Kejadian 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 

Kejadian 2:19

2:19 The Lord God formed ⁶⁶  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ⁶⁷  name them, and whatever the man called each living creature, that was its name.

Kisah Para Rasul 24:16

24:16 This is the reason ⁶⁸  I do my best to always ⁶⁹  have a clear ⁷⁰  conscience toward God and toward people. ⁷¹ 

Roma 9:1-2

Israel’s Rejection Considered

9:1 ⁷² I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁷³  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ⁷⁴ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁷⁵  in the saints’ ⁷⁶  inheritance in the light.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 1:1-3

Salutation

1:1 From Paul, ⁷⁷  a slave ⁷⁸  of God and apostle of Jesus Christ, to further the faith ⁷⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁸⁰  1:3 But now in his own time ⁸¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁸²  consciences from dead works to worship the living God.

Ibrani 13:18

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.

[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.

[21:9]  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).

[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.”

[2:19]  ⁶⁶ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ⁶⁷ tn The imperfect verb form is future from the perspective of the past time narrative.

[24:16]  ⁶⁸ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁶⁹ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁷⁰ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁷¹ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[9:1]  ⁷² sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁷³ tn Or “my conscience bears witness to me.”

[9:2]  ⁷⁴ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[1:12]  ⁷⁵ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁷⁶ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ⁷⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁸⁰ tn Grk “before eternal ages.”

[1:3]  ⁸¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[9:14]  ⁸² tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.