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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Sarai gives Hagar to Abram. (1–3)
Hagar's misbehaviour to Sarai. (4–6)
The Angel commands Hagar to return, (7–16)

Hagar is the person mostly concerned in the story of this chapter, an obscure Egyptian woman, whose name and story we never should have heard of if Providence had not brought her into the family of Abram. Probably she was one of those maid-servants whom the king of Egypt, among other gifts, bestowed upon Abram, ch. xiv. 16. Concerning her, we have four things in this chapter:-- I. Her marriage to Abram her master, ver. 1-3. II. Her misbehaviour towards Sarai her mistress, ver. 4-6. III. Her discourse with an angel that met her in her flight, ver. 7-14. IV. Her delivery of a son, ver. 15, 16.
Adam Clarke: Commentary on the Bible - 1831
Sarai, having no child, gives Hagar her maid to Abram for wife, Gen 16:1-3. She conceives and despises her mistress, Gen 16:4. Sarai is offended and upbraids Abram, Gen 16:5. Abram vindicates himself; and Hagar, being hardly used by her mistress, runs away, Gen 16:6. She is met by an angel, and counselled to return to her mistress, Gen 16:7-9. God promises greatly to multiply her seed, Gen 16:10. Gives the name of Ishmael to the child that should be born of her, Gen 16:11. Shows his disposition and character, Gen 16:12. Hagar calls the name of the Lord who spoke to her, Thou God seest me, Gen 16:13. She calls the name of the well at which the angel met her, Beer-laharoi, Gen 16:14. Ishmael is born in the 86th year of Abram's age, Gen 16:15, Gen 16:16.
Albert Barnes: Notes on the Bible - 1834
- The Birth of Ishmael
1. הנר hā gā r, Hagar, "flight." Hejrah, the flight of Muhammed.
7. מלאך mal'ak "messenger, angel." A deputy commissioned to discharge a certain duty for the principal whom he represents. As the most usual task is that of bearing messages, commands, or tidings, he is commonly called a "messenger" ἄγγελος angelos). The word is therefore a term of office, and does not further distinguish the office-bearer than as an intelligent being. Hence, a מלאך mal'ak may be a man deputed by a man Gen 32:3; Job 1:14, or by God Hag 1:13; Mal 3:1, or a superhuman being delegated in this case only by God. The English term "angel" is now especially appropriated to the latter class of messengers.
1st. The nature of angels is spiritual Heb 1:14. This characteristic ranges over the whole chain of spiritual being from man up to God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because he is supreme. Other classes of spiritual beings may be excluded - as the cherubim, the seraphim - because they have not the same office, though the word "angelic" is sometimes used by us as synonymous with heavenly or spiritual. They were all of course originally good; but some of them have fallen from holiness, and become evil spirits or devils Mat 25:31, Mat 25:41; Jde 1:6; Rev 12:7. The latter are circumscribed in their sphere of action, as if confined within the walls of their prison, in consequence of their fallen state and malignant disposition Gen. 3; Job 1:2; Pe1 2:4; Rev 20:2. Being spiritual, they are not only moral, but intelligent. They also excel in strength Psa 103:20. The holy angels have the full range of action for which their qualities are adapted. They can assume a real form, expressive of their present functions, and affecting the senses of sight, hearing, and touch, or the roots of those senses in the soul. They may even perform innocent functions of a human body, such as eating Gen 18:8; Gen 19:3. Being spirits, they can resolve the material food into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone. Angels have no distinction of sex Mat 22:30. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.
2d. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God Rev 7:11; but their special office is to execute the commands of God in the natural world Psa 103:20, and especially to minister to the heirs of salvation Heb 1:14; Mat 18:10; Luk 15:10; Luk 16:22. It is not needful here to enter into the uniquenesses of their ministry.
3d. The angel of Jehovah. This phrase is especially employed to denote the Lord himself in that form in which he condescends to make himself manifest to man; for the Lord God says of this angel, "Beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions; for my name is in his inmost" Exo 23:21; that is, my nature is in his essence. Accordingly, he who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Gen 16:7, Gen 16:13; Gen 22:11-12; Gen 31:11, Gen 31:13; Gen 48:15-16; Exo 3:2-15; Exo 23:20-23; with Exo 33:14-15). It is remarkable, at the same time, that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had pRev_ious indications Gen 1:26; Gen 3:22. The phrase "angel of the Lord," however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. שׁוּר shû r, Shur, "wall." A city or place probably near the head of the gulf of Suez. The desert of Shur is now Jofar.
11. ישׁמעאל yı̂ shmā‛ ē'l, Jishmael, "the Mighty will hear."
13. ראי אל 'ê l rŏ'ı̂ y, "God of vision or seeing."
14. ראי לחי באר be'ē r-lachay-ro'ı̂ y, Beer-lachai-roi, "well of vision to the living." ברד bered, Bered, "hail." The site is not known.
Sarah has been barren probably much more than twenty years. She appears to have at length reluctantly arrived at the conclusion that she would never be a mother. Nature and history prompted the union of one man to one wife in marriage, and it might have been presumed that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East prompted Sarai to resort to the expedient of giving her maid to her husband for a second wife, that she might have children by her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 16:1, Sarai, being barren, gives Hagar to Abram; Gen 16:4, Hagar, being afflicted for despising her mistress, runs away; Gen 16:7, An angel commands her to return and submit herself, promises her a numerous posterity, and shows their character and condition; Gen 16:13, Hagar names the place, and returns to Sarai; Gen 16:15, Ishmael is born; Gen 16:16, The age of Abram.
John Gill
INTRODUCTION TO GENESIS 16
This chapter gives an account of Abram's marrying his maid, at the instance of his wife Sarai, Gen 16:1, who, upon conceiving, despised her mistress; of which complaint is made to Abram, who leaving his maid to his wife, to deal with her as she pleased, dealt harshly by her, and therefore fled from her, Gen 16:4; when she was met by an angel, who advised her to return and submit herself to her mistress, and told her her seed would be greatly multiplied, gave a name to the child she went with, and described his temper and disposition, Gen 16:7; and then we have the name of God that spoke to her, and of the place where the discourse passed between them, Gen 16:13; and the chapter is concluded with the birth of Ishmael, and the age of Abram at his birth, Gen 16:15.
16:116:1: Եւ Սարա կին Աբրամու ո՛չ ծնանէր նմա։ Եւ էր նորա աղջիկ մի Եգիպտացի որոյ անուն էր Ագար[119]։ [119] Յօրինակին պակասէր. Եւ էր նորա աղջիկ մի։
1 Աբրամի կին Սարան նրան երեխայ չէր պարգեւում: Սարան ունէր մի եգիպտացի աղախին, որի անունն Ագար էր:
16 Աբրամին կինը Սարա չէր ծնաներ անոր ու Եգիպտացի աղախին մը ունէր, որուն անունը Հագար էր։
Եւ Սարա, կին Աբրամու, ոչ ծնանէր նմա. եւ էր նորա աղջիկ մի Եգիպտացի որոյ անուն էր Ագար:

16:1: Եւ Սարա կին Աբրամու ո՛չ ծնանէր նմա։ Եւ էր նորա աղջիկ մի Եգիպտացի որոյ անուն էր Ագար[119]։
[119] Յօրինակին պակասէր. Եւ էր նորա աղջիկ մի։
1 Աբրամի կին Սարան նրան երեխայ չէր պարգեւում: Սարան ունէր մի եգիպտացի աղախին, որի անունն Ագար էր:
16 Աբրամին կինը Սարա չէր ծնաներ անոր ու Եգիպտացի աղախին մը ունէր, որուն անունը Հագար էր։
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16:11: Но Сара, жена Аврамова, не рождала ему. У ней была служанка Египтянка, именем Агарь.
16:1 Σαρα σαρα though; while ἡ ο the γυνὴ γυνη woman; wife Αβραμ αβραμ not ἔτικτεν τικτω give birth; produce αὐτῷ αυτος he; him ἦν ειμι be δὲ δε though; while αὐτῇ αυτος he; him παιδίσκη παιδισκη girl; maid Αἰγυπτία αιγυπτια who; what ὄνομα ονομα name; notable Αγαρ αγαρ Agar
16:1 וְ wᵊ וְ and שָׂרַי֙ śārˌay שָׂרַי Sarai אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman אַבְרָ֔ם ʔavrˈām אַבְרָם Abram לֹ֥א lˌō לֹא not יָלְדָ֖ה yālᵊḏˌā ילד bear לֹ֑ו lˈô לְ to וְ wᵊ וְ and לָ֛הּ lˈāh לְ to שִׁפְחָ֥ה šifḥˌā שִׁפְחָה maidservant מִצְרִ֖ית miṣrˌîṯ מִצְרִי Egyptian וּ û וְ and שְׁמָ֥הּ šᵊmˌāh שֵׁם name הָגָֽר׃ hāḡˈār הָגָר Hagar
16:1. igitur Sarai uxor Abram non genuerat liberos sed habens ancillam aegyptiam nomine AgarNow Sarai the wife of Abram, had brought forth no children; having a handmaid, an Egyptian, named Agar,
1. Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
16:1. Now Sarai, the wife of Abram, had not conceived children. But, having an Egyptian handmaid named Hagar,
16:1. Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.
Now Sarai Abram' s wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar:

1: Но Сара, жена Аврамова, не рождала ему. У ней была служанка Египтянка, именем Агарь.
16:1
Σαρα σαρα though; while
ο the
γυνὴ γυνη woman; wife
Αβραμ αβραμ not
ἔτικτεν τικτω give birth; produce
αὐτῷ αυτος he; him
ἦν ειμι be
δὲ δε though; while
αὐτῇ αυτος he; him
παιδίσκη παιδισκη girl; maid
Αἰγυπτία αιγυπτια who; what
ὄνομα ονομα name; notable
Αγαρ αγαρ Agar
16:1
וְ wᵊ וְ and
שָׂרַי֙ śārˌay שָׂרַי Sarai
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
לֹ֥א lˌō לֹא not
יָלְדָ֖ה yālᵊḏˌā ילד bear
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
לָ֛הּ lˈāh לְ to
שִׁפְחָ֥ה šifḥˌā שִׁפְחָה maidservant
מִצְרִ֖ית miṣrˌîṯ מִצְרִי Egyptian
וּ û וְ and
שְׁמָ֥הּ šᵊmˌāh שֵׁם name
הָגָֽר׃ hāḡˈār הָגָר Hagar
16:1. igitur Sarai uxor Abram non genuerat liberos sed habens ancillam aegyptiam nomine Agar
Now Sarai the wife of Abram, had brought forth no children; having a handmaid, an Egyptian, named Agar,
16:1. Now Sarai, the wife of Abram, had not conceived children. But, having an Egyptian handmaid named Hagar,
16:1. Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «Но Сара, жена Аврамова, не рождала ему…» Необходимое вводное замечание, подготовляющее к последующему повествованию. Прошло уже целых десять лет (3: ст.) с того времени, как Аврам и Сара получили божественное обетование о многочисленном потомстве, а у последней не родилось еще ни одного сына.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-9: Abram, Sarai, and Hagar.B. C. 1911.
1 Now Sarai Abram's wife bare him no children: and she had a handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. 3 And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.
We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though some excuse may be made for him, he cannot be justified, for from the beginning it was not so; and, when it was so, it seems to have proceeded from an irregular desire to build up families for the speedier peopling of the world and the church. Certainly it must not be so now. Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only. Now,
I. The maker of this match (would one think it?) was Sarai herself: she said to Abram, I pray thee, go in unto my maid, v. 2. Note, 1. It is the policy of Satan to tempt us by our nearest and dearest relations, or those friends that we have an opinion of and an affection for. The temptation is most dangerous when it is sent by a hand that is least suspected: it is our wisdom therefore to consider, not so much who speaks as what is spoken. 2. God's commands consult our comfort and honour much better than our own contrivances do. It would have been much more for Sarai's interest if Abram had kept to the rule of God's law instead of being guided by her foolish projects; but we often do ill for ourselves.
II. The inducement to it was Sarai's barrenness.
1. Sarai bare Abram no children. She was very fair (ch. xii. 14), was a very agreeable, dutiful wife, and a sharer with him in his large possessions; and yet written childless. Note, (1.) God dispenses his gifts variously, loading us with benefits, but not overloading us: some cross or other is appointed to be an alloy to great enjoyments. (2.) The mercy of children is often given to the poor and denied to the rich, given to the wicked and denied to good people, though the rich have most to leave them and good people would take most care of their education. God does herein as it has pleased him.
2. She owned God's providence in this affliction: The Lord hath restrained me from bearing. Note, (1.) As, where children are, it is God that gives them (ch. xxxiii. 5), so where they are wanted it is he that withholds them, ch. xxx. 2. This evil is of the Lord. (2.) It becomes us to acknowledge this, that we may bear it, and improve it, as an affliction of his ordering for wise and holy ends.
3. She used this as an argument with Abram to marry his maid; and he was prevailed upon by this argument to do it. Note, (1.) When our hearts are too much set upon any creature-comfort, we are easily put upon the use of indirect methods for the obtaining of it. Inordinate desires commonly produce irregular endeavours. If our wishes be not kept in a submission to God's providence, our pursuits will scarcely be kept under the restraints of his precepts. (2.) It is for want of a firm dependence upon God's promise, and a patient waiting for God's time, that we go out of the way of our duty to catch at expected mercy. He that believes does not make haste.
4. Abram's compliance with Sarai's proposal, we have reason to think, was from an earnest desire of the promised seed, on whom the covenant should be entailed. God had told him that his heir should be a son of his body, but had not yet told him that it should be a son by Sarai; therefore he thought, "Why not by Hagar, since Sarai herself proposed it?" Note, (1.) Foul temptations may have very fair pretences, and be coloured with that which is very plausible. (2.) Fleshly wisdom, as it anticipates God's time of mercy, so it puts us out of God's way. (3.) This would be happily prevented if we would ask counsel of God by the word and by prayer, before we attempt that which is important and suspicious. Herein Abram was wanting; he married without God's consent. This persuasion came not of him that called him.
Adam Clarke: Commentary on the Bible - 1831
16:1: She had a handmaid, an Egyptian - As Hagar was an Egyptian, St. Chrysostom's conjecture is very probable. that she was one of those female slaves which Pharaoh gave to Abram when he sojourned in Egypt; see Gen 12:16. Her name הגר hagar signifies a stranger or sojourner, and it is likely she got this name in the family of Abram, as the word is pure Hebrew.
Albert Barnes: Notes on the Bible - 1834
16:1-6
A Mizrite handmaid. - Hagar was probably obtained, ten years before, during their sojourn in Egypt. "The Lord hath restrained me." It was natural to the ancient mind to recognize the power and will of God in all things. "I shall be builded by her," אבנה 'ı̂ bā neh, built as the foundation of a house, by the addition of sons or daughters (בנים bā nı̂ ym or בנית bā nô t). She thought she had or wished to have a share in the promise, if not by herself personally, yet through her maid. The faith of Sarah had not yet come fully to the birth. Abram yields to the suggestion of his wife, and complies with the custom of the country. Ten years had elapsed since they had entered the land they were to inherit. Impatience at the long delay leads to an invention of their own for obtaining an heir. The contempt of her maid was unjustifiable. But it was the natural consequence of Sarai's own improper and imprudent step, in giving her to her husband as a concubine. Unwilling, however, to see in herself the occasion of her maid's insolence, she transfers the blame to her husband, who empowers or reminds her of her power still to deal with her as it pleased her. Hagar, unable to bear the yoke of humiliation, flees from her mistress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: am 2092, bc 1912
bare: Gen 15:2, Gen 15:3, Gen 21:10, Gen 21:12, Gen 25:21; Jdg 13:2; Luk 1:7, Luk 1:36
Egyptian: Gen 12:16, Gen 21:9, Gen 21:21
name: Gal 4:24, Agar
Carl Friedrich Keil and Franz Delitzsch
16:1
As the promise of a lineal heir (Gen 15:4) did not seem likely to be fulfilled, even after the covenant had been made, Sarai resolved, ten years after their entrance into Canaan, to give her Egyptian maid Hagar to her husband, that if possible she might "be built up by her," i.e., obtain children, who might found a house or family (Gen 30:3). The resolution seemed a judicious one, and according to the customs of the East, there would be nothing wrong in carrying it out. Hence Abraham consented without opposition, because, as Malachi (Mal 2:15) says, he sought the seed promised by God. But they were both of them soon to learn, that their thoughts were the thoughts of man and not of God, and that their wishes and actions were not in accordance with the divine promise. Sarai, the originator of the plan, was the first to experience its evil consequences. When the maid was with child by Abram, "her mistress became little in her eyes." When Sarai complained to Abram of the contempt she received from her maid (saying, "My wrong," the wrong done to me, "come upon thee," cf. Jer 51:35; Gen 27:13), and called upon Jehovah to judge between her and her husband,
(Note: בּיניך, with a point over the second Jod, to show that it is irregular and suspicious; since בּין with the singular suffix is always treated as a singular, and only with a plural suffix as plural.)
Abram gave her full power to act as mistress towards her maid, without raising the slave who was made a concubine above her position. But as soon as Sarai made her feel her power, Hagar fled. Thus, instead of securing the fulfilment of their wishes, Sarai and Abram had reaped nothing but grief and vexation, and apparently had lost the maid through their self-concerted scheme. But the faithful covenant God turned the whole into a blessing.
Geneva 1599
16:1 Now (a) Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.
(a) It seems that she had respect for God's promise, which could not be accomplished without issue.
John Gill
16:1 Now Sarai, Abram's wife, bare him no children,.... She is before said to be barren, and he to be childless, Gen 11:30; God had promised him a seed, but as yet he had none, which was a trial of his faith; he had been married many years to Sarai his wife, she was his wife when they came out of Ur of the Chaldees, and how long before cannot be said; they stayed and dwelt some time at Haran, the Jews (x) say five years, and they had been now ten years in the land of Canaan, Gen 16:3; and were advanced in years, the one being seventy five, and the other eighty five, so that there was no great probability of having any children, wherefore the following step was taken:
and she had an handmaid, an Egyptian, whose name was Hagar; no doubt but she had many, but this was a principal one, that might be over others, and was chiefly entrusted with the care and management of family affairs under her mistress; she might be the daughter of an Egyptian, born in Abram's house, as Eliezer was the son of a Syrian of Damascus, born there also; or she might be one of the maidservants Pharaoh, king of Egypt, gave to Abram, Gen 12:16; the Jews (y) have a tradition, that she was a daughter of Pharaoh, who, when he saw the wonders done for Sarai, said, it is better that my daughter should be a handmaid in this house, than a mistress in another, and therefore gave her to Sarai; others say (z) she was a daughter of his by a concubine, but neither is probable: from her came the people called Hagarites, 1Chron 5:10, and Hagarenes, Ps 83:6; and there were a people in Arabia called Agraei, both by Strabo (a) and Pliny (b); and the latter speaks of a royal city in that country called Agra, which seem to have their names from this person. Melo (c), an Heathen writer, speaking of Abram, says, that he had two wives, one of his own country, and akin to him, and the other an Egyptian, a servant; of the Egyptian he beget twelve sons, who, going into Arabia, divided the country among them, and were the first that reigned over the inhabitants of it; as to her twelve sons, he mistakes, for these were not Hagar's sons by Abram, but her grandsons, the sons of Ishmael, see Gen 17:20.
(x) Seder Olam Rabba, p. 2. (y) Targum Jon. & Jarchi in loc. Bereshit Rabba, sect. 45. fol. 40. 2. (z) Pirke Eliezer, c. 26. (a) Geograph. l. 16. p. 528. (b) Hist. Nat. l. 6. c. 28. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 19. p. 420, 421.
John Wesley
16:1 We have here the marriage of Abram to Hagar, who was his secondary wife. Herein, though he may be excused, he cannot be justified; for from the beginning it was not so: and when it was so, it seems to have proceeded from an irregular desire to build up their families, for the speedier peopling of the world. But now we must not do so? Christ has reduced this matter to the first institution, and makes the marriage union to be between one man and one woman only.
Robert Jamieson, A. R. Fausset and David Brown
16:1 BESTOWMENT OF HAGAR. (Gen. 16:1-16)
Now, Sarai . . . had a handmaid--a female slave--one of those obtained in Egypt.
16:216:2: Եւ ասէ Սարա ցԱբրամ յերկիրն Քանանացւոց. Որովհետեւ արգել զիս Տէր ՚ի ծնանելոյ, արդ՝ մո՛ւտ առ աղջիկդ իմ զի արարից ինձ որդի՛ ՚ի դմանէ։ Եւ ունկնդի՛ր եղեւ Աբրամ ձայնի Սարայի[120]։ [120] Այլք. Յերկրին Քանանացւոց։
2 Սարան Քանանացւոց երկրում ասաց Աբրամին. «Քանի որ Տէրն ինձ զրկել է երեխայ ունենալուց, պառկի՛ր իմ աղախնի հետ, որպէսզի նրա միջոցով որդի ունենամ»: Եւ Աբրամն անսաց Սարայի ասածին:
2 Սարա ըսաւ Աբրամին. «Ահա հիմա Տէրը արգիլեց զիս ծնանելէ. ուրեմն աղախինիս մտիր, գուցէ անկէ զաւակ ստանամ»։ Աբրամ Սարային խօսքը մտիկ ըրաւ։
Եւ ասէ Սարա ցԱբրամ [221]յերկրին Քանանացւոց``. Որովհետեւ արգել զիս Տէր ի ծնանելոյ, արդ մուտ առ աղջիկդ իմ, զի արարից ինձ որդի ի դմանէ: Եւ ունկնդիր եղեւ Աբրամ ձայնի Սարայի:

16:2: Եւ ասէ Սարա ցԱբրամ յերկիրն Քանանացւոց. Որովհետեւ արգել զիս Տէր ՚ի ծնանելոյ, արդ՝ մո՛ւտ առ աղջիկդ իմ զի արարից ինձ որդի՛ ՚ի դմանէ։ Եւ ունկնդի՛ր եղեւ Աբրամ ձայնի Սարայի[120]։
[120] Այլք. Յերկրին Քանանացւոց։
2 Սարան Քանանացւոց երկրում ասաց Աբրամին. «Քանի որ Տէրն ինձ զրկել է երեխայ ունենալուց, պառկի՛ր իմ աղախնի հետ, որպէսզի նրա միջոցով որդի ունենամ»: Եւ Աբրամն անսաց Սարայի ասածին:
2 Սարա ըսաւ Աբրամին. «Ահա հիմա Տէրը արգիլեց զիս ծնանելէ. ուրեմն աղախինիս մտիր, գուցէ անկէ զաւակ ստանամ»։ Աբրամ Սարային խօսքը մտիկ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: И сказала Сара Авраму: вот, Господь заключил чрево мое, чтобы мне не рождать; войди же к служанке моей: может быть, я буду иметь детей от нее. Аврам послушался слов Сары.
16:2 εἶπεν επω say; speak δὲ δε though; while Σαρα σαρα to; toward Αβραμ αβραμ see!; here I am συνέκλεισέν συγκλειω confine; catch με με me κύριος κυριος lord; master τοῦ ο the μὴ μη not τίκτειν τικτω give birth; produce εἴσελθε εισερχομαι enter; go in οὖν ουν then πρὸς προς to; toward τὴν ο the παιδίσκην παιδισκη girl; maid μου μου of me; mine ἵνα ινα so; that τεκνοποιήσῃς τεκνοποιεω from; out of αὐτῆς αυτος he; him ὑπήκουσεν υπακουω listen to δὲ δε though; while Αβραμ αβραμ the φωνῆς φωνη voice; sound Σαρας σαρα Sara
16:2 וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say שָׂרַ֜י śārˈay שָׂרַי Sarai אֶל־ ʔel- אֶל to אַבְרָ֗ם ʔavrˈām אַבְרָם Abram הִנֵּה־ hinnē- הִנֵּה behold נָ֞א nˈā נָא yeah עֲצָרַ֤נִי ʕᵃṣārˈanî עצר restrain יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from לֶּ֔דֶת llˈeḏeṯ ילד bear בֹּא־ bō- בוא come נָא֙ nˌā נָא yeah אֶל־ ʔel- אֶל to שִׁפְחָתִ֔י šifḥāṯˈî שִׁפְחָה maidservant אוּלַ֥י ʔûlˌay אוּלַי perhaps אִבָּנֶ֖ה ʔibbānˌeh בנה build מִמֵּ֑נָּה mimmˈēnnā מִן from וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear אַבְרָ֖ם ʔavrˌām אַבְרָם Abram לְ lᵊ לְ to קֹ֥ול qˌôl קֹול sound שָׂרָֽי׃ śārˈāy שָׂרַי Sarai
16:2. dixit marito suo ecce conclusit me Dominus ne parerem ingredere ad ancillam meam si forte saltem ex illa suscipiam filios cumque ille adquiesceret deprecantiShe said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,
2. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall obtain children by her. And Abram hearkened to the voice of Sarai.
16:2. she said to her husband: “Behold, the Lord has closed me, lest I give birth. Enter to my handmaid, so that perhaps I may receive sons of her at least.” And when he agreed to her supplication,
16:2. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai:

2: И сказала Сара Авраму: вот, Господь заключил чрево мое, чтобы мне не рождать; войди же к служанке моей: может быть, я буду иметь детей от нее. Аврам послушался слов Сары.
16:2
εἶπεν επω say; speak
δὲ δε though; while
Σαρα σαρα to; toward
Αβραμ αβραμ see!; here I am
συνέκλεισέν συγκλειω confine; catch
με με me
κύριος κυριος lord; master
τοῦ ο the
μὴ μη not
τίκτειν τικτω give birth; produce
εἴσελθε εισερχομαι enter; go in
οὖν ουν then
πρὸς προς to; toward
τὴν ο the
παιδίσκην παιδισκη girl; maid
μου μου of me; mine
ἵνα ινα so; that
τεκνοποιήσῃς τεκνοποιεω from; out of
αὐτῆς αυτος he; him
ὑπήκουσεν υπακουω listen to
δὲ δε though; while
Αβραμ αβραμ the
φωνῆς φωνη voice; sound
Σαρας σαρα Sara
16:2
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
שָׂרַ֜י śārˈay שָׂרַי Sarai
אֶל־ ʔel- אֶל to
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
הִנֵּה־ hinnē- הִנֵּה behold
נָ֞א nˈā נָא yeah
עֲצָרַ֤נִי ʕᵃṣārˈanî עצר restrain
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
לֶּ֔דֶת llˈeḏeṯ ילד bear
בֹּא־ bō- בוא come
נָא֙ nˌā נָא yeah
אֶל־ ʔel- אֶל to
שִׁפְחָתִ֔י šifḥāṯˈî שִׁפְחָה maidservant
אוּלַ֥י ʔûlˌay אוּלַי perhaps
אִבָּנֶ֖ה ʔibbānˌeh בנה build
מִמֵּ֑נָּה mimmˈēnnā מִן from
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
לְ lᵊ לְ to
קֹ֥ול qˌôl קֹול sound
שָׂרָֽי׃ śārˈāy שָׂרַי Sarai
16:2. dixit marito suo ecce conclusit me Dominus ne parerem ingredere ad ancillam meam si forte saltem ex illa suscipiam filios cumque ille adquiesceret deprecanti
She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,
16:2. she said to her husband: “Behold, the Lord has closed me, lest I give birth. Enter to my handmaid, so that perhaps I may receive sons of her at least.” And when he agreed to her supplication,
16:2. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «И сказала Сара Авраму: вот, Господь заключил чрево мое… войди же к служанке моей…» Смиренно считая себя главной виновницей неисполнения божественного обетования о потомстве и желая оказать Авраму содействие в получении его, Сара великодушно отказывается от своих прав на мужа и добровольно предлагает ему в жены свою собственную служанку Агарь, вывезенную ими еще из Египта, вероятно, в числе прочих даров, которыми снабдили их египтяне (12:16). Самое имя этой служанки «Агарь» значит бегство и дано ей было или по пророчественному предсказанию, или, вернее, по последующему воспоминанию ее двукратного бегства из дома госпожи своей (16:6).

«может быть я буду иметь детей от нее…» В еврейском тексте сказано по другому: «чтобы мне создать дом (banch) мой от нее, опереться на нее», «усилиться чрез нее» (Втор 25:9; Руфь 4:16); славянском (с 70-и): «да чада сотворю от нея».

Через это и сам поступок Сары становится гораздо понятнее: очевидно, она здесь основывает свои надежды на том обычном праве той эпохи, в силу которого дети мужа, рожденные от служанки, считались законными его детьми и, следовательно, равно принадлежали обоим супругам, т. е. как мужу, так и жене (30:3).

«Аврам послушался слов Сары…» Хотя в поступке Аврама и было допущено нарушение чистоты брачного союза (2:22), но извинением для него служило, во-первых, то, что он сделал это не по собственной страсти, а из послушания жене, и во-вторых, то, что при совершении сего поступка преследовал не личные, низменные интересы, а высшие, теократические цели (Мал 2:15).
Adam Clarke: Commentary on the Bible - 1831
16:2: Go in unto my maid - 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.
I may obtain children by her - The slave being the absolute property of the mistress, not only her person, but the fruits of her labor, with all her children, were her owner's property also.
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: the Lord: Gen 17:16, Gen 18:10, Gen 20:18, Gen 25:21, Gen 30:2, Gen 30:3, Gen 30:9, Gen 30:22; Psa 127:3
obtain children: Heb. be builded, Gen 30:3, Gen 30:6; Exo 21:4; Rut 4:11
hearkened: Gen 3:1-6, Gen 3:12, Gen 3:17
Geneva 1599
16:2 And Sarai said unto Abram, Behold now, the LORD hath (b) restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
(b) She fails by limiting God's power to the common order of nature, as though God could not give her children in her old age.
John Gill
16:2 And Sarai said unto Abram, behold now, the Lord hath restrained me from bearing,.... Or, "hath shut me up" (d); that is, her womb, as were the wombs of the house of Abimelech, Gen 20:18; so that she could not conceive and bear children; she now at this age despaired of having children, perceiving very probably that it ceased to be with her after the manner of women; and this she refers to the will and power of God; for, as children are his gift, and an heritage from him, Ps 127:3, so it is his will and pleasure sometimes to withhold this blessing from those who are very desirous of them:
I pray thee go in unto my maid; Hagar, the Egyptian before mentioned; her meaning is, that he would take her to wife, and use her as such:
Tit may be that I may obtain children by her; for whatsoever were born of her handmaid, and in her house, were her own, and so she should account them, and especially as they would be her husband's, see Ex 21:4; or, "may be builded by her" (e); for women, by bearing children, build up an house, see Ruth 4:11; hence a son in Hebrew is called "ben", from "banah", to build:
and Abram hearkened to the voice of Sarai; without consulting God about it, the proposal being agreeable to the flesh, which may be imputed to the infirmity of the good man; though it does not appear to arise from previous lust predominant in him; but both Sarai's proposal, and his compliance with it, might be owing to the eager desire of each after the promised seed; they both believed the promise, but did not know it, being not as yet revealed, that Abram should have a son by Sarai; so that Sarai knowing her own case and circumstances, might conclude it was to be by another, and by her handmaid; and Abram might reason and judge after the same manner, which inclined him to listen to her: Josephus (f) says, indeed, that Sarai moved this to Abram by the direction and order of God himself; and the Jewish writers say (g), that Abram hearkened to the Holy Spirit of God that was in her.
(d) "couclusit me", V. L. Pagninus, Montanus, Vatablus, Drusius, Schmidt; "occlusit me", Junius & Tremellius, Piscator, Cocceius. (e) "aedificatur", Montanus, Piscator, Cocceius, Schmidt, Cartwright; so Ainsworth. (f) Antiqu. l. 1. c. 10. sect. 4. (g) Jarchi in loc. Bereshit Rabba, ut supra. (sect. 45. fol. 2.)
16:316:3: Եւ ա՛ռ Սարա կին Աբրամու զԱգար Եգիպտացի զաղախին իւր, յետ տասն ամի բնակելոյ Աբրամու յերկիրն Քանանացւոց, եւ ետ զնա Աբրամու առն իւրում կնութեան[121]։ [121] Այլք. Յերկրին Քանանացւոց։ Այլք. ԶԱգար զԵգիպտացի։
3 Սարան՝ Աբրամի կինը, եգիպտացի աղախին Ագարին կնութեան տուեց իր ամուսնուն՝ Աբրամին, Քանանացիների երկրում տասը տարի նրա ապրելուց յետոյ:
3 Աբրամին կինը Սարա իր Եգիպտացի աղախինը՝ Հագարը առաւ, Աբրամի Քանանի երկրին մէջ տասը տարի բնակելէն ետքը եւ զանիկա իր էրկանը Աբրամին տուաւ՝ անոր կին ըլլալու։
Եւ առ Սարա, կին Աբրամու, զԱգար Եգիպտացի զաղախին իւր, յետ տասն ամի բնակելոյ Աբրամու յերկրին Քանանացւոց, եւ ետ զնա Աբրամու առն իւրում կնութեան:

16:3: Եւ ա՛ռ Սարա կին Աբրամու զԱգար Եգիպտացի զաղախին իւր, յետ տասն ամի բնակելոյ Աբրամու յերկիրն Քանանացւոց, եւ ետ զնա Աբրամու առն իւրում կնութեան[121]։
[121] Այլք. Յերկրին Քանանացւոց։ Այլք. ԶԱգար զԵգիպտացի։
3 Սարան՝ Աբրամի կինը, եգիպտացի աղախին Ագարին կնութեան տուեց իր ամուսնուն՝ Աբրամին, Քանանացիների երկրում տասը տարի նրա ապրելուց յետոյ:
3 Աբրամին կինը Սարա իր Եգիպտացի աղախինը՝ Հագարը առաւ, Աբրամի Քանանի երկրին մէջ տասը տարի բնակելէն ետքը եւ զանիկա իր էրկանը Աբրամին տուաւ՝ անոր կին ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: И взяла Сара, жена Аврамова, служанку свою, Египтянку Агарь, по истечении десяти лет пребывания Аврамова в земле Ханаанской, и дала ее Авраму, мужу своему, в жену.
16:3 καὶ και and; even λαβοῦσα λαμβανω take; get Σαρα σαρα the γυνὴ γυνη woman; wife Αβραμ αβραμ Agar τὴν ο the Αἰγυπτίαν αιγυπτια the ἑαυτῆς εαυτου of himself; his own παιδίσκην παιδισκη girl; maid μετὰ μετα with; amid δέκα δεκα ten ἔτη ετος year τοῦ ο the οἰκῆσαι οικεω dwell Αβραμ αβραμ in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him Αβραμ αβραμ the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
16:3 וַ wa וְ and תִּקַּ֞ח ttiqqˈaḥ לקח take שָׂרַ֣י śārˈay שָׂרַי Sarai אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman אַבְרָ֗ם ʔavrˈām אַבְרָם Abram אֶת־ ʔeṯ- אֵת [object marker] הָגָ֤ר hāḡˈār הָגָר Hagar הַ ha הַ the מִּצְרִית֙ mmiṣrîṯ מִצְרִי Egyptian שִׁפְחָתָ֔הּ šifḥāṯˈāh שִׁפְחָה maidservant מִ mi מִן from קֵּץ֙ qqˌēṣ קֵץ end עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten שָׁנִ֔ים šānˈîm שָׁנָה year לְ lᵊ לְ to שֶׁ֥בֶת šˌeveṯ ישׁב sit אַבְרָ֖ם ʔavrˌām אַבְרָם Abram בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan וַ wa וְ and תִּתֵּ֥ן ttittˌēn נתן give אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] לְ lᵊ לְ to אַבְרָ֥ם ʔavrˌām אַבְרָם Abram אִישָׁ֖הּ ʔîšˌāh אִישׁ man לֹ֥ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
16:3. tulit Agar Aegyptiam ancillam suam post annos decem quam habitare coeperant in terra Chanaan et dedit eam viro suo uxoremShe took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife.
3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
16:3. she took Hagar the Egyptian, her handmaid, ten years after they began to live in the land of Canaan, and she gave her to her husband as a wife.
16:3. And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.
And Sarai Abram' s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife:

3: И взяла Сара, жена Аврамова, служанку свою, Египтянку Агарь, по истечении десяти лет пребывания Аврамова в земле Ханаанской, и дала ее Авраму, мужу своему, в жену.
16:3
καὶ και and; even
λαβοῦσα λαμβανω take; get
Σαρα σαρα the
γυνὴ γυνη woman; wife
Αβραμ αβραμ Agar
τὴν ο the
Αἰγυπτίαν αιγυπτια the
ἑαυτῆς εαυτου of himself; his own
παιδίσκην παιδισκη girl; maid
μετὰ μετα with; amid
δέκα δεκα ten
ἔτη ετος year
τοῦ ο the
οἰκῆσαι οικεω dwell
Αβραμ αβραμ in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
Αβραμ αβραμ the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
16:3
וַ wa וְ and
תִּקַּ֞ח ttiqqˈaḥ לקח take
שָׂרַ֣י śārˈay שָׂרַי Sarai
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
אֶת־ ʔeṯ- אֵת [object marker]
הָגָ֤ר hāḡˈār הָגָר Hagar
הַ ha הַ the
מִּצְרִית֙ mmiṣrîṯ מִצְרִי Egyptian
שִׁפְחָתָ֔הּ šifḥāṯˈāh שִׁפְחָה maidservant
מִ mi מִן from
קֵּץ֙ qqˌēṣ קֵץ end
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
שָׁנִ֔ים šānˈîm שָׁנָה year
לְ lᵊ לְ to
שֶׁ֥בֶת šˌeveṯ ישׁב sit
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
וַ wa וְ and
תִּתֵּ֥ן ttittˌēn נתן give
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
לְ lᵊ לְ to
אַבְרָ֥ם ʔavrˌām אַבְרָם Abram
אִישָׁ֖הּ ʔîšˌāh אִישׁ man
לֹ֥ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
16:3. tulit Agar Aegyptiam ancillam suam post annos decem quam habitare coeperant in terra Chanaan et dedit eam viro suo uxorem
She took Agar the Egyptian her handmaid, ten years after they first dwelt in the land of Chanaan, and gave her to her husband to wife.
16:3. she took Hagar the Egyptian, her handmaid, ten years after they began to live in the land of Canaan, and she gave her to her husband as a wife.
16:3. And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «и дала ее Авраму, мужу своему, в жену…» Название жены приложено здесь к Агари не в собственном и строгом смысле, а в смысле временной наложницы, как она и называется более точно в другом месте (25:6); но в то же время она была, так сказать, легальной наложницей, взятой с согласия, одобрения и даже по просьбе жены, так что в этом случае она для Аврама была женою второго ранга.

Заносчивость Агари и жалоба на нее Сары.
Adam Clarke: Commentary on the Bible - 1831
16:3: And Sarai, Abram's wife, took Hagar - and gave her to her husband - to be his wife - There are instances of Hindoo women, when barren, consenting to their husbands marrying a second wife for the sake of children; and second marriages on this account, without consent, are very common - Ward
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: am 2093, bc 1911
had: Gen 12:4, Gen 12:5
gave: Gen 16:5, Gen 30:4, Gen 30:9
his: Gen 25:6, Gen 28:9, Gen 32:22, Gen 35:22; Jdg 19:1-4; Sa2 5:13; Kg1 11:3; Gal 4:25
John Gill
16:3 And Sarai, Abram's wife, took Hagar her maid, the Egyptian,.... Took her by the hand, it is probable, and led her into the apartment where Abram was, and presented her to him; their characters are very exactly described, and the contrast beautifully given, that the affair might be the more remarkable and observable:
after Abram had dwelt ten years in the land of Canaan; so that he was now eighty five years of age, for he was sventy five when he departed from Haran and came into Canaan, Gen 12:4; and Sarai, being ten years younger than he, must be sventy five; the Jews from hence have formed a rule or canon; that if a man marries a woman, and she has no children in ten years, he is obliged to marry another (h):
and gave her to her husband Abram to be his wife; his secondary wife, or concubine; which, though contrary to the first institution of marriage, was connived at of God, and was practised by good men: nothing can excuse them but their earnest desire after the Messiah, the promised seed; and one may conclude, that nothing but this especially could move Sarai to take such a step, so contrary to the temper and disposition of women in common.
(h) Bereshit Rabba, ut supra. (sect. 45. fol. 40. 2.). Jarchi & Aben Ezra in loc.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Sarai . . . gave her to . . . Abram to be his wife--"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step--indicating a want of simple reliance on God--and Sarai was the first to reap the bitter fruits of her device.
16:416:4: Եւ եմուտ առ Ագար, եւ յղացաւ։ Իբրեւ ետես թէ յղի է՝ արհամարհեցա՛ւ տիկինն իւր ※ յաչս նորա[122]։ [122] Ոմանք. Եւ իբրեւ ետես եթէ յղի է։
4 Աբրամը պառկեց Ագարի հետ, եւ սա յղիացաւ: Երբ Ագարը տեսաւ, որ ինքը յղի է, տիրուհին ընկաւ նրա աչքից:
4 Ան ալ մտաւ Հագարին, որը յղացաւ բայց երբ իր յղի ըլլալը իմացաւ, իր տիկինը անարգեց։
Եւ եմուտ առ Ագար, եւ յղացաւ. իբրեւ ետես թէ յղի է, արհամարհեցաւ տիկինն իւր յաչս նորա:

16:4: Եւ եմուտ առ Ագար, եւ յղացաւ։ Իբրեւ ետես թէ յղի է՝ արհամարհեցա՛ւ տիկինն իւր ※ յաչս նորա[122]։
[122] Ոմանք. Եւ իբրեւ ետես եթէ յղի է։
4 Աբրամը պառկեց Ագարի հետ, եւ սա յղիացաւ: Երբ Ագարը տեսաւ, որ ինքը յղի է, տիրուհին ընկաւ նրա աչքից:
4 Ան ալ մտաւ Հագարին, որը յղացաւ բայց երբ իր յղի ըլլալը իմացաւ, իր տիկինը անարգեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Он вошел к Агари, и она зачала. Увидев же, что зачала, она стала презирать госпожу свою.
16:4 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward Αγαρ αγαρ Agar καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive καὶ και and; even εἶδεν οραω view; see ὅτι οτι since; that ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχει εχω have; hold καὶ και and; even ἠτιμάσθη ατιμαζω dishonor ἡ ο the κυρία κυρια lady ἐναντίον εναντιον next to; before αὐτῆς αυτος he; him
16:4 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֶל־ ʔel- אֶל to הָגָ֖ר hāḡˌār הָגָר Hagar וַ wa וְ and תַּ֑הַר ttˈahar הרה be pregnant וַ wa וְ and תֵּ֨רֶא֙ ttˈēre ראה see כִּ֣י kˈî כִּי that הָרָ֔תָה hārˈāṯā הרה be pregnant וַ wa וְ and תֵּקַ֥ל ttēqˌal קלל be slight גְּבִרְתָּ֖הּ gᵊvirtˌāh גְּבֶרֶת lady בְּ bᵊ בְּ in עֵינֶֽיהָ׃ ʕênˈeʸhā עַיִן eye
16:4. qui ingressus est ad eam at illa concepisse se videns despexit dominam suamAnd he went in to her. But she, perceiving that she was with child, despised her mistress.
4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.
16:4. And he entered to her. But when she saw that she had conceived, she despised her mistress.
16:4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.
And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes:

4: Он вошел к Агари, и она зачала. Увидев же, что зачала, она стала презирать госпожу свою.
16:4
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
Αγαρ αγαρ Agar
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
καὶ και and; even
εἶδεν οραω view; see
ὅτι οτι since; that
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχει εχω have; hold
καὶ και and; even
ἠτιμάσθη ατιμαζω dishonor
ο the
κυρία κυρια lady
ἐναντίον εναντιον next to; before
αὐτῆς αυτος he; him
16:4
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
הָגָ֖ר hāḡˌār הָגָר Hagar
וַ wa וְ and
תַּ֑הַר ttˈahar הרה be pregnant
וַ wa וְ and
תֵּ֨רֶא֙ ttˈēre ראה see
כִּ֣י kˈî כִּי that
הָרָ֔תָה hārˈāṯā הרה be pregnant
וַ wa וְ and
תֵּקַ֥ל ttēqˌal קלל be slight
גְּבִרְתָּ֖הּ gᵊvirtˌāh גְּבֶרֶת lady
בְּ bᵊ בְּ in
עֵינֶֽיהָ׃ ʕênˈeʸhā עַיִן eye
16:4. qui ingressus est ad eam at illa concepisse se videns despexit dominam suam
And he went in to her. But she, perceiving that she was with child, despised her mistress.
16:4. And he entered to her. But when she saw that she had conceived, she despised her mistress.
16:4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Увидев же, что зачала, она стала презирать госпожу свою…» На всем древнем Востоке, а у евреев в особенности, многочадие считалось особым признаком божественного благословения и фамильной гордости (24:60; Исх 23:26; Втор 7:14); тогда как бесплодие, наоборот, рассматривалось как несчастье и бесчестье (30:1, 23; Лк 1:48: и др.). Неудивительно, что молодая служанка Агарь, проникнутая подобными взглядами, могла забыться перед своей обездоленной госпожой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes. 5 And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee. 6 But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
We have here the immediate bad consequences of Abram's unhappy marriage to Hagar. A great deal of mischief it made quickly. When we do not well both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us when we go out of the way of our duty. See it in this story.
I. Sarai is despised, and thereby provoked and put into a passion, v. 4. Hagar no sooner perceives herself with child by her master than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret (as 1 Sam. i. 6), and boasts of the prospect she had of bringing an heir to Abram, to that good land, and to the promise. Now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not submit as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and origin. See Prov. xxix. 21; xxx. 21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God to make those instruments of our trouble whom we have made instruments of our sin, and to ensnare us in our own evil counsels: this stone will return upon him that rolleth it.
II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she upbraids him vehemently, and very unjustly charges him with the injury (v. 5): My wrong be upon thee, with a most unreasonable jealousy suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake and the clearing of himself, she rashly appeals to God in the case: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of to quarrel with others for that of which they themselves must bear the blame. Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right who are most loud and forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.
III. Hagar is afflicted, and driven from the house, v. 6. Observe, 1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the family: Thy maid is in thy hand. Though she was his wife, he would not countenance nor protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love must return soft answers to hard accusations. Husbands and wives particularly should agree, and endeavour not to be both angry together. Yielding pacifies great offenses. See Prov. xv. 1. 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, not only confining her to her usual place and work as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with, the hardships which harsh masters unreasonably put upon their servants. They ought to forbear threatening, with Job's thought, Did not he that made me make him? Job xxxi. 15. 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. She not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no, not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults ought to bear their sufferings patiently, 1 Pet. ii. 20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: her mistress: Sa1 1:6-8; Sa2 6:16; Pro 30:20, Pro 30:21, Pro 30:23; Co1 4:6, Co1 13:4, Co1 13:5
Geneva 1599
16:4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was (c) despised in her eyes.
(c) This punishment declares what they gain if they attempt any thing against the word of God.
John Gill
16:4 And he went in unto Hagar, and she conceived,.... The formality of the marriage being over, he enjoyed her as his wife, and she immediately conceived by him:
and when she saw that she had conceived; when she perceived that she was with child:
her mistress was despised in her eyes; she thought herself above her, and treated her as her inferior, with contempt, and reproached her for her barrenness, as Peninnah did Hannah, 1Kings 1:6; and it was the more ungrateful, as it was at the motion of her mistress that she was given to Abram for wife.
John Wesley
16:4 We have here the ill consequences of Abram's marriage to Hagar: a deal of mischief it made presently. Hagar no sooner perceives herself with child, but she looks scornfully upon her mistress; upbraids her perhaps with her barrenness, and insults over her. Sarai falls upon Abram, and very unjustly charges him with the injury, suspecting that he countenanced Hagar's insolence: and as one not willing to hear what Abram had to say she rashly appeals to God. The Lord judge between me and thee, as if Abram had refused to right her. When passion is upon the throne, reason is out of doors, and is neither heard nor spoken. Those are not always in the right that are most forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.
16:516:5: Եւ ասէ Սարա ցԱբրամ. Բո՛ւռն է ինձ ՚ի քէն. ես ետու զաղախինն իմ ՚ի գիրկս քո. եւ արդ՝ իբրեւ ետես թէ յղացաւ, արհամարհեցա՛յ ես յաչս նորա. դա՛տ արասցէ Աստուած ընդ իս եւ ընդ քեզ։
5 Այն ժամանակ Սարան ասաց Աբրամին. «Անիրաւ ես դու իմ նկատմամբ. ե՛ս իմ աղախնուն յանձնեցի քո գիրկը. իսկ նա տեսնելով, որ ինքը յղիացել է, արհամարհում է ինձ: Աստուած թող իմ ու քո դատաստանը տեսնի»:
5 Սարա ըսաւ Աբրամին. «Ինծի եղած անիրաւութիւնը քու վրադ ըլլայ. ես իմ աղախինս գիրկդ տուի ու երբ անիկա իմացաւ իր յղի ըլլալը, զիս անարգեց. Տէրը իմ ու քու մէջտեղ դատաստան թող ընէ»։
Եւ ասէ Սարա ցԱբրամ. Բուռն է ինձ ի քէն. ես ետու զաղախինն իմ ի գիրկս քո, եւ արդ իբրեւ ետես թէ յղացաւ, արհամարհեցայ ես յաչս նորա. դատ արասցէ [222]Աստուած ընդ իս եւ ընդ քեզ:

16:5: Եւ ասէ Սարա ցԱբրամ. Բո՛ւռն է ինձ ՚ի քէն. ես ետու զաղախինն իմ ՚ի գիրկս քո. եւ արդ՝ իբրեւ ետես թէ յղացաւ, արհամարհեցա՛յ ես յաչս նորա. դա՛տ արասցէ Աստուած ընդ իս եւ ընդ քեզ։
5 Այն ժամանակ Սարան ասաց Աբրամին. «Անիրաւ ես դու իմ նկատմամբ. ե՛ս իմ աղախնուն յանձնեցի քո գիրկը. իսկ նա տեսնելով, որ ինքը յղիացել է, արհամարհում է ինձ: Աստուած թող իմ ու քո դատաստանը տեսնի»:
5 Սարա ըսաւ Աբրամին. «Ինծի եղած անիրաւութիւնը քու վրադ ըլլայ. ես իմ աղախինս գիրկդ տուի ու երբ անիկա իմացաւ իր յղի ըլլալը, զիս անարգեց. Տէրը իմ ու քու մէջտեղ դատաստան թող ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: И сказала Сара Авраму: в обиде моей ты виновен; я отдала служанку мою в недро твое; а она, увидев, что зачала, стала презирать меня; Господь пусть будет судьею между мною и между тобою.
16:5 εἶπεν επω say; speak δὲ δε though; while Σαρα σαρα to; toward Αβραμ αβραμ injure; unjust to ἐκ εκ from; out of σοῦ σου of you; your ἐγὼ εγω I δέδωκα διδωμι give; deposit τὴν ο the παιδίσκην παιδισκη girl; maid μου μου of me; mine εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay σου σου of you; your ἰδοῦσα οραω view; see δὲ δε though; while ὅτι οτι since; that ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχει εχω have; hold ἠτιμάσθην ατιμαζω dishonor ἐναντίον εναντιον next to; before αὐτῆς αυτος he; him κρίναι κρινω judge; decide ὁ ο the θεὸς θεος God ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your
16:5 וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say שָׂרַ֣י śārˈay שָׂרַי Sarai אֶל־ ʔel- אֶל to אַבְרָם֮ ʔavrām אַבְרָם Abram חֲמָסִ֣י ḥᵃmāsˈî חָמָס violence עָלֶיךָ֒ ʕāleʸḵˌā עַל upon אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i נָתַ֤תִּי nāṯˈattî נתן give שִׁפְחָתִי֙ šifḥāṯˌî שִׁפְחָה maidservant בְּ bᵊ בְּ in חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap וַ wa וְ and תֵּ֨רֶא֙ ttˈēre ראה see כִּ֣י kˈî כִּי that הָרָ֔תָה hārˈāṯā הרה be pregnant וָ wā וְ and אֵקַ֖ל ʔēqˌal קלל be slight בְּ bᵊ בְּ in עֵינֶ֑יהָ ʕênˈeʸhā עַיִן eye יִשְׁפֹּ֥ט yišpˌōṭ שׁפט judge יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינֶֽיׄכָ׃ vênˈeʸˈḵā בַּיִן interval
16:5. dixitque Sarai ad Abram inique agis contra me ego dedi ancillam meam in sinum tuum quae videns quod conceperit despectui me habet iudicet Dominus inter me et teAnd Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.
5. And Sarai said unto Abram, My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
16:5. And Sarai said to Abram: “You have acted unfairly against me. I gave my handmaid into your bosom, who, when she saw that she had conceived, held me in contempt. May the Lord judge between me and you.”
16:5. And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee:

5: И сказала Сара Авраму: в обиде моей ты виновен; я отдала служанку мою в недро твое; а она, увидев, что зачала, стала презирать меня; Господь пусть будет судьею между мною и между тобою.
16:5
εἶπεν επω say; speak
δὲ δε though; while
Σαρα σαρα to; toward
Αβραμ αβραμ injure; unjust to
ἐκ εκ from; out of
σοῦ σου of you; your
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
τὴν ο the
παιδίσκην παιδισκη girl; maid
μου μου of me; mine
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
σου σου of you; your
ἰδοῦσα οραω view; see
δὲ δε though; while
ὅτι οτι since; that
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχει εχω have; hold
ἠτιμάσθην ατιμαζω dishonor
ἐναντίον εναντιον next to; before
αὐτῆς αυτος he; him
κρίναι κρινω judge; decide
ο the
θεὸς θεος God
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ σου of you; your
16:5
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
שָׂרַ֣י śārˈay שָׂרַי Sarai
אֶל־ ʔel- אֶל to
אַבְרָם֮ ʔavrām אַבְרָם Abram
חֲמָסִ֣י ḥᵃmāsˈî חָמָס violence
עָלֶיךָ֒ ʕāleʸḵˌā עַל upon
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
נָתַ֤תִּי nāṯˈattî נתן give
שִׁפְחָתִי֙ šifḥāṯˌî שִׁפְחָה maidservant
בְּ bᵊ בְּ in
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
וַ wa וְ and
תֵּ֨רֶא֙ ttˈēre ראה see
כִּ֣י kˈî כִּי that
הָרָ֔תָה hārˈāṯā הרה be pregnant
וָ וְ and
אֵקַ֖ל ʔēqˌal קלל be slight
בְּ bᵊ בְּ in
עֵינֶ֑יהָ ʕênˈeʸhā עַיִן eye
יִשְׁפֹּ֥ט yišpˌōṭ שׁפט judge
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינֶֽיׄכָ׃ vênˈeʸˈḵā בַּיִן interval
16:5. dixitque Sarai ad Abram inique agis contra me ego dedi ancillam meam in sinum tuum quae videns quod conceperit despectui me habet iudicet Dominus inter me et te
And Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.
16:5. And Sarai said to Abram: “You have acted unfairly against me. I gave my handmaid into your bosom, who, when she saw that she had conceived, held me in contempt. May the Lord judge between me and you.”
16:5. And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И сказала Сара Авраму: в обиде моей ты виновен…» «Сара наказана за свое нетерпение; она сама предложила мужу свою служанку, чтобы скорей исполнилось обетование, а теперь чувствует, что в доме восстает новая хозяйка. Но, не рассчитав последствий своего действия, она во всем обвиняет теперь Аврама» (Властов).

«Господь пусть будет судьею между мною и между тобою…» «Слова души огорченной! — говорит Иоанн Златоуст: и если б в праотце не было столько любомудрия и он не имел бы великого уважения к Саре, то вознегодовал бы и оскорбился такими жестокими словами. Но этот, достойный уважения муж все ей простил, зная слабость пола». Впрочем, нетрудно понять и тяжелое душевное состояние Сары, в которой одновременно заговорили и ревность обездоленной супруги, и достоинство оскорбленной госпожи.

Бегство Агари в пустыню и явление ей там Ангела Господня.
Adam Clarke: Commentary on the Bible - 1831
16:5: My wrong be upon thee - This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: My wrong: Luk 10:40, Luk 10:41
the Lord: Gen 31:53; Exo 5:21; Sa1 24:12-15; Ch2 24:22; Psa 7:8, Psa 35:23, Psa 43:1
John Gill
16:5 And Sarai said to Abram,.... Being affronted with the behaviour of her maid to her, she applies to Abram for the redress of her grievance, judging it, perhaps, below her dignity to enter into an altercation with her maid:
my wrong be upon thee; in her passion imprecating evil on him, as a just punishment upon him for suffering wrong to be done her by her maid; or, "is upon thee" (i); pointing at his duty, and suggesting to him what he ought to do; that it was incumbent on him as her husband to right her wrongs, and do her justice, and vindicate her from the calumnies and reproaches of her servant; and tacitly complaining of him, and accusing him with indolence and unconcern at the injury done her, being silent when it became him to check her insolence and chide her for it: or, "is for thee" (k); for thy sake; it was for the sake of Abram chiefly, that he might have a son and heir, which he was very solicitous, that she gave him her maid to wife; the consequence of which was, that she was now insulted and abused by her, and so suffered wrong for his sake; and the rather she might be tempted to say it was on his account, as she might be jealous of a growing affection in him to Hagar, and that he showed greater respect to her, being likely to have a child by her, and so connived at her haughtiness and arrogance:
I have given my maid into thy bosom; to be his wife, Mic 7:5; Sarai had no reason to upbraid Abram with this, since it was not at his solicitations she gave her to him, but it was her own motion:
and when she saw that she had conceived, I was despised in her eyes; when she found herself with child, and hoped to bring forth a son, that should be heir to Abram's large possessions, and inherit the land of Canaan, given to his seed, she began to think highly of herself, and looked with disdain upon her mistress, set lightly by her, made no account of her, showed her no respect, carried it haughtily to her, as if she was beneath her, and as if she had more authority in the house, and a better claim to the affection of Abram, and deserving of more honour and respect, as she was favoured of God with conception, a blessing Sarai never enjoyed:
the Lord judge between me and thee: which was very rashly and hastily said, as if Abram was not inclined and was unwilling to do her justice, and therefore she appeals to God against him, as an unrighteous man, and desires that he would interpose, and by his providence show who was in the right and who in the wrong: or "the Lord will judge" (l); expressing her confidence not only in the justness of her cause, but in the appearance of divine Providence in her favour; believing that the Lord would arise and help her, and defend her against the insults made upon her, and resent the injury done her.
(i) "injuria mea super te est", Cocceius; so Ainsworth. (k) "Vel injuria mea est propter te", Cocceius; "quid si legamus propter te?" Drusius. (l) "judicabit", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
16:5 And Sarai said . . . My wrong be upon thee--Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.
16:616:6: Եւ ասէ Աբրամ ցՍարա. Ահաւանիկ աղախին քո ՚ի ձեռս քո, արա՛ նմա զինչ հաճոյ է առաջի աչաց քոց։ Եւ չարչարեաց զնա Սարա. եւ փախեա՛ւ յերեսաց նորա[123]։ [123] Ոմանք. Զինչ եւ հաճոյ է առա՛՛։
6 Աբրամն ասաց Սարային. «Քո աղախինն ահա քո ձեռքում է, վարուի՛ր նրա հետ այնպէս, ինչպէս հաճոյ է քեզ»: Սարան չարչարեց նրան, եւ աղախինը փախաւ նրա մօտից:
6 Աբրամ ըսաւ Սարային. «Ահա աղախինդ քու ձեռքդ է, քու աչքերուդ հաճոյ երեւցածին պէս ըրէ անոր»։ Երբ Սարա նեղեց զանիկա, Հագար անոր երեսէն փախաւ։
Եւ ասէ Աբրամ ցՍարա. Ահաւանիկ աղախին քո ի ձեռս քո, արա նմա զինչ հաճոյ է առաջի աչաց քոց: Եւ չարչարեաց զնա Սարա, եւ փախեաւ յերեսաց նորա:

16:6: Եւ ասէ Աբրամ ցՍարա. Ահաւանիկ աղախին քո ՚ի ձեռս քո, արա՛ նմա զինչ հաճոյ է առաջի աչաց քոց։ Եւ չարչարեաց զնա Սարա. եւ փախեա՛ւ յերեսաց նորա[123]։
[123] Ոմանք. Զինչ եւ հաճոյ է առա՛՛։
6 Աբրամն ասաց Սարային. «Քո աղախինն ահա քո ձեռքում է, վարուի՛ր նրա հետ այնպէս, ինչպէս հաճոյ է քեզ»: Սարան չարչարեց նրան, եւ աղախինը փախաւ նրա մօտից:
6 Աբրամ ըսաւ Սարային. «Ահա աղախինդ քու ձեռքդ է, քու աչքերուդ հաճոյ երեւցածին պէս ըրէ անոր»։ Երբ Սարա նեղեց զանիկա, Հագար անոր երեսէն փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Аврам сказал Саре: вот, служанка твоя в твоих руках; делай с нею, что тебе угодно. И Сара стала притеснять ее, и она убежала от нее.
16:6 εἶπεν επω say; speak δὲ δε though; while Αβραμ αβραμ to; toward Σαραν σαρα see!; here I am ἡ ο the παιδίσκη παιδισκη girl; maid σου σου of you; your ἐν εν in ταῖς ο the χερσίν χειρ hand σου σου of you; your χρῶ χραομαι resort to; treat αὐτῇ αυτος he; him ὡς ως.1 as; how ἄν αν perhaps; ever σοι σοι you ἀρεστὸν αρεστος accommodating; acceptable ᾖ ειμι be καὶ και and; even ἐκάκωσεν κακοω do bad; turn bad αὐτὴν αυτος he; him Σαρα σαρα and; even ἀπέδρα αποδιδρασκω from; away προσώπου προσωπον face; ahead of αὐτῆς αυτος he; him
16:6 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אַבְרָ֜ם ʔavrˈām אַבְרָם Abram אֶל־ ʔel- אֶל to שָׂרַ֗י śārˈay שָׂרַי Sarai הִנֵּ֤ה hinnˈē הִנֵּה behold שִׁפְחָתֵךְ֙ šifḥāṯēḵ שִׁפְחָה maidservant בְּ bᵊ בְּ in יָדֵ֔ךְ yāḏˈēḵ יָד hand עֲשִׂי־ ʕᵃśî- עשׂה make לָ֖הּ lˌāh לְ to הַ ha הַ the טֹּ֣וב ṭṭˈôv טֹוב good בְּ bᵊ בְּ in עֵינָ֑יִךְ ʕênˈāyiḵ עַיִן eye וַ wa וְ and תְּעַנֶּ֣הָ ttᵊʕannˈehā ענה be lowly שָׂרַ֔י śārˈay שָׂרַי Sarai וַ wa וְ and תִּבְרַ֖ח ttivrˌaḥ ברח run away מִ mi מִן from פָּנֶֽיהָ׃ ppānˈeʸhā פָּנֶה face
16:6. cui respondens Abram ecce ait ancilla tua in manu tua est utere ea ut libet adfligente igitur eam Sarai fugam iniitAnd Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her its it pleaseth thee. And when Sarai afflicted her, she ran away.
6. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her that which is good in thine eyes. And Sarai dealt hardly with her, and she fled from her face.
16:6. Abram responded to her by saying, “Behold, your handmaid is in your hand to treat as it pleases you.” And so, when Sarai afflicted her, she took flight.
16:6. But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face:

6: Аврам сказал Саре: вот, служанка твоя в твоих руках; делай с нею, что тебе угодно. И Сара стала притеснять ее, и она убежала от нее.
16:6
εἶπεν επω say; speak
δὲ δε though; while
Αβραμ αβραμ to; toward
Σαραν σαρα see!; here I am
ο the
παιδίσκη παιδισκη girl; maid
σου σου of you; your
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
σου σου of you; your
χρῶ χραομαι resort to; treat
αὐτῇ αυτος he; him
ὡς ως.1 as; how
ἄν αν perhaps; ever
σοι σοι you
ἀρεστὸν αρεστος accommodating; acceptable
ειμι be
καὶ και and; even
ἐκάκωσεν κακοω do bad; turn bad
αὐτὴν αυτος he; him
Σαρα σαρα and; even
ἀπέδρα αποδιδρασκω from; away
προσώπου προσωπον face; ahead of
αὐτῆς αυτος he; him
16:6
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אַבְרָ֜ם ʔavrˈām אַבְרָם Abram
אֶל־ ʔel- אֶל to
שָׂרַ֗י śārˈay שָׂרַי Sarai
הִנֵּ֤ה hinnˈē הִנֵּה behold
שִׁפְחָתֵךְ֙ šifḥāṯēḵ שִׁפְחָה maidservant
בְּ bᵊ בְּ in
יָדֵ֔ךְ yāḏˈēḵ יָד hand
עֲשִׂי־ ʕᵃśî- עשׂה make
לָ֖הּ lˌāh לְ to
הַ ha הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
בְּ bᵊ בְּ in
עֵינָ֑יִךְ ʕênˈāyiḵ עַיִן eye
וַ wa וְ and
תְּעַנֶּ֣הָ ttᵊʕannˈehā ענה be lowly
שָׂרַ֔י śārˈay שָׂרַי Sarai
וַ wa וְ and
תִּבְרַ֖ח ttivrˌaḥ ברח run away
מִ mi מִן from
פָּנֶֽיהָ׃ ppānˈeʸhā פָּנֶה face
16:6. cui respondens Abram ecce ait ancilla tua in manu tua est utere ea ut libet adfligente igitur eam Sarai fugam iniit
And Abram made answer, and said to her: Behold thy handmaid is in thy own hand, use her its it pleaseth thee. And when Sarai afflicted her, she ran away.
16:6. Abram responded to her by saying, “Behold, your handmaid is in your hand to treat as it pleases you.” And so, when Sarai afflicted her, she took flight.
16:6. But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «вот, служанка твоя в твоих руках; делай с нею, что тебе угодно…» Этими словами Аврам благоразумно укрощает начавшуюся домашнюю ссору между госпожой и служанкой, указывая действительную роль первой и ее законные права в отношении к последней.

«И Сара стала притеснять ее…» Но Сара не нашла в себе достаточного великодушия, а проявила в отношении к Агари некоторую пристрастную суровость. Вот новый пример того, что Писание нисколько не замалчивает и даже не ослабляет и недостатков у праведников.

«и она убежала от нее…» Гордая служанка не захотела переносить такого унижения и предпочла бегство в пустыню «Сур» (7: ст.), лежавшую на пути между Египтом и Ассирией (25:18; 1: Цар 15:7; 27:8) в северо-западном углу аравийского полуострова, известную теперь под названием «Джифар». По ней вела дорога из Палестины в страну фараонов, куда естественней всего и было направиться Агари, как в свою родную страну.
Adam Clarke: Commentary on the Bible - 1831
16:6: Sarah dealt hardly with her - תאנה teanneha, she afflicted her; the term implying stripes and hard usage, to bring down the body and humble the mind. If the slave was to blame in this business the mistress is not less liable to censure. She alone had brought her into those circumstances, in which it was natural for her to value herself beyond her mistress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Abram: Gen 13:8, Gen 13:9; Pro 14:29, Pro 15:1, Pro 15:17, Pro 15:18; Pe1 3:7
in: Gen 24:10; Job 2:6; Psa 106:41, Psa 106:42; Jer 38:5
as it pleaseth thee: Heb. that which is good in thine eyes, dealt hardly with her. Heb. afflicted her. Pro 29:19
fled: Exo 2:15; Pro 27:8; Ecc 10:4
John Gill
16:6 But Abram said unto Sarai,.... In a meek, mild and gentle manner:
behold, thy maid is in thine hand; though Hagar was Abram's secondary wife he still considers her as Sarai's maid, and as subject to her, and allows her to exercise authority over her; for he still retained the same love and affection for Sarai, his first and lawful wife, and showed the same respect he ever did, and supported her in her honour and dignity:
do to her as it pleaseth thee: not giving her liberty to take away her life, nor even to use her cruelly, but to deal with her as a mistress might lawfully do with a servant, or however exercise that power which a first wife had over a second: perhaps Abram, in complaisance to Sarai, gave her too large a commission, and left it too much in her power to distress Hagar; and it might have been more correct to have heard both sides, and judged between them, and used his own authority, by reproving and correcting as he saw meet; had she been only Sarai's maid and not his wife, it would have been less exceptionable; however, for peace sake, he gave leave to Sarai to do as she would:
and when Sarai dealt hardly with her; or afflicted her (m), not only with words but with blows, as some think, and unmercifully beat her, and laid hard service upon her she was not able to go through, especially in her circumstances; though it may be she only chastised her in such a manner as a mistress may chastise her maid, since the angel seems to approve of what she did, Gen 16:9; which her proud spirit not being able to bear:
she fled from her face; which was set against her, and was full of wrath and fury: she deserted her service, quitted Abram's house though with child by him; unmindful of the various relations she stood in, which should have obliged her to have kept her place, and especially until she had made proper remonstrances of her ill usage, and could have no redress; but, unable to bear the treatment she met with, meditated a flight into her own country, Egypt, for by what follows it appears she steered her course that way; this flight of hers was agreeable to her name, for Hagar in the Arabic language signifies to "flee", hence the flight of Mahomet is called the Hegira.
(m) "eam affligeret", Tigurine version, Schmidt; "afflixit eam", Fagninus, Montanus, Junius & Tremellius, Piscator; so Ainsworth.
John Wesley
16:6 Thy maid is in thy hand - Though she was his wife, he would not countenance her in any thing disrespectful to Sarai. Those who would keep up peace and love, must return first answers to hard accusations; husbands and wives particularly should endeavour not to be both angry together. And when Sarai dealt hardly with her - Making her to serve with rigour; she fled from her face - She not only avoided her wrath for the present, but totally deserted her service.
16:716:7: Եգիտ զնա հրեշտակ Տեառն յաղբեւր ջուրց յանապատի անդ. յաղբեւրն որ ՚ի ճանապարհին Սուրայ է։
7 Տիրոջ հրեշտակը նրան գտաւ անապատում, ջրի աղբիւրի մօտ, այն աղբիւրի, որ Սուր տանող ճանապարհի վրայ է:
7 Եւ Տէրոջը հրեշտակը գտաւ զանիկա անապատին մէջ ջուրի աղբիւրի մը քով
Եգիտ զնա հրեշտակ Տեառն յաղբեւր ջուրց յանապատի անդ, յաղբեւրն որ ի ճանապարհին Սուրայ է:

16:7: Եգիտ զնա հրեշտակ Տեառն յաղբեւր ջուրց յանապատի անդ. յաղբեւրն որ ՚ի ճանապարհին Սուրայ է։
7 Տիրոջ հրեշտակը նրան գտաւ անապատում, ջրի աղբիւրի մօտ, այն աղբիւրի, որ Սուր տանող ճանապարհի վրայ է:
7 Եւ Տէրոջը հրեշտակը գտաւ զանիկա անապատին մէջ ջուրի աղբիւրի մը քով
zohrab-1805▾ eastern-1994▾ western am▾
16:77: И нашел ее Ангел Господень у источника воды в пустыне, у источника на дороге к Суру.
16:7 εὗρεν ευρισκω find δὲ δε though; while αὐτὴν αυτος he; him ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐπὶ επι in; on τῆς ο the πηγῆς πηγη well; fountain τοῦ ο the ὕδατος υδωρ water ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐπὶ επι in; on τῆς ο the πηγῆς πηγη well; fountain ἐν εν in τῇ ο the ὁδῷ οδος way; journey Σουρ σουρ Sour; Sur
16:7 וַֽ wˈa וְ and יִּמְצָאָ֞הּ yyimṣāʔˈāh מצא find מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon עֵ֥ין ʕˌên עַיִן eye הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert עַל־ ʕal- עַל upon הָ hā הַ the עַ֖יִן ʕˌayin עַיִן eye בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way שֽׁוּר׃ šˈûr שׁוּר Shur
16:7. cumque invenisset illam angelus Domini iuxta fontem aquae in solitudine qui est in via SurAnd the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert,
7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
16:7. And when the Angel of the Lord had found her, near the fountain of water in the wilderness, which is on the way to Shur in the desert,
16:7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur:

7: И нашел ее Ангел Господень у источника воды в пустыне, у источника на дороге к Суру.
16:7
εὗρεν ευρισκω find
δὲ δε though; while
αὐτὴν αυτος he; him
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐπὶ επι in; on
τῆς ο the
πηγῆς πηγη well; fountain
τοῦ ο the
ὕδατος υδωρ water
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐπὶ επι in; on
τῆς ο the
πηγῆς πηγη well; fountain
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
Σουρ σουρ Sour; Sur
16:7
וַֽ wˈa וְ and
יִּמְצָאָ֞הּ yyimṣāʔˈāh מצא find
מַלְאַ֧ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
עֵ֥ין ʕˌên עַיִן eye
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
עַל־ ʕal- עַל upon
הָ הַ the
עַ֖יִן ʕˌayin עַיִן eye
בְּ bᵊ בְּ in
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
שֽׁוּר׃ šˈûr שׁוּר Shur
16:7. cumque invenisset illam angelus Domini iuxta fontem aquae in solitudine qui est in via Sur
And the angel of the Lord having found her, by a fountain of water in the wilderness, which is in the way to Sur in the desert,
16:7. And when the Angel of the Lord had found her, near the fountain of water in the wilderness, which is on the way to Shur in the desert,
16:7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «Ангел Господень…» По вопросу об этом известном деятеле ветхозаветных откровений существует объемистая литература, все произведения которой делятся на две противоположных категории: в одной отстаивается тот взгляд, что «Ангел Господень» или «Ангел Божий» был обычным тварным существом, хотя и высшим в чине Ангелов; в сочинениях другой категории утверждается та истина, что под формой «Ангел Господень» происходили явления самого Бога, именно Логоса или Сына Божия.

Представители первого взгляда (Августин, Ориген, Иероним, Гофман, Баумгартен, Толллюк, Делич, Куртц) утверждаются на следующих основаниях:

1) термин «ангел» обычно означает собой класс духовно-тварных существ 19:1; 22:12; Иов 4:18; Пс 90:11: и др.)
2) и Новом Завете aggeloV Kuriou (ангел Господень) (Мф 1:20; Лк 2:9) постоянно называется тварный ангел;
3) филологическое происхождение самого термина «ангел» указывает на его зависимое и подчиненное состояние (2: Цар 24:16; Зах 1:12) и
4) наконец, самое откровение Бога под такой человекообразной формой не могло быть понятно тогда, т. е. до пришествия в мир Спасителя.

Доказательства представителей другого лагеря (Генстенберг, Кейль, Ланге, Геверник, Нитч, Эбрард, Элер, Баумгартен, Вордсворд, из русских: А. Глаголев, А. Лебедев, Ястребов и др.) сводятся к следующим основным тезисам:

1) «Ангел Господень» ясно отождествляет сам Себя с Богом (10: ст.), говоря от первого лица.
2) те, кому Он является, обыкновенно принимают Его за самого Бога (13: ст.; 18:23–33; 28:12–22; Исх 3:6; Суд 6:15, 20–23);
3) библейские авторы постоянно говорят о Нем, как о Боге, приводя диалоги от первого лица (13: ст.; 18:1; 22:16; Исх 3:2: и др.);
4) учение о множественности лиц в Божестве, на которое опирается этот взгляд, находится в согласии и с раннейшими намеками на него (1:26; 11:7), и с позднейшими откровениями;
5) органическое единство двух заветов требует, чтобы центральным пунктом их было одно и то же Лицо, именно Логос — Сын Божий, а не допускает того, чтобы в Ветхом Завете таким лицом было тварное существо — «Ангел Господень».

Очевидно, что вторая точка зрения не выдерживает никакой критики.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. 9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
Here is the first mention we have in scripture of an angel's appearance. Hagar was a type of the law, which was given by the disposition of angels; but the world to come is not put in subjection to them, Heb. ii. 5. Observe,
I. How the angel arrested her in her flight, v. 7. It should seem, she was making towards her own country; for she was in the way to Shur, which lay towards Egypt. It were well if our afflictions would make us think of our home, the better country. But Hagar was now out of her place, and out of the way of her duty, and going further astray, when the angel found her. Note, 1. It is a great mercy to be stopped in a sinful way either by conscience or by Providence. 2. God suffers those that are out of the way to wander awhile, that when they see their folly, and what a loss they have brought themselves to, they may be the better disposed to return. Hagar was not stopped till she was in the wilderness, and had set down, weary enough, and glad of clear water to refresh herself with. God brings us into a wilderness, and there meets us, Hos. ii. 14.
II. How he examined her, v. 8. Observe,
1. He called her Hagar, Sarai's maid, (1.) As a check to her pride. Though she was Abram's wife, and, as such, was obliged to return, yet he calls her Sarai's maid, to humble her. Note, Though civility teaches us to call others by their highest titles, yet humility and wisdom teach us to call ourselves by the lowest. (2.) As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness and sauntering by a fountain of water. Note, It is good for us often to call to mind what our place and relation are. See Eccl. x. 4.
2. The questions the angel put to her were proper and very pertinent. (1.) "Whence comest thou? Consider that thou art running away both from the duty thou wast bound to and the privileges thou wast blessed with in Abram's tent." Note, It is a great advantage to live in a religious family, which those ought to consider who have that advantage, yet upon every slight inducement are forward to quit it. (2.) "Whither wilt thou go? Thou art running thyself into sin, in Egypt" (if she return to that people, she will return to their gods), "and into danger, in the wilderness," through which she must travel, Deut. viii. 15. Note, Those who are forsaking God and their duty would do well to remember not only whence they have fallen, but whither they are falling. See Jer. ii. 18, What hast thou to do (with Hagar) in the way of Egypt? John vi. 68.
3. Her answer was honest, and a fair confession: I flee from the face of my mistress. In this, (1.) She acknowledges her fault in fleeing from her mistress, and yet, (2.) Excuses it, that it was from the face, of displeasure, of her mistress. Note, Children and servants must be treated with mildness and gentleness, lest we provoke them to take any irregular courses and so become accessory to their sins, which will condemn us, though it will not justify them.
4. How he sent her back, with suitable and compassionate counsel: "Return to thy mistress, and submit thyself under her hand, v. 9. Go home, and humble thyself for what thou hast done amiss, and beg pardon, and resolve for the future to behave thyself better." He makes no question but she would be welcome, though it does not appear that Abram sent after her. Note, Those that have gone away from their place and duty, when they are convinced of their error, must hasten their return and reformation, how mortifying soever it may be.
Adam Clarke: Commentary on the Bible - 1831
16:7: The angel of the Lord - That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars: -
1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," etc., Gen 16:10; "Thou art with child, and shalt bear a son," etc., Gen 16:11; "He will be a wild man," etc., Gen 16:12. All this shows a prescience which is proper to God alone.
2. Hagar considers the person who spoke to her as God, calls him אל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Rev 19:10; Rev 22:9.
3. Moses, who relates the transaction, calls this angel expressly Jehovah; for, says he, she called שם יהוה shem Yehovah, the Name of the Lord that spake to her, Gen 16:13. Now this is a name never given to any created being.
4. This person, who is here called מלאך היוה malach Yehovah, the Angel of the Lord, is the same who is called המלאך הגאל dellac hammalach haggoel, the redeeming Angel or the Angel the Redeemer, Gen 48:16; מלאך פניו malach panaiv, the Angel of God's presence, Isa 63:9; and מלאך הברית malach habberith, the Angel of the Covenant, Mal 3:1; and is the same person which the Septuagint, Isa 9:6, term μεγαλης βουλης αγγελος, the Angel of the Great Counsel or Design, viz., of redeeming man, and filling the earth with righteousness.
5. These things cannot be spoken of any human or created being, for the knowledge, works, etc., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance.
In the way to Shur - As this was the road from Hebron to Egypt, it is probable she was now returning to her own country.
Albert Barnes: Notes on the Bible - 1834
16:7-12
The angel of the Lord either represents the Lord, or presents the Lord in angelic form. The Lord manifests himself to Hagar seemingly on account of her relationship to Abram, but in the more distant form of angelic visitation. She herself appears to be a believer in God. The spring of water is a place of refreshment on her journey. She is on the way to Shur, which was before Mizraim as thou goest rewards Asshur Gen 25:18, and therefore fleeing to Egypt, her native land. The angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: found: Pro 15:3
the fountain: Gen 25:18; Exo 15:22; Sa1 15:7
Shur: The desert of Shur being between the south of Canaan, where Hebron was situated, and Egypt, it is likely that Hagar was returning to her own country.
Carl Friedrich Keil and Franz Delitzsch
16:7
Hagar no doubt intended to escape to Egypt by a road used from time immemorial, that ran from Hebron past Beersheba, "by the way of Shur." - Shur, the present Jifar, is the name given to the north-western portion of the desert of Arabia (cf. Ex 15:22). There the angel of the Lord found her by a well, and directed her to return to her mistress, and submit to her; at the same time he promised her the birth of a son, and an innumerable multiplication of her descendants. 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. הרה is adj. verb. as in Gen 38:24, etc.: "thou art with child and wilt bear;" ילדתּ for ילדת (Gen 17:19) is found again in Judg 13:5, Judg 13:7. This son she was to call Ishmael ("God hears"), "for Jehovah hath hearkened to thy distress." עני afflictionem sine dubio vocat, quam Hagar afflictionem sentiebat esse, nempe conditionem servitem et quod castigata esset a Sara (Luther). 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. "He will be a wild ass of a man." The figure of a פּרא, onager, that wild and untameable animal, roaming at its will in the desert, of which so highly poetic a description is given in Job 39:5-8, depicts most aptly "the Bedouin's boundless love of freedom as he rides about in the desert, spear in hand, upon his camel or his horse, hardy, frugal, revelling in the varied beauty of nature, and despising town life in every form;" and the words, "his hand will be against every man, and every man's hand against him," describe most truly the incessant state of feud, in which the Ishmaelites live with one another or with their neighbours. "He will dwell before the face of all his brethren." פּני על denotes, it is true, to the east of (cf. Gen 25:18), and this meaning is to be retained here; but the geographical notice of the dwelling-place of the Ishmaelites hardly exhausts the force of the expression, which also indicated that Ishmael would maintain an independent standing before (in the presence of) all the descendants of Abraham. History has confirmed this promise. The Ishmaelites have continued to this day in free and undiminished possession of the extensive peninsula between the Euphrates, the Straits of Suez, and the Red Sea, from which they have overspread both Northern Africa and Southern Asia.
Geneva 1599
16:7 And the (d) angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
(d) Which was Christ, as appears in (Gen 16:13, Gen 18:17).
John Gill
16:7 And the angel of the Lord found her,.... This is the first time that mention is made of an angel in Scripture, but is not to be understood of a created angel, but of a divine Person, as appears from Gen 16:10, the uncreated angel, the Logos or Son of God, called the Angel of God's presence, and the Angel of the covenant, Is 63:9 Mal 3:1; who often appeared in an human form before his incarnation, being sent by his divine Father on one account or another; and hence called an angel, a messenger, or one sent, as in the fulness of time he was sent in human nature to be the Redeemer of his people; though many of the Jewish writers take this angel to be a man sent of God. Gersom (n) says he was one of the prophets that lived in those times, and observes, that some of their Rabbins say (o) he was Shem, the son of Noah; and Maimonides (p) suggests, that this angel was but a mere man, by comparing this passage with that in Gen 37:15, "a certain man found him", &c. but the context most clearly confutes this notion, and proves him to be the almighty and omniscient God; since he promises to do what none but the omnipotent Being could do, and declares such things as none but the omniscient God could know: and when it is said he "found Hagar", it is not to be understood as if it was a chance matter, or the fruit and effect of search and inquiry, or as if he had not seen her before; but rather it shows that his eye was upon her, and he had a concern for her, and at a proper time and place appeared to her at once, and unawares, and unthought of by her. And the place where he found her was
by a fountain of water in the wilderness; which lay between Egypt and Canaan, the same through which the Israelites passed afterwards from the one to the other: here was a fountain of water, and meeting with it she stopped to refresh herself:
by the fountain in the way to Shur; a place before or over against Egypt, from whence the wilderness had its name, see Gen 25:18, which shows that she was making her way to Egypt, as fast as she could, her native country, where in all probability she proposed to continue, and never return more: what the name of the place the angel found her at was, at that time, is not certain, or whether it had any; for it seems to be so called from the Lord's "looking" upon her here, which "Shur" signifies: the Jerusalem Targum calls it Chalaza; and both the Targums of Onkelos and Jonathan name it Chagra or Hagra, after her own name, as it should seem: and it is remarkable, that this very place, and the wilderness, and parts adjacent, were the habitation of her posterity, the sons of Ishmael, Gen 25:18; and must be in Arabia Petraea, which they inhabited; and Ptolemy (q) speaks of a city called Suratta, in that country.
(n) Comment in loc. (o) Bereshit Rabba, sect. 45. fol. 41. 1. (p) Moreh Nevochim, par. 2. c. 42. p. 311. (q) Geograph. l. 5. c. 17.
John Wesley
16:7 Here is the first mention we have in scripture of an angel's appearance, who arrested her in her flight. It should seem she was making towards her own country, for she was in the way to Shur, which lay towards Egypt. 'Twere well if our afflictions would make us think of our home, the better county. But Hagar was now out of the way of her duty, and going farther astray, when the angel found her. It is a great mercy to be stopt in a sinful way, either by conscience or providence.
Robert Jamieson, A. R. Fausset and David Brown
16:7 And the angel of the Lord found her by a fountain--This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-PetrÃ&brvbr;a, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.
16:816:8: Եւ ասէ ցնա հրեշտակ Տեառն. Ագար՝ աղախին Սարայի, ուստի՞ գաս կամ յո՞ երթաս։ Եւ ասէ. Յերեսաց Սարայի տիկնոջ իմոյ փախուցեալ եմ ես։
8 Տիրոջ հրեշտակը նրան ասաց. «Ագա՛ր, Սարայի աղախին, որտեղի՞ց ես գալիս, կամ ո՞ւր ես գնում»: Նա պատասխանեց. «Իմ տիրուհի Սարայի մօտից եմ փախչում ես»:
8 Եւ ըսաւ. «Ո՛վ Սարային աղախինը Հագար, ուրկէ՞ կու գաս եւ ո՞ւր կ’երթաս»։ Անիկա ըսաւ. «Իմ տիկնոջս Սարային երեսէն կը փախչիմ»։
Եւ ասէ [223]ցնա հրեշտակ Տեառն``. Ագար, աղախին Սարայի, ուստի՞ գաս կամ յո՞ երթաս: Եւ ասէ. Յերեսաց Սարայի տիկնոջ իմոյ փախուցեալ եմ ես:

16:8: Եւ ասէ ցնա հրեշտակ Տեառն. Ագար՝ աղախին Սարայի, ուստի՞ գաս կամ յո՞ երթաս։ Եւ ասէ. Յերեսաց Սարայի տիկնոջ իմոյ փախուցեալ եմ ես։
8 Տիրոջ հրեշտակը նրան ասաց. «Ագա՛ր, Սարայի աղախին, որտեղի՞ց ես գալիս, կամ ո՞ւր ես գնում»: Նա պատասխանեց. «Իմ տիրուհի Սարայի մօտից եմ փախչում ես»:
8 Եւ ըսաւ. «Ո՛վ Սարային աղախինը Հագար, ուրկէ՞ կու գաս եւ ո՞ւր կ’երթաս»։ Անիկա ըսաւ. «Իմ տիկնոջս Սարային երեսէն կը փախչիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: И сказал ей: Агарь, служанка Сарина! откуда ты пришла и куда идешь? Она сказала: я бегу от лица Сары, госпожи моей.
16:8 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master Αγαρ αγαρ Agar παιδίσκη παιδισκη girl; maid Σαρας σαρα from where; how can be ἔρχῃ ερχομαι come; go καὶ και and; even ποῦ που.1 where? πορεύῃ πορευομαι travel; go καὶ και and; even εἶπεν επω say; speak ἀπὸ απο from; away προσώπου προσωπον face; ahead of Σαρας σαρα the κυρίας κυρια lady μου μου of me; mine ἐγὼ εγω I ἀποδιδράσκω αποδιδρασκω run away
16:8 וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say הָגָ֞ר hāḡˈār הָגָר Hagar שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant שָׂרַ֛י śārˈay שָׂרַי Sarai אֵֽי־ ʔˈê- אֵי where מִ mi מִן from זֶּ֥ה zzˌeh זֶה this בָ֖את vˌāṯ בוא come וְ wᵊ וְ and אָ֣נָה ʔˈānā אָן whither תֵלֵ֑כִי ṯēlˈēḵî הלך walk וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face שָׂרַ֣י śārˈay שָׂרַי Sarai גְּבִרְתִּ֔י gᵊvirtˈî גְּבֶרֶת lady אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i בֹּרַֽחַת׃ bōrˈaḥaṯ ברח run away
16:8. dixit ad eam Agar ancilla Sarai unde venis et quo vadis quae respondit a facie Sarai dominae meae ego fugioHe said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress.
8. And he said, Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou? And she said, I flee from the face of my mistress Sarai.
16:8. he said to her: “Hagar, handmaid of Sarai, where have you come from? And where will you go?” And she answered, “I flee from the face of Sarai, my mistress.”
16:8. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
And he said, Hagar, Sarai' s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai:

8: И сказал ей: Агарь, служанка Сарина! откуда ты пришла и куда идешь? Она сказала: я бегу от лица Сары, госпожи моей.
16:8
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
Αγαρ αγαρ Agar
παιδίσκη παιδισκη girl; maid
Σαρας σαρα from where; how can be
ἔρχῃ ερχομαι come; go
καὶ και and; even
ποῦ που.1 where?
πορεύῃ πορευομαι travel; go
καὶ και and; even
εἶπεν επω say; speak
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Σαρας σαρα the
κυρίας κυρια lady
μου μου of me; mine
ἐγὼ εγω I
ἀποδιδράσκω αποδιδρασκω run away
16:8
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
הָגָ֞ר hāḡˈār הָגָר Hagar
שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant
שָׂרַ֛י śārˈay שָׂרַי Sarai
אֵֽי־ ʔˈê- אֵי where
מִ mi מִן from
זֶּ֥ה zzˌeh זֶה this
בָ֖את vˌāṯ בוא come
וְ wᵊ וְ and
אָ֣נָה ʔˈānā אָן whither
תֵלֵ֑כִי ṯēlˈēḵî הלך walk
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
שָׂרַ֣י śārˈay שָׂרַי Sarai
גְּבִרְתִּ֔י gᵊvirtˈî גְּבֶרֶת lady
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
בֹּרַֽחַת׃ bōrˈaḥaṯ ברח run away
16:8. dixit ad eam Agar ancilla Sarai unde venis et quo vadis quae respondit a facie Sarai dominae meae ego fugio
He said to her: Agar, handmaid of Sarai, whence comest thou? and whither goest thou? And she answered: I flee from the face of Sarai, my mistress.
16:8. he said to her: “Hagar, handmaid of Sarai, where have you come from? And where will you go?” And she answered, “I flee from the face of Sarai, my mistress.”
16:8. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Агарь, служанка Сарина!…» Самые слова этого обращения, лучше всякого упрека, должны были привести в чувство забывшуюся рабу.
Adam Clarke: Commentary on the Bible - 1831
16:8: Hagar, Sarai's maid - This mode of address is used to show her that she was known, and to remind her that she was the property of another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: Sarai's maid: Gen 16:1, Gen 16:4; Eph 6:5-8; Ti1 6:1, Ti1 6:2
whence: Gen 3:9, Gen 4:10; Ecc 10:4; Jer 2:17, Jer 2:18
I flee: Sa1 26:19
John Gill
16:8 And he said, Hagar, Sarai's maid,.... He calls her by her name, which might surprise her, and describes her by her character and condition, in order to check her pride, and put her in mind of her duty to her mistress; and to suggest to her, that she ought to have been not where she was, but in the house of her mistress, and doing her service:
whence camest thou? this question the angel asked, not as ignorant, for he that could call her by her name, and describe her character and state, knew from whence she came; but he said this not only to lead on to what he had further to say to her, but to put her upon considering from whence she came, what she had left behind, and what blessings she had deprived herself of; she had not only left her husband and her mistress, but the house of God; for such Abram's family was, where the worship of God was kept up, and where the Lord granted his presence, and indulged with communion with himself:
and whither wilt thou go? he knew her intention and resolution was to go to Egypt, and he would have her think of the place whither she intended to go, as well as that she had left, as that her journey to it was dangerous, through a wilderness; that the country she was bound for was a wicked and an idolatrous one, where she would not have the free exercise of her religion she had embraced, nor any opportunity of attending the pure worship of God, and would be liable to be drawn into a sinful course of life, and into idolatrous worship:
and she said, I flee from the face of my mistress Sarai; this was very ingenuously said, she acknowledges Sarai to be her mistress, and owns that, she had displeased her, and caused her face to be against her; and confesses the truth, that she had fled from her, not being able to bear her frowns and corrections, at least her spirit was too high to submit to them.
John Wesley
16:8 And he said, Hagar, Sarai's maid - As a check to her pride. Though she was Abram's wife, yet he calls her Sarai's maid to humble her. As a rebuke to her flight. Sarai's maid ought to be in Sarai's tent, and not wandering in the wilderness. Whence comest thou - Consider that thou art running away both from the duty thou wast bound to, and the privileges thou wast blest with, in Abram's tent. And Whither wilt thou go? - Thou art running thyself into sin in Egypt; if she return to that people, she will return to their gods. And she said, I flee from the face of my mistress - She acknowledges her fault in fleeing from her mistress; and yet, excuses it, that it was from the face, or displeasure, of her mistress.
16:916:9: Ասէ ցնա հրեշտակն Տեառն. Դարձի՛ր առ տիկին քո՝ եւ հնազա՛նդ լեր ընդ ձեռամբ նորա։
9 Տիրոջ հրեշտակը նրան ասաց. «Վերադարձի՛ր քո տիրուհու մօտ եւ հնազա՛նդ եղիր նրան»:
9 Տէրոջը հրեշտակը ըսաւ անոր. «Դարձիր քու տիկնոջդ ու անոր ձեռքին տակ հնազանդ եղիր»։
Ասէ ցնա հրեշտակն Տեառն. Դարձիր առ տիկին քո եւ հնազանդ լեր ընդ ձեռամբ նորա:

16:9: Ասէ ցնա հրեշտակն Տեառն. Դարձի՛ր առ տիկին քո՝ եւ հնազա՛նդ լեր ընդ ձեռամբ նորա։
9 Տիրոջ հրեշտակը նրան ասաց. «Վերադարձի՛ր քո տիրուհու մօտ եւ հնազա՛նդ եղիր նրան»:
9 Տէրոջը հրեշտակը ըսաւ անոր. «Դարձիր քու տիկնոջդ ու անոր ձեռքին տակ հնազանդ եղիր»։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: Ангел Господень сказал ей: возвратись к госпоже своей и покорись ей.
16:9 εἶπεν επω say; speak δὲ δε though; while αὐτῇ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἀποστράφητι αποστρεφω turn away; alienate πρὸς προς to; toward τὴν ο the κυρίαν κυρια lady σου σου of you; your καὶ και and; even ταπεινώθητι ταπεινοω humble; bring low ὑπὸ υπο under; by τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him
16:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהּ֙ lˌāh לְ to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שׁ֖וּבִי šˌûvî שׁוב return אֶל־ ʔel- אֶל to גְּבִרְתֵּ֑ךְ gᵊvirtˈēḵ גְּבֶרֶת lady וְ wᵊ וְ and הִתְעַנִּ֖י hiṯʕannˌî ענה be lowly תַּ֥חַת tˌaḥaṯ תַּחַת under part יָדֶֽיהָ׃ yāḏˈeʸhā יָד hand
16:9. dixitque ei angelus Domini revertere ad dominam tuam et humiliare sub manibus ipsiusAnd the angel of the Lord said to her: Return to thy mistress, and humble thyself under her hand.
9. And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
16:9. And the Angel of the Lord said to her, “Return to your mistress, and humble yourself under her hand.”
16:9. And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands:

9: Ангел Господень сказал ей: возвратись к госпоже своей и покорись ей.
16:9
εἶπεν επω say; speak
δὲ δε though; while
αὐτῇ αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἀποστράφητι αποστρεφω turn away; alienate
πρὸς προς to; toward
τὴν ο the
κυρίαν κυρια lady
σου σου of you; your
καὶ και and; even
ταπεινώθητι ταπεινοω humble; bring low
ὑπὸ υπο under; by
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
16:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהּ֙ lˌāh לְ to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שׁ֖וּבִי šˌûvî שׁוב return
אֶל־ ʔel- אֶל to
גְּבִרְתֵּ֑ךְ gᵊvirtˈēḵ גְּבֶרֶת lady
וְ wᵊ וְ and
הִתְעַנִּ֖י hiṯʕannˌî ענה be lowly
תַּ֥חַת tˌaḥaṯ תַּחַת under part
יָדֶֽיהָ׃ yāḏˈeʸhā יָד hand
16:9. dixitque ei angelus Domini revertere ad dominam tuam et humiliare sub manibus ipsius
And the angel of the Lord said to her: Return to thy mistress, and humble thyself under her hand.
16:9. And the Angel of the Lord said to her, “Return to your mistress, and humble yourself under her hand.”
16:9. And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «возвратись к госпоже своей и покорись ей…» «Ангел не осуждает ни Агари, ни Сары, — говорит м. Филарет, — он только восстановляет их взаимные отношения. Из этого можно заключить, что происшедшее между Сарой и Агарью было скорей недоразумение, чем неблагонамеренная ссора; вероятно, Агарь думала, что зачавшей от Аврама неприлично оставаться служанкой; Сара же опасалась, чтобы ее служанка не сделалась ее госпожой» (Властов).

Пророчество Господа на потомство Агари.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: submit: Ecc 10:4; Eph 5:21, Eph 6:5, Eph 6:6; Tit 2:9; Pe1 2:18-25, Pe1 5:5, Pe1 5:6
Geneva 1599
16:9 And the angel of the LORD said unto her, (e) Return to thy mistress, and submit thyself under her hands.
(e) God rejects no estate of people in their misery, but sends them comfort.
John Gill
16:9 And the angel of the Lord said unto her,.... The same angel; though Jarchi thinks that one angel after another was sent, and that at every speech there was a fresh angel; and because this phrase is repeated again and again, some of the Rabbins have fancied there were four angels (r), and others five, but without any reason:
return to thy mistress, and submit thyself under her hands; go back to her, humble thyself before her, acknowledge thy fault, enter into her service again, and be subject to her; do her work and business, bear her corrections and chastisements; and "suffer thyself to be afflicted" (s), by her, as the word may be rendered; take all patiently from her, which will be much more to thy profit and advantage than to pursue the course thou art in: and the more to encourage her to take his advice, he promises the following things, Gen 16:10.
(r) Bereshit Rabba, ut supra. (sect. 45. fol. 41. 1.) (s) "te patere affligi", Junius & Tremellius, Piscator; "quid si, patere te affligi?" Drusius.
John Wesley
16:9 And the angel said, Return to thy mistress, and submit thyself under her hand - Go home and humble thyself for what thou hast done amiss, and resolve for the future to behave thyself better.
16:1016:10: Եւ ասէ ցնա հրեշտակն Տեառն. Բազմացուցանելո՛վ բազմացուցից զզաւա՛կ քո, եւ անթի՛ւ լիցի ՚ի բազմութենէ։ Եւ ասէ ցնա հրեշտակն Տեառն.
10 Տիրոջ հրեշտակն աւելացրեց. «Ես անչափ բազմացնելու եմ քո սերունդը, այնքան, որ հաշուել հնարաւոր չլինի»:
10 Տէրոջը հրեշտակը ըսաւ անոր. «Քու սերունդդ խիստ պիտի շատցնեմ, այնպէս որ շատութենէն պիտի չհամրուի»։
Եւ ասէ ցնա հրեշտակն Տեառն. Բազմացուցանելով բազմացուցից զզաւակ քո, եւ անթիւ լիցի ի բազմութենէ:

16:10: Եւ ասէ ցնա հրեշտակն Տեառն. Բազմացուցանելո՛վ բազմացուցից զզաւա՛կ քո, եւ անթի՛ւ լիցի ՚ի բազմութենէ։ Եւ ասէ ցնա հրեշտակն Տեառն.
10 Տիրոջ հրեշտակն աւելացրեց. «Ես անչափ բազմացնելու եմ քո սերունդը, այնքան, որ հաշուել հնարաւոր չլինի»:
10 Տէրոջը հրեշտակը ըսաւ անոր. «Քու սերունդդ խիստ պիտի շատցնեմ, այնպէս որ շատութենէն պիտի չհամրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: И сказал ей Ангел Господень: умножая умножу потомство твое, так что нельзя будет и счесть его от множества.
16:10 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πληθύνων πληθυνω multiply πληθυνῶ πληθυνω multiply τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even οὐκ ου not ἀριθμηθήσεται αριθμεω number ἀπὸ απο from; away τοῦ ο the πλήθους πληθος multitude; quantity
16:10 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהּ֙ lˌāh לְ to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַרְבָּ֥ה harbˌā רבה be many אַרְבֶּ֖ה ʔarbˌeh רבה be many אֶת־ ʔeṯ- אֵת [object marker] זַרְעֵ֑ךְ zarʕˈēḵ זֶרַע seed וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִסָּפֵ֖ר yissāfˌēr ספר count מֵ mē מִן from רֹֽב׃ rˈōv רֹב multitude
16:10. et rursum multiplicans inquit multiplicabo semen tuum et non numerabitur prae multitudineAnd again he said: I will multiply thy seed exceedingly, and it shall not be numbered for multitude.
10. And the angel of the LORD said unto her, I will greatly multiply thy seed, that it shall not be numbered for multitude.
16:10. And again he said, “I will multiply your offspring continuously, and they will not be numbered because of their multitude.”
16:10. And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.
And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude:

10: И сказал ей Ангел Господень: умножая умножу потомство твое, так что нельзя будет и счесть его от множества.
16:10
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
πληθύνων πληθυνω multiply
πληθυνῶ πληθυνω multiply
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἀριθμηθήσεται αριθμεω number
ἀπὸ απο from; away
τοῦ ο the
πλήθους πληθος multitude; quantity
16:10
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהּ֙ lˌāh לְ to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַרְבָּ֥ה harbˌā רבה be many
אַרְבֶּ֖ה ʔarbˌeh רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
זַרְעֵ֑ךְ zarʕˈēḵ זֶרַע seed
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִסָּפֵ֖ר yissāfˌēr ספר count
מֵ מִן from
רֹֽב׃ rˈōv רֹב multitude
16:10. et rursum multiplicans inquit multiplicabo semen tuum et non numerabitur prae multitudine
And again he said: I will multiply thy seed exceedingly, and it shall not be numbered for multitude.
16:10. And again he said, “I will multiply your offspring continuously, and they will not be numbered because of their multitude.”
16:10. And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «И сказал ей Ангел Господень: умножая умножу потомство твое…» Весьма важно отметить здесь то, что Ангел Господень от Своего лица говорит здесь так, как обычно говорит только сам Бог. Это — одно из главных оснований к признанию божественного достоинства в лице «Ангела Господня». Так как Агарь стала женой Аврама, то и она в некоторой доле сделалась наследницей тех обетовании о многочисленном потомстве, которые даны были Богом родоначальнику евреев. Это пророчество о потомстве Агари через ее сына Измаила блестяще оправдалось в истории, именно на судьбе тех двенадцати кочевых племен, которые под общим именем измаильтян, а также агарян или сарацин, заняли большую часть Аравийской пустыни (Быт 25:12–16) и неоднократно эмигрировали отсюда в Африку, Испанию, Персию и даже Индию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-14: The Promise Concerning Ishmael.B. C. 1911.
10 And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. 12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? 14 Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
We may suppose that the angel having given Hagar that good counsel (v. 9) to return to her mistress she immediately promised to do so, and was setting her face homeward; and then the angel went on to encourage her with an assurance of the mercy God had in store for her and her seed: for God will meet those with mercy that are returning to their duty. I said, I will confess, and thou forgavest, Ps. xxxii. 5. Here is,
I. A prediction concerning her posterity given her for her comfort in her present distress. Notice is taken of her condition: Behold, thou art with child; and therefore this is not a fit place for thee to be in. Note, It is a great comfort to women with child to think that they are under the particular cognizance and care of the divine Providence. God graciously considers their case and suits supports to it. Now, 1. The angel assures her of a safe delivery, and that of a son, which Abram desired. This fright and ramble of hers might have destroyed her hope of an offspring; but God dealt not with her according to her folly: Thou shalt bear a son. She was saved in child-bearing, not only by providence, but by promise. 2. He names her child, which was an honour both to her and it: Call him Ishmael, God will hear; and the reason is, because the Lord has heard; he has, and therefore he will. Note, The experience we have had of God's seasonable kindness to us in distress would encourage us to hope for similar help in similar exigencies, Ps. x. 17. He has heard thy affliction, v. 11. Note, Even where there is little cry of devotion, the God of pity sometimes graciously hears the cry of affliction. Tears speak as well as prayers. This speaks comfort to the afflicted, that God not only sees what their afflictions are, but hears what they say. Note, further, Seasonable succours, in a day of affliction, ought always to be remembered with thankfulness to God. Such a time, in such a strait, the Lord heard the voice of my affliction, and helped me. See Deut. xxvi. 7; Ps. xxxi. 22. 3. He promises her a numerous offspring, (v. 10): I will multiply thy seed exceedingly, Heb. multiplying, I will multiply it, that is, multiply it in every age, so as to perpetuate it. It is supposed that the Turks at this day descend from Ishmael; and they are a great people. This was in pursuance of the promise made to Abram: I will make thy seed as the dust of the earth, ch. xiii. 16. Note, Many that are children of godly parents have, for their sakes, a very large share of outward common blessings, though, like Ishmael, they are not taken into covenant: many are multiplied that are not sanctified. 4. He gives a character of the child she should bear, which, however it may seem to us, perhaps was not very disagreeable to her (v. 12): He will be a wild man; a wild ass of a man (so the word is), rude, and bold, and fearing no man--untamed, untractable living at large, and impatient of service and restraint. Note, The children of the bondwoman, who are out of covenant with God, are, as they were born, like the wild ass's colt; it is grace that reclaims men, civilizes them, and makes them wise, and good for something. It is foretold, (1.) That he should live in strife, and in a state of war: His hand against every man--this is his sin; and every man's hand against him--this is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives; those that are provoking, vexatious, and injurious to others, must expect to be repaid in their own coin. He that has his hand and tongue against every man shall have every man's hand and tongue against him, and he has no reason to complain of it. And yet, (2.) That he should live in safety, and hold his own against all the world: He shall dwell in the presence of all his brethren; though threatened and insulted by all his neighbours, yet he shall keep his ground, and for Abram's sake, more than his own, shall be able to make his part good with them. Accordingly we read (ch. xxv. 18), that he died, as he lived, in the presence of all his brethren. Note, Many that are much exposed by their own imprudence are yet strangely preserved by the divine Providence, so much better is God to them than they deserve, when they not only forfeit their lives by sin, but hazard them.
II. Hagar's pious reflection upon this gracious appearance of God to her, v. 13, 14. Observe in what she said,
1. Her awful adoration of God's omniscience and providence, with application of it to herself: She called the name of the Lord that spoke unto her, that is, thus she made confession of his name, this she said to his praise, Thou God seest me: this should be, with her, his name for ever, and this his memorial, by which she will know him and remember him while she lives, Thou God seest me. Note, (1.) The God with whom we have to do is a seeing God, and all-seeing God. God is (as the ancients express it) all eye. (2.) We ought to acknowledge this with application to ourselves. He that sees all sees me, as David (Ps. cxxxix. 1), O Lord, thou hast searched me, and known me. (3.) A believing regard to God, as a God that sees us, will be of great use to us in our returns to him. It is a proper word for a penitent:-- [1.] "Thou seest my sin and folly." I have sinned before thee, says the prodigal; in thy sight, says David. [2.] "Thou seest my sorrow and affliction;" this Hagar especially refers to. When we have brought ourselves into distress by our own folly, yet God has not forsaken us. [3.] "Thou seest the sincerity and seriousness of my return and repentance. Thou seest my secret mournings for sin, and secret motions towards thee." [4.] "Thou seest me, if in any instance I depart from thee," Ps. xliv. 20, 21. This thought should always restrain us from sin and excite us to duty: Thou God seest me.
2. Her humble admiration of God's favour to her: "Have I here also looked after him that seeth me? Have I here seen the back parts of him that seeth me?" so it might be read, for the word is much the same with that, Exod. xxxiii. 23. She saw not face to face, but as through a glass darkly, 1 Cor. xiii. 12. Probably she knew not who it was that talked with her, till he was departing (as Judg. vi. 21, 22; xiii. 21), and then she looked after him, with a reflection like that of the two disciples, Luke xxiv. 31, 32. Or, Have I here seen him that sees me? Note, (1.) The communion which holy souls have with God consists in their having an eye of faith towards him, as a God that has an eye of favour towards them. The intercourse is kept up by the eye. (2.) The privilege of our communion with God is to be looked upon with wonder and admiration, [1.] Considering what we are who are admitted to this favour. "Have I? I that am so mean, I that am so vile?" 2 Sam. vii. 18. [2.] Considering the place where we are thus favoured--"here also? Not only in Abram's tent and at his altar, but here also, in this wilderness? Here, where I never expected it, where I was out of the way of my duty? Lord, how is it?" John xiv. 22. Some make the answer to this question to be negative, and so look upon it as a penitent reflection: "Have I here also, in my distress and affliction, looked after God? No, I was a careless and unmindful of him as ever I used to be; and yet he has thus visited and regarded me:" for God often anticipates us with his favours, and is found of those that seek him not, Isa. lxv. 1.
III. The name which this gave to the place: Beer-lahai-roi, The well of him that liveth and seeth me, v. 14. It is probable that Hagar put this name upon it; and it was retained long after, in perpetuam rei memoriam--a lasting memorial of this event. This was a place where the God of glory manifested the special cognizance and care he took of a poor woman in distress. Note, 1. He that is all-seeing is ever-living; he lives and sees us. 2. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him. 3. God's gracious manifestations of himself to us are to be had in everlasting remembrance by us, and should never be forgotten.
Adam Clarke: Commentary on the Bible - 1831
16:10: I will multiply thy seed exceedingly - Who says this? The person who is called the Angel of the Lord; and he certainly speaks with all the authority which is proper to God.
Albert Barnes: Notes on the Bible - 1834
16:10
I will multiply. - This language is proper only to the Lord Himself, because it claims a divine prerogative. The Lord is, therefore, in this angel. He promises to Hagar a numerous offspring. "Ishmael." "El," the Mighty, will hear; but "Jehovah," the Lord (Yahweh), heard her humiliation. Yahweh, therefore, is the same God as El. He describes Ishmael and his progeny in him as resembling the wild ass. This animal is a fit symbol of the wild, free, untamable Bedouin of the desert. He is to live in contention, and yet to dwell independently, among all his brethren. His brethren are the descendants of Heber, the Joctanites, composing the thirteen original tribes of the Arabs, and the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and shared in their nomadic character and independence. The character here given of them is true even to the present day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: the angel: Gen 22:15-18, Gen 31:11-13, Gen 32:24-30, Gen 48:15, Gen 48:16; Exo 3:2-6; Jdg 2:1-3, Jdg 6:11; Jdg 6:16, Jdg 6:21-24, Jdg 13:16-22; Isa 63:9; Hos 12:3-5; Zac 2:8, Zac 2:9; Mal 3:1; Joh 1:18; Act 7:30-38; Ti1 6:16
I will: Gen 17:20, Gen 21:13, Gen 21:16, Gen 25:12-18; Psa 83:6, Psa 83:7
John Gill
16:10 And the angel of the Lord said unto her,.... The same as before, who, by what follows, appears to be Jehovah himself:
I will multiply thy seed exceedingly; not that she should have many children herself, for that she had more than this one she now went with, is not certain; but that that seed she had conceived should be exceedingly multiplied, and he should have a numerous posterity, as he had twelve princes sprung from him, the heads of Arab nations:
that it shall not be numbered for multitude; such the Turks are at this day, supposed to be the seed of Ishmael, Hagar's son.
John Wesley
16:10 I will multiply thy seed exceedingly - Heb. multiplying I will multiply it, that is, multiply it in every age, so as to perpetuate it. 'Tis supposed that the Turks at this day descended from Ishmael, and they are a great people.
16:1116:11: Ահաւադիկ դու յղի՛ իսկ ես. եւ ծնցես որդի, եւ կոչեսցես զանուն նորա Իսմայէլ. զի լուաւ Տէր տառապանաց քոց։
11 Տիրոջ հրեշտակը ասաց նաեւ. «Դու արդէն յղի ես, որդի պիտի ունենաս եւ նրա անունը Իսմայէլ պիտի դնես, որովհետեւ Տէրը իմացաւ քո տառապանքները:
11 Եւ Տէրոջը հրեշտակը ըսաւ անոր. «Ահա դուն յղի ես, ու որդի պիտի ծնանիս, անոր անունը Իսմայէլ* դիր. քանզի Տէրը քու տառապանքդ տեսաւ։
Եւ ասէ ցնա հրեշտակն Տեառն. Ահաւադիկ դու յղի իսկ ես. եւ ծնցես որդի, եւ կոչեսցես զանուն նորա [224]Իսմայէլ. զի լուաւ Տէր տառապանաց քոց:

16:11: Ահաւադիկ դու յղի՛ իսկ ես. եւ ծնցես որդի, եւ կոչեսցես զանուն նորա Իսմայէլ. զի լուաւ Տէր տառապանաց քոց։
11 Տիրոջ հրեշտակը ասաց նաեւ. «Դու արդէն յղի ես, որդի պիտի ունենաս եւ նրա անունը Իսմայէլ պիտի դնես, որովհետեւ Տէրը իմացաւ քո տառապանքները:
11 Եւ Տէրոջը հրեշտակը ըսաւ անոր. «Ահա դուն յղի ես, ու որդի պիտի ծնանիս, անոր անունը Իսմայէլ* դիր. քանզի Տէրը քու տառապանքդ տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: И еще сказал ей Ангел Господень: вот, ты беременна, и родишь сына, и наречешь ему имя Измаил, ибо услышал Господь страдание твое;
16:11 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχεις εχω have; hold καὶ και and; even τέξῃ τικτω give birth; produce υἱὸν υιος son καὶ και and; even καλέσεις καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ισμαηλ ισμαηλ since; that ἐπήκουσεν επακουω hear from κύριος κυριος lord; master τῇ ο the ταπεινώσει ταπεινωσις humiliation σου σου of you; your
16:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהּ֙ lˌāh לְ to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold הָרָ֖ה hārˌā הָרָה pregnant וְ wᵊ וְ and יֹלַ֣דְתְּ yōlˈaḏt ילד bear בֵּ֑ן bˈēn בֵּן son וְ wᵊ וְ and קָרָ֤את qārˈāṯ קרא call שְׁמֹו֙ šᵊmˌô שֵׁם name יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael כִּֽי־ kˈî- כִּי that שָׁמַ֥ע šāmˌaʕ שׁמע hear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to עָנְיֵֽךְ׃ ʕonyˈēḵ עֳנִי poverty
16:11. ac deinceps ecce ait concepisti et paries filium vocabisque nomen eius Ismahel eo quod audierit Dominus adflictionem tuamAnd again: Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction.
11. And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction.
16:11. But thereafter he said: “Behold, you have conceived, and you will give birth to a son. And you shall call his name Ishmael, because the Lord has heard your affliction.
16:11. And the angel of the LORD said unto her, Behold, thou [art] with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.
And the angel of the LORD said unto her, Behold, thou [art] with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction:

11: И еще сказал ей Ангел Господень: вот, ты беременна, и родишь сына, и наречешь ему имя Измаил, ибо услышал Господь страдание твое;
16:11
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἰδοὺ ιδου see!; here I am
σὺ συ you
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχεις εχω have; hold
καὶ και and; even
τέξῃ τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
καλέσεις καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ισμαηλ ισμαηλ since; that
ἐπήκουσεν επακουω hear from
κύριος κυριος lord; master
τῇ ο the
ταπεινώσει ταπεινωσις humiliation
σου σου of you; your
16:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהּ֙ lˌāh לְ to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold
הָרָ֖ה hārˌā הָרָה pregnant
וְ wᵊ וְ and
יֹלַ֣דְתְּ yōlˈaḏt ילד bear
בֵּ֑ן bˈēn בֵּן son
וְ wᵊ וְ and
קָרָ֤את qārˈāṯ קרא call
שְׁמֹו֙ šᵊmˌô שֵׁם name
יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael
כִּֽי־ kˈî- כִּי that
שָׁמַ֥ע šāmˌaʕ שׁמע hear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
עָנְיֵֽךְ׃ ʕonyˈēḵ עֳנִי poverty
16:11. ac deinceps ecce ait concepisti et paries filium vocabisque nomen eius Ismahel eo quod audierit Dominus adflictionem tuam
And again: Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction.
16:11. But thereafter he said: “Behold, you have conceived, and you will give birth to a son. And you shall call his name Ishmael, because the Lord has heard your affliction.
16:11. And the angel of the LORD said unto her, Behold, thou [art] with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «и наречешь ему имя: Измаил, ибо услышал Господь страдание твое» Вторая половина этой фразы и служит собственно объяснением имени «Измаил», которое в дословном переводе значит: «слышит Бог».
Adam Clarke: Commentary on the Bible - 1831
16:11: And shalt call his name Ishmael - ישמאעל Yishmael, from שמע shama, he heard, and אל El, God; for, says the Angel, The Lord Hath Heard thy affliction. Thus the name of the child must ever keep the mother in remembrance of God's merciful interposition in her behalf, and remind the child and the man that he was an object of God's gracious and providential goodness. Afflictions and distresses have a voice in the ears of God, even when prayer is restrained; but how much more powerfully do they speak when endured in meekness of spirit, with confidence in and supplication to the Lord!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: shalt: Gen 17:19, Gen 29:32-35; Isa 7:14; Mat 1:21-23; Luk 1:13, Luk 1:31, Luk 1:63
Ishmael: i. e. God shall hear
because: Gen 41:51, Gen 41:52; Sa1 1:20
hath: Gen 29:32, Gen 29:33; Exo 2:23, Exo 2:24, Exo 3:7; Job 38:41; Psa 22:24
John Gill
16:11 And the angel of the Lord said unto her,.... Continued his discourse with her, informing her she should have a son, and what his name should be, and what his character, and the place of his habitation:
behold, thou art with child; this she knew, and it is said, not for her information, as to this respect, but to lead on to something else he had to acquaint her with, she did not know. Jarchi indeed would have the sense to be, "thou shall conceive" or "be with child", as was said to Manoah's wife, Judg 13:5; for it is a fancy of his, that Hagar had miscarried, and he, supposes the angel to promise her, that if she would return, or when she should return, she should conceive again; but this is said and supposed without any foundation:
and shalt bear a son; this was what she hoped for, but was not certain of; but the angel assures her of it, that the child she went with was a son, which none could foretell but God, that is omniscient:
and shall call his name Ishmael; the Jews (s) observe, there were six persons who had their names given them before they were born, and Ishmael is one of them; the six were Isaac, Gen 17:19; Ishmael, here; Moses, Ex 2:10; Solomon, 2Kings 12:24; Josiah, 3Kings 13:2; and the Messiah, Is 7:14, the reason of his name follows:
because the Lord hath heard thy affliction: heard of it, had took notice of it, and observed, and fully understood the nature and cause of it; he had heard her groans and sighs under it, and her prayer and cries for deliverance from it; and so the Targum of Onkelos,"for the Lord hath received thy prayer,''which she had put up in her affliction, both when in the service of her mistress, and since her flight from her.
(s) Pirke Eliezer, c. 32. Shalshalet Hakabala, fol. 2. 1.
John Wesley
16:11 Ishmael, that is, God will hear; and the reason is, because the Lord hath heard: he hath, and therefore he will. The experience we have had of God's seasonable kindness in distress should encourage us to hope for the like help in the like exigencies. Even there, where there is little cry of devotion, the God of pity hears the cry of affliction: tears speak as well as prayers.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Ishmael--Like other Hebrew names, this had a signification, and it is made up of two words--"God hears." The reason is explained.
16:1216:12: Եւ նա եղիցի այր վայրա՛գ. ձեռք նորա յամենեսին, եւ ձեռք ամենեցուն ՚ի նա. եւ յանդիման ամենայն եղբարց իւրոց բնակեսցէ։
12 Նա վայրագ մարդ է լինելու: Նա ձեռք է բարձրացնելու բոլորի դէմ, եւ բոլորը ձեռք են բարձրացնելու նրա դէմ: Նա բնակուելու է իր բոլոր եղբայրների դիմաց»:
12 Անիկա վայրենի մարդ մը պիտի ըլլայ։ Անոր ձեռքը ամենուն վրայ ու ամենուն ձեռքն ալ իր վրայ պիտի ըլլայ։ Անիկա իր բոլոր եղբայրներուն առջեւ պիտի բնակի»։
Եւ նա եղիցի այր վայրագ. ձեռք նորա յամենեսին, եւ ձեռք ամենեցուն ի նա. եւ յանդիման ամենայն եղբարց իւրոց բնակեսցէ:

16:12: Եւ նա եղիցի այր վայրա՛գ. ձեռք նորա յամենեսին, եւ ձեռք ամենեցուն ՚ի նա. եւ յանդիման ամենայն եղբարց իւրոց բնակեսցէ։
12 Նա վայրագ մարդ է լինելու: Նա ձեռք է բարձրացնելու բոլորի դէմ, եւ բոլորը ձեռք են բարձրացնելու նրա դէմ: Նա բնակուելու է իր բոլոր եղբայրների դիմաց»:
12 Անիկա վայրենի մարդ մը պիտի ըլլայ։ Անոր ձեռքը ամենուն վրայ ու ամենուն ձեռքն ալ իր վրայ պիտի ըլլայ։ Անիկա իր բոլոր եղբայրներուն առջեւ պիտի բնակի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: он будет [между] людьми, [как] дикий осел; руки его на всех, и руки всех на него; жить будет он пред лицем всех братьев своих.
16:12 οὗτος ουτος this; he ἔσται ειμι be ἄγροικος αγροικος person; human αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on πάντας πας all; every καὶ και and; even αἱ ο the χεῖρες χειρ hand πάντων πας all; every ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even κατὰ κατα down; by πρόσωπον προσωπον face; ahead of πάντων πας all; every τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him κατοικήσει κατοικεω settle
16:12 וְ wᵊ וְ and ה֤וּא hˈû הוּא he יִהְיֶה֙ yihyˌeh היה be פֶּ֣רֶא pˈere פֶּרֶא zebra אָדָ֔ם ʔāḏˈām אָדָם human, mankind יָדֹ֣ו yāḏˈô יָד hand בַ va בְּ in † הַ the כֹּ֔ל kkˈōl כֹּל whole וְ wᵊ וְ and יַ֥ד yˌaḏ יָד hand כֹּ֖ל kˌōl כֹּל whole בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face כָל־ ḵol- כֹּל whole אֶחָ֖יו ʔeḥˌāʸw אָח brother יִשְׁכֹּֽן׃ yiškˈōn שׁכן dwell
16:12. hic erit ferus homo manus eius contra omnes et manus omnium contra eum et e regione universorum fratrum suorum figet tabernaculaHe shall be a wild man: his hand will be against all men, and all men's hands against him: and he shall pitch his tents over against all his brethren.
12. And he shall be a wild-ass among men; his hand against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.
16:12. He will be a wild man. His hand will be against all, and all hands will be against him. And he will pitch his tents away from the region of all his brothers.”
16:12. And he will be a wild man; his hand [will be] against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.
And he will be a wild man; his hand [will be] against every man, and every man' s hand against him; and he shall dwell in the presence of all his brethren:

12: он будет [между] людьми, [как] дикий осел; руки его на всех, и руки всех на него; жить будет он пред лицем всех братьев своих.
16:12
οὗτος ουτος this; he
ἔσται ειμι be
ἄγροικος αγροικος person; human
αἱ ο the
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
πάντας πας all; every
καὶ και and; even
αἱ ο the
χεῖρες χειρ hand
πάντων πας all; every
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
πάντων πας all; every
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
κατοικήσει κατοικεω settle
16:12
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
יִהְיֶה֙ yihyˌeh היה be
פֶּ֣רֶא pˈere פֶּרֶא zebra
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
יָדֹ֣ו yāḏˈô יָד hand
בַ va בְּ in
הַ the
כֹּ֔ל kkˈōl כֹּל whole
וְ wᵊ וְ and
יַ֥ד yˌaḏ יָד hand
כֹּ֖ל kˌōl כֹּל whole
בֹּ֑ו bˈô בְּ in
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
כָל־ ḵol- כֹּל whole
אֶחָ֖יו ʔeḥˌāʸw אָח brother
יִשְׁכֹּֽן׃ yiškˈōn שׁכן dwell
16:12. hic erit ferus homo manus eius contra omnes et manus omnium contra eum et e regione universorum fratrum suorum figet tabernacula
He shall be a wild man: his hand will be against all men, and all men's hands against him: and he shall pitch his tents over against all his brethren.
16:12. He will be a wild man. His hand will be against all, and all hands will be against him. And he will pitch his tents away from the region of all his brothers.”
16:12. And he will be a wild man; his hand [will be] against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «он будет между людьми как дикий осел…» Дикий осел, или онагр, который неоднократно и художественно изображается в Библии (Иов 39:5–8; Ис 32:14), является, по общему мнению, поразительно жизненным и верным типом бедуина — этого дикого сына пустыни.

«руки его на всех, и руки всех на него…» Столь же сильно и картинно изображается и будущая судьба этих кочевников, вся беспокойная жизнь которых чередуется между смелыми набегами и жестокой расплатой за них.

«жить он будет пред лицом всех братьев своих…» Потомки двух братьев — Измаила и Исаака — не будут смешиваться между собою, а будут жить отдельно и независимо друг от друга, они будут находиться между собою не всегда в добром, но всегда в близком соседстве.
Adam Clarke: Commentary on the Bible - 1831
16:12: He will be a wild man - פרא אדם pere adam. As the root of this word does not appear in the Hebrew Bible, it is probably found in the Arabic farra, to run away, to run wild; and hence the wild ass, from its fleetness and its untamable nature. What is said of the wild ass, Job 39:5-8, affords the very best description that can be given of the Ishmaelites, (the Bedouins and wandering Arabs), the descendants of Ishmael: "Who hath sent out the wild ass (פרא pere) free? or who hath loosed the bands (ערוד arod) of the brayer? Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing." Nothing can be more descriptive of the wandering, lawless, freebooting life of the Arabs than this.
God himself has sent them out free - he has loosed them from all political restraint. The wilderness is their habitation; and in the parched land, where no other human beings could live, they have their dwellings. They scorn the city, and therefore have no fixed habitations; for their multitude, they are not afraid; for when they make depredations on cities and towns, they retire into the desert with so much precipitancy that all pursuit is eluded. In this respect the crying of the driver is disregarded. They may be said to have no lands, and yet the range of the mountains is their pasture - they pitch their tents and feed their flocks, wherever they please; and they search after every green thing - are continually looking after prey, and seize on every kind of property that comes in their way.
It is farther said, His hand will be against every man, and every man's hand against him - Many potentates among the Abyssinians, Persians, Egyptians, and Turks, have endeavored to subjugate the wandering or wild Arabs; but, though they have had temporary triumphs, they have been ultimately unsuccessful. Sesostris, Cyrus, Pompey, and Trajan, all endeavored to conquer Arabia, but in vain. From the beginning to the present day they have maintained their independence, and God preserves them as a lasting monument of his providential care, and an incontestable argument of the truth of Divine Revelation. Had the Pentateuch no other argument to evince its Divine origin, the account of Ishmael and the prophecy concerning his descendants, collated with their history and manner of life during a period of nearly four thousand years, would be sufficient. Indeed the argument is so absolutely demonstrative, that the man who would attempt its refutation, in the sight of reason and common sense would stand convicted of the most ridiculous presumption and folly.
The country which these free descendants of Ishmael may be properly said to possess, stretches from Aleppo to the Arabian Sea, and from Egypt to the Persian Gulf; a tract of land not less than 1800 miles in length, by 900 in breadth; see Gen 17:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: be a: Gen 21:20; Job 11:12, Job 39:5-8
wild: The word rendered "wild" also denotes the "wild ass;" the description of which animal in Job 39:5-8, affords the very best representation of the wandering, lawless, freebooting life of the Bedouin and other Arabs, the descendants of Ishmael.
his hand: Gen 27:40
he shall: Gen 25:18
Geneva 1599
16:12 And he will be a wild man; his hand [will be] against every man, and every man's hand against him; and (f) he shall dwell in the presence of all his brethren.
(f) That is, the Ishmaelites will be a separate people by themselves and not part of another people.
John Gill
16:12 And he will be a wild man,.... Living in a wilderness, delighting in hunting and killing wild beasts, and robbing and plundering all that pass by; and such an one Ishmael was, see Gen 21:20; and such the Saracens, his posterity, were, and such the wild Arabs are to this day, who descended from him; or "the wild ass of a man" (t); or "a wild ass among men", as Onkelos; or "like to a wild ass among men", as the Targum of Jonathan; wild, fierce, untamed, not subject to a yoke, and impatient of it, see Job 11:12; such was Ishmael, and such are his posterity, who never could be subdued or brought into bondage, neither by the Assyrians, nor Medes and Persians, nor by the Greeks nor Romans, nor any other people (u); and at this day the Arabs live independent on the Turks, nay, oblige the Turks to pay a yearly tribute for the passage of their pilgrims to Mecca, and also to pay for their caravans that pass through their country, as travellers into those parts unanimously report; wherefore Aben Ezra translates the word rendered "wild", or "wild ass", by "free", and refers to the passage in Job 39:5. These people having been always free, and never in bondage, always lived as free booters upon others:
his hand will be against every man, and every man's hand against him; signifying, that he would be of a quarrelsome temper and warlike disposition, continually engaged in fighting with his neighbours, and they with him in their own defence; and such the Arabs his posterity always have been, and still are, given to rapine and plunder, harassing their neighbours by continual excursions and robberies, and pillaging passengers of all nations, which they think they have a right to do; their father Ishmael being turned out into the plains and deserts, which were given him as his patrimony, and as they suppose a permission from God to take whatever he could get. And a late traveller into those parts observes (w), that they are not to be accused of plundering strangers only, or whomsoever they may find unarmed or defenceless; but for those many implacable and hereditary animosities which continually subsist among themselves, literally fulfilling to this day the prophecy of the angel to Hagar, Gen 16:12; the greatest as well as the smallest tribes are perpetually at variance with one another, frequently occasioned upon the most trivial account, as if they were from the very days of their first ancestor naturally prone to discord and contention.
And he shall dwell in the presence of all his brethren; the sons of Abram by Keturah, the Midianites, and others; and the Edomites that sprung from Esau, the son of his brother Isaac; and the Israelites, the descendants of Jacob, another son of Isaac; and his kinsmen the Moabites and Ammonites, upon all which he and his posterity bordered, see Gen 25:18. It may be rendered, "he shall tabernacle" (x), or dwell in tents, as he did, and his posterity afterwards; particularly the Scenite Arabs, so called from their dwelling in tents, and the Bedouins, such were the tents of Kedar, one of his sons, Song 1:5; the same with them to this day: according to Jarchi, the sense of the phrase is, that his seed should be large and numerous, and spread themselves, and reach to the borders of all their brethren.
(t) "onager hominis", Cocceius, Schmidt. (u) Vid. Diodor. Sicul. Bibliothec. l. 2. p. 131. (w) Dr. Shaw's Travels, p. 238, 239. Ed. 2. (x) "figet tabernacula", V. L. "tabernaculabit", Malvenda.
John Wesley
16:12 He will be a wild man - A wild ass of a man, so the word is: rude, and bold and fearing no man; untamed, untractable, living at large, and impatient of service and restraint. His hand will be against every man - That is his sin, and every man's hand against him - That is his punishment. Note, Those that have turbulent spirits have commonly troublesome lives: they that are provoking, and injurious to others, must expect to be repaid in their own coin. And yet, he shall dwell in the presence of all his brethren - Though threatened and insulted by all his neighbours, yet he shall keep his ground, and, for Abram's sake more than his own, shall be able to make his part good with them. Accordingly we read, Gen 25:18, that he died, as he lived, in the presence of all his brethren.
Robert Jamieson, A. R. Fausset and David Brown
16:12 he will be a wild man--literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass.
his hand will be against every man--descriptive of the rude, turbulent, and plundering character of the Arabs.
dwell in the presence of all his brethren--dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.
16:1316:13: Եւ կարդա՛ց Ագար զանուն Տեառն որ խօսեցաւ ընդ նմա, եւ ասէ. Դո՛ւ ես Աստուած որ հայեցար յիս։ Քանզի ասաց եթէ յանդիման իսկ տեսի զայն, որ երեւեցաւն ինձ։
13 Ագարն իր հետ խօսող Տիրոջը դիմելով՝ ասաց. «Դու այն Աստուածն ես, որ ինձ զօրավիգ եղաւ. - քանզի ասաց, - ես իմ առաջ տեսայ նրան, ով երեւացել է ինձ»:
13 Եւ Հագար իրեն հետ խօսող Տէրոջը անունը կանչեց՝ ըսելով. «Դուն իմ տեսիլքիս մէջ երեւցած Աստուածն ես», քանզի ըսաւ. «Արդեօք ո՞ղջ եմ* հոս՝ իմ տեսիլքէս ետքը»։
Եւ կարդաց Ագար զանուն Տեառն որ խօսեցաւ ընդ նմա, եւ ասէ. Դու ես Աստուած որ հայեցար յիս: Քանզի ասաց եթէ յանդիման իսկ տեսի զայն որ երեւեցաւն ինձ:

16:13: Եւ կարդա՛ց Ագար զանուն Տեառն որ խօսեցաւ ընդ նմա, եւ ասէ. Դո՛ւ ես Աստուած որ հայեցար յիս։ Քանզի ասաց եթէ յանդիման իսկ տեսի զայն, որ երեւեցաւն ինձ։
13 Ագարն իր հետ խօսող Տիրոջը դիմելով՝ ասաց. «Դու այն Աստուածն ես, որ ինձ զօրավիգ եղաւ. - քանզի ասաց, - ես իմ առաջ տեսայ նրան, ով երեւացել է ինձ»:
13 Եւ Հագար իրեն հետ խօսող Տէրոջը անունը կանչեց՝ ըսելով. «Դուն իմ տեսիլքիս մէջ երեւցած Աստուածն ես», քանզի ըսաւ. «Արդեօք ո՞ղջ եմ* հոս՝ իմ տեսիլքէս ետքը»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: И нарекла [Агарь] Господа, Который говорил к ней, [сим] именем: Ты Бог видящий меня. Ибо сказала она: точно я видела здесь в след видящего меня.
16:13 καὶ και and; even ἐκάλεσεν καλεω call; invite Αγαρ αγαρ Agar τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the λαλοῦντος λαλεω talk; speak πρὸς προς to; toward αὐτήν αυτος he; him σὺ συ you ὁ ο the θεὸς θεος God ὁ ο the ἐπιδών επειδον look on; have regard με με me ὅτι οτι since; that εἶπεν επω say; speak καὶ και and; even γὰρ γαρ for ἐνώπιον ενωπιος in the face; facing εἶδον οραω view; see ὀφθέντα οραω view; see μοι μοι me
16:13 וַ wa וְ and תִּקְרָ֤א ttiqrˈā קרא call שֵׁם־ šēm- שֵׁם name יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the דֹּבֵ֣ר ddōvˈēr דבר speak אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to אַתָּ֖ה ʔattˌā אַתָּה you אֵ֣ל ʔˈēl אֵל god רֳאִ֑י rᵒʔˈî רֳאִי looking כִּ֣י kˈî כִּי that אָֽמְרָ֗ה ʔˈāmᵊrˈā אמר say הֲ hᵃ הֲ [interrogative] גַ֥ם ḡˌam גַּם even הֲלֹ֛ם hᵃlˈōm הֲלֹם hither רָאִ֖יתִי rāʔˌîṯî ראה see אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after רֹאִֽי׃ rōʔˈî ראה see
16:13. vocavit autem nomen Domini qui loquebatur ad eam Tu Deus qui vidisti me dixit enim profecto hic vidi posteriora videntis meAnd she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily here have I seen the hinder parts of him that seeth me.
13. And she called the name of the LORD that spake unto her, Thou art a God that seeth: for she said, Have I even here looked after him that seeth me?
16:13. Then she called upon the name of the Lord who had spoken to her: “You are the God who has seen me.” For she said, “Certainly, here I have seen the back of the one who sees me.”
16:13. And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me:

13: И нарекла [Агарь] Господа, Который говорил к ней, [сим] именем: Ты Бог видящий меня. Ибо сказала она: точно я видела здесь в след видящего меня.
16:13
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αγαρ αγαρ Agar
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
λαλοῦντος λαλεω talk; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
σὺ συ you
ο the
θεὸς θεος God
ο the
ἐπιδών επειδον look on; have regard
με με me
ὅτι οτι since; that
εἶπεν επω say; speak
καὶ και and; even
γὰρ γαρ for
ἐνώπιον ενωπιος in the face; facing
εἶδον οραω view; see
ὀφθέντα οραω view; see
μοι μοι me
16:13
וַ wa וְ and
תִּקְרָ֤א ttiqrˈā קרא call
שֵׁם־ šēm- שֵׁם name
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
דֹּבֵ֣ר ddōvˈēr דבר speak
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
אַתָּ֖ה ʔattˌā אַתָּה you
אֵ֣ל ʔˈēl אֵל god
רֳאִ֑י rᵒʔˈî רֳאִי looking
כִּ֣י kˈî כִּי that
אָֽמְרָ֗ה ʔˈāmᵊrˈā אמר say
הֲ hᵃ הֲ [interrogative]
גַ֥ם ḡˌam גַּם even
הֲלֹ֛ם hᵃlˈōm הֲלֹם hither
רָאִ֖יתִי rāʔˌîṯî ראה see
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
רֹאִֽי׃ rōʔˈî ראה see
16:13. vocavit autem nomen Domini qui loquebatur ad eam Tu Deus qui vidisti me dixit enim profecto hic vidi posteriora videntis me
And she called the name of the Lord that spoke unto her: Thou the God who hast seen me. For she said: Verily here have I seen the hinder parts of him that seeth me.
16:13. Then she called upon the name of the Lord who had spoken to her: “You are the God who has seen me.” For she said, “Certainly, here I have seen the back of the one who sees me.”
16:13. And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «И нарекла (Агарь) Господа, Который говорил к ней…» Замечание самого бытописателя, имеющее большую важность в вопросе об установлении личности Ангела Господня.

«Ты Бог видящий меня…» Точно такое же значение имеют для нас и эти слова Агари. Кроме того, в них дано исповедание Агарью веры в божественный Промысл и Божие всеведение (Пс 138:11, 12; Иов 34:21–22; Ам 9:2–3). Это еще яснее выражено славянским переводом: «Ты Бог, призревый на мя», т. е. явивший на мне Свою промыслительную силу.
Adam Clarke: Commentary on the Bible - 1831
16:13: And she called the name of the Lord - She invoked (ותקרא vattikra) the name of Jehovah who spake unto her, thus: Thou God seest me! She found that the eye of a merciful God had been upon her in all her wanderings and afflictions; and her words seem to intimate that she had been seeking the Divine help and protection, for she says, Have I also (or have I not also) looked after him that seeth me? This last clause of the verse is very obscure and is rendered differently by all the versions. The general sense taken out of it is this, That Hagar was now convinced that God himself had appeared unto her, and was surprised to find that, notwithstanding this, she was still permitted to live; for it is generally supposed that if God appeared to any, they must be consumed by his glories. This is frequently alluded to in the sacred writings. As the word אחרי acharey, which we render simply after, in other places signifies the last days or after times, (see Exo 33:23), it may probably have a similar meaning here; and indeed this makes a consistent sense: Have I here also seen the Latter Purposes or Designs of him who seeth me? An exclamation which may be referred to that discovery which God made in the preceding verse of the future state of her descendants.
Albert Barnes: Notes on the Bible - 1834
16:13-16
God of my vision - (El-roi). Here we have the same divine name as in Ishmael. "Have I even still seen" - continued to live and see the sun after having seen God? Beer-lahai-roi, the well of vision (of God) to the living. To see God and live was an issue contrary to expectation Exo 33:20. The well is between Kadesh and Bered. The site of the latter has not been ascertained. R. Jonathan gives חוּצא chelû tsā' the Ἔλουσα elousa of Ptolemy, now el-Khulasa, about twelve miles south of Beersheba. Rowland finds the well at Moyle or Muweilah, still further south in the same direction. The birth of Ishmael is in the sixteenth year after Abram's call, and the eleventh after his arrival in Kenaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: called: Gen 16:7, Gen 16:9, Gen 16:10, Gen 22:14, Gen 28:17, Gen 28:19, Gen 32:30; Jdg 6:24
Thou: Gen 32:30; Exo 33:18-23, Exo 34:5-7; Psa 139:1-12; Pro 5:21, Pro 15:3
him that: Gen 31:42
Carl Friedrich Keil and Franz Delitzsch
16:13
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 (Ex 20:19; Ex 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. Beer-lahai-roi: according to Ewald, ראי חי is to be regarded as a composite noun, and ל as a sign of the genitive; but this explanation, in which ראי is treated as a pausal form of ראי, does not suit the form ראי with the accent upon the last syllable, which points rather to the participle ראה with the first pers. suffix. 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." "Have I not even here (in the barren land of solitude) looked after Him, who saw me?" and Beer-lahai-roi, "the well of the Living One who sees me, i.e., of the omnipresent Providence." But still greater difficulties lie in the way of this view. It not only overthrows the close connection between this and the similar passages Gen 32:31; Ex 33:20; Judg 13:22, where the sight of God excites a fear of death, but it renders the name, which the well received from this appearance of God, an inexplicable riddle. If Hagar called the God who appeared to her ראי אל because she looked after Him whom she saw, i.e., as we must necessarily understand the word, saw not His face, but only His back; how could it ever occur to her or to any one else, to call the well Beer-lahai-roi, "well of the Living One, who sees me," instead of Beer-el-roi? Moreover, what completely overthrows this explanation, is the fact that neither in Genesis nor anywhere in the Pentateuch is God called "the Living One;" and throughout the Old Testament it is only in contrast with the dead gods of idols of the heathen, a contrast never thought of here, that the expressions חי אלהים and חי אל occur, whilst החי is never used in the Old Testament as a name of God. For these reasons we must abide by the first explanation, and change the reading ראי into ראי.
(Note: The objections to this change in the accentuation are entirely counterbalanced by the grammatical difficulty connected with the second explanation. If, for example, ראי is a participle with the 1st pers. suff., it should be written ראני (Is 29:15) or ראני (Is 47:10). ראי cannot mean, "who sees me," but "my seer," an expression utterly inapplicable to God, which cannot be supported by a reference to Job 7:8, for the accentuation varies there; and the derivation of ראי from ראי "eye of the seeing," for the eye which looks after me, is apparently fully warranted by the analogous expression לדה אשׁת in Jer 13:21.)
With regard to the well, it is still further added that it was between Kadesh (Gen 14:7) and Bered. Though Bered has not been discovered, Rowland believes, with good reason, that he has found the well of Hagar, which is mentioned again in Gen 24:62; Gen 25:11, in the spring Ain Kades, to the south of Beersheba, at the leading place of encampment of the caravans passing from Syria to Sinai, viz., Moyle, or Moilahi, or Muweilih (Robinson, Pal. i. p. 280), which the Arabs call Moilahi Hagar, and in the neighbourhood of which they point out a rock Beit Hagar. Bered must lie to the west of this.
Geneva 1599
16:13 And she called the name of the LORD that spake unto her, Thou God seest me: for she said, (g) Have I also here looked after him that seeth me?
(g) She rebukes her own dullness and acknowledges God's graces, who was present with her everywhere.
John Gill
16:13 And she called the name of the Lord that spake unto her,.... Either she called on the name of the Lord, and prayed unto him, that he would forgive her sin and give her some fresh tokens of his love; and also gave him thanks for his gracious regards unto her, that he should look upon, and look after so mean a creature, and such a backslider as she was, and return her, and make such gracious promises to her; so the Targum of Onkelos,"she prayed in the name of the Lord;''and the Targum of Jonathan is,"and she confessed, or gave thanks before the Lord, whose Word spake unto her;''and the Jerusalem Targum takes in both prayer and praise,"and Hagar gave thanks, and prayed in the name of the Word of the Lord, who was revealed unto her:''in which may be observed the sense of the ancient synagogue, that this angel that appeared to Hagar, and talked with her, was the Word of the Lord, the eternal Logos, or Son of God: or else the sense is, that she gave the following name or epithet to the Lord, that vouchsafed to discourse with her:
thou God seest me; she perceived by experience his eye was upon her wherever she was, and saw all she did; saw all her transgressions, her contempt of her mistress, and her flight from her; saw her when she was at the fountain, and reproved and recalled her, and sent her back; saw all the workings of her heart, her repentance and sorrow for her sins; looked and smiled upon her, and gave her exceeding great and precious promises: he looked upon her, both with his eye of omniscience and providence, and with his eye of love, and grace, and mercy; yea, she was sensible that he was not only the God that saw her, but saw all things; was God omniscient, and therefore gives him this name under a thorough conviction and deep sense of his omniscience; and so Onkelos paraphrases the words,"thou art he, the God that sees all things;"
for she said, have I also here looked after him that seeth me? this she said within herself, either as blaming herself, that she should not look after God in this desolate place until now, and call upon him, and praise his name, whose eye was upon her, and had a concern for her, and care over her; and yet so ungrateful she had been as to neglect him, and not seek after him as it became her: or as wondering that here, in this wilderness, she should be favoured with the sight of God, and of his angel, whom she had seen in Abram's house; where to see him was not so strange and marvellous, but it was to have a sight of him in such a place, and under such circumstances as she was: or else as admiring that she should be alive after she had had such a vision of God, it being a notion that pretty much obtained, that none could see God and live, only his back parts were to be seen; wherefore others read the words, and they will bear such a version, "have not I also seen here the back parts of him that seeth me?" (y) so Moses did, Ex 33:23.
(y) So Fagius.
John Wesley
16:13 And she called the name of the Lord that spake unto her - That is, thus she made confession of his name, Thou God seest me - This should be with her, his name for ever, and this his memorial, by which she will know him, and remember him while she lives, Thou God seest me. Thou seest my sorrow and affliction. This Hagar especially refers to: when we have brought ourselves into distress by our own folly, yet God has not forsaken us. Thou seest the sincerity of my repentance. Thou seest me, if in any instance I depart from thee. This thought should always restrain us from sin, and excite us to duty, Thou God seest me. Have I here also looked after him that seeth me? - Probably she knew not who it was that talked with her till he was departing, and then looking after him, with a reflexion like that of the two disciples, Lk 24:31-32. Here also - Not only in Abram's tent, and at his altar, but here also, in this wilderness: here, where I never expected it, where I was out of the way of my duty?
Robert Jamieson, A. R. Fausset and David Brown
16:13 called the name--common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress.
16:1416:14: Վասն այնորիկ կոչեաց ջրհո՛րն՝ ջրհո՛ր այնորիկ զոր յանդիմանն տեսի. եւ ահա է՛ այն ընդ Կադէս եւ ընդ Բարադ[124]։ [124] ՚Ի լուս՛՛. ՚ի վերայ. Եւ ընդ Բարադ, նշանակի՝ Փառան։
14 Այդ իսկ պատճառով ջրհորը կոչուեց Ջրհոր, այսինքն՝ «որի դիմաց տեսայ Աստծուն»: Այն գտնւում է Կադէսի ու Բարադի միջեւ:
14 Անոր համար այն ջրհորին անունը Լահայրոյի ջրհոր* դրաւ։ Ահա անիկա Կադէսի ու Բարադի մէջտեղն է։
Վասն այնորիկ կոչեաց ջրհորն` Ջրհոր այնորիկ զոր յանդիմանն տեսի. եւ ահա է այն ընդ Կադէս եւ ընդ Բարադ:

16:14: Վասն այնորիկ կոչեաց ջրհո՛րն՝ ջրհո՛ր այնորիկ զոր յանդիմանն տեսի. եւ ահա է՛ այն ընդ Կադէս եւ ընդ Բարադ[124]։
[124] ՚Ի լուս՛՛. ՚ի վերայ. Եւ ընդ Բարադ, նշանակի՝ Փառան։
14 Այդ իսկ պատճառով ջրհորը կոչուեց Ջրհոր, այսինքն՝ «որի դիմաց տեսայ Աստծուն»: Այն գտնւում է Կադէսի ու Բարադի միջեւ:
14 Անոր համար այն ջրհորին անունը Լահայրոյի ջրհոր* դրաւ։ Ահա անիկա Կադէսի ու Բարադի մէջտեղն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Посему источник [тот] называется: Беэр-лахай-рои. Он находится между Кадесом и между Баредом.
16:14 ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the φρέαρ φρεαρ pit Φρέαρ φρεαρ pit οὗ ου.1 where ἐνώπιον ενωπιος in the face; facing εἶδον οραω view; see ἰδοὺ ιδου see!; here I am ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Καδης καδης and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Βαραδ βαραδ Barad; Varath
16:14 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus קָרָ֣א qārˈā קרא call לַ la לְ to † הַ the בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well בְּאֵ֥ר bᵊʔˌēr בְּאֵר well לַחַ֖י רֹאִ֑י laḥˌay rōʔˈî לַחַי רֹאִי Beer Lahai Roi הִנֵּ֥ה hinnˌē הִנֵּה behold בֵין־ vên- בַּיִן interval קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh וּ û וְ and בֵ֥ין vˌên בַּיִן interval בָּֽרֶד׃ bˈāreḏ בֶּרֶד Bered
16:14. propterea appellavit puteum illum puteum Viventis et videntis me ipse est inter Cades et BaradTherefore she called that well, The well of him that liveth and seeth me. The same is between Cades and Bared.
14. Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
16:14. Because of this, she called that well: ‘The well of the one who lives and who sees me.’ The same is between Kadesh and Bered.
16:14. Wherefore the well was called Beerlahairoi; behold, [it is] between Kadesh and Bered.
Wherefore the well was called Beer- lahai- roi; behold, [it is] between Kadesh and Bered:

14: Посему источник [тот] называется: Беэр-лахай-рои. Он находится между Кадесом и между Баредом.
16:14
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
φρέαρ φρεαρ pit
Φρέαρ φρεαρ pit
οὗ ου.1 where
ἐνώπιον ενωπιος in the face; facing
εἶδον οραω view; see
ἰδοὺ ιδου see!; here I am
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Καδης καδης and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Βαραδ βαραδ Barad; Varath
16:14
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
קָרָ֣א qārˈā קרא call
לַ la לְ to
הַ the
בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well
בְּאֵ֥ר bᵊʔˌēr בְּאֵר well
לַחַ֖י רֹאִ֑י laḥˌay rōʔˈî לַחַי רֹאִי Beer Lahai Roi
הִנֵּ֥ה hinnˌē הִנֵּה behold
בֵין־ vên- בַּיִן interval
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
בָּֽרֶד׃ bˈāreḏ בֶּרֶד Bered
16:14. propterea appellavit puteum illum puteum Viventis et videntis me ipse est inter Cades et Barad
Therefore she called that well, The well of him that liveth and seeth me. The same is between Cades and Bared.
16:14. Because of this, she called that well: ‘The well of the one who lives and who sees me.’ The same is between Kadesh and Bered.
16:14. Wherefore the well was called Beerlahairoi; behold, [it is] between Kadesh and Bered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Посему источник тот называется: Беэр-лахай-рои…» Собственное имя этого источника в славянском тексте заменено переводом, объясняющим смысл его названия: «идеже предо мною видех»; отсюда ясно, что Агарь, по общепринятому на Востоке обычаю, для увековечения воспоминания о бывшем ей у источника богоявлении, переименовала в честь его и самый этот источник.

«Он находится между Кадесом и между Баредом…» Колодезь Агари, упоминаемый в Библии еще дважды (24:62: и 25:11), по мнению одного ученого географа Палестины (Реланда у Риттера), вероятнее всего будет видеть в источнике Аин-Кадес, в долине, лежащей на юг от Вирсавии, по которой идут караваны из Сирии к Синаю и которую арабы называют «Милхи» или «Мувельх», именем, которым они обозначают и Агарь, и где они показывают пещеру — «ложе Агари».
Adam Clarke: Commentary on the Bible - 1831
16:14: Wherefore the well was called Beer-lahai-roi - It appears, from Gen 16:7, that Hagar had sat down by a fountain or well of water in the wilderness of Shur, at which the Angel of the Lord found her; and, to commemorate the wonderful discovery which God had made of himself, she called the name of the well באר לחי ראי beer-lachai-roi, "A well to the Living One who seeth me." Two things seem implied here:
1. A dedication of the well to Him who had appeared to her; and,
2. Faith in the promise: for he who is the Living One, existing in all generations, must have it ever in his power to accomplish promises which are to be fulfilled through the whole lapse of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: Beer-lahri-roi, That is, The well of him that liveth and seeth me. Gen 21:31, Gen 24:62, Gen 25:11
Kadesh: Num 13:26
John Gill
16:14 Wherefore the well was called Beerlahairoi,.... That is, the fountain where the angel found her, Gen 16:7; this, from the appearance of God to her at it, was afterwards called by her and others by this name, which signifies "the well of him that liveth and seeth me"; that is, of the living and all seeing God, and who had taken a special care of her, and favoured her with a peculiar discovery of his love to her: or this may have respect to herself, and be rendered, "the well of her that liveth and seeth"; that had had a sight of God, and yet was alive; lived though she had seen him, and after she had seen him, and was still indulged with a sight of him. Aben Ezra says, the name of this well, at the time he lived, was called Zemum, he doubtless means Zemzem, a well near Mecca, which the Arabs say (z) is the well by which Hagar sat down with Ishmael, and where she was comforted by the angel, Gen 21:19,
behold, it is between Kadesh and Bered; Kadesh is the same with Kadesh Barnea in the wilderness, Num 13:3. The Targums of Onkelos and Jonathan call it Rekam, the same with Petra, the chief city of Arabia Petraea, inhabited in later times by the Nabathaeans, the posterity of Ishmael: and Bered is nowhere else mentioned, it is called by Onkelos Chagra or Hagra, by which he interprets Shur, Gen 16:7; and by the Targum of Jonathan it is called Chaluza, a noted town in Idumea, the same with Chelus, mentioned with Kades in the Apocrypha;"And to all that were in Samaria and the cities thereof, and beyond Jordan unto Jerusalem, and Betane, and Chelus, and Kades, and the river of Egypt, and Taphnes, and Ramesse, and all the land of Gesem,'' (Judith 1:9)and so Jerom (a) speaks of a place called Elusa, near the wilderness of Kadesh, which in his times was inhabited by Saracens, the descendants of Ishmael; and this bids fair to the Bered here spoken of, and seems to be its Greek name, and both are of the same signification; for Bered signifies hail, as does Chalaza in Greek, which the Targumists here make Chaluza; between Kadesh and Barath, as Jerom (b) calls it, Hagar's well was shown in his days.
(z) See Pitts's Account of the Mahometans, c. 7. p. 103. (a) In Vita Hilarionis, fol. 84. 1. (b) De loc. Heb. fol. 89. E.
John Wesley
16:14 The well was called Beer - lahai - roi - The well of him that lives and sees me. 'Tis likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.
16:1516:15: Եւ ծնաւ Ագար Աբրամու որդի, եւ կոչեաց զանուն որդւոյն իւրոյ որ ծնաւ նմա Ագար՝ Իսմայէլ։
15 Ագարը Աբրամի համար ծնեց մի որդի, եւ Աբրամը Ագարի՝ իր համար ծնած որդու անունը դրեց Իսմայէլ:
15 Եւ Հագար որդի մը ծնաւ Աբրամին։ Աբրամ Հագարի իրեն ծնած որդիին անունը Իսմայէլ դրաւ։
Եւ ծնաւ Ագար` Աբրամու որդի. եւ կոչեաց զանուն որդւոյն իւրոյ զոր ծնաւ նմա Ագար` Իսմայէլ:

16:15: Եւ ծնաւ Ագար Աբրամու որդի, եւ կոչեաց զանուն որդւոյն իւրոյ որ ծնաւ նմա Ագար՝ Իսմայէլ։
15 Ագարը Աբրամի համար ծնեց մի որդի, եւ Աբրամը Ագարի՝ իր համար ծնած որդու անունը դրեց Իսմայէլ:
15 Եւ Հագար որդի մը ծնաւ Աբրամին։ Աբրամ Հագարի իրեն ծնած որդիին անունը Իսմայէլ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Агарь родила Авраму сына; и нарек [Аврам] имя сыну своему, рожденному от Агари: Измаил.
16:15 καὶ και and; even ἔτεκεν τικτω give birth; produce Αγαρ αγαρ Agar τῷ ο the Αβραμ αβραμ son καὶ και and; even ἐκάλεσεν καλεω call; invite Αβραμ αβραμ the ὄνομα ονομα name; notable τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him ὃν ος who; what ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him Αγαρ αγαρ Agar Ισμαηλ ισμαηλ Ismaēl; Izmel
16:15 וַ wa וְ and תֵּ֧לֶד ttˈēleḏ ילד bear הָגָ֛ר hāḡˈār הָגָר Hagar לְ lᵊ לְ to אַבְרָ֖ם ʔavrˌām אַבְרָם Abram בֵּ֑ן bˈēn בֵּן son וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אַבְרָ֧ם ʔavrˈām אַבְרָם Abram שֶׁם־ šem- שֵׁם name בְּנֹ֛ו bᵊnˈô בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָלְדָ֥ה yālᵊḏˌā ילד bear הָגָ֖ר hāḡˌār הָגָר Hagar יִשְׁמָעֵֽאל׃ yišmāʕˈēl יִשְׁמָעֵאל Ishmael
16:15. peperitque Abrae filium qui vocavit nomen eius IsmahelAnd Agar brought forth a son to Abram: who called his name Ismael.
15. And Hagar bare Abram a son: and Abram called the name of his son, which Hagar bare, Ishmael.
16:15. And Hagar gave birth to a son for Abram, who called his name Ishmael.
16:15. And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.
And Hagar bare Abram a son: and Abram called his son' s name, which Hagar bare, Ishmael:

15: Агарь родила Авраму сына; и нарек [Аврам] имя сыну своему, рожденному от Агари: Измаил.
16:15
καὶ και and; even
ἔτεκεν τικτω give birth; produce
Αγαρ αγαρ Agar
τῷ ο the
Αβραμ αβραμ son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αβραμ αβραμ the
ὄνομα ονομα name; notable
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
ὃν ος who; what
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
Αγαρ αγαρ Agar
Ισμαηλ ισμαηλ Ismaēl; Izmel
16:15
וַ wa וְ and
תֵּ֧לֶד ttˈēleḏ ילד bear
הָגָ֛ר hāḡˈār הָגָר Hagar
לְ lᵊ לְ to
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אַבְרָ֧ם ʔavrˈām אַבְרָם Abram
שֶׁם־ šem- שֵׁם name
בְּנֹ֛ו bᵊnˈô בֵּן son
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָלְדָ֥ה yālᵊḏˌā ילד bear
הָגָ֖ר hāḡˌār הָגָר Hagar
יִשְׁמָעֵֽאל׃ yišmāʕˈēl יִשְׁמָעֵאל Ishmael
16:15. peperitque Abrae filium qui vocavit nomen eius Ismahel
And Agar brought forth a son to Abram: who called his name Ismael.
16:15. And Hagar gave birth to a son for Abram, who called his name Ishmael.
16:15. And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «Агарь родила Авраму сына…» Вразумленная бывшим ей откровением, Агарь возвратилась в дом Аврама, примирилась с Сарой и скоро сделалась матерью, родив сына, которого Аврам, согласно данному в откровении повелению, назвал Измаилом. Этим самым удостоверяется и реальность бывшего Агари видения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: The Birth of Ishmael.B. C. 1911.
15 And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael. 16 And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to her mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal. iv. 23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Matt. iii. 9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.
Adam Clarke: Commentary on the Bible - 1831
16:15: And Hagar bare Abram a son, etc. - It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her.
Called his son's name - Ishmael - Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael," says Ainsworth, "is the first man in the world whose name was given him of God before he was born."
In the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan; and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. 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. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise.
It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God's hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work.
The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good.
In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me: - and no man cometh unto the Father but by me." God forbid that he should have cause to complain of us, "Ye will not come unto me, that ye might have life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: am 2094, bc 1910
Hagar: Gen 16:11, Gen 25:12; Ch1 1:28; Gal 4:22, Gal 4:23
Ishmael: Gen 17:18, Gen 17:20, Gen 17:25, Gen 17:26, Gen 21:9-21, Gen 25:9, Gen 25:12, Gen 28:9, Gen 37:27
Carl Friedrich Keil and Franz Delitzsch
16:15
Having returned to Abram's house, Hagar bare him a son in his 86th year. He gave it the name Ishmael, and regarded it probably as the promised seed, until, thirteen years afterwards, the counsel of God was more clearly unfolded to him.
John Gill
16:15 And Hagar bare Abram a son,.... Being returned to his house, and received by him, and reconciled to Sarai, she brought forth a son to Abram, according to the prediction of the angel:
and Abram called his son's name, which Hagar bare, Ishmael; and this name Jarchi suggests he gave by the inspiration of the Holy Spirit that dwelt in him: but it is highly reasonable to suppose, that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name.
16:1616:16: Եւ Աբրամ էր ամաց ութսուն եւ վեցի՛ց, յորժամ ծնաւ նմա Ագար զԻսմայէլ։
16 Աբրամը ութսունվեց տարեկան էր, երբ Ագարը նրա համար ծնեց Իսմայէլին:
16 Եւ Աբրամ ութսունըվեց տարեկան էր, երբ Հագար Իսմայէլը ծնաւ Աբրամին։
Եւ Աբրամ էր ամաց ութսուն եւ վեցից յորժամ ծնաւ նմա Ագար զԻսմայէլ:

16:16: Եւ Աբրամ էր ամաց ութսուն եւ վեցի՛ց, յորժամ ծնաւ նմա Ագար զԻսմայէլ։
16 Աբրամը ութսունվեց տարեկան էր, երբ Ագարը նրա համար ծնեց Իսմայէլին:
16 Եւ Աբրամ ութսունըվեց տարեկան էր, երբ Հագար Իսմայէլը ծնաւ Աբրամին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: Аврам был восьмидесяти шести лет, когда Агарь родила Авраму Измаила.
16:16 Αβραμ αβραμ though; while ἦν ειμι be ὀγδοήκοντα ογδοηκοντα eighty ἓξ εξ six ἐτῶν ετος year ἡνίκα ηνικα whenever; when ἔτεκεν τικτω give birth; produce Αγαρ αγαρ Agar τὸν ο the Ισμαηλ ισμαηλ the Αβραμ αβραμ Abram; Avram
16:16 וְ wᵊ וְ and אַבְרָ֕ם ʔavrˈām אַבְרָם Abram בֶּן־ ben- בֵּן son שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight שָׁנָ֖ה šānˌā שָׁנָה year וְ wᵊ וְ and שֵׁ֣שׁ šˈēš שֵׁשׁ six שָׁנִ֑ים šānˈîm שָׁנָה year בְּ bᵊ בְּ in לֶֽדֶת־ lˈeḏeṯ- ילד bear הָגָ֥ר hāḡˌār הָגָר Hagar אֶת־ ʔeṯ- אֵת [object marker] יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael לְ lᵊ לְ to אַבְרָֽם׃ ס ʔavrˈām . s אַבְרָם Abram
16:16. octoginta et sex annorum erat quando peperit ei Agar IsmahelemAbram was fourscore and six years old when Agar brought him forth Ismael.
16. And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.
16:16. Abram was eighty-six years old when Hagar gave birth to Ishmael for him.
16:16. And Abram [was] fourscore and six years old, when Hagar bare Ishmael to Abram.
And Abram [was] fourscore and six years old, when Hagar bare Ishmael to Abram:

16: Аврам был восьмидесяти шести лет, когда Агарь родила Авраму Измаила.
16:16
Αβραμ αβραμ though; while
ἦν ειμι be
ὀγδοήκοντα ογδοηκοντα eighty
ἓξ εξ six
ἐτῶν ετος year
ἡνίκα ηνικα whenever; when
ἔτεκεν τικτω give birth; produce
Αγαρ αγαρ Agar
τὸν ο the
Ισμαηλ ισμαηλ the
Αβραμ αβραμ Abram; Avram
16:16
וְ wᵊ וְ and
אַבְרָ֕ם ʔavrˈām אַבְרָם Abram
בֶּן־ ben- בֵּן son
שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight
שָׁנָ֖ה šānˌā שָׁנָה year
וְ wᵊ וְ and
שֵׁ֣שׁ šˈēš שֵׁשׁ six
שָׁנִ֑ים šānˈîm שָׁנָה year
בְּ bᵊ בְּ in
לֶֽדֶת־ lˈeḏeṯ- ילד bear
הָגָ֥ר hāḡˌār הָגָר Hagar
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael
לְ lᵊ לְ to
אַבְרָֽם׃ ס ʔavrˈām . s אַבְרָם Abram
16:16. octoginta et sex annorum erat quando peperit ei Agar Ismahelem
Abram was fourscore and six years old when Agar brought him forth Ismael.
16:16. Abram was eighty-six years old when Hagar gave birth to Ishmael for him.
16:16. And Abram [was] fourscore and six years old, when Hagar bare Ishmael to Abram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «Аврам был восьмидесяти шести лет…» Замечание бытописателя, почерпнутое им, вероятно, из традиции, ревниво сохранявшей все детали из жизни этого самого популярного на всем Востоке патриарха (17:24–25).
John Gill
16:16 And Abram was eighty years old when Hagar bare Ishmael to Abram. Which is easily reckoned, for he was seventy five years of age when he left Haran, Gen 12:4; and he had been ten years in Canaan when Hagar was given him by Sarai for his wife, Gen 16:3; and so must be then eighty five years of age, and of course must be eighty six when Ishmael was born.