So Sarah became pregnant ⁴  and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. ⁵  21:4 When his son Isaac was eight days old, ⁶  Abraham circumcised him just as God had commanded him to do. ⁷  21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) ⁸ 

21:6 Sarah said, “God has made me laugh. ⁹  Everyone who hears about this ¹⁰  will laugh ¹¹  with me.” 21:7 She went on to say, ¹²  “Who would ¹³  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

21:8 The child grew and was weaned. Abraham prepared ¹⁴  a great feast on the day that Isaac was weaned. ¹⁵  21:9 But Sarah noticed ¹⁶  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ¹⁷  21:10 So she said to Abraham, “Banish ¹⁸  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. ¹⁹  21:12 But God said to Abraham, “Do not be upset ²⁰  about the boy or your slave wife. Do ²¹  all that Sarah is telling ²²  you because through Isaac your descendants will be counted. ²³  21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”

21:14 Early in the morning Abraham took ²⁴  some food ²⁵  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ²⁶  and sent her away. So she went wandering ²⁷  aimlessly through the wilderness ²⁸  of Beer Sheba. 21:15 When the water in the skin was gone, she shoved ²⁹  the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ³⁰  away; for she thought, ³¹  “I refuse to watch the child die.” ³²  So she sat across from him and wept uncontrollably. ³³ 

21:17 But God heard the boy’s voice. ³⁴  The angel of God called to Hagar from heaven and asked her, “What is the matter, ³⁵  Hagar? Don’t be afraid, for God has heard ³⁶  the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. ³⁷  She went over and filled the skin with water, and then gave the boy a drink.

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. ³⁸  His mother found a wife for him from the land of Egypt. ³⁹ 

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you ⁴⁰  in all that you do. 21:23 Now swear to me right here in God’s name ⁴¹  that you will not deceive me, my children, or my descendants. ⁴²  Show me, and the land ⁴³  where you are staying, ⁴⁴  the same loyalty ⁴⁵  that I have shown you.” ⁴⁶ 

21:24 Abraham said, “I swear to do this.” ⁴⁷  21:25 But Abraham lodged a complaint ⁴⁸  against Abimelech concerning a well ⁴⁹  that Abimelech’s servants had seized. ⁵⁰  21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ⁵¹  you did not tell me. I did not hear about it until today.”

21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. ⁵²  21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these ⁵³  seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ⁵⁴  that I dug this well.” ⁵⁵  21:31 That is why he named that place ⁵⁶  Beer Sheba, ⁵⁷  because the two of them swore ⁵⁸  an oath there.

21:32 So they made a treaty ⁵⁹  at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned ⁶⁰  to the land of the Philistines. ⁶¹  21:33 Abraham ⁶²  planted a tamarisk tree ⁶³  in Beer Sheba. There he worshiped the Lord, ⁶⁴  the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. ⁶⁵ 

Genesis 14:6

14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. ⁶⁶ 

Genesis 33:9

33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.”

Genesis 33:11

33:11 Please take my present ⁶⁷  that was brought to you, for God has been generous ⁶⁸  to me and I have all I need.” ⁶⁹  When Jacob urged him, he took it. ⁷⁰ 

Daniel 9:13

9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ⁷¹  the LORD our God by turning back from our sin and by seeking wisdom ⁷²  from your reliable moral standards. ⁷³ 

Hosea 12:6

12:6 But you must return ⁷⁴  to your God,

by maintaining love and justice,

and by waiting ⁷⁵  for your God to return to you. ⁷⁶ 

Joel 2:12-13

An Appeal for Repentance

2:12 “Yet even now,” the Lord says,

“return to me with all your heart –

with fasting, weeping, and mourning.

Tear your hearts, ⁷⁷ 

not just your garments!”

2:13 Return to the Lord your God,

for he is merciful and compassionate,

slow to anger and boundless in loyal love ⁷⁸  – often relenting from calamitous punishment. ⁷⁹ 

Matthew 3:2

3:2 “Repent, ⁸⁰  for the kingdom of heaven is near.”

Matthew 3:8

3:8 Therefore produce fruit ⁸¹  that proves your ⁸²  repentance,

Acts 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁸³  and to the Gentiles, that they should repent and turn to God, ⁸⁴  performing deeds consistent with ⁸⁵  repentance.

Revelation 2:5

2:5 Therefore, remember from what high state ⁸⁶  you have fallen and repent! Do ⁸⁷  the deeds you did at the first; ⁸⁸  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁸⁹ 

Revelation 2:16

2:16 Therefore, ⁹⁰  repent! If not, I will come against you quickly and make war against those people ⁹¹  with the sword of my mouth.

[21:1]  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).

[21:1]  ² tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ³ tn Heb “spoken.”

[21:2]  ⁴ tn Or “she conceived.”

[21:3]  ⁵ 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.

[21:4]  ⁶ tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.

[21:4]  ⁷ 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).

[21:5]  ⁸ 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).

[21:6]  ⁹ tn Heb “Laughter God has made for me.”

[21:6]  ¹⁰ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ¹¹ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) 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).

[21:7]  ¹² tn Heb “said.”

[21:7]  ¹³ tn The perfect form of the verb is used here to describe a hypothetical situation.

[21:8]  ¹⁴ tn Heb “made.”

[21:8]  ¹⁵ 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.

[21:9]  ¹⁶ tn Heb “saw.”

[21:9]  ¹⁷ 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.

[21:10]  ¹⁸ 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.

[21:11]  ¹⁹ tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) 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.

[21:12]  ²⁰ tn Heb “Let it not be evil in your eyes.”

[21:12]  ²¹ 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.

[21:12]  ²² tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ²³ 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.

[21:14]  ²⁴ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ²⁵ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ²⁶ 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.”

[21:14]  ²⁷ tn Heb “she went and wandered.”

[21:14]  ²⁸ 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.

[21:15]  ²⁹ 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.

[21:16]  ³⁰ sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ³¹ tn Heb “said.”

[21:16]  ³² tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ³³ 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.

[21:17]  ³⁴ 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.

[21:17]  ³⁵ tn Heb “What to you?”

[21:17]  ³⁶ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[21:19]  ³⁷ 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.

[21:21]  ³⁸ sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.

[21:21]  ³⁹ tn Heb “And his mother took for him a wife from the land of Egypt.”

[21:22]  ⁴⁰ sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.

[21:23]  ⁴¹ tn Heb “And now swear to me by God here.”

[21:23]  ⁴² tn Heb “my offspring and my descendants.”

[21:23]  ⁴³ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ⁴⁴ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ⁴⁵ tn Or “kindness.”

[21:23]  ⁴⁶ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[21:24]  ⁴⁷ tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.

[21:25]  ⁴⁸ tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.

[21:25]  ⁴⁹ tn Heb “concerning the matter of the well of water.”

[21:25]  ⁵⁰ tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.

[21:26]  ⁵¹ tn Heb “and also.”

[21:27]  ⁵² tn Heb “cut a covenant.”

[21:29]  ⁵³ tn Heb “What are these?”

[21:30]  ⁵⁴ tn Heb “that it be for me for a witness.”

[21:30]  ⁵⁵ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[21:31]  ⁵⁶ tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”

[21:31]  ⁵⁷ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.

[21:31]  ⁵⁸ sn The verb forms a wordplay with the name Beer Sheba.

[21:32]  ⁵⁹ tn Heb “cut a covenant.”

[21:32]  ⁶⁰ tn Heb “arose and returned.”

[21:32]  ⁶¹ sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.

[21:33]  ⁶² tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ⁶³ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ⁶⁴ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[21:34]  ⁶⁵ tn Heb “many days.”

[14:6]  ⁶⁶ sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

[33:11]  ⁶⁷ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ⁶⁸ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ⁶⁹ tn Heb “all.”

[33:11]  ⁷⁰ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[9:13]  ⁷¹ tn Heb “we have not pacified the face of.”

[9:13]  ⁷² tn Or “by gaining insight.”

[9:13]  ⁷³ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[12:6]  ⁷⁴ tn The verb תָשׁוּב (tashuv, Qal imperfect 2nd person masculine singular from שׁוּב, shuv, “to return”) functions as an imperfect of moral obligation, introducing the following imperatives (e.g., Gen 20:9; Exod 4:15). For this function of the imperfect, see IBHS 508-9 §31.4g.

[12:6]  ⁷⁵ tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

[12:6]  ⁷⁶ tn The phrase “to return to you” does not appear in the Hebrew text but is implied; it is provided in the translation for clarity. This ellipsis fills out the implicit connotations of the verb קָוָה (qavah, “to wait for”).

[2:12]  ⁷⁷ sn The figurative language calls for genuine repentance, and not merely external ritual that goes through the motions.

[2:13]  ⁷⁸ tn Heb “and great of loyal love.”

[2:13]  ⁷⁹ tn Heb “and he relents from calamity.”

[3:2]  ⁸⁰ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[3:8]  ⁸¹ sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ⁸² tn Grk “fruit worthy of.”

[26:20]  ⁸³ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁸⁴ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁸⁵ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[2:5]  ⁸⁶ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁸⁷ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁸⁸ tn Or “you did formerly.”

[2:5]  ⁸⁹ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:16]  ⁹⁰ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ⁹¹ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.