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 1:5

1:5 God called ⁶⁶  the light “day” and the darkness ⁶⁷  “night.” There was evening, and there was morning, marking the first day. ⁶⁸ 

Genesis 1:9

1:9 God said, “Let the water under the sky be gathered to one place ⁶⁹  and let dry ground appear.” ⁷⁰  It was so.

Deuteronomy 15:8-10

15:8 Instead, you must be sure to open your hand to him and generously lend ⁷¹  him whatever he needs. ⁷²  15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ⁷³  be wrong toward your impoverished fellow Israelite ⁷⁴  and you do not lend ⁷⁵  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ⁷⁶  15:10 You must by all means lend ⁷⁷  to him and not be upset by doing it, ⁷⁸  for because of this the Lord your God will bless you in all your work and in everything you attempt.

Matthew 5:7

5:7 “Blessed are the merciful, for they will be shown mercy.

Luke 6:35-38

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁷⁹  Then ⁸⁰  your reward will be great, and you will be sons ⁸¹  of the Most High, ⁸²  because he is kind to ungrateful and evil people. ⁸³  6:36 Be merciful, ⁸⁴  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ⁸⁵  not judge, ⁸⁶  and you will not be judged; ⁸⁷  do not condemn, and you will not be condemned; forgive, ⁸⁸  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁸⁹  will be poured ⁹⁰  into your lap. For the measure you use will be the measure you receive.” ⁹¹ 

[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.”

[1:5]  ⁶⁶ tn Heb “he called to,” meaning “he named.”

[1:5]  ⁶⁷ tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ⁶⁸ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:9]  ⁶⁹ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ⁷⁰ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[15:8]  ⁷¹ tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

[15:8]  ⁷² tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[15:9]  ⁷³ tn Heb “your eye.”

[15:9]  ⁷⁴ tn Heb “your needy brother.”

[15:9]  ⁷⁵ tn Heb “give” (likewise in v. 10).

[15:9]  ⁷⁶ tn Heb “it will be a sin to you.”

[15:10]  ⁷⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ⁷⁸ tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

[6:35]  ⁷⁹ tn Or “in return.”

[6:35]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁸¹ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁸² sn That is, “sons of God.”

[6:35]  ⁸³ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ⁸⁴ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ⁸⁵ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ⁸⁶ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ⁸⁷ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ⁸⁸ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ⁸⁹ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁹⁰ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁹¹ tn Grk “by [the measure] with which you measure it will be measured back to you.”