VERSE 1 Then the LORD took note of [visited] Sarah as He had said, and the LORD did for Sarah as He had promised [spoken] (rBeDI rv,a]K; hr'f'l. hw"hy> f[;Y:w: rm'a' rv,a]K; hr'f'-ta, dq;P' hw"hyw: [waw w/proper noun Yahweh + Qal perf.3m.s. paqadh visit; number; punish; reckon; appoint; 1^st occurrence in OT + d.o. marker + proper noun Sarah + prep kaph w/rel.pro. asher "as" + Qal perf.3m.s. amar say + waw w/Qal impf.3m.s. ashah do + proper noun Yahweh + prep lamedh w/proper noun Sarah + prep kaph w/rel.pro. asher "as" + Piel perf.3m.s. to speak, declare, promise, etc.]).

VERSE 2 So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him (~yhil{a/ Atao rB,DI-rv,a] d[eAMl; wyn"quz>li !Be ~h'r'b.a;l. hr'f' dl,Tew: rh;T;w: [waw w/Qal impf.3f.s. harah bear, be with child, conceive + waw w/Qal impf.3f.s. yaladh bear, give birth; "bore" + proper noun Sarah + prep lamedh w/proper noun Abraham + noun m.s.abs. ben son + prep lamedh w/noun m.p.constr.w/3m.s.suff. zequnim old age + def.art.w/prep lamedh w/noun m.s.abs. mo-edh appointed place or time + rel.pro. asher which + Piel perf.3m.s. dabar to speak + d.o. marker w/3m.s.suff. + noun m.p.abs. Elohim]).

VERSE 3 Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac (qx'c.yI hr'f' AL-hd'l.y"-rv,a] Al-dl;ANh; AnB.-~v,-ta, ~h'r'b.a; ar'q.YIw [qx'c.yI hr'f' AL-hd'l.y"-rv,a] Al-dl;ANh; AnB.-~v,-ta, ~h'r'b.a; ar'q.YIw: [waw w/Qal impf.3m.s. qara call + proper noun Abraham + d.o. marker + noun m.s.abs. shem name + noun m.s.constr.w/3m.s.suff. ben son + def.art.w/Niphal perf.3m.s. yaladh born + prep lamedh w/3m.s.suff. "to him" + rel.pro. asher + Qal perf.3f.s. yaladh bear; "bore" + prep lamedh w/3m.s.suff. "to him" + proper noun Sarah + proper noun Isaac]).

VERSE 4 Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him (~yhil{a/ Atao hW"ci rv,a]K; ~ymiy" tn:mov.-!B, AnB. qx'c.yI-ta, ~h'r'b.a; lm'Y"w: [waw w/Qal impf.3m.s. mul circumcise + d.o. marker + proper noun Isaac + noun m.s.constr.w/3m.s.suff. ben son + adj.m.s.constr. shemoneh eight + noun m.p.abs. yom day + prep kaph w/rel.pro. asher + Piel perf.3m.s. tsawah command + d.o. marker w/3m.s.suff. + noun m.p.abs. Elohim]).

VERSE 5 Now Abraham was one hundred years old when his son Isaac was born to him (AnB. qx'c.yI tae Al dl,W"hiB. hn"v' ta;m.-!B, ~h'r'b.a;w> [waw w/proper noun Abraham + noun m.s.constr. ben son + adj.f.s.constr. me-ah hundred + noun f.s.abs. shanah year + prep beth w/Niphal infin.constr. yaladh bear; "born" + prep lamedh w/3m.s.suff. "to him" + d.o. marker + proper noun Isaac + noun m.s.constr.w/3m.s.suff. ben son]).

VERSE 6 Sarah said, "God has made laughter for me; everyone who hears will laugh with me (yli-qx;c.yI [;meVoh;-lK' ~yhil{a/ yli hf'[' qxoc. hr'f' rm,aTow: [waw w/Qal impf.3f.s. amar say + proper noun Sarah + noun m.s.aabs. tsechoq laughter + Qal perf.3m.s. ashah do + prep lamedh w/1s.suff. "for me" + noun m.p.abs. Elohim + noun m.s.constr. kol all + def.art.w/Qal part.m.s.abs. shama hear + Qal impf.3m.s. tsachaq laugh + prep lamedh w/1s.suff. "with me"])."

VERSE 7 And she said, "Who would have said to Abraham that Sarah would nurse children (~ynIb' hq'ynIyhe ~h'r'b.a;l. lLemi ymi rm,aTow: [waw w/Qal impf.3f.s. amar say + interrog. mi who + Piel perf.3m.s. malal speak + prep lamedh w/proper noun Abraham + Hiphil perf.3f.s. yanaq nurse; suck + noun m.p.abs. ben; "children" + proper noun Sarah])?

Yet I have borne him a son in his old age (wyn"quz>li !be yTid>l;y"-yKi [part ki for + Qal perf.1s. yaladh bear + noun m.s.abs. ben son + prep lamedh w/noun m.p.constr.w/3m.s.suff. zequnim old age])."

ANALYSIS: VERSES 1-7

1. In verses 1 and 2 the narrator provides a summary of the birth of Isaac.
2. Verse 1 features the miracle that made it possible for a woman well past menopause to conceive.
3. Sarah is the focal point of this paragraph.
4. The promise of Sarah’s forthcoming pregnancy took place in her absence (17:19), and with her as a silent spectator in the background (18:12).
5. The author’s selection of the verb "take note" is the verb "visit" (paqadh).
6. The choice here is deliberate.
7. In this third appearance the visit is to Sarah and to Sarah alone.
8. The LORD’s visit to a woman who subsequently gives birth finds later parallels in the stories about Hannah (1Sam. 2:21) and Elizabeth (Lk. 1:68).
9. This verb is used of a husband who visits his wife for sex (Judg. 15:1), but that is not the connotation of this verse!
10. Rather, as evidenced by 1Sam. 2:21, we have here an instance where visit takes on the connotation of Yahweh delivering one from a hopeless situation, that is, infertility.
11. The visit was promised by Yahweh back in chap 18 verse 10, which is grossly mistranslated in the English versions.
12. The leader of the trio (the Lord) speaks in v. 10.
13. The Lord makes a remarkable announcement informing all concerned that "according to the time of life" He would "definitely return," that is, make a return visit to the home of Abraham and Sarah.
14. "Next year" as it is translated here occurs here, v. 14 and 2Kgs. 4:16,17 in a similar context.
15. The translation is wrong and misleading.
16. The literal rendering of the phrase translated "next year" in the NAS is: "according (kaph) to the time (eth) of life (chayyah).
17. Another visit is planned, but the verb (shubh) is used elsewhere of divine intervention (e.g., Zech. 1:3; Ps. 80:14) and this is the sense here.
18. The purpose of the visit is not stated only the result: "Sarah your wife will have a son."
19. The question is, is this return visit in connection with the birth of Isaac, or something else?
20. The Lord did not appear in any fashion on the occasion of the birth of Isaac mentioned in Gen. 21:1-7.
21. He did make an appearance on the occasion of the celebration in connection with the weaning of Isaac in Gen. 21:8-13.
22. The problem is with the translation "next year" as reflected in the NAS and NIV.
23. The KJV and the NKJ correctly reads: "according to the time of life."
24. The noun "year" (shanah) is not even found in 18:10, nor is the noun found in the face-to-face announcement to Sarah in 18:14 where the phrase again mistranslated in the NAS, but correctly in the KJV ("according to the time of life").
25. What we have is literally; "according to the time of life."
26. In the birth announcement given to Abraham in 17:19 regarding the timing of the birth of Isaac is expressed as "Sarah will bear a son to you at this season next year."
27. There the noun "year" occurs and is followed by the adjective "next" with the definite article.
28. Cf. Gen. 47:18 where "next year" is correctly rendered by the Hebrew ba-shanah ha-shenith (2^nd).
29. The promised return visit was not at the birth of Isaac but some nine months earlier when the miracle enabling Sarah to conceive took place.
30. Two separate but related items are mentioned in v. 10a: (1) the return visit "according to the time of life" and, (2) Sarah would give birth to a son.
31. The adjective chayyah means ‘living thing.’
32. We encountered it in 1:20 (aquatic life), 24, 28 (land creatures), 30 (insects and reptiles), 2:19 (mammals, birds).
33. The noun is used in a technical sense in 2:7 (neshemah).
34. The follow up visit would enable Sarah to conceive and what follows nine months later is "and behold, Sarah your wife will have a son."
35. The return visit would come very soon, and by very soon it would be a matter of days rather than weeks of months.
36. Very little time separated the appearance to Abraham in chap. 17 and the visit in this chap 18.
37. So the translation as we have it in the NAS of 18:10 and 14 is way off base.
38. The Lord did not show up on the occasion of Isaac’s birth, that is, the promise of a miracle child realized.
39. However, He did appear on the occasion of the miracle that reversed menopause in the humanity of Sarah (and Abraham) some nine months prior to Isaac’s birth.
40. So, "according to the time of life" in 18:10 and 14 (or "according to the time of the living thing") refers to the timing of the conception of Isaac in the 99^th year of Abraham and the 90^th year of Sarah.
41. The promised visit or return would be silent and invisible but real.
42. It took place in the summer of 1847 BC when God told Abraham about Sarah’s role, the meeting at the tent, the destruction of Sodom and shortly before Sarah’s time in Abimelech’s palace.
43. God keeps all His promises (cf. v.1b).
44. So, "Yahweh visited Sarah as He had said" harks back to Gen. 18:10 and 14.
45. Sarah’s conception (v. 2a) required her biological rejuvenation which took place about nine months before the birth of Isaac.
46. Both Sarah and Abraham were sexually dead in the summer of 1847 (cf. Rom. 4:19; Heb. 11:11,12).
47. In v. 2 we also have a notation regarding Abraham’s sexual death as seen in the oblique phrase "in his old age."
48. Abraham’s "old age" has little to do with his chronological age as over against the fact he had become sexually impotent.
49. "Sarah conceived and bore a son" was made possible by the visit Yahweh made to her that summer.
50. Of course, nine months separate the verbs "conceived" (harah) and "bore" (yaladh).
51. The birth of Isaac took place in the following summer (1846) "at the appointed time God had spoken to him."
52. This is a reference to the appearance in chap 17 where "this season next year" is correctly translated in v. 21 of that chapter.
53. V. 1 records the momentous visit, and v. 2 the ensuing result of that visit.
54. God’s promise to Abraham is recorded in 17:16 and 18:10-14.
55. V.1 is poetic in structure as seen in the chiasm of subject-verb—verb-subject.
56. As Abraham conferred the name Ishmael on the child he fathered by Hagar, now he confers the name Isaac on the child he has fathered by Sarah (v.3), and this in response to the divine directive given earlier (cf. 17:19).
57. The promised son Isaac means ‘he laughs.’
58. Unlike Moses, who ignored the circumcision of his son (Ex. 4:24-26), Abraham is careful not to bypass the divine instructions on this subject given back in 17:10ff (v.4).
59. The text is silent about any verbal outburst at the successful birth of Isaac on the part of Abraham, even though he has waited 25 years on the child whose birth seemed an impossible dream.
60. What is featured regarding Abraham is his obedience by naming the child and circumcising the child.
61. Abraham was 100 years old at the birth of the designated heir of the covenant (v. 5); Sarah was 91 years of age.
62. What was so matter-of-factly reported in vv. 1-5, turns to emotion-driven poetic celebration on the part of Sarah in vv. 6-7.
63. In the reporting of the conception and birth of Isaac Sarah speaks and Abraham is silent.
64. Sarah’s celebration of the grace of God is done with forethought.
65. She remembers her laughter earlier when she laughed silently in the tent (18:12,13,15), but that was laughter of incredulity (unbelief).
66. "God has made laughter for me" is an instance of double entendre (meaning).
67. God brought about a situation in her life where she finally had a child named "laughter" and she herself found the whole thing quite humorous.
68. God made her laugh in her old age with all the odds against her.
69. The stigma of barrenness was dramatically removed so that all who heard her story would "laugh with [her]."
70. In the second part of v. 6 she uses the exact form of the name Isaac and could be translated: "everyone who hears will Isaac (Qal impf.3m.s.) with me."
71. She invites people throughout time to celebrate this remarkable act of divine grace.
72. Obviously "everyone who hears" refers to those who have heard the whole story and who celebrate with her this remarkable act of divine grace.
73. In v. 7 her celebratory poem continues featuring her husband.
74. The question "who would have said to Abraham that Sarah would nurse children" demands the answer: "No one!"
75. Sarah, as it turned out, only nursed one child.
76. For her, only one child was in the divine will.
77. Apparently her womb was once again closed after the birth of her son Isaac.
78. Illustrating the principle that more is always better.
79. She who was last is first in the annuals of motherhood due to the circumstances surrounding the birth of Isaac.
80. In line two of v. 7 she makes mention of her husband’s debilitating condition in a discreet fashion (cf. 18:12).
81. Scripture makes it quite apparent that the both of them were sexually dead (cf. 18:11), setting the stage for a full-blown miracle demonstrating once again that nothing is "too difficult for the LORD" (cf. 18:14a).

Expulsion of Hagar and Ishmael (vv. 8-14)

VERSE 8 The child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned (qx'c.yI-ta, lmeG"hi ~AyB. lAdg" hT,v.mi ~h'r'b.a; f[;Y:w: lm;G"YIw: dl,Y<h; lD;g>YIw: [waw w/Qal impf.3m.s. gadal grow up + def.art.w/noun m.s.abs. yeledh child + waw w/Niphal impf.3m.s. gamal to ripen; "weaned" + waw w/Qal impf.3m.s ashah do + proper noun Abraham + noun m.s.abs. mishteh banquet; "feast" + adj.m.s.abs. gadol great + prep beth w/noun m.s.abs. yom day + Niphal infin.constr. gamal to ripen; "was weaned" + d.o. marker + proper noun Isaac]).

VERSE 9 Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking (qxec;m. ~h'r'b.a;l. hd'l.y"-rv,a] tyrIc.Mih; rg"h'-!B,-ta, hr'f' ar,Tew: [waw w/Qal impf.3f.s. ra-ah see + proper noun Sarah + d.o. marker + noun m.s.constr. ben + proper noun Hagar + def.art.w/proper noun Egyptian + rel.pro. asher whom + Qal perf.3f.s. yaladh bear + prep lamedh w/proper noun Abraham + proper noun Isaac]).

VERSE 10 Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac (qx'c.yI-~[i ynIB.-~[i taZOh; hm'a'h'-!B, vr;yyI al{ yKi Hn"B.-ta,w> taZOh; hm'a'h' vreG" ~h'r'b.a;l. rm,aTow: [waw w/Qal impf.3f.s. amar say + prep lamedh w/proper noun Abraham + Piel imper.m.s. garish drive away + def.art.w/noun f.s.abs. amah maid-servant + def.art.w/adj.f.s.abs. zoth this + waw w/d.o. marker + non m.s.constr.w/3f.s.suff. ben son + part ki for + neg lo + Qal impf.3m.s. yarash inherit + noun m.s.constr. ben + def.art.w/noun f.s.abs. amah maid-servant + def.art.w/adj.f.s.abs. zoth this + prep im with + noun m.s.constr.w/1s.suff. ben + prep im with + proper noun Isaac])."

VERSE 11 The matter distressed Abraham greatly because of his son (AnB. tdoAa l[; ~h'r'b.a; ynEy[eB. daom. rb'D'h; [r;YEw: [waw w/Qal impf.3m.s. ra-a be bad; "distressed" + def.art.w/noun m.s.abs. dabar word; "matter" + adv me-odh much + proper noun Abraham + prep al "because" + noun f.p.constr. oduth cause + noun m.s.constr.w/3m.s.suff. ben son]).

VERSE 12 But God said to Abraham, "Do not be distressed because of the lad and your maid (r[;N:h;-l[; ^yn<y[eB. [r;yE-la; ~h'r'b.a;-la, ~yhil{a/ rm,aYOw [waw w/Qal impf.3m.s. amar say + noun m.p.abs. Elohim + prep el to + proper noun Abraham + neg lo stop + Qal impf.3m.s. jussive ra-a be evil + prep beth w/nun f. dual constr.w/2m.s.suff. ayin eye + prep al + def.art.w/noun m.s.abs. na-ar youth; "lad" + waw w/prep al + noun f.s.constr.w/2m.s.suff. amah maid]; whatever Sarah tells you, listen to her, for through Isaac your descendants [seed] shall be named [designated] [[r;z" ^l. areQ'yI qx'c.yIb. yKi Hl'qoB. [m;v. hr'f' ^yl,ae rm;aTo rv,a] lK [noun m.s.abs. kol all; "whatever" + rel.pro. asher what + Qal impf.3f.s. amar say + prep el w/2m.s.suff. "you" + proper noun Sarah + Qal imper.m.s. shamar hear; "listen" + prep beth w/noun m.s.constr.w/3f.s.suff. qol voice + part ki for + prep beth w/proper noun Isaac + Niphal impf.3m.s. qara call; "shall be named" + prep lamedh w/2m.s.suff. "your" + noun m.s.abs. zera seed; descendant]).

VERSE 13 "And of the son of the maid I will make a nation also, because he is your descendant (aWh ^[]r>z: yKi WNm,yfia] yAgl. hm'a'h'-!B,-ta, ~g:w> [waw w/part gam also + d.o. marker + noun m.s.constr. ben son + def.art.w/non f.s.abs. amah maid + prep lamedh w/noun m.s.abs. goi nation + Qal impf.1s.w/3m.s.suff. shum make, establish + prep ki for; "because" + noun m.s.constr.w/2m.s.suff. zera seed + pro.3m.s. hu he])."

VERSE 14 So Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar (rg"h'-la, !TeYIw: ~yIm; tm;xew> ~x,l,-xQ;YIw: rq,BoB; ~h'r'b.a; ~Kev.Y:w: [waw w/Hiphil impf.3m.s. shakam rise early + proper noun Abraham + prep beth w/def.art.w/noun m.s.abs. boqer morning + waw w/Qal impf.3m.s. laqach take + noun m.s.abs. lechem bread + waw w/noun m.s.constr. chemeth waterskin + noun m.p.abs. mayim water + waw w/Qal impf.3m.s. nathan give + prep el to + proper noun Hagar], putting them on her shoulder, and gave her the boy, and sent her away [h'x,L.v;y>w: dl,Y<h;-ta,w> Hm'k.vi-l[; ~f' [Qal part.m.s.abs. shum place + prep al upon + noun m.s.constr.w/3f.s.suff. shekem shoulder/back + waw w/d.o. marker + def.art.w/noun m.s.abs. yeledh lad, boy + waw w/Piel impf.3m.s.w/3f.s.suff. shalach send away]).

And she departed and wandered about in the wilderness of Beersheba (%l,Tew: [b;v'ƒraeB. rB;d>miB. [t;Tew: [waw w/Qal impf.3f.s. halak walk; "she departed" + waw w/Qal impf.3f.s. ta-ah wander + prep beth w/noun m.s.constr. midbar wilderness + proper noun Be-er + proper noun Sheba]).

ANALYSIS: VERSES 8-14

1. Note the difference in time elapse covered by v. 8a and v. 8b.
2. The first three or four years of Isaac’s life are summed up with "the child grew."
3. Vv. 8b-13 focus on two days, the day of conflict (vv. 8b-13), and the day of banishment (v. 14).
4. The gaiety of the feast is interrupted when Sarah noticed Ishmael mocking.
5. The narrator’s reference to Ishmael as "the son of Hagar the Egyptian" is not much better than Sarah’s "son of this slave woman."
6. Neither calls Ishmael by his name.
7. The narrator at least uses the mother’s name.
8. Sarah can only refer to her by the subservient position she holds in the household.
9. It has long been a source of curiosity as to what Ishmael was actually doing.
10. It was enough to enrage Sarah, as her words in v. 10 make plain.
11. In the NT Paul says that Ishmael was "persecuting" Isaac (Gal. 4:29).
12. The precise form that this "mocking" or persecution took is left to the imagination of the reader.
13. "Mocking" is the piel participle of the verb ‘to laugh’ (tsachaq).
14. In 26:8 it refers to Isaac "playing" with his wife Rebekah (piel stem followed by the preposition eth).
15. Perhaps she sees Ishmael doing something to make himself like Isaac, setting his sights on a position within the family reserved for Isaac.
16. So perturbed is Sarah that she orders Abraham to "drive out" Hagar and Ishmael.
17. The verb "drive out" (garas) is used in 3:24 (man driven from Eden) and 4:14 (Cain from his chosen occupation).
18. This verb is used several times in Exodus to describe Pharaoh’s expulsion of the Jews from Egypt (6:1; 10:11; 11:1; 12:39).
19. Sarah’s real concern now becomes clear (v. 10).
20. She is upset not so much by Ishmael’s behavior (v. 9), but by the possibility that this ben-ami is in a position to challenge Isaac’s rights as the designated heir of her husband.
21. Her concern is with Ishmael sharing the legal inheritance with Isaac.
22. Sarah placed Ishmael in this position back in chap 16 when she schemed to have a foster child through her maid servant.
23. Ishmael is not just a slave girl’s child, but the son of Abraham’s second wife.
24. Sarah is pushing for Ishmael’s disinheritance, however contrary it may have been to the legal principles of the time.
25. Abraham is clearly upset by his wife’s ultimatum (v. 11).
26. For him, first and foremost it involves breaking an emotional tie with his son.
27. As the head of the household he must make the final decision to implement the order of expulsion.
28. God intervenes and tells Abraham not to fret and to do whatever Sarah tells him (cf. Mary’s command at the wedding in Cana telling the servants to "Do whatever He tells you" in Jn. 2:5).
29. A (God) tells B (Abraham) to do what C (Sarah) tells him to do.
30. In one regard Sarah is correct, but for the wrong reason: Ishmael will not share in the inheritance of Isaac, but that is not because of Sarah’s pettiness or jealousy.
31. It is because God has decreed that Abraham’s line of promise will be continued through Isaac.
32. Here is an instance of God using the wrath of a human being to accomplish His purposes.
33. A family squabble becomes the occasion by which the sovereign purposes and programs of God are advance.
34. It is of interest to note that every time God refers to Ishmael He calls him a "lad" (na-ar); cf. vv. 12, 17 (2x), 18, 20.
35. But when Abraham or Sarah refers to him they call him a "child" (yeled); cf vv. 14, 15, 16).
36. The use of the term na-ar minimizes Ishmael’s relationship to Abraham as son.
37. The latter term indicates a biological relationship.
38. It is almost as if God is siding with Sarah.
39. V. 12f. is the ‘tense moment’ within the narrative.
40. For the reader has not expected that God would side with Sarah, but rather with Abraham.
41. The banished child is to become a nation (goi) as God had told the pregnant Hagar in chap 16 (v. 10; cf. 17:20).
42. Ishmael loses status and property but gains a "nation."
43. Like Cain who suffered both banishment and divine protection, so Ishmael is both loser and winner.
44. The text gives no indication whether she was let in on this good news.
45. But back in chap 16 she was fully informed as to her son’s destiny (v. 10).
46. In her banishment to the desert, and the hopeless situation she found herself in, she did not take solace in the words of the Angel of Yahweh but feared certain death for her and her son.
47. Abraham an early riser (19:2; 22:3), sends off Hagar and Ishmael, not because he is eager to get either of them out of the house.
48. Rather he desires to do this farewell as privately as possible.
49. Also, he may have wanted Hagar to travel her first day of exile in the cool of the morning.
50. To offset starvation and thirst he provides some bread and water.
51. This sudden turn of events provided little solace to the mother and son as they face a threatening situation.
52. Guardianship is transferred to Hagar.
53. The Hebrew reads: "he took bread and a skin of water and gave them to Hagar, putting (them) on her shoulder, and the child."
54. Both "bread/water" and "child" serve as direct objects of the verb nathan (this vb not only means "put/place" but also "commit, entrust."
55. Sarah insisted that Hagar be banished (garish) but Abraham is not that harsh.
56. He does not expel Hagar; he sent her off (salach in piel).
57. The one term denotes a friendly release while the other a hostile release.
58. Cf. Ex. 6:1; 11:11 where Pharaoh dismisses Israel from Egypt and Gen. 3:24 where both verbs are used in connection with the expulsion from the Garden.
59. Hagar’s hopeless situation in the Wilderness of Beersheba is underscored by the verb "wandered."
60. This verb (ta-ah) means ‘to wander (aimlessly/hoplessly).’
61. Abraham used this term in 20:13 for his own travels.
62. It is used of straying animals (Ex. 23:4; Job 38:41; Ps. 119:176; Isa. 53:6; Jer. 50:6); persons who are lost (Gen. 37:15; Ps. 107:4; Isa. 47:15), and drunkenness (Job 12:25; Isa. 19:14; 21:4; 28:7).

Trial by Ordeal and Deliverance in the Wilderness (vv. 15-21)

VERSE 15 When the water in the skin was used up, she left the boy under one of the bushes (~xiyFih; dx;a; tx;T; dl,Y<h;-ta, %lev.T;w: tm,xeh;-!mi ~yIM;h; Wlk.YIw: [waw w/Qal impf.3m.p. kalah consume + def.art.w/noun m.p.abs. mayim water + prep min + def.art.w/noun f.s.abs. chemeth waterskin + waw w/Hiphil impf.3f.s. shalak throw; "left" + d.o. marker + def.art.w/noun m.s.abs. yaledh youth + prep tachath under + adj.m.s.abs. echadh single, one + def.art.w/noun m.p.abs. siach bush, shrub]).

VERSE 16 Then she went and sat down opposite him, about a bowshot away, for she said, "Do not let me see the boy die (dl,Y"h; tAmB. ha,r>a,-la; hr'm.a' yKi tv,q, ywEx]j;m.Ki qxer>h; dg<N<mi Hl' bv,Tew: %l,Tew: [waw w/Qal impf.3f.s. halak walk; "went" + waw w/Qal impf.3f.s. yashabh dwell; "sat down" + prep lamedh w/3f.s.suff. + prep min from w/prep neged before; "opposite" + prep kaph w/Palel part.m.p.constr. tachah shoot + noun f.s.abs. qeshet bow + part ki for + Qal perf.3f.s. amar say + neg al + Qal impf.1s. cohortative ra-ah see + prep beth w/noun m.s.constr. maweth death; lit., "the death of the boy" + def.art.w/noun m.s.abs. yeledh youth])."

And she sat opposite him, and lifted up her voice and wept (&.b.Tew: Hl'qo-ta, aF'Tiw: dg<N<mi bv,Tew: [waw w/Qal impf.3f.s. yashab sit + prep min w/prep neged +
"opposite" + waw w/Qal impf.3f.s. nasha lift up + d.o. marker + noun m.s.constr.w/3f.s.suff. qol voice + waw w/Qal impf.3f.s. bakah to weep]).

VERSE 17 God heard the [voice of] lad crying; and the angel of God called to Hagar from heaven and said to her, "What is the matter with you, Hagar (rg"h' %L'-hm; Hl' rm,aYOw: ~yIm;V'h;-!mi rg"h'-la, ~yhil{a/ %a;l.m; ar'q.YIw: r[;N:h; lAq-ta, ~yhil{a/ [m;v.YIw: [waw w/Qal impf.3m.s. shama hear + noun m.p.abs. Elohim + d.o. marker + noun m.s.abs. qol voice + def.art.w/noun m.s.ab.s na-ar youth + waw w/Qal impf.3m.s. qara call + noun m.s.constr. mal-ak angel, messenger + noun m.p.abs. Elohim + prep el to + proper noun Hagar + prep min + def.art.w/noun m.p.abs. shamayim heaven + waw w/Qal impf.3m.s. amar say + prep lamedh w/3f.s.suff. "to her" + interrog mah what? + prep lamedh w/3f.s.suff. "What is the matter" + proper noun Hagar])?

Do not fear, for God has heard the voice of the lad where he is (~v'-aWh rv,a]B; r[;N:h; lAq-la, ~yhil{a/ [m;v'-yKi yair>yTi-la; [neg al stop + Qal impf.2f.s. jussive yare be afraid + part ki + Qal perf.3m.s. shama hear + noun m.p.abs. Elohim + prep el + noun m.s.abs. qol voice + def.art.w/noun m.s.abs. na-ar youth; "lad" + prep beth w/rel.pro. asher "where" + pro.3m.s. hu he + adv sham there; "is"]).

VERSE 18 "Arise, lift up the lad, and hold him by the [your] hand, for I will make a great nation of him (WNm,yfia] lAdG" yAgl.-yKi AB %dey"-ta, yqiyzIx]h;w> r[;N:h;-ta, yaif. ymiWq [Qal imper.f.s. qum rise + Qal imper.f.s. nasha lift up + d.o. marker + def.art.w/noun m.s.abs. na-ar youth + waw w/Hiphil imper.f.s. chazaq be(come) strong, harden + d.o. marker + nounf.s.constr.w/2f.s.suff. yadh hand + prep beth w/3m.s.suff. " him" + part ki for + prep lamedh w/noun m.s.abs. goi nation + adj.m.s.abs. gadol great + Qal impf.1s.w/3m.s.suff. shum establish, make])."

VERSE 19 Then God opened her eyes and she saw a well of water (~yIm' raeB. ar,Tew: h'yn<y[e-ta, ~yhil{a/ xq;p.YIw: [waw w/Qal impf.3m.s. paqach open + noun m.p.abs. Elohim + d.o. marker + non f. dual constr.w/3f.s.suff. ayin eye + waw w/Qal impf.3f.s. ra-ah see + noun f.s.abs. be-er well + noun m.p.abs. mayim water]; and she went and filled the skin with water and gave the lad a drink [r[;N"h;-ta, q.v.T;w: ~yIm; tm,xeh;-ta, aLem;T.w: %l,Tew: [waw w/Qal impf.3f.s. halak walk; "she went" + waw w/Piel impf.3f.s. male fill + d.o. marker + def.art.w/noun f.s.abs. chemeth waterskin + noun m.p.abs. mayim water + waw w/Hiphil impf.3f.s shaqah drink + d.o. marker + def.art.w/noun m.s.abs. na-ar youth]).

VERSE 20 God was with the lad, and he grew; and he lived in the wilderness and became an archer (tV'q; hb,ro yhiy>w: rB'd>MiB; bv,YEw: lD'g>YIw: r[;N:h;-ta, ~yhil{a/ yhiy>w: [waw w/Qal impf.3m.s. hayah be + noun m.p.abs. Elohim + d.o. marker + def.art.w/noun m.s.abs. na-ar youth + waw w/Qal impf.3m.s. gadal grow up + waw w/Qal impf.3m.s. yashab dwell + prep beth w/noun m.s.abs. medebar wilderness + waw w/Qal impf.3m.s. hayah be + Qal part.m.s.abs. rabah shoot + noun m.s.abs. qeshet bow]).

VERSE 21 He lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt (~yIr'c.mi #r,a,me hV'ai AMai Al-xQ;Tiw: !r'aP' rB;d>miB. bv,YEw: [waw w/Qal impf.3m.s. yashab dwell + prep beth w/noun m.s.constr. midebar wilderness + proper noun Paran + waw w/Qal impf.3f.s. laqach take + prep lamedh w/3m.s.suff. "for him" + noun f.s.constr.w/3m.s.suff. em mother + noun f.s.abs. ishshah wife + prep min w/nun both s.abs. eretz land + proper noun Egypt]).

ANALYSIS: VERSES 15-21

1. Assuming that Abraham is still living somewhere near Gerar (20:1), it would appear that Hagar is moving southeastward toward northern Arabia, later inhabited by some of the Ishmaelites.
2. In verses 15-16 we have a graphic and poignant scene requiring little comment.
3. Note, how Ishmael is here twice called "the child" emphasizing the bond between him and his mother.
4. "Left" (hiphil shalak ‘throw/cast/hurl’) does not imply that Hagar had been carrying her son or that he was a young child.
5. Seventeen-year-old Joseph was "dumped" in a pit by his brothers (37:20, 22, 24).
6. This term is used of casting dead bodies (e.g., Josh. 8:29) and here carries the meaning "abandon to die."
7. Hagar was in despair anticipating her son’s imminent death.
8. Hagar separates herself from her dying son (lit., "she went and sat down by herself opposite him" which draws attention to her feelings.
9. In v. 16 there is a contradiction between her action and her comment, for one can see much further than bowshot range.
10. In reality she sits at a distance, so that she cannot hear the crying of her child which tears at her heart and there she weeps freely.
11. "God heard the lad crying" or "God hear the voice of the boy" (v.17) is said both by the narrator and by the angel, though the story has said nothing about him, merely leaving the reader to surmise that he was crying.
12. Emphasis is placed by the narrative on the fact that God heard Ishmael rather than Hagar invites reflection.
13. Ishmael’s prayers (?) may have been more vital than his mother’s as he was more to blame for their plight.
14. The ultimate reason for God’s response is His promises to Hagar (cf. Gen. 16:10-12) and Abraham (Gen. 17:20) regarding their son.
15. His mother, once again, a victim of circumstance, is addressed by "the angel of God from heaven" demonstrates once again to Hagar that He is a God who sees/hears.
16. Ishmael’s name ("God hears") is a constant reminder that God hears/sees the affliction of each and every believer who suffers distress (cf. 16:11 "You shall name him Ishmael, for the LORD has noticed your oppression.").
17. On both the occasion in chap 16 when Hagar fled oppression, and on this occasion there is not mention of Hagar praying.
18. On both occasions, the one who provoked the situation, is shown favor by God who is willing to rescue the afflicted even though their own behavior led to dire circumstances.
19. Hagar is once again confronted with the God who "I have seen [him] who looks after me."
20. The phrase the angel "calls from heaven" only occurs again at 22:11, 15.
21. This means the message has immediate divine authority.
22. The divine messenger, as often in Scripture, introduces himself with a question that need not be asked by one with supernatural knowledge.
23. In 16:8 he asked, "Hagar where have you come from?"
24. In 18:9, he inquired, "Where is Sarah your wife?" and here, "What is the matter with you, Hagar?"
25. In each case, the angel discloses his supernatural identity by mentioning a name that a human stranger would not know.
26. Having disclosed who he is, the angel then gives the apposite (highly pertinent) message, "God has heard the voice of the lad where he is."
27. Again, this shows that the angel knows Ishmael’s name ("God hears").
28. Back in chap. 16 Hagar learned from personal experience when she called God, "the God who sees."
29. She learned that the LORD knows what’s going on in the world wherever it happens.
30. Here the angel states that God can see a child lying under a bush and responds to his cries.
31. The rest of the message builds on the foundation of the doctrine of divine essence.
32. Hagar must stop fearing her situation and instead exercise faith.
33. Renewed faith must lead to renewed action.
34. "Arise, lift up the lad and hold him by the hand, for I shall make a great nation of him" (v.18).
35. Not only did God renew his promises, He makes provision, "God opened her eyes, and she saw a well of water" (v. 19).
36. A well had been there all the time, yet in her grief and fear she failed to be observant.
37. Her eye-opening is an instance of divine providence (cf. Gen. 22:13).
38. After a vivid scenic narrative, the narrator sums up the rest of Ishmael’s life (vv. 20-21).
39. This explain what happened next and resolves issues raised by the obvious dependence of 21:8-21 on chap. 16.
40. In 16:12 we have the prediction of Ishmael’s character and an future nomadic life.
41. V. 21 records the fulfillment of that prediction: "He lived in the wilderness and became an archer."
42. His skill as an archer refers to his hunting prowess and his life as a warrior.
43. The "wilderness of Paran" was the name of some of Ishmael’s descendants mentioned in 25:18.
44. Normally, of course, it was the father who arranged for the marriage of his son.
45. The last glimpse of Hagar shows her manfully shouldering the full responsibility for her son’s future destiny and welfare (e.g., She married him to an Egyptian).
46. Her faith in the promises enunciated in chaps 16 and v. 18 prompted her to fulfill her role in this task.
47. This reference to Ishmael marrying prepares the way for the list of Ishmael’s sons in 25:14-16.
48. As Hagar looked to Egypt her native homeland, so Abraham looked to his homeland in Mesopotamia for a wife for Isaac.
49. Though separated from her husband, we find Hagar acting in the best tradition of the faith and practice of her husband Abraham.
50. Hagar’s faith under adverse circumstances is remarkable, and she remains a unsung hero of biblical lore.
51. In this story (chap 21), like other parts of Genesis, we see a mixture of faith and doubt, joy and jealousy, love and hatred that characterizes the human condition.
52. Above all, it proves God dependable and gracious towards His own.
53. Not only does He uphold his promise to Abraham and Sarah of a child and heir, but he hears and saves Ishmael—for Abraham’s sake he makes him a great nation, headed by Ishmael’s twelve sons who became princes (16:10; 17:20; 21:13, 18; 26:16).

Covenant with Abimelech (vv. 22-34)

VERSE 22 Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying (rmoale ~h'r'b.a;-la, Aab'c.-rf; lkoypiW %l,m,ybia] rm,aYOw: awhih; t[eB' yhiy>w: [waw w/Qal impf.3m.s. hayah be + def.art.w/prep w/noun both s.abs. eth time + def.art.w/pro.3f.s. hi "at that" + waw w/Qal impf.3m.s. amar say + proper noun Abimelech + waw w/proper noun Pichol + noun m.s.ab.s shar prince; "commander" + noun both s.constr.w/3m.s.suff. tsaba army + prep el to + proper noun Abraham + prep lamedh w/Qal infin.constr. amar say], "God is with you in all that you do [hf,[o hT'a;-rv,a] lkoB. ^M.[i ~yhil{a/ [noun m.p.abs. Elohim + prep im with w/2m.s.suff. "with you" + prep beth w/noun m.s.abs. kol all + rel.pro. asher + pro.2m.s. attah you + Qal part.m.s.abs. ashah do]);

VERSE 23 now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity (yDIk.n<l.W ynIynIl.W yli rqov.Ti-~ai hN"he ~yhil{abe yLi h['b.V'hi hT'[;w> [waw w/adv attah now + Niphal imper.m.s. sheba seven; swear + prep lamedh w/1s.suff. "to me" + prep beth w/noun m.p.abs. Elohim + interj hinneh behold; "that" + part if + Qal impf.2m.s. shaqar deal falsely + prep lamedh w/1s.suff. "with me" + waw w/prep lamedh w/noun m.s.constr. nin offspring;; from vb nun propagate + waw w/prep lamedh w/noun m.s.constr.w/1s.suff. nekedh posterity], but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned [HB' hT'r>G:-rv,a] #r,a'h'-~[iw ydIM'[i hf,[]T; ^M.[i ytiyfi['-rv,a] ds,x,K; [def.art.w/prep kaph w/noun m.s.abs. chesed kindness + rel.pro. asher that + Qal perf.1s. ashah do; "I have shown" + prep im with w/2m.s.suff. "to you" + Qal impf.2m.s. ashah do; "you shall show" + prep im w/1s.suff. "to me" + waw w/pre im "to" + def.art.w/noun both s.abs. eretz land + rel.pro. asher + Qal perf.2m.s. gur sojourn, be a stranger/alien + prep beth w/3f.s.suff. "in which"])."

VERSE 24 Abraham said, "I swear it ([;beV'ai ykinOa' ~h'r'b.a; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abraham + pro.1s. anoki I + Niphal impf.1 sheba swear (based on the root ‘seven’)])."

VERSE 25 But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized (%l,m,ybia] ydeb.[; Wlz>G" rv,a] ~yIM;h; raeB. tAdao-l[; %l,m,ybia]-ta, ~h'r'b.a; x;kiAhw> [waw w/Hiphil perf.3m.s. yakach reprove; "complained" + proper noun Abraham + d.o. marker + proper noun Abimelech + prep al upon + noun f.p.abs. odhuth cause w/al = "because" + noun f.s.abs. be-er well + def.art.w/noun m.p.abs. mayim water + rel.pro. asher + Qal perf.3p. gazal seize + noun m.p.constr. ebedh servant + proper noun Abimelech]).

VERSE 26 And Abimelech said, "I do not know who has done this thing (hZ<h; rb'D'h;-ta, hf'[' ymi yTi[.d;y" al{ %l,m,ybia] rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abimelech + neg lo + Qal perf.1s. yada know + interrog. mi who + Qal perf.3m.s. ashah do + d.o. marker + def.art.w/noun m.s.abs. dabar word, thing + adj.m.s.abs. zeh this]; you did not tell me, nor did I hear of it until today [~AYh; yTil.Bi yTi[.m;v' al{ ykinOa' ~g:w> yLi T'd>G:hi-al{ hT'a;-~g:w> [waw w/conj gam also + pro.2m.s. attah you + neg lo + Hiphil perf.2m.s. nagadh make known + prep lamedh w/1s.suff. + waw w/conj gam also + pro.1s. anoki I + neg lo + Qal perf.1s. shama hear + part beleth except; "until" + def.art.w/noun m.s.abs. yom day])."

VERSE 27 Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant (tyrIB. ~h,ynEv. Wtr>k.YIw: %l,m,ybia]l; !TeYIw: rq'b'W !aco ~h'r'b.a; xQ;YIw: [waw w/Qal impf.3m.s. laqach take + proper noun Abraham + noun both s.abs. tson sheep + waw w/noun m.s.abs. baqar ox + waw w/Qal impf.3m.s. nathan give + prep lamedh w/proper noun Abimelech + waw w/Qal impf.3p. karath cut (make) a covenant + adj.m. dual constr.w/3p.suff. shenayim two + noun f.s.abs. berith covenant]).

VERSE 28 Then Abraham set seven ewe lambs of the flock by themselves (!h,D>b;l. !aCoh; tfob.Ki [b;v,-ta, ~h'r'b.a; bCeY:w: [waw w/Hiphil impf.3m.s. natsabh set + proper noun Abraham + d.o. marker + adj.f.s.abs. sheba seven + noun f.p.constr. kibshah ewe lamb + prep lamedh w/noun m.s.constr.w/3f.p.suff. badh alone; "by themselves"]).

VERSE 29 Abimelech said to Abraham, "What do these seven ewe lambs mean, which you have set by themselves (hn"D'b;l. T'b.C;hi rv,a] hL,aeh' tfob'K. [b;v, hN"he hm' ~h'r'b.a;-la, %l,m,ybia] rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Abimelech + prep el to + proper noun Abraham + interrog mah what? + pro.3f.p. hennah these + adj.f.s.abs. sheba seven + noun f.p.abs. kibshah ewe lamb + def.art.w/adjj.p.abs. elleh these + rel.pro. asher + Hiphil perf.2m.s. natsabh stand + prep lamedh w/noun m.s.constr.w/3f.p.suff. badh alone, by itself])?"

VERSE 30 He said, "You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well (taZOh; raeB.h;-ta, yTir>p;x' yKi hd'[el. yLi-hy<h.Ti rWb[]B; ydIY"mi xQ;Ti tfob'K. [b;v,-ta, yKi rm,aYOw: [waw w/Qal impf.3m.s. amar say + part ki + d.o. marker + adj.f.s.abs. sheba seven + noun f.p.abs. kibshah ewe lamb + Qal impf.2m.s. laqach take + prep min w/noun f.s.constr.w/1s.suff. yadh hand + prep ba-abur "so that" + Qal impf.3f.s. hayah be + prep lamedh w/1s.suff. "to me" + prep lamedh w/noun f.s.abs. edah witness + part ki that + Qal perf.1s. chaphar dig + d.o. marker + def.art.w/noun f.s.abs. be-er well + def.art.w/adj.f.s.abs. zoth this])."

VERSE 31 Therefore he called that place Beersheba, because there the two of them took an oath (~h,ynEv. W[B.v.nI ~v' yKi [b;v'ƒraeB. aWhh; ~AqM'l; ar'q' !Ke-l[; [prep al + adv ken = "therefore" + Qal perf.3m.s. qara call + prep lamedh w/noun m.s.ab.s maqom place + def.art.w/pro.3m.s. hu he + proper noun Be-er + proper noun Sheba + part ki for + adv sham there + Niphal perf.3p. sheba swear + adj.m. dual constr.w/3m.p.suff. shenayim two]).

VERSE 32 So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines (~yTiv.liP. #r,a,-la, WbvuY"w: Aab'c.-rf; lkoypiW %l,m,ybia] ~q'Y"w: [b;v'ƒraeb.Bi tyrIb. Wtr>k.YIw: [waw w/Qal impf.3m.p. karath cut + noun f.s.abs. berith covenant + prep beth w/proper noun Beer + proper noun Sheba + waw w/Qal impf.3m.s. qum rise + proper noun Abimelech + waw w/proper noun Phicol + noun m.s.abs. shar prince; "commander" + noun both s.constr.w/3m.s.suff. tsaba army + waw w/Qal impf.3m.p. (re)turn + prep el to + noun both s.abs. erets land + proper noun Philistine]).

VERSE 33 Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the LORD, the Everlasting God (~l'A[ lae hw"hy> ~veB. ~v'-ar'q.YIw: [b;v'ƒraeb.Bi lv,a, [J;YIw: [waw w/Qal impf.3m.s. nata plant + noun m.s.abs. eshel tamarisk tree + prep beth w/proper noun Beersheba + adv shem there + prep beth w/noun m.s.conste. shem name + proper noun Yahweh + noun m.s.abs. el God + noun m.s.abs. olam everlasting]).

VERSE 34 And Abraham sojourned in the land of the Philistines for many days (~yBir; ~ymiy" ~yTiv.liP. #r,a,B. ~h'r'b.a; rg"Y"w: [waw w/Qal impf.3m.s. gur sojourn + proper noun Abraham + prep beth w/noun both s.abs. eretz land + proper noun Philistine + noun m.p.abs. yom day + adj.m.p.abs. rabh much, many]).

ANALYSIS: VERSES 22-34

1. The time note "at that time" refers to the occasion of the weaning of Isaac.
2. There is no mention of Abimelech and Phicol coming to Abraham as they were already present at the feast (cf. v. 8).
3. Probably toward the end of the festivities that took place over a seven day period, Abimelech and Phicol approach Abraham (v. 22).
4. Phicol’s name is of Anatolian origin.
5. Names beginning with the Greek prefix Pik and ending with olos are common.
6. No name such as Pigollos has to date been found in the inscriptions.
7. The Anatolian origin of this name fits well with the latter identification of Abimelek and his people as Philsitines since they came from the Aegean or Anatolia via Crete.
8. That Abimelech is accompanied by his army commander implies that Abraham himself has a considerable retinue and is a force to be reckoned with (cf. chap. 14).
9. The two men readily acknowledge in the presence of Abraham, that "God is with you in all that you undertake."
10. The use of the participle "doing" suggests continued success, that is, the whole tenor of Abraham’s life expresses blessing from God.
11. The effect is that Abimelech is blessing Abraham.
12. His words are quite sincere.
13. It is standard in Genesis that a foreigner refers to God as Elohim (cf. 31:29; 41:38; cf. Ex. 8:19).
14. Abimelech has had several years to observe the circumstances of Abraham’s life in Philistine territory and has had heard nothing but reports of success.
15. The presence of God is manifest in a person’s success on God-appointed missions (cf. the other patriarchs 26:3; 28:15; 31:3; 46:4; Moses: Ex. 3:12; Joshua: Josh. 1:5, 17; 3:7; and David: 2Sam. 7:3).
16. Abraham’s success before these men started with Abraham’s intercession (20:17) and the successful birth and weaning of Isaac (21:2, 8).
17. Abimelech’s statement provides a parallel with the one made to Ishmael a few verses earlier (v. 20).
18. Both Ishmael and Abraham were vulnerable, for both are away from home—one in a wilderness, one in Philistine territory—but God is with both.
19. In light of the presence of Elohim in his life, Abraham’s behavior should be predictable and above reproach.
20. Such a person should not engage in false, devious practices or conduct.
21. Nonetheless, Abimelech asks Abraham to bind himself with by oath to a covenant relating to Abimelech’s own person and that of his posterity primarily because he does not fully trust Abraham (v. 23).
22. The verb "deal falsely" (shaqar) used by Abimelech in this oath is to swear off any activity of this type is ironical.
23. Abraham had just three or four years earlier engaged in a perfect example of seqer ("falsehood"), although not used there, when he led the Philistine king to believe that his female traveling companion was only his sister (20:1-17).
24. Will their relationship in the future, asks Abimelech, be determined by seqer, "falsehood," or by chesed, "loyalty"?
25. Commentators see Abimelech speaking from a position of the more superior party rather than from an inferior position.
26. The only evidence to support this position is the presence of Phicol at Abimelech’s side and Abraham’s giving of gifts.
27. Abimelech in v. 23 is asking from a favor rather than imposing terms or dictating agenda.
28. Abimelech possesses the authority of a royal monarch and has some military muscle, but he knows full well by personal experience that a powerful God operates on Abraham’s behalf.
29. So, Abimelech’s appeal to Abraham for chesed is based solely on the chesed "loyalty" he extended to Abraham.
30. By chesed Abimelech means behavior which is appropriate to a covenant relationship.
31. That God is with Abraham does not mean, however, that Abraham has a two-to-one advantage over Abimelech.
32. It means that others’ expectations of Abraham increase.
33. Apart from the introduction (v. 22b), Abimelech’s request takes twenty-one words in the Hebrew (v.23), and Abraham’s response takes two words "I swear" (v. 24).
34. A later verse notes that it was a mutual swearing (v. 31).
35. The expression "swear a covenant" is rare (Deut. 4:31; 8:18) while the expression "cut/enter a covenant" and "swear" are often used in proximity to each other.
36. For saba "swear" and karath berith see in addition to Gen. 21, Gen. 26:28, 31; Josh. 9:15-27; 2Kgs. 11:4; Ezra 10:35; Ps. 89:4, 28-35; 105:9.
37. The oath taken by covenant partners would presumably be some kind of confirmatory act in the form of a self-imprecation/curse for covenant violation (e.g., "may such-and-such happen to me if I violate my obligation.").
38. Abimelech offers a covenant and Abraham offers a complaint (v. 25).
39. A well belonging to Abraham had been seized by Abimelech’s men.
40. His wife had been "taken" (20:3-4) and now his well had been stolen.
41. Abraham has already sworn to show chesed to Abimelech.
42. So he cannot counter a criminal act by violating the covenant that has just been entered into.
43. Here is a test case for the newly formed covenant.
44. His only righteous course of action is to appeal to due process, that is, to state his grievance to Abimelech.
45. Interestingly, the conclusion to this issue is not mentioned.
46. Does Abraham get the well back?
47. It the crisis resolved to everyone’s satisfaction?
48. We will never know.
49. For some reason Abraham had kept quite about this act of theft.
50. Abimelech’s "you did not tell me" could have been said back in chap. 20—"why did you not tell me that she was your wife?" (as in 12:18).
51. In both cases Abraham withheld information from Abimelech, either by subterfuge (chap. 20) or by silence (chap. 21).
52. It may well be that the well was seized before Abraham first talked with Abimelech about Sarah, and hence was his reason to lie about the real identity of Sarah his sister.
53. Convinced that he is surrounded by brigands, Abraham perpetrates a falsehood.
54. Abimelech initiated the action, inviting Abraham to join him in a nonaggression pact (v.23), but it is Abraham who presents gifts of sheep, cattle, and seven ewe lambs.
55. The Bible has instances in which an individual in a perilous position attempts to save himself from one stronger than he with what amounts to a bribe.
56. Cf. Jacob’s "gift" to Esau (32:20-21), and Ahaz’s offer of cash to Tiglath-pileser for protection against Rezin and Pekah (2Kgs. 16:5-9).
57. Rather than Abraham’s gifts as bribes or a diplomatic way of commencing relations with a potentially hostile individual, we should regard them as a gift to cement a friendship.
58. Abraham lost a well, but gained a ally in the land of promise.
59. This happened because reasonable men made peace.
60. One gift given to Abimelech stood out from the rest: seven ewe (female) lambs (v. 28) set apart from the rest of the sheep and cattle.
61. Abimelech presses Abraham for an explanation (v. 29).
62. As a matter of fact, hardly anything Abraham does or says is self-explanatory to Abraham (cf. 20:9-10).
63. The monarch’s curiosity is aroused by the separation of the seven ewe lambs from the rest of the livestock.
64. No sacrificial activity is involved, nor is there any covenant meal.
65. Abraham clarifies the significance of the lambs in v. 30.
66. The lambs are to be a witness (or "token" or "proof"; Heb. eda) of the agreement struck by these two men with special emphasis on water-rights.
67. Abraham wants more than a general treaty; he wants a specific concession, namely, the guaranteed rights to the well he had dug.
68. For without the right to water, a promise to live in an arid land is worthless—hence Abraham’s determination to secure the use of the well.
69. Abimelech is challenged to accept the veracity of Abraham’s words.
70. This Abimelech does this against the background of his failure in connection with Abraham’s wife, Sarah.
71. By accepting the lambs Abimelech agrees that Abraham "dug this [particular] well."
72. Abimelech chose to believe Abraham as he took into consideration that fact that this man was much favored by God.
73. He did not take into consideration his first encounter with Abraham back in chap. 20 when Abraham deceived him and put Abimelech and his kingdom at extreme risk.
74. This means that Abimelech must side with Abraham in any future dispute regarding the well at Beersheba.
75. The name Beersheba means "the well of seven" or "the well of oath."
76. Interestingly, the adjective "seven" and the verb translated "took an oath" (Niphal perf.) have the same consonants (sheba).
77. Various wells have been discovered in this water-scarce environment in southern Israel near the archeological site call Tel Beersheba.
78. The covenant now ratified and accepted, by both parties, Abimelech and Phicol return home and Abraham remains (v. 32).
79. The return of Abimelech to the land of the Philistines implies not only that Abraham had legal claim to the well but that he had de facto possession of the region adjacent to it (cf. 20:15).
80. Abraham’s first stopping place in Canaan (Shechem) was by a tree (13:19).
81. He lived near trees (14:13), and entertained Yahweh under a tree (18:10.
82. Now he plants a tamarisk tree to commemorate the events of this episode.
83. Tamarisk is a fast growing tree which can reach thirty feet with durable wood that is found abundantly in desert regions, dunes and salt marshes.
84. Its leaves are soft and desired by Bedouins for shade.
85. Trees in the Bible, especially evergreens symbolize life and blessing (cf. Ps. 1:3; Jer. 17:7-8).
86. On other occasions Abraham built an altar to show his appreciation for what God has done in his life (12:7, 8; 13:18).
87. This tree was a shrine or memorial to God’s long-term faithfulness to Abraham in securing a safe place for him during his stay in Philistine territory.
88. Here Abraham "called on the name of Yahweh" says our narrator (v. 33), indicating that he gave credit to the One who had brought him to this place in his sojourns and had blessed him against all the odds.
89. The words "Everlasting God" or "God of eternity" (el olam) point to attribute of eternal life or divine eternality.
90. The Philistines of Genesis represent the first wave of Sea Peoples to inhabit the western coastlands of the land of promise, and the later Philistines represent the last wave.
91. The early Philistines were peaceful and lived under a king.
92. The Philistines of Judges and Samuel were warlike and lived under lords.
93. So these Philistines represent an earlier Aegean group, such as the Caphtorim from Crete (Gen. 10:14; Deut. 2:23; Jer. 47:4; Amos 9:7).
94. The movement of peoples over the centuries is orchestrated by the hidden hand of Providence (cf. Acts 17:26 "He made from one (Adam) every nation of mankind to live on all the face of the earth, having determined their appointed times (historical run) and the boundaries of their habitation.").

Summation of Episode

95. The life of the patriarchs was not made up of continual excitement and crisis.
96. As in most believers’ lives there are fairly long periods of the mundane and this story gives a glimpse of that activity.
97. It begins with Abimelech, king of Gerar, already known to us from chap. 20, and his army commander, Phicol, coming to Abraham with the proposal that they should make a long-term non-aggression pact.
98. For, says the ever-loquacious (wordy) Abimelech, "God is with you in all that you are doing"; in other words "your success is so evident that I want to ensure that my successors continue to live in peace and harmony with your descendants."
99. This is a remarkable confirmation by an outsider of Abraham’s standing.
100. Abimelech demonstrated confidence that Abraham’s family would have a continued existence.
101. That all depended in his only son Isaac.
102. Through the voice of Abimelech the divine promises to Abraham are confirmed.
103. Abraham does not rush into a offer of a treaty.
104. He consents but he has a grievance, but not until Abimelech has shown his friendliness does he air it.
105. He confronted Abimelech about the well his servants had seized.
106. Caught off guard, Abimelech plungers into a long defense of himself, assuring Abraham that he personally had nothing to do with his servants’ action.
107. Reassured about Abimelech’s sincerity he offers him a gift of livestock and they make a covenant.
108. After this general agreement to live in harmony, Abraham seizes the opportunity to dea with the particular issue of water (the well).
109. By setting aside seven young ewes, Abraham intimates that he wishes to make another request of Abimelech.
110. Puzzled by the gesture, Abimelech asks about the sheep, and Abraham explains that he wants a specific guarantee about the use of the well he had dug.
111. Abimelech agrees, and they swear an oath at Beersheba.
112. Its name, "Well of the oath" is as permanent reminder of the agreement they struck there.
113. Both parties are more than satisfied.
114. Abraham now has a well that he can call his own in the land of promise.
115. Out of gratitude to Yahweh for His continuing faithfulness, he plants a tamarisk and worships there.
116. In a dispute over the most basic natural resource, water, Abraham is reassured about his future and God’s continuing provision for his needs.
117. So "Abraham dwelt in the land of the Philistines many days."
118. Peace and security at last!
119. Tranquil old age is a sign of divine blessing.
120. But it is the lull before the supreme test of his faith.