Ծննդոց / Genesis - 21 |

Text:
< PreviousԾննդոց - 21 Genesis - 21Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Birth of Isaac, Sarah's joy. (1–8)
Ishmael mocks Isaac. (9–13)
Hagar and Ishmael are cast forth, They (14–21)
are relieved and comforted by an angel. Abimelech's covenant with Abraham. (22–34.)In this chapter we have, I. Isaac, the child of promise born into Abraham's family, ver. 1-8. II. Ishmael, the son of the bondwoman, cast out of it, ver. 9-21. III. Abraham's league with his neighbour Abimelech, ver. 22-32. IV. His devotion to his God, ver. 33.
Adam Clarke: Commentary on the Bible - 1831
Isaac is born according to the promise, Gen 21:1-3; and is circumcised when eight days old, Gen 21:4. Abraham's age, and Sarah's exultation at the birth of their son, Gen 21:5-7. Isaac is weaned, Gen 21:8. Ishmael mocking on the occasion, Sarah requires that both he and his mother Hagar shall be dismissed, Gen 21:9, Gen 21:10. Abraham, distressed on the account, is ordered by the Lord to comply, Gen 21:11, Gen 21:12. The promise renewed to Ishmael, Gen 21:13. Abraham dismisses Hagar and her son, who go to the wilderness of Beer-sheba, Gen 21:14. They are greatly distressed for want of water, Gen 21:15, Gen 21:16. An angel of God appears to and relieves them, Gen 21:17-19. Ishmael prospers and is married, Gen 21:20, Gen 21:21. Abimelech, and Phichol his chief captain, make a covenant with Abraham, and surrender the well of Beersheba for seven ewe lambs, Gen 21:22-32. Abraham plants a grove, and invokes the name of the everlasting God, Gen 21:33.
Albert Barnes: Notes on the Bible - 1834
- The Birth of Isaac
7. מלל mı̂ lē l "speak," an ancient and therefore solemn and poetical word.
14. חמת chê met "bottle," akin to חמה chā mâ h, "surround, enclose," and הוּם chû m "black. באר שׁבע beê r-sheba‛, Beer-sheba', "well of seven."
22. פיכל pı̂ ykol, Pikhol, "mouth or spokesman of all."
23. נין nı̂ yn "offspring, kin;" related: "sprout, flourish." נכד neked "progeny," perhaps "acquaintance," cognate with נגד ngd, "be before" (the eyes) and נקד nqd, "mark."
33. אשׁל 'ê shel "grove;" ἄρουρα aroura, Septuagint.; אילבה 'ı̂ ylā bâ h, "a tree," Onkelos.
This chapter records the birth of Isaac with other concomitant circumstances. This is the beginning of the fulfillment of the second part of the covenant with Abraham - that concerning the seed. This precedes, we observe, his possession of even a foot-breadth of the soil, and is long antecedent to the entrance of his descendants as conquerors into the land of promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 21:1, Isaac is born, and circumcised; Gen 21:6, Sarah's joy; Gen 21:8, Isaac is weaned; Gen 21:9, Hagar and Ishmael are cast forth; Gen 21:15, Hagar in distress; Gen 21:17, The angel relieves and comforts her; Gen 21:23, Abimelech's covenant with Abraham at Beer-sheba.
John Gill
INTRODUCTION TO GENESIS 21
This chapter gives an account of the conception, birth, circumcision, and weaning of Isaac, Gen 21:1; of the mocking of Ishmael, and of the casting out of him and his mother from Abraham's house, at the request of Sarah, which, though grievous to Abraham, he complied with at the direction of God, Gen 21:9; of the provision Abraham made for their departure, and of the supply they met with in the wilderness from God, where Ishmael was brought up, and where he married, Gen 21:14; and of a covenant between Abraham and Abimelech, king of Gerar, Gen 21:22; and of Abraham's planting a grove, and calling on the name of the Lord, Gen 21:33; and the chapter is closed with this observation, that Abraham sojourned in the land of the Philistines many days, Gen 21:34.
21:121:1: Եւ Տէր յա՛յց ել Սառայի որպէս եւ ասաց. եւ արա՛ր Տէր Սառայի՝ որպէս եւ խօսեցաւ։
1 Տէրն այցելեց Սառային, ինչպէս ասել էր, եւ կատարեց Սառային տուած իր խոստումը:
21 Տէրը իր ըսածին պէս Սառային այցելեց եւ խոստացածին պէս ըրաւ Սառային։
Եւ Տէր յայց ել Սառայի որպէս եւ ասաց, եւ արար Տէր Սառայի որպէս եւ խօսեցաւ:

21:1: Եւ Տէր յա՛յց ել Սառայի որպէս եւ ասաց. եւ արա՛ր Տէր Սառայի՝ որպէս եւ խօսեցաւ։
1 Տէրն այցելեց Սառային, ինչպէս ասել էր, եւ կատարեց Սառային տուած իր խոստումը:
21 Տէրը իր ըսածին պէս Սառային այցելեց եւ խոստացածին պէս ըրաւ Սառային։
zohrab-1805▾ eastern-1994▾ western am▾
21:11: И призрел Господь на Сарру, как сказал; и сделал Господь Сарре, как говорил.
21:1 καὶ και and; even κύριος κυριος lord; master ἐπεσκέψατο επισκεπτομαι visit; inspect τὴν ο the Σαρραν σαρρα Sarra καθὰ καθα just as εἶπεν επω say; speak καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master τῇ ο the Σαρρα σαρρα Sarra καθὰ καθα just as ἐλάλησεν λαλεω talk; speak
21:1 וַֽ wˈa וְ and יהוָ֛ה [yhwˈāh] יְהוָה YHWH פָּקַ֥ד pāqˌaḏ פקד miss אֶת־ ʔeṯ- אֵת [object marker] שָׂרָ֖ה śārˌā שָׂרָה Sarah כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמָ֑ר ʔāmˈār אמר say וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to שָׂרָ֖ה śārˌā שָׂרָה Sarah כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽר׃ dibbˈēr דבר speak
21:1. visitavit autem Dominus Sarram sicut promiserat et implevit quae locutus estAnd the Lord visited Sara, as he had promised: and fulfilled what he had spoken.
1. And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.
21:1. Then the Lord visited Sarah, just as he had promised; and he fulfilled what he had spoken.
21:1. And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.
And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken:

1: И призрел Господь на Сарру, как сказал; и сделал Господь Сарре, как говорил.
21:1
καὶ και and; even
κύριος κυριος lord; master
ἐπεσκέψατο επισκεπτομαι visit; inspect
τὴν ο the
Σαρραν σαρρα Sarra
καθὰ καθα just as
εἶπεν επω say; speak
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
τῇ ο the
Σαρρα σαρρα Sarra
καθὰ καθα just as
ἐλάλησεν λαλεω talk; speak
21:1
וַֽ wˈa וְ and
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
פָּקַ֥ד pāqˌaḏ פקד miss
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרָ֖ה śārˌā שָׂרָה Sarah
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמָ֑ר ʔāmˈār אמר say
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
שָׂרָ֖ה śārˌā שָׂרָה Sarah
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֵּֽר׃ dibbˈēr דבר speak
21:1. visitavit autem Dominus Sarram sicut promiserat et implevit quae locutus est
And the Lord visited Sara, as he had promised: and fulfilled what he had spoken.
21:1. Then the Lord visited Sarah, just as he had promised; and he fulfilled what he had spoken.
21:1. And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ 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
1: «И призрел Господь на Сарру… и сделал… как говорил…» Очевидно, бытописатель отмечает здесь исполнение божественного обещания посетить Сарру, данного ровно год тому назад (18:14); следовательно, под посещением Бога он разумеет самое рождение Исаака; аналогии тому имеются и в др. местах Библии (1: Цар 2:21). Точно также и глагол «сотвори» яснее указывает на необычайный и чудесный характер рождения Исаака из омертвевшей утробы девяностолетней Сарры.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: The Birth of Isaac.B. C. 1897.
1 And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. 2 For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. 3 And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. 4 And Abraham circumcised his son Isaac being eight days old, as God had commanded him. 5 And Abraham was an hundred years old, when his son Isaac was born unto him. 6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. 7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have borne him a son in his old age. 8 And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.
Long-looked-for comes at last. The vision concerning the promised seed is for an appointed time, and now, at the end, it speaks, and does not lie; few under the Old Testament were brought into the world with such expectation as Isaac was, not for the sake of any great person eminence at which he was to arrive, but because he was to be, in this very thing, a type of Christ, that seed which the holy God had so long promised and holy men so long expected. In this account of the first days of Isaac we may observe,
I. The fulfilling of God's promise in the conception and birth of Isaac, v. 1, 2. Note, God's providences look best and brightest when they are compared with his word, and when we observe how God, in them all, acts as he has said, as he has spoken. 1. Isaac was born according to the promise. The Lord visited Sarah in mercy, as he had said. Note, No word of God shall fall to the ground; for he is faithful that has promised, and God's faithfulness is the stay and support of his people's faith. He was born at the set time of which God had spoken, v. 2. Note, God is always punctual to his time; though his promised mercies come not at the time we set, they will certainly come at the time he sets, and that is the best time. 2. He was born by virtue of the promise: Sarah by faith received strength to conceive Heb. xi. 11. God therefore by promise gave that strength. It was not by the power of common providence, but by the power of a special promise, that Isaac was born. A sentence of death was, as it were, passed upon the second causes: Abraham was old, and Sarah old, and both as good as dead; and then the word of God took place. Note, True believers, by virtue of God's promises, are enabled to do that which is above the power of human nature, for by them they partake of a divine nature, 2 Pet. i. 4.
II. Abraham's obedience to God's precept concerning Isaac.
1. He named him, as God commanded him, v. 3. God directed him to a name for a memorial, Isaac, laughter; and Abraham, whose office it was, gave him that name, though he might have designed him some other name of a more pompous signification. Note, It is fit that the luxuriancy of human invention should always yield to the sovereignty and plainness of divine institution; yet there was good reason for the name, for, (1.) When Abraham received the promise of him he laughed for joy, ch. xvii. 17. Note, When the sun of comfort has risen upon the soul it is good to remember how welcome the dawning of the day was, and with what exultation we embraced the promise. (2.) When Sarah received the promise she laughed with distrust and diffidence. Note, When God gives us the mercies we began to despair of we ought to remember with sorrow and shame our sinful distrusts of God's power and promise, when we were in pursuit of them. (3.) Isaac was himself, afterwards, laughed at by Ishmael (v. 9), and perhaps his name bade him expect it. Note, God's favourites are often the world's laughing-stocks. (4.) The promise which he was not only the son, but the heir of, was to be the joy of all the saints in all ages, and that which would fill their mouths with laughter.
2. He circumcised him, v. 4. The covenant being established with him, the seal of the covenant was administered to him; and though a bloody ordinance, and he a darling, yet it must not be omitted, no, nor deferred beyond the eighth day. God had kept time in performing the promise, and therefore Abraham must keep time in obeying the precept.
III. The impressions which this mercy made upon Sarah.
1. It filled her with joy (v. 6): "God has made me to laugh; he has given me both cause to rejoice and a heart to rejoice." Thus the mother of our Lord, Luke i. 46, 47. Note, (1.) God bestows mercies upon his people to encourage their joy in his work and service; and, whatever is the matter of our joy, God must be acknowledged as the author of it, unless it be the laughter of the fool. (2.) When mercies have been long deferred they are the more welcome when they come. (3.) It adds to the comfort of any mercy to have our friends rejoice with us in it: All that hear will laugh with me; for laughing is catching. See Luke i. 58. Others would rejoice in this instance of God's power and goodness, and be encouraged to trust in him. See Ps. cxix. 74.
2. It filled her with wonder, v. 7. Observe here, (1.) What it was she thought so wonderful: That Sarah should give children suck, that she should, not only bear a child, but be so strong and hearty at the age as to give it suck. Note, Mothers, if they be able, ought to be nurses to their own children. Sarah was a person of quality, was aged; nursing might be thought prejudicial of herself, or to the child, or to both; she had choice of nurses, no doubt, in her own family: and yet she would do her duty in this matter; and her daughters the good wives are while they thus do well, 1 Pet. iii. 5, 6. See Lam. iv. 3. (2.) How she expressed her wonder: "Who would have said it? The thing was so highly improbable, so near to impossible, that if any one but God had said it we could not have believed it." Note, God's favours to his covenant-people are such as surpass both their own and others' thoughts and expectations. Who could imagine that God should do so much for those that deserve so little, nay, for those that deserve so ill? See Eph. iii. 20; 2 Sam. vii. 18, 19. Who would have said that God should send his Son to die for us, his Spirit to sanctify us, his angels to attend us? Who would have said that such great sins should be pardoned, such mean services accepted, and such worthless worms taken into covenant and communion with the great and holy God?
IV. A short account of Isaac's infancy: The child grew, v. 8. Special notice is taken of this, though a thing of course, to intimate that the children of the promise are growing children. See Luke i. 80; ii. 40. Those that are born of God shall increase of God, Col. ii. 19. He grew so as not always to need milk, but was able to bear strong meat, and then he was weaned. See Heb. v. 13, 14. And then it was that Abraham made a great feast for his friends and neighbours, in thankfulness to God for his mercy to him. He made this feast, not on the day that Isaac was born, that would have been too great a disturbance to Sarah; nor on the day that he was circumcised, that would have been too great a diversion from the ordinance; but on the day that he was weaned, because God's blessing upon the nursing of children, and the preservation of them throughout the perils of the infant age, are signal instances of the care and tenderness of the divine providence, which ought to be acknowledged, to its praise. See Ps. xxii. 9, 10; Hos. xi. 1.
Adam Clarke: Commentary on the Bible - 1831
21:1: The Lord visited Sarah - That is, God fulfilled his promise to Sarah by giving her, at the advanced age of ninety, power to conceive and bring forth a son.
Albert Barnes: Notes on the Bible - 1834
21:1-8
Isaac is born according to promise, and grows to be weaned. "The Lord had visited Sarah." It is possible that this event may have occurred before the patriarchal pair arrived in Gerar. To visit, is to draw near to a person for the purpose of either chastising or conferring a favor. The Lord had been faithful to his gracious promise to Sarah. "He did as he had spoken." The object of the visit was accomplished. In due time she bears a son, whom Abraham, in accordance with the divine command, calls Isaac, and circumcises on the eighth day. Abraham was now a hundred years old, and therefore Isaac was born thirty years after the call. Sarah expressed her grateful wonder in two somewhat poetic strains. The first, consisting of two sentences, turns on the word laugh. This is no longer the laugh of delight mingled with doubt, but that of wonder and joy at the power of the Lord overcoming the impotence of the aged mother. The second strain of three sentences turns upon the object of this admiring joy. The event that nobody ever expected to hear announced to Abraham, has nevertheless taken place; "for I have borne him a son in his old age." The time of weaning, the second step of the child to individual existence, at length arrives, and the household of Abraham make merry, as was wont, on the festive occasion. The infant was usually weaned in the second or third year Sa1 1:22-24; Ch2 31:16. The child seems to have remained for the first five years under the special care of the mother Lev 27:6. The son then came under the management of the father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: visited: Gen 50:24; Exo 3:16, Exo 4:31, Exo 20:5; Rut 1:6; Sa1 2:21; Psa 106:4; Luk 1:68, Luk 19:44; Rom 4:17-20
Sarah as: Gen 17:19, Gen 18:10, Gen 18:14; Psa 12:6; Mat 24:35; Gal 4:23, Gal 4:28; Tit 1:2
Carl Friedrich Keil and Franz Delitzsch
21:1
Birth of Isaac. - Jehovah did for Sarah what God had promised in Gen 17:6 (cf. Gen 18:14): she conceived, and at the time appointed bore a son to Abraham, when he was 100 years old. Abraham gave it the name of Jizchak (or Isaac), and circumcised it on the eighth day. The name for the promised son had been selected by God, in connection with Abraham's laughing (Gen 17:17 and Gen 17:19), to indicate the nature of his birth and existence. For as his laughing sprang from the contrast between the idea and the reality; so through a miracle of grace the birth of Isaac gave effect to this contrast between the promise of God and the pledge of its fulfilment on the one hand, and the incapacity of Abraham for begetting children, and of Sarah for bearing them, on the other; and through this name, Isaac was designated as the fruit of omnipotent grace working against and above the forces of nature. Sarah also, who had previously laughed with unbelief at the divine promise (Gen 18:12), found a reason in the now accomplished birth of the promised son for laughing with joyous amazement; so that she exclaimed, with evident allusion to his name, "A laughing hath God prepared for me; every one who hears it will laugh to me" (i.e., will rejoice with me, in amazement at the blessing of God which has come upon me even in my old age), and gave a fitting expression to the joy of her heart, in this inspired tristich (Gen 21:7): "Who would have said unto Abraham: Sarah is giving suck; for I have born a son to his old age." מלּל is the poetic word for דּבּר, and מי before the perfect has the sense of - whoever has said, which we should express as a subjunctive; cf. 4Kings 20:9; Ps 11:3, etc.
John Gill
21:1 And the Lord visited Sarah as he had said,.... To Abraham, Gen 17:16; in a way of mercy and kindness, by fulfilling his promise, giving strength to conceive and bear a child; see 1Kings 2:21,
and the Lord did unto Sarah as he had spoken; which intends the same thing in different words; and the repetition is made to cause attention to God's fulfilment of his promise, who is always faithful to his word, even in things very difficult and seemingly impossible, as in the present case: hence the Targums of Jonathan and Jerusalem paraphrase it, God did a wonder or wonders for Sarah in causing her to conceive when she was so old, and in such circumstances as she was.
Robert Jamieson, A. R. Fausset and David Brown
21:1 BIRTH OF ISAAC. (Gen 21:1-13)
the Lord visited Sarah--The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [CALVIN].
21:221:2: Եւ յղեցա՛ւ եւ ծնաւ Սառա Աբրաամու որդի ծերութեան. ըստ ժամանակին որպէս եւ խօսեցաւ ընդ նմա Աստուած[162]։ [162] Ոմանք. Եւ յղացաւ ծնաւ Սար՛՛։
2 Սառան յղիացաւ ու Աբրահամի համար ծեր տարիքում որդի ծնեց ճիշտ այն ժամանակ, ինչպէս Աստուած յայտնել էր Աբրահամին:
2 Սառա յղացաւ ու որդի մը ծնաւ Աբրահամին՝ իր ծերութեան ատենը, այն նոյն ժամանակին, որ Աստուած ըսեր էր անոր։
Եւ յղացաւ եւ ծնաւ Սառա Աբրահամու որդի ի ծերութեան[266], ըստ ժամանակին որպէս եւ խօսեցաւ ընդ նմա Աստուած:

21:2: Եւ յղեցա՛ւ եւ ծնաւ Սառա Աբրաամու որդի ծերութեան. ըստ ժամանակին որպէս եւ խօսեցաւ ընդ նմա Աստուած[162]։
[162] Ոմանք. Եւ յղացաւ ծնաւ Սար՛՛։
2 Սառան յղիացաւ ու Աբրահամի համար ծեր տարիքում որդի ծնեց ճիշտ այն ժամանակ, ինչպէս Աստուած յայտնել էր Աբրահամին:
2 Սառա յղացաւ ու որդի մը ծնաւ Աբրահամին՝ իր ծերութեան ատենը, այն նոյն ժամանակին, որ Աստուած ըսեր էր անոր։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: Сарра зачала и родила Аврааму сына в старости его во время, о котором говорил ему Бог;
21:2 καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce Σαρρα σαρρα Sarra τῷ ο the Αβρααμ αβρααμ Abraam; Avraam υἱὸν υιος son εἰς εις into; for τὸ ο the γῆρας γηρας old age εἰς εις into; for τὸν ο the καιρόν καιρος season; opportunity καθὰ καθα just as ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him κύριος κυριος lord; master
21:2 וַ wa וְ and תַּהַר֩ ttahˌar הרה be pregnant וַ wa וְ and תֵּ֨לֶד ttˌēleḏ ילד bear שָׂרָ֧ה śārˈā שָׂרָה Sarah לְ lᵊ לְ to אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham בֵּ֖ן bˌēn בֵּן son לִ li לְ to זְקֻנָ֑יו zᵊqunˈāʸw זְקֻנִים old age לַ la לְ to † הַ the מֹּועֵ֕ד mmôʕˈēḏ מֹועֵד appointment אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
21:2. concepitque et peperit filium in senectute sua tempore quo praedixerat ei DeusAnd she conceived and bore a son in her old age, at the time that God had foretold her.
2. And Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.
21:2. And she conceived and gave birth to a son in her old age, at the time that God had foretold to her.
21:2. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.
For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him:

2: Сарра зачала и родила Аврааму сына в старости его во время, о котором говорил ему Бог;
21:2
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
Σαρρα σαρρα Sarra
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
υἱὸν υιος son
εἰς εις into; for
τὸ ο the
γῆρας γηρας old age
εἰς εις into; for
τὸν ο the
καιρόν καιρος season; opportunity
καθὰ καθα just as
ἐλάλησεν λαλεω talk; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
21:2
וַ wa וְ and
תַּהַר֩ ttahˌar הרה be pregnant
וַ wa וְ and
תֵּ֨לֶד ttˌēleḏ ילד bear
שָׂרָ֧ה śārˈā שָׂרָה Sarah
לְ lᵊ לְ to
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
בֵּ֖ן bˌēn בֵּן son
לִ li לְ to
זְקֻנָ֑יו zᵊqunˈāʸw זְקֻנִים old age
לַ la לְ to
הַ the
מֹּועֵ֕ד mmôʕˈēḏ מֹועֵד appointment
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
21:2. concepitque et peperit filium in senectute sua tempore quo praedixerat ei Deus
And she conceived and bore a son in her old age, at the time that God had foretold her.
21:2. And she conceived and gave birth to a son in her old age, at the time that God had foretold to her.
21:2. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.
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
2: «во время, о котором говорил ему Бог…» Замечание библейского повествователя, восстанавливающее связь событий (17:21: и 18:10).

Обрезание Исаака.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: conceived: Kg2 4:16, Kg2 4:17; Luk 1:24, Luk 1:25, Luk 1:36; Act 7:8; Gal 4:22; Heb 11:11
at the set: Gen 17:19, Gen 17:21, Gen 18:10, Gen 18:14; Rom 9:9
Geneva 1599
21:2 For Sarah conceived, and bare Abraham a son in his (a) old age, at the set time of which God had spoken to him.
(a) Therefore the miracle was greater.
John Gill
21:2 For Sarah conceived,.... This explains what is meant by the Lord's visiting her, and doing to her according to his word, see Heb 11:11,
and bare Abraham a son in his old age; which circumstance is remarked, that the favour might appear the greater, and the more wonderful; or, "unto", or "for his old age" (n), for the comfort of him in his old age, who having lived so many years under the promise of a son, and in the expectation of one, even of the promised seed, from whom the Messiah should spring, now has one, than which nothing could yield him greater consolation:
at the set time of which God had spoken to him, Gen 17:21; God was not only faithful in fulfilling his promise, but in keeping the exact time of it.
(n) "pro senectute ejus", Vatablus; "senectuti ejus", Junius & Tremellius.
John Wesley
21:2 Sarah conceived - Sarah by faith, received strength to conceive, Heb 11:11. God therefore, by promise, gave that strength. Abraham was old, and Sarah old, and both as good as dead, and then the word of God took place.
21:321:3: Եւ կոչեաց Աբրաամ զանուն որդւոյ իւրոյ զոր ծնաւ նմա Սառա՝ Իսահա՛կ։
3 Աբրահամն իր որդու անունը, որին ծնեց Սառան նրա համար, դրեց Իսահակ:
3 Եւ Աբրահամ իրեն ծնած, այսինքն Սառային իրեն ծնած, իր որդիին անունը Իսահակ դրաւ։
Եւ կոչեաց Աբրահամ զանուն որդւոյ իւրոյ զոր ծնաւ նմա Սառա` [267]Իսահակ:

21:3: Եւ կոչեաց Աբրաամ զանուն որդւոյ իւրոյ զոր ծնաւ նմա Սառա՝ Իսահա՛կ։
3 Աբրահամն իր որդու անունը, որին ծնեց Սառան նրա համար, դրեց Իսահակ:
3 Եւ Աբրահամ իրեն ծնած, այսինքն Սառային իրեն ծնած, իր որդիին անունը Իսահակ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: и нарек Авраам имя сыну своему, родившемуся у него, которого родила ему Сарра, Исаак;
21:3 καὶ και and; even ἐκάλεσεν καλεω call; invite Αβρααμ αβρααμ Abraam; Avraam τὸ ο the ὄνομα ονομα name; notable τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him τοῦ ο the γενομένου γινομαι happen; become αὐτῷ αυτος he; him ὃν ος who; what ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him Σαρρα σαρρα Sarra Ισαακ ισαακ Isaak
21:3 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶֽת־ ʔˈeṯ- אֵת [object marker] שֶׁם־ šem- שֵׁם name בְּנֹ֧ו bᵊnˈô בֵּן son הַ ha הַ the נֹּֽולַד־ nnˈôlaḏ- ילד bear לֹ֛ו lˈô לְ to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָלְדָה־ yālᵊḏā- ילד bear לֹּ֥ו llˌô לְ to שָׂרָ֖ה śārˌā שָׂרָה Sarah יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:3. vocavitque Abraham nomen filii sui quem genuit ei Sarra IsaacAnd Abraham called the name of his son, whom Sara bore him, Isaac.
3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.
21:3. And Abraham called the name of his son, whom Sarah bore for him, Isaac.
21:3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.
And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac:

3: и нарек Авраам имя сыну своему, родившемуся у него, которого родила ему Сарра, Исаак;
21:3
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
τοῦ ο the
γενομένου γινομαι happen; become
αὐτῷ αυτος he; him
ὃν ος who; what
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
Σαρρα σαρρα Sarra
Ισαακ ισαακ Isaak
21:3
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֶֽת־ ʔˈeṯ- אֵת [object marker]
שֶׁם־ šem- שֵׁם name
בְּנֹ֧ו bᵊnˈô בֵּן son
הַ ha הַ the
נֹּֽולַד־ nnˈôlaḏ- ילד bear
לֹ֛ו lˈô לְ to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָלְדָה־ yālᵊḏā- ילד bear
לֹּ֥ו llˌô לְ to
שָׂרָ֖ה śārˌā שָׂרָה Sarah
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:3. vocavitque Abraham nomen filii sui quem genuit ei Sarra Isaac
And Abraham called the name of his son, whom Sara bore him, Isaac.
21:3. And Abraham called the name of his son, whom Sarah bore for him, Isaac.
21:3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.
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
3-4: «И нарек Авраам имя сыну своему… Исаак; и обрезал Авраам Исаака… в восьмой день…» В обоих этих действиях Авраам явил свое полное послушание Богу и готовность исполнить Его святую волю (17:19: и 17:12). Основываясь на этом, можно также думать, что с этого времени установилась практика нарекать новорожденному младенцу мужского пола имя в восьмой день — в день его обрезания, служившего символом его включения в общество избранного народа (Лк 1:59; 2:21; Деян 7:8).
Adam Clarke: Commentary on the Bible - 1831
21:3: Isaac - See the reason and interpretation of this name in the note on Gen 17:7 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: Gen 21:6, Gen 21:12, Gen 17:19, Gen 22:2; Jos 24:3; Mat 1:2; Act 7:8; Rom 9:7; Heb 11:18
John Gill
21:3 And Abraham called the name of his son that was borne unto him, whom Sarah bare to him, Isaac. Which is the name he was directed to give him, Gen 17:19; and he remembers the order, and is obedient to it; the reason of which name, which signifies laughter, was on account of his laughing for joy at the promise made him, as well as there might be afterwards a further reason for it, from Sarah's laughing through distrust; and it might presignify the joy and laughter that would be expressed by others at his birth; and perhaps also that he would be the object of the laughter and derision of his brother; such a number of events agreeing with his name.
Robert Jamieson, A. R. Fausset and David Brown
21:3 Abraham called the name of his son . . . Isaac . . . and circumcised--God was acknowledged in the name which, by divine command, was given for a memorial (compare Gen 17:19), and also in the dedication of the child by administering the seal of the covenant (compare Gen 17:10-12).
21:421:4: Եւ թլփատեա՛ց Աբրաամ զԻսահակ զորդի իւր յաւուր ութերորդի, որպէս եւ պատուիրեաց նմա Տէր Աստուած։
4 Աբրահամն ութերորդ օրը թլփատեց իր որդի Իսահակին, ինչպէս պատուիրել էր նրան Տէր Աստուած:
4 Եւ Աբրահամ թլփատեց իր որդին Իսահակը, երբ ութը օրուան եղաւ, ինչպէս Աստուած իրեն պատուիրեր էր։
Եւ թլփատեաց Աբրահամ զԻսահակ զորդի իւր յաւուր ութերորդի, որպէս եւ պատուիրեաց նմա [268]Տէր Աստուած:

21:4: Եւ թլփատեա՛ց Աբրաամ զԻսահակ զորդի իւր յաւուր ութերորդի, որպէս եւ պատուիրեաց նմա Տէր Աստուած։
4 Աբրահամն ութերորդ օրը թլփատեց իր որդի Իսահակին, ինչպէս պատուիրել էր նրան Տէր Աստուած:
4 Եւ Աբրահամ թլփատեց իր որդին Իսահակը, երբ ութը օրուան եղաւ, ինչպէս Աստուած իրեն պատուիրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: и обрезал Авраам Исаака, сына своего, в восьмой день, как заповедал ему Бог.
21:4 περιέτεμεν περιτεμνω circumcise δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam τὸν ο the Ισαακ ισαακ Isaak τῇ ο the ὀγδόῃ ογδοος eighth ἡμέρᾳ ημερα day καθὰ καθα just as ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him ὁ ο the θεός θεος God
21:4 וַ wa וְ and יָּ֤מָל yyˈāmol מול circumcise אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac בְּנֹ֔ו bᵊnˈô בֵּן son בֶּן־ ben- בֵּן son שְׁמֹנַ֖ת šᵊmōnˌaṯ שְׁמֹנֶה eight יָמִ֑ים yāmˈîm יֹום day כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
21:4. et circumcidit eum octavo die sicut praeceperat ei DeusAnd he circumcised him the eighth day, as God had commanded him,
4. And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.
21:4. And he circumcised him on the eighth day, just as God had instructed him,
21:4. And Abraham circumcised his son Isaac being eight days old, as God had commanded him.
And Abraham circumcised his son Isaac being eight days old, as God had commanded him:

4: и обрезал Авраам Исаака, сына своего, в восьмой день, как заповедал ему Бог.
21:4
περιέτεμεν περιτεμνω circumcise
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
Ισαακ ισαακ Isaak
τῇ ο the
ὀγδόῃ ογδοος eighth
ἡμέρᾳ ημερα day
καθὰ καθα just as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
ο the
θεός θεος God
21:4
וַ wa וְ and
יָּ֤מָל yyˈāmol מול circumcise
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹ֔ו bᵊnˈô בֵּן son
בֶּן־ ben- בֵּן son
שְׁמֹנַ֖ת šᵊmōnˌaṯ שְׁמֹנֶה eight
יָמִ֑ים yāmˈîm יֹום day
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
21:4. et circumcidit eum octavo die sicut praeceperat ei Deus
And he circumcised him the eighth day, as God had commanded him,
21:4. And he circumcised him on the eighth day, just as God had instructed him,
21:4. And Abraham circumcised his son Isaac being eight days old, as God had commanded him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:4: And Abraham circumcised his son - See note on Gen 17:10, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: Gen 17:10-12; Exo 12:48; Lev 12:3; Deu 12:32; Luk 1:6, Luk 1:59, Luk 2:21; Joh 7:22, Joh 7:23; Act 7:8
John Gill
21:4 And Abraham circumcised his son Isaac, being eight days old as,
God had commanded him. Gen 17:12, and was the first that we read of that was circumcised on that day, according to the divine precept, which Abraham strictly observed; for though this was the son of the promise, and of his old age, for whom he had the most affectionate regard, yet he administered this bloody ordinance on him; nor did he defer it beyond the time, and was himself the operator, as it seems; all which shows his strict regard, and ready and cheerful obedience to the command of God.
John Wesley
21:4 He circumcised his son - The covenant being established with him, the seal of the covenant was administered to him.
21:521:5: Եւ Աբրաամ հարեւրամեա՛ն էր յորժամ եղեւ նմա Իսահակ որդի իւր։
5 Աբրահամը հարիւր տարեկան էր, երբ ունեցաւ իր որդի Իսահակին:
5 Աբրահամ հարիւր տարեկան էր, երբ իր որդին Իսահակ ծնաւ իրեն։
Եւ Աբրահամ հարիւրամեան էր յորժամ եղեւ նմա Իսահակ որդի իւր:

21:5: Եւ Աբրաամ հարեւրամեա՛ն էր յորժամ եղեւ նմա Իսահակ որդի իւր։
5 Աբրահամը հարիւր տարեկան էր, երբ ունեցաւ իր որդի Իսահակին:
5 Աբրահամ հարիւր տարեկան էր, երբ իր որդին Իսահակ ծնաւ իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: Авраам был ста лет, когда родился у него Исаак, сын его.
21:5 Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while ἦν ειμι be ἑκατὸν εκατον hundred ἐτῶν ετος year ἡνίκα ηνικα whenever; when ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him Ισαακ ισαακ Isaak ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him
21:5 וְ wᵊ וְ and אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham בֶּן־ ben- בֵּן son מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in הִוָּ֣לֶד hiwwˈāleḏ ילד bear לֹ֔ו lˈô לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac בְּנֹֽו׃ bᵊnˈô בֵּן son
21:5. cum centum esset annorum hac quippe aetate patris natus est IsaacWhen he was a hundred years old: for at this age of his father was Isaac born.
5. And Abraham was an hundred years old, when his son Isaac was born unto him.
21:5. when he was one hundred years old. Indeed, at this stage of his father’s life, Isaac was born.
21:5. And Abraham was an hundred years old, when his son Isaac was born unto him.
And Abraham was an hundred years old, when his son Isaac was born unto him:

5: Авраам был ста лет, когда родился у него Исаак, сын его.
21:5
Αβρααμ αβρααμ Abraam; Avraam
δὲ δε though; while
ἦν ειμι be
ἑκατὸν εκατον hundred
ἐτῶν ετος year
ἡνίκα ηνικα whenever; when
ἐγένετο γινομαι happen; become
αὐτῷ αυτος he; him
Ισαακ ισαακ Isaak
ο the
υἱὸς υιος son
αὐτοῦ αυτος he; him
21:5
וְ wᵊ וְ and
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
בֶּן־ ben- בֵּן son
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
הִוָּ֣לֶד hiwwˈāleḏ ילד bear
לֹ֔ו lˈô לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
בְּנֹֽו׃ bᵊnˈô בֵּן son
21:5. cum centum esset annorum hac quippe aetate patris natus est Isaac
When he was a hundred years old: for at this age of his father was Isaac born.
21:5. when he was one hundred years old. Indeed, at this stage of his father’s life, Isaac was born.
21:5. And Abraham was an hundred years old, when his son Isaac was born unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Авраам был ста лет…» Ввиду чрезвычайной важности этого события, бытописатель указывает на его дату.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: Gen 17:1, Gen 17:17; Rom 4:19
John Gill
21:5 And Abraham was an hundred years old when son Isaac was born unto him. So that this was years after his departure from Haran, and coming into the land of Canaan, for then he was seventy five years of age, Gen 12:4; and this exactly agrees with the account of Demetrius, as related by Polyhistor, an Heathen writer (o), who makes Isaac to be born just twenty five years from Abraham's coming into the land of Canaan, and who must be now an hundred years old, being ninety nine at the time the Lord appeared unto him, and promised him a son at the set time the next year, Gen 17:1. This is observed, both to show the wonderful favour to Abraham, and the faithfulness of God in the exact performance of his promise: according to Bishop Usher (p), Isaac was born A. M. 2108, and before Christ 1896, and probably at Beersheba, see Gen 21:33.
(o) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 425. (p) Annales Vet. Test. p. 9.
21:621:6: Եւ ասէ Սառա. Ծա՛ղր արար զիս Աստուած. զի որ եւ լսիցէ՝ ուրա՛խ լինիցի ընդ իս[163]։ [163] Ոմանք. Ծաղր արարեր զիս Աստուած.. ուրախ լիցի ընդ իս։
6 Սառան ասաց. «Աստուած ուրախութիւն պարգեւեց ինձ, եւ ով որ լսի այդ մասին, ինձ հետ կ’ուրախանայ»:
6 Սառա ըսաւ. «Աստուած զիս խնդացուց եւ ամէն լսող ինծի հետ պիտի խնդայ»։
Եւ ասէ Սառա. [269]Ծաղր արար զիս Աստուած. զի որ եւ լսիցէ` ուրախ լինիցի ընդ իս:

21:6: Եւ ասէ Սառա. Ծա՛ղր արար զիս Աստուած. զի որ եւ լսիցէ՝ ուրա՛խ լինիցի ընդ իս[163]։
[163] Ոմանք. Ծաղր արարեր զիս Աստուած.. ուրախ լիցի ընդ իս։
6 Սառան ասաց. «Աստուած ուրախութիւն պարգեւեց ինձ, եւ ով որ լսի այդ մասին, ինձ հետ կ’ուրախանայ»:
6 Սառա ըսաւ. «Աստուած զիս խնդացուց եւ ամէն լսող ինծի հետ պիտի խնդայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: И сказала Сарра: смех сделал мне Бог; кто ни услышит обо мне, рассмеется.
21:6 εἶπεν επω say; speak δὲ δε though; while Σαρρα σαρρα Sarra γέλωτά γελως laughter μοι μοι me ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὃς ος who; what γὰρ γαρ for ἂν αν perhaps; ever ἀκούσῃ ακουω hear συγχαρεῖταί συγχαιρω congratulate μοι μοι me
21:6 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say שָׂרָ֔ה śārˈā שָׂרָה Sarah צְחֹ֕ק ṣᵊḥˈōq צְחֹק laughter עָ֥שָׂה ʕˌāśā עשׂה make לִ֖י lˌî לְ to אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כָּל־ kol- כֹּל whole הַ ha הַ the שֹּׁמֵ֖עַ ššōmˌēₐʕ שׁמע hear יִֽצְחַק־ yˈiṣḥaq- צחק laugh לִֽי׃ lˈî לְ to
21:6. dixitque Sarra risum fecit mihi Deus quicumque audierit conridebit mihiAnd Sara said: God hath made a laughter for me: whosoever shall hear of it will laugh with me.
6. And Sarah said, God hath made me to laugh; every one that heareth will laugh with me.
21:6. And Sarah said: “God has brought laughter to me. Whoever will hear of it will laugh with me.”
21:6. And Sarah said, God hath made me to laugh, [so that] all that hear will laugh with me.
And Sarah said, God hath made me to laugh, [so that] all that hear will laugh with me:

6: И сказала Сарра: смех сделал мне Бог; кто ни услышит обо мне, рассмеется.
21:6
εἶπεν επω say; speak
δὲ δε though; while
Σαρρα σαρρα Sarra
γέλωτά γελως laughter
μοι μοι me
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ὃς ος who; what
γὰρ γαρ for
ἂν αν perhaps; ever
ἀκούσῃ ακουω hear
συγχαρεῖταί συγχαιρω congratulate
μοι μοι me
21:6
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
שָׂרָ֔ה śārˈā שָׂרָה Sarah
צְחֹ֕ק ṣᵊḥˈōq צְחֹק laughter
עָ֥שָׂה ʕˌāśā עשׂה make
לִ֖י lˌî לְ to
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כָּל־ kol- כֹּל whole
הַ ha הַ the
שֹּׁמֵ֖עַ ššōmˌēₐʕ שׁמע hear
יִֽצְחַק־ yˈiṣḥaq- צחק laugh
לִֽי׃ lˈî לְ to
21:6. dixitque Sarra risum fecit mihi Deus quicumque audierit conridebit mihi
And Sara said: God hath made a laughter for me: whosoever shall hear of it will laugh with me.
21:6. And Sarah said: “God has brought laughter to me. Whoever will hear of it will laugh with me.”
21:6. And Sarah said, God hath made me to laugh, [so that] all that hear will laugh with me.
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: «смех сделал мне Бог; кто ни услышит обо мне, рассмеется…» Здесь опять славянская Библия дает более удачный перевод: «смех мне сотвори Господь: иже бо еще услышит, обрадуется со мною…» Этот перевод был бы еще лучше и точнее, если бы слово «смех» заменить более подходящим сюда его синонимом — «радость». В таком виде восклицание Сарры становится вполне естественным и понятым и весьма приближается к подобным же восклицаниям праведной Елизаветы и Пресвятой Девы Марии (Лк 1:25, 41–42: и 58).
Adam Clarke: Commentary on the Bible - 1831
21:6: God hath made me to laugh - Sarah alludes here to the circumstance mentioned Gen 18:12; and as she seems to use the word to laugh in this place, not in the sense of being incredulous but to express such pleasure or happiness as almost suspends the reasoning faculty for a time, it justifies the observation on the above-named verse. See a similar case in Luk 24:41, where the disciples were so overcome with the good news of our Lord's resurrection, that it is said, They believed not for joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: God: Gen 17:17, Gen 18:12-15; Sa1 1:26-28, Sa1 2:1-10; Psa 113:9, Psa 126:2; Isa 49:15, Isa 49:21; Isa 54:1; Luk 1:46-55; Joh 16:21, Joh 16:22; Gal 4:27, Gal 4:28; Heb 11:11
to laugh: Sarah most likely remembered the circumstance mentioned in Gen 18:12; and also the name Isaac, which implies laughter.
will laugh: Luk 1:14, Luk 1:58; Rom 12:15
John Gill
21:6 And Sarah said, God hath made me to laugh,.... This she said on occasion of the name of her son Isaac, which name her husband had given him by divine direction, and to which she assented. This doubtless brought to her mind her former laughing, when she first heard that she should have a son, which was in a way of diffidence and distrust; but now God having given her a son, laid a foundation for laughter of another kind, for real, solid, joy and thankfulness:
so that all that hear will laugh with me; not laugh at her, and deride her, as Piscator interprets it; but congratulate her, and rejoice with her on this occasion, as on a like one the neighbours of Elisabeth did with her, Lk 1:58.
John Wesley
21:6 And Sarah said, God has made me to laugh - He hath given me both cause to rejoice, and a heart to rejoice. And it adds to the comfort of any mercy to have our friends rejoice with us in it, See Lk 1:58. They that hear will laugh with me - Others will rejoice in this instance of God's power and goodness, and be encouraged to trust in him.
21:721:7: Եւ ասէ. Ո՛վ պատմեսցէ Աբրաամու եթէ սնուցանիցէ մանուկ՝ Սառա. զի ծնայ որդի՛ ՚ի ծերութեան իմում[164]։ [164] Ոմանք. Եթէ սնուցանէ մա՛՛։
7 Նա աւելացրեց. «Ո՞վ կ’ասէր Աբրահամին, թէ Սառան երեխայ կը սնուցանի, քանի որ ծեր հասակում որդի ծնեցի»:
7 Նաեւ ըսաւ. «Աբրահամին ո՞վ կ’ըսէր, թէ Սառան տղաքներ պիտի սնուցանէ. քանզի իր ծերութեան ատեն իրեն որդի ծնայ»։
Եւ ասէ. Ո՞վ պատմեսցէ Աբրահամու եթէ սնուցանէ մանուկ` Սառա. զի ծնայ որդի ի ծերութեան [270]իմում:

21:7: Եւ ասէ. Ո՛վ պատմեսցէ Աբրաամու եթէ սնուցանիցէ մանուկ՝ Սառա. զի ծնայ որդի՛ ՚ի ծերութեան իմում[164]։
[164] Ոմանք. Եթէ սնուցանէ մա՛՛։
7 Նա աւելացրեց. «Ո՞վ կ’ասէր Աբրահամին, թէ Սառան երեխայ կը սնուցանի, քանի որ ծեր հասակում որդի ծնեցի»:
7 Նաեւ ըսաւ. «Աբրահամին ո՞վ կ’ըսէր, թէ Սառան տղաքներ պիտի սնուցանէ. քանզի իր ծերութեան ատեն իրեն որդի ծնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: И сказала: кто сказал бы Аврааму: Сарра будет кормить детей грудью? ибо в старости его я родила сына.
21:7 καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? ἀναγγελεῖ αναγγελλω announce τῷ ο the Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that θηλάζει θηλαζω nurse παιδίον παιδιον toddler; little child Σαρρα σαρρα Sarra ὅτι οτι since; that ἔτεκον τικτω give birth; produce υἱὸν υιος son ἐν εν in τῷ ο the γήρει γηρας old age μου μου of me; mine
21:7 וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say מִ֤י mˈî מִי who מִלֵּל֙ millˌēl מלל make signs לְ lᵊ לְ to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham הֵינִ֥יקָה hênˌîqā ינק suck בָנִ֖ים vānˌîm בֵּן son שָׂרָ֑ה śārˈā שָׂרָה Sarah כִּֽי־ kˈî- כִּי that יָלַ֥דְתִּי yālˌaḏtî ילד bear בֵ֖ן vˌēn בֵּן son לִ li לְ to זְקֻנָֽיו׃ zᵊqunˈāʸw זְקֻנִים old age
21:7. rursumque ait quis auditurum crederet Abraham quod Sarra lactaret filium quem peperit ei iam seniAnd again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age.
7. And she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.
21:7. And again, she said: “Hearing this, who would believe Abraham, that Sarah breast-fed a son, to whom she gave birth, despite being elderly?”
21:7. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.
And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age:

7: И сказала: кто сказал бы Аврааму: Сарра будет кормить детей грудью? ибо в старости его я родила сына.
21:7
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
ἀναγγελεῖ αναγγελλω announce
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
ὅτι οτι since; that
θηλάζει θηλαζω nurse
παιδίον παιδιον toddler; little child
Σαρρα σαρρα Sarra
ὅτι οτι since; that
ἔτεκον τικτω give birth; produce
υἱὸν υιος son
ἐν εν in
τῷ ο the
γήρει γηρας old age
μου μου of me; mine
21:7
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
מִ֤י mˈî מִי who
מִלֵּל֙ millˌēl מלל make signs
לְ lᵊ לְ to
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
הֵינִ֥יקָה hênˌîqā ינק suck
בָנִ֖ים vānˌîm בֵּן son
שָׂרָ֑ה śārˈā שָׂרָה Sarah
כִּֽי־ kˈî- כִּי that
יָלַ֥דְתִּי yālˌaḏtî ילד bear
בֵ֖ן vˌēn בֵּן son
לִ li לְ to
זְקֻנָֽיו׃ zᵊqunˈāʸw זְקֻנִים old age
21:7. rursumque ait quis auditurum crederet Abraham quod Sarra lactaret filium quem peperit ei iam seni
And again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age.
21:7. And again, she said: “Hearing this, who would believe Abraham, that Sarah breast-fed a son, to whom she gave birth, despite being elderly?”
21:7. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «кто сказал бы Аврааму: Сарра будет кормить детей грудью?…» Вот причина той высокой радости, которую не в силах сдержать Сарра и которая изливается у нее в целом ряде восторженных восклицаний.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: Who: Num 23:23; Deu 4:32-34; Psa 86:8, Psa 86:10; Isa 49:21, Isa 66:8; Eph 3:10; Th2 1:10
for I: Gen 18:11, Gen 18:12
Geneva 1599
21:7 And she said, (b) Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.
(b) She accuses herself of ingratitude, that she did not believe the angel.
John Gill
21:7 And she said, who would have said unto Abraham,.... No one a year ago could ever have thought of such a thing, much less have come and told Abraham that he should have a child or children by Sarah; the thing was incredible, and next to impossible; none but God himself, or an angel from him, could have declared this, as none but he could bring it about, the thing is so marvellous and astonishing:
that Sarah should have given children suck? that she who was ninety years of age should bear a child, and suckle it, as she did; and in doing which she set an example to her daughters to do the like, since neither age nor grandeur, nor the business of her family, were any objection to this duty of nature; and her being able to do this was a clear proof that this was truly a child of her own. The plural number may be put for the singular, as it often is, see Gen 46:23; or Sarah might think, as she had strength given her to bear and suckle one child, she might bear and suckle more; though the phrase seems only to be expressive and descriptive of her as a nursing mother:
for I have borne him a son in his old age; See Gill on Gen 21:2.
21:821:8: Եւ աճեաց մանուկն, եւ հատուցա՛ւ ՚ի ստենէ. եւ արար Աբրաամ ուրախութի՛ւն մեծ յաւուր յորում հատուցա՛ւ ՚ի ստենէ Իսահակ որդի իւր[165]։[165] Ոմանք. ՚Ի ստենէ Իսահակ որդի նորա։
8 Մանուկն աճեց, նրան կրծքից կտրեցին, եւ Աբրահամն իր որդի Իսահակի կրծքից կտրուելու առթիւ մեծ խնջոյք արեց:
8 Տղան մեծցաւ ու կաթէն կտրուեցաւ եւ Աբրահամ մեծ խնճոյք ըրաւ Իսահակին կաթէն կտրուած օրը։
Եւ աճեաց մանուկն, եւ հատուցաւ ի ստենէ. եւ արար Աբրահամ ուրախութիւն մեծ յաւուր յորում հատուցաւ ի ստենէ Իսահակ որդի իւր:

21:8: Եւ աճեաց մանուկն, եւ հատուցա՛ւ ՚ի ստենէ. եւ արար Աբրաամ ուրախութի՛ւն մեծ յաւուր յորում հատուցա՛ւ ՚ի ստենէ Իսահակ որդի իւր[165]։
[165] Ոմանք. ՚Ի ստենէ Իսահակ որդի նորա։
8 Մանուկն աճեց, նրան կրծքից կտրեցին, եւ Աբրահամն իր որդի Իսահակի կրծքից կտրուելու առթիւ մեծ խնջոյք արեց:
8 Տղան մեծցաւ ու կաթէն կտրուեցաւ եւ Աբրահամ մեծ խնճոյք ըրաւ Իսահակին կաթէն կտրուած օրը։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: Дитя выросло и отнято от груди; и Авраам сделал большой пир в тот день, когда Исаак отнят был от груди.
21:8 καὶ και and; even ηὐξήθη αυξανω grow; increase τὸ ο the παιδίον παιδιον toddler; little child καὶ και and; even ἀπεγαλακτίσθη απογαλακτιζω and; even ἐποίησεν ποιεω do; make Αβρααμ αβρααμ Abraam; Avraam δοχὴν δοχη reception μεγάλην μεγας great; loud ᾗ ος who; what ἡμέρᾳ ημερα day ἀπεγαλακτίσθη απογαλακτιζω Isaak ὁ ο the υἱὸς υιος son αὐτοῦ αυτος he; him
21:8 וַ wa וְ and יִּגְדַּ֥ל yyiḡdˌal גדל be strong הַ ha הַ the יֶּ֖לֶד yyˌeleḏ יֶלֶד boy וַ wa וְ and יִּגָּמַ֑ל yyiggāmˈal גמל deal fully וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham מִשְׁתֶּ֣ה mištˈeh מִשְׁתֶּה drinking גָדֹ֔ול ḡāḏˈôl גָּדֹול great בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day הִגָּמֵ֥ל higgāmˌēl גמל deal fully אֶת־ ʔeṯ- אֵת [object marker] יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:8. crevit igitur puer et ablactatus est fecitque Abraham grande convivium in die ablactationis eiusAnd the child grew and was weaned: and Abraham made a great feast on the day of his weaning.
8. And the child grew, and was weaned: and Abraham made a great feast on the day that Isaac was weaned.
21:8. And the boy grew and was weaned. And Abraham made a great feast on the day of his weaning.
21:8. And the child grew, and was weaned: and Abraham made a great feast the [same] day that Isaac was weaned.
And the child grew, and was weaned: and Abraham made a great feast the [same] day that Isaac was weaned:

8: Дитя выросло и отнято от груди; и Авраам сделал большой пир в тот день, когда Исаак отнят был от груди.
21:8
καὶ και and; even
ηὐξήθη αυξανω grow; increase
τὸ ο the
παιδίον παιδιον toddler; little child
καὶ και and; even
ἀπεγαλακτίσθη απογαλακτιζω and; even
ἐποίησεν ποιεω do; make
Αβρααμ αβρααμ Abraam; Avraam
δοχὴν δοχη reception
μεγάλην μεγας great; loud
ος who; what
ἡμέρᾳ ημερα day
ἀπεγαλακτίσθη απογαλακτιζω Isaak
ο the
υἱὸς υιος son
αὐτοῦ αυτος he; him
21:8
וַ wa וְ and
יִּגְדַּ֥ל yyiḡdˌal גדל be strong
הַ ha הַ the
יֶּ֖לֶד yyˌeleḏ יֶלֶד boy
וַ wa וְ and
יִּגָּמַ֑ל yyiggāmˈal גמל deal fully
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
מִשְׁתֶּ֣ה mištˈeh מִשְׁתֶּה drinking
גָדֹ֔ול ḡāḏˈôl גָּדֹול great
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
הִגָּמֵ֥ל higgāmˌēl גמל deal fully
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:8. crevit igitur puer et ablactatus est fecitque Abraham grande convivium in die ablactationis eius
And the child grew and was weaned: and Abraham made a great feast on the day of his weaning.
21:8. And the boy grew and was weaned. And Abraham made a great feast on the day of his weaning.
21:8. And the child grew, and was weaned: and Abraham made a great feast the [same] day that Isaac was weaned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Дитя выросло и отнято от груди, и Авраам сделал большой пир в тот день…» Кормление младенцев грудью на древнем Востоке продолжалось очень долго, доходя, по свидетельству блаженного Иеронима, до пяти лет и обычно продолжаясь не менее трех, как это можно видеть из различных мест Священного Писания (1: Цар 1:22; 2: Мак 7:27). Иудейские раввины и Коран доселе предписывают не кончать его раньше двух лет. Завершение этого периода праздновалось торжественным семейным пиром, в котором уже мог принимать некоторое участие и сам виновник его.

Изгнание Агари.
Adam Clarke: Commentary on the Bible - 1831
21:8: The child grew and was weaned - Anglo-Saxon Version. Now the child waxed and became weaned. We have the verb to wean from the Anglo-Saxon awendan, to convert, transfer, turn from one thing to another, which is the exact import of the Hebrew word גמל gamal in the text. Hence wenan, to wean, to turn the child from the breast to receive another kind of ailment. And hence, probably, the word Wean, a young child, which is still in use in the northern parts of Great Britain and Ireland, and which from its etymology seems to signify a child taken from the breast; surely not from the Scotch wee-ane, a little one, much less from the German wenig, little, as Dr. Johnson and others would derive it. At what time children were weaned among the ancients, is a disputed point. St. Jerome says there were two opinions on this subject. Some hold that children were always weaned at five years of age; others, that they were not weaned till they were twelve. From the speech of the mother to her son, 2 Maccabees 7:27, it seems likely that among the Jews they were weaned when three years old: O my son, have pity upon me that bare thee nine months in my womb, and gave thee Suck Three Years, and nourished thee and brought thee up. And this is farther strengthened by Ch2 31:16, where Hezekiah, in making provision for the Levites and priests, includes the children from three years old and upwards; which is a presumptive proof that previously to this age they were wholly dependent on the mother for their nourishment. Samuel appears to have been brought to the sanctuary when he was just weaned, and then he was capable of ministering before the Lord, Sa1 1:22-28; and this certainly could not be before he was three years of age. The term among the Mohammedans is fixed by the Koran, chap. 31:14, at two years of age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: am 2111, bc 1893
and was: Sa1 1:22; Psa 131:2; Hos 1:8
feast: Gen 19:3, Gen 26:30, Gen 29:22, Gen 40:20; Jdg 14:10, Jdg 14:12; Sa1 25:36; Sa2 3:20; Kg1 3:15; Est 1:3
Carl Friedrich Keil and Franz Delitzsch
21:8
Expulsion of Ishmael. - The weaning of the child, which was celebrated with a feast, furnished the outward occasion for this. Sarah saw Ishmael mocking, making ridicule on the occasion. "Isaac, the object of holy laughter, was made the butt of unholy wit or profane sport. He did not laugh (צחק), but he made fun (מצחק). The little helpless Isaac a father of nations! Unbelief, envy, pride of carnal superiority, were the causes of his conduct. Because he did not understand the sentiment, 'Is anything too wonderful for the Lord?' it seemed to him absurd to link so great a thing to one so small" (Hengstenberg). Paul calls this the persecution of him that was after the Spirit by him that was begotten after the flesh (Gal 4:29), and discerns in this a prediction of the persecution, which the Church of those who are born after the spirit of faith endures from those who are in bondage to the righteousness of the law.
Gen 21:9-13
Sarah therefore asked that the maid and her son might be sent away, saying, the latter "shall not be heir with Isaac." The demand, which apparently proceeded from maternal jealousy, displeased Abraham greatly "because of his son," - partly because in Ishmael he loved his own flesh and blood, and partly on account of the promise received for him (Gen 17:18 and Gen 17:20). But God (Elohim, since there is no appearance mentioned, but the divine will was made known to him inwardly) commanded him to comply with Sarah's demand: "for in Isaac shall seed (posterity) be called to thee." This expression cannot mean "thy descendants will call themselves after Isaac," for in that case, at all events, זרעך would be used; for "in (through) Isaac shall seed be called into existence to thee," for קרא does not mean to call into existence; but, "in the person of Isaac shall there be posterity to thee, which shall pass as such," for נקרא includes existence and the recognition of existence. Though the noun is not defined by any article, the seed intended must be that to which all the promises of God referred, and with which God would establish His covenant (Gen 17:21, cf. Rom 9:7-8; Heb 11:18). To make the dismissal of Ishmael easier to the paternal heart, God repeated to Abraham (Gen 21:13) the promise already given him with regard to this son (Gen 17:20).
Gen 21:14-16
The next morning Abraham sent Hagar away with Ishmael. The words, "he took bread and a bottle of water and gave it to Hagar, putting it (שׂם participle, not perfect) upon her shoulder, and the boy, and sent her away," do not state the Abraham gave her Ishmael also to carry. For ואת־היּלד does not depend upon שׂם and ויּתּן because of the copula ו, but upon יקּח, the leading verb of the sentence, although it is separated from it by the parenthesis "putting it upon her shoulder." It does not follow from these words, therefore, that Ishmael is represented as a little child. Nor is this implied in the statement which follows, that Hagar, when wandering about in the desert, "cast the boy under one of the shrubs," because the water in the bottle was gone. For ילד like נער does not mean an infant, but a boy, and also a young man (Gen 4:23); - Ishmael must have been 15 or 16 years old, as he was 14 before Isaac was born (cf. Gen 21:5, and Gen 16:16); - and השׁליך, "to throw," signifies that she suddenly left hold of the boy, when he fell exhausted from thirst, just as in Mt 15:30 ῥίπτειν is used for laying hastily down. Though despairing of his life, the mother took care that at least he should breathe out his life in the shade, and she sat over against him weeping, "in the distance as archers," i.e., according to a concise simile very common in Hebrew, as far off as archers are accustomed to place the target. Her maternal love could not bear to see him die, and yet she would not lose sight of him.
Gen 21:17-19
Then God heard the voice (the weeping and crying) of the boy, and the angel of God called to Hagar from heaven, "What aileth thee, Hagar? Fear not, for God hath heard the voice of the boy, where he is" (באשר for אשׁר בּמקום, 2Kings 15:21), i.e., in his helpless condition: "arise, lift up the lad," etc. It was Elohim, not Jehovah, who heard the voice of the boy, and appeared as the angel of Elohim, not of Jehovah (as in Gen 16:7), because, when Ishmael and Hagar had been dismissed from Abraham's house, they were removed from the superintendence and care of the covenant God to the guidance and providence of God the ruler of all nations. God then opened her eyes, and she saw what she had not seen before, a well of water, from which she filled the bottle and gave her son to drink.
Gen 21:20-21
Having been miraculously saved from perishing by the angel of God, Ishmael grew up under the protection of God, settled in the wilderness of Paran, and "became as he grew up an archer." Although preceded by יגדּל, the רבה is not tautological; and there is no reason for attributing to it the meaning of "archer," in which sense רבב alone occurs in the one passage Gen 49:23. The desert of Paran is the present large desert of et-Tih, which stretches along the southern border of Canaan, from the western fringe of the Arabah, towards the east to the desert of Shur (Jifar), on the frontier of Egypt, and extends southwards to the promontories of the mountains of Horeb (vid., Num 10:12). On the northern edge of this desert was Beersheba (proleptically so called in Gen 21:14), to which Abraham had removed from Gerar; so that in all probability Hagar and Ishmael were sent away from his abode there, and wandered about in the surrounding desert, till Hagar was afraid that they should perish with thirst. Lastly, in preparation for Gen 25:12-18, it is mentioned in Gen 21:21 that Ishmael married a wife out of Egypt.
John Gill
21:8 And the child grew, and was weaned,.... He throve under the nursing of its mother, and through the blessing of God upon him; and being healthy and robust, and capable of digesting stronger food, and living upon it, he was weaned from the breast: at what age Isaac was when weaned is not certain, there being no fixed time for such an affair, but it was at the discretion of parents, and as they liked it, and the case of their children required; and in those times, when men lived to a greater age than now, they might not be weaned so early, as we find their marrying and begetting children were when they were more advanced in years. The Jewish writers are not agreed about this matter. Jarchi and Ben Melech say that Isaac was weaned twenty four months after his birth; a chronologer of theirs says (q) it was in the hundred and third year of Abraham, that is, when Isaac was three years old, which agrees with the Apocrypha:"But she bowing herself toward him, laughing the cruel tyrant to scorn, spake in her country language on this manner; O my son, have pity upon me that bare thee nine months in my womb, and gave thee such three years, and nourished thee, and brought thee up unto this age, and endured the troubles of education.'' (2 Maccabees 7:27)According to Jerom (r), it was the opinion of some of the Hebrews that he was five years old; and at this age Bishop Usher (s) places the weaning of him; for to make him ten or twelve years of age, as some of the Rabbins do (t), when this was done, is very unlikely. Philo the Jew (u) makes him to be seven years of age at this time:
and Abraham made a great feast the same day that Isaac was weaned; because he had now escaped the dangers of infancy, and had gone through or got over those disorders infants are exposed unto, and had his health confirmed, and there was great likelihood of his living and becoming a man, since now he could eat and digest more solid and substantial food; and this was great joy to Abraham, which he expressed by making a grand and sumptuous entertainment for his family, and for his neighbours, whom he might invite upon this occasion. Jarchi says, the great men of that age were at it, even Heber and Abimelech. The Jews very impertinently produce this passage, to show the obligation they lie under to make a feast at the circumcision of their infants (w); for this was not at Isaac's circumcision, but at his weaning.
(q) R. Gedaliah, Shalshalet Hakabala, fol. 2. 2. (r) Quaestion. in Genesin, fol. 68. K. tom. 3. (s) Annal. Vet Test. p. 9. (t) Pirke Eliezer, c. 30. Vid. Hieron. Quaest. ut supra. (in Genesin, fol. 68. K. tom. 3.) (u) De his Verb. Resipuit. Noe, p. 275. (w) Pirke Eliezer, c. 29. fol. 30. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:8 the child grew, and was weaned--children are suckled longer in the East than in the Occident--boys usually for two or three years.
Abraham made a great feast, &c.--In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [ROSENMULLER].
21:921:9: Եւ տեսեալ Սառայի զորդին Ագարայ Եգիպտացւոյ՝ որ եղեւ Աբրաամու, զի խաղա՛յր ընդ Իսահակայ որդւոյ իւրում, եւ ասէ ցԱբրաամ.
9 Երբ Սառան տեսաւ, որ եգիպտուհի Ագարից Աբրահամի ունեցած որդին խաղում է իր որդի Իսահակի հետ, ասաց Աբրահամին.
9 Սառա տեսնելով որ Եգիպտացի Հագարին որդին, որ Հագար Աբրահամին ծնաւ, ծաղր կ’ընէ,
Եւ տեսեալ Սառայի զորդին Ագարայ Եգիպտացւոյ որ եղեւ Աբրահամու, զի [271]խաղայր ընդ Իսահակայ որդւոյ իւրում:

21:9: Եւ տեսեալ Սառայի զորդին Ագարայ Եգիպտացւոյ՝ որ եղեւ Աբրաամու, զի խաղա՛յր ընդ Իսահակայ որդւոյ իւրում, եւ ասէ ցԱբրաամ.
9 Երբ Սառան տեսաւ, որ եգիպտուհի Ագարից Աբրահամի ունեցած որդին խաղում է իր որդի Իսահակի հետ, ասաց Աբրահամին.
9 Սառա տեսնելով որ Եգիպտացի Հագարին որդին, որ Հագար Աբրահամին ծնաւ, ծաղր կ’ընէ,
zohrab-1805▾ eastern-1994▾ western am▾
21:99: И увидела Сарра, что сын Агари Египтянки, которого она родила Аврааму, насмехается,
21:9 ἰδοῦσα ειδω realize; have idea δὲ δε though; while Σαρρα σαρρα Sarra τὸν ο the υἱὸν υιος son Αγαρ αγαρ Agar τῆς ο the Αἰγυπτίας αιγυπτια who; what ἐγένετο γινομαι happen; become τῷ ο the Αβρααμ αβρααμ Abraam; Avraam παίζοντα παιζω play μετὰ μετα with; amid Ισαακ ισαακ Isaak τοῦ ο the υἱοῦ υιος son αὐτῆς αυτος he; him
21:9 וַ wa וְ and תֵּ֨רֶא ttˌēre ראה see שָׂרָ֜ה śārˈā שָׂרָה Sarah אֶֽת־ ʔˈeṯ- אֵת [object marker] בֶּן־ ben- בֵּן son הָגָ֧ר hāḡˈār הָגָר Hagar הַ ha הַ the מִּצְרִ֛ית mmiṣrˈîṯ מִצְרִי Egyptian אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָלְדָ֥ה yālᵊḏˌā ילד bear לְ lᵊ לְ to אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham מְצַחֵֽק׃ mᵊṣaḥˈēq צחק laugh
21:9. cumque vidisset Sarra filium Agar Aegyptiae ludentem dixit ad AbrahamAnd when Sara had seen the son of Agar the Egyptian playing with Isaac her son, she said to Abraham:
9. And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking.
21:9. And when Sarah had seen the son of Hagar the Egyptian playing with her son Isaac, she said to Abraham:
21:9. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking:

9: И увидела Сарра, что сын Агари Египтянки, которого она родила Аврааму, насмехается,
21:9
ἰδοῦσα ειδω realize; have idea
δὲ δε though; while
Σαρρα σαρρα Sarra
τὸν ο the
υἱὸν υιος son
Αγαρ αγαρ Agar
τῆς ο the
Αἰγυπτίας αιγυπτια who; what
ἐγένετο γινομαι happen; become
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
παίζοντα παιζω play
μετὰ μετα with; amid
Ισαακ ισαακ Isaak
τοῦ ο the
υἱοῦ υιος son
αὐτῆς αυτος he; him
21:9
וַ wa וְ and
תֵּ֨רֶא ttˌēre ראה see
שָׂרָ֜ה śārˈā שָׂרָה Sarah
אֶֽת־ ʔˈeṯ- אֵת [object marker]
בֶּן־ ben- בֵּן son
הָגָ֧ר hāḡˈār הָגָר Hagar
הַ ha הַ the
מִּצְרִ֛ית mmiṣrˈîṯ מִצְרִי Egyptian
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָלְדָ֥ה yālᵊḏˌā ילד bear
לְ lᵊ לְ to
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
מְצַחֵֽק׃ mᵊṣaḥˈēq צחק laugh
21:9. cumque vidisset Sarra filium Agar Aegyptiae ludentem dixit ad Abraham
And when Sara had seen the son of Agar the Egyptian playing with Isaac her son, she said to Abraham:
21:9. And when Sarah had seen the son of Hagar the Egyptian playing with her son Isaac, she said to Abraham:
21:9. And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «И увидела Сарра, что сын Агари… насмехается…» LXX, Вульгата и наша славянская Библия имеют и тут небольшое разночтение: «видевши же Сарра сына Агари… играюща со Исааком, сыном своим». Причиной этой разности служит неодинаковый перевод главного слова всей этой фразы, именно еврейского глагола mezachek, который, происходя от того же самого корня, как и имя «Исаак», допускает различные переводы: смеяться, радоваться, играть, веселиться. Что этот смех не всегда бывал невинным, но иногда заключал в себе и оттенок иронии или насмешки, это видно из примера зятей Лотовых (19:14).

Из множества древних и новых объяснений того, как следует понимать такое довольно неопределенное обозначение поведения Измаила относительно Исаака, отметим два: одно — принадлежащее Апостолу Павлу и указывающее, что старший брат гнал или преследовал младшего (Гал 4:29), другое — основанное на анализе коренного значения слова «смеялся» (мецахек — Ицхак, Исаак), которое видит здесь своеобразную игру слов, имеющую тот смысл, что Измаил разыгрывал из себя Исаака, т. е. вел себя не как сын рабыни, а как сын госпожи и будущий полноправный хозяин, подчинив себе Исаака и оказывая дурное влияние на развитие и воспитание его характера.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-13: Hagar and Ishmael Expelled.B. C. 1892.
9 And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking. 10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. 11 And the thing was very grievous in Abraham's sight because of his son. 12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. 13 And also of the son of the bondwoman will I make a nation, because he is thy seed.
The casting out of Ishmael is here considered of, and resolved on.
I. Ishmael himself gave the occasion by some affronts he gave to Isaac his little brother, some think on the day that Abraham made the feast for joy that Isaac was safely weaned, which the Jews say was not till he was three years old, others say five. Sarah herself was an eye-witness of the abuse: she saw the son of the Egyptian mocking (v. 9), mocking Isaac, no doubt, for it is said, with reference to this (Gal. iv. 29), that he that was born after the flesh persecuted him that was born after the Spirit. Ishmael is here called the son of the Egyptian, because, as some think, the 400 years' affliction of the seed of Abraham by the Egyptians began now, and was to be dated hence, ch. xv. 13. She saw him playing with Isaac, so the LXX., and, in play, mocking him. Ishmael was fourteen years older than Isaac; and, when children are together, the elder should be careful and tender of the younger: but it argued a very base and sordid disposition in Ishmael to be abusive to a child that was no way a match for him. Note, 1. God takes notice of what children say and do in their play, and will reckon with them if they say or do amiss, though their parents do not. 2. Mocking is a great sin, and very provoking to God. 3. There is a rooted remaining enmity in the seed of the serpent against the seed of the woman. The children of promise must expect to be mocked. This is persecution, which those that will live godly must count upon. 4. None are rejected and cast out from God but those who have first deserved it. Ishmael is continued in Abraham's family till he becomes a disturbance, grief, and scandal to it.
II. Sarah made the motion: Cast out this bond-woman, v. 10. This seems to be spoken in some heat, yet it is quoted (Gal. iv. 30) as if it had been spoken by a spirit of prophecy; and it is the sentence passed on all hypocrites and carnal people, though they have a place and a name in the visible church. All that are born after the flesh and not born again, that rest in the law and reject the gospel promise, shall certainly be cast out. It is made to point particularly at the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel covenant, were unchurched and disfranchised: and that which, above any thing, provoked God to cast them off was their mocking and persecuting the gospel church, God's Isaac, in its infancy, 1 Thess. ii. 16. Note, There are many who are familiarly conversant with the children of God in this world, and yet shall not partake with them in the inheritance of sons. Ishmael might be Isaac's play-fellow and school-fellow, yet not his fellow-heir.
III. Abraham was averse to it: The thing was very grievous in Abraham's sight, v. 11. 1. It grieved him that Ishmael had given such a provocation. Note, Children ought to consider that the more their parents love them the more they are grieved at their misconduct, and particularly at their quarrels among themselves. 2. It grieved him that Sarah insisted upon such a punishment. "Might it not suffice to correct him? would nothing less serve than to expel him?" Note, Even the needful extremities which must be used with wicked and incorrigible children are very grievous to tender parents, who cannot thus afflict willingly.
IV. God determined it, v. 12, 13. We may well suppose Abraham to be greatly agitated about this matter, loth to displease Sarah, and yet loth to expel Ishmael; in this difficulty God tells him what his will is, and then he is satisfied. Note, A good man desires no more in doubtful cases than to know his duty, and what God would have him do; and, when he is clear in this, he is, or should be, easy. To make Abraham so, God sets this matter before him in a true light, and shows him, 1. That the casting out of Ishmael was necessary to the establishment of Isaac in the rights and privileges of the covenant: In Isaac shall thy seed be called. Both Christ and the church must descend from Abraham through the loins of Isaac; this is the entail of the promise upon Isaac, and is quoted by the apostle (Rom. ix. 7) to show that not all who come from Abraham's loins were the heirs of Abraham's covenant. Isaac, the promised son, must be the father of the promised seed; therefore, "Away with Ishmael, send him far enough, lest he corrupt the manners or attempt to invade the rights of Isaac." It will be his security to have his rival banished. The covenant seed of Abraham must be a peculiar people, a people by themselves, from the very first, distinguished, not mingled with those that were out of covenant; for this reason Ishmael must be separated. Abraham was called alone, and so must Isaac be. See Isa. li. 2. It is probable that Sarah little thought of this (John xi. 51), but God took what she said, and turned it into an oracle, as afterwards, ch. xxvii. 10. 2. That the casting out of Ishmael should not be his ruin, v. 13. He shall be a nation, because he is thy seed. We are not sure that it was his eternal ruin. It is presumption to say that all those who are left out of the external dispensation from all his mercies: those may be saved who are not thus honoured. However, we are sure it was not his temporal ruin. Though he was chased out of the church, he was not chased out of the world. I will make him a nation. Note, (1.) Nations are of God's making: he founds them, he forms them, he fixes them. (2.) Many are full of the blessings of God's providence that are strangers to the blessings of his covenant. (3.) The children of this world often fare the better, as to outward things, for their relation to the children of God.
Adam Clarke: Commentary on the Bible - 1831
21:9: Mocking - What was implied in this mocking is not known. St. Paul, Gal 4:29, calls it persecuting; but it is likely he meant no more than some species of ridicule used by Ishmael on the occasion, and probably with respect to the age of Sarah at Isaac's birth, and her previous barrenness. Jonathan ben Uzziel and the Jerusalem Targum represent Ishmael as performing some idolatrous rite on the occasion, and that this had given the offense to Sarah. Conjectures are as useless as they are endless. Whatever it was, it became the occasion of the expulsion of himself and mother. Several authors are of opinion that the Egyptian bondage of four hundred years, mentioned Gen 15:13, commenced with this persecution of the righteous seed by the son of an Egyptian woman.
Albert Barnes: Notes on the Bible - 1834
21:9-21
The dismissal of Hagar and Ishmael. "The son of Hagar ... laughing." The birth of Isaac has made a great change in the position of Ishmael, now at the age of at least fifteen years. He was not now, as formerly, the chief object of attention, and some bitterness of feeling may have arisen on this account. His laugh was therefore the laugh of derision. Rightly was the child of promise named Isaac, the one at whom all laugh with various feelings of incredulity, wonder, gladness, and scorn. Sarah cannot brook the insolence of Ishmael, and demands his dismissal. This was painful to Abraham. Nevertheless, God enjoins it as reasonable, on the ground that in Isaac was his seed to be called. This means not only that Isaac was to be called his seed, but in Isaac as the progenitor was included the seed of Abraham in the highest and utmost sense of the phrase. From him the holy seed was to spring that was to be the agent in eventually bringing the whole race again under the covenant of Noah, in that higher form which it assumes in the New Testament. Abraham is comforted in this separation with a renewal of the promise concerning Ishmael Gen 17:20.
He proceeds with all singleness of heart and denial of self to dismiss the mother and the son. This separation from the family of Abraham was, no doubt, distressing to the feelings of the parties concerned. But it involved no material hardship to those who departed, and conferred certain real advantages. Hagar obtained her freedom. Ishmael, though called a lad, was at an age when it is not unusual in the East to marry and provide for oneself. And their departure did not imply their exclusion from the privileges of communion with God, as they might still be under the covenant with Abraham, since Ishmael had been circumcised, and, at all events, were under the broader covenant of Noah. It was only their own voluntary rejection of God and his mercy, whether before or after their departure, that could cut them off from the promise of eternal life. It seems likely that Hagar and Ishmael had so behaved as to deserve their dismissal from the sacred home. "A bottle of water."
This was probably a kid-skin bottle, as Hagar could not have carried a goat-skin. Its contents were precious in the wilderness, but soon exhausted. "And the lad." He took the lad and gave him to Hagar. The bread and water-skin were on her shoulder; the lad she held by the hand. "In the wilderness of Beer-sheba." It is possible that the departure of Hagar occurred after the league with Abimelek and the naming of Beer-sheba, though coming in here naturally as the sequel of the birth and weaning of Isaac. The wilderness in Scripture is simply the land not profitable for cultivation, though fit for pasture to a greater or less extent. The wilderness of Beer-sheba is that part of the wilderness which was adjacent to Beer-sheba, where probably at this time Abraham was residing. "Laid the lad." Ishmael was now, no doubt, thoroughly humbled as well as wearied, and therefore passive under his mother's guidance. She led him to a sheltering bush, and caused him to lie down in its shade, resigning herself to despair. The artless description here is deeply affecting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: Sarah: Gen 16:3-6, Gen 16:15, Gen 17:20
Egyptian: Gen 16:1, Gen 16:15
mocking: Kg2 2:23, Kg2 2:24; Ch2 30:10, Ch2 36:16; Neh 4:1-5; Job 30:1; Psa 22:6, Psa 42:10; Psa 44:13, Psa 44:14; Pro 20:11; Lam 1:7; Gal 4:22, Gal 4:29; Heb 11:36
Geneva 1599
21:9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, (c) mocking.
(c) He derided God's promise made to Isaac which the apostle calls persecution (Gal 4:29).
John Gill
21:9 And Sarah saw the son of Hagar the Egyptian,.... That is, Ishmael, who is not expressed by name, but described by being a son of Hagar, a servant of Sarah's, and an Egyptian woman; all which seems to be observed by way of slight, both to Hagar and her son:
which she had born unto Abraham; not unto Sarah, as she proposed to herself, when she gave her maid to Abraham, Gen 16:2. This son of Abraham she saw
mocking; either at the entertainment made at the weaning of Isaac; or rather at Isaac himself, laughing at his name, and treating him with contempt as his younger brother, and boasting that he was the firstborn, and that the inheritance belonged to him; and threatening what he would do to him, should he hereafter offer to dispute it with him, under pretence of the promise of God that he should be Abraham's heir, and at which promise also he may be supposed to mock: and that this contention was about the inheritance seems plain from the words of Sarah in Gen 21:10; and in it Ishmael might not only rise to high words, but come to blows, and beat his brother; for it is observed the word used sometimes so signifies, 2Kings 2:14; wherefore the apostle might truly call it a persecution, Gal 4:29; and as even cruel mockings are, Heb 11:35. As for the various senses the Jewish commentators put upon this, there does not seem to be any foundation for them, as that Ishmael was committing idolatry, and endeavouring to draw his brother into it; or was talking in an indecent and lascivious manner, in order to corrupt his mind; or that he was intending and attempting to take away his life, by shooting an arrow at him, and pretending it was but in jest and in play; See Gill on Gal 4:29.
John Wesley
21:9 Sarah saw the son of the Egyptian mocking - Mocking Isaac no doubt, for it is sad, with reference to this, Gal 4:29, that he that was born after the flesh, persecuted him that was born after the spirit. Ishmael is here called the son of the Egyptian, because (as some think) the four hundred years affliction of the seed of Abraham by the Egyptians began now, and was to be dated from hence.
Robert Jamieson, A. R. Fausset and David Brown
21:9 Sarah saw the son of Hagar . . . mocking--Ishmael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in which he was probably joined by his mother, treated the young heir with derision and probably some violence (Gal 4:29).
21:1021:10: ՚Ի բա՛ց հան զաղախինդ եւ զորդի դորա. զի մի՛ ժառանգեսցէ որդի աղախնոյդ ընդ որդւոյ իմում Իսահակայ։
10 «Հեռացրո՛ւ քո աղախնին եւ նրա որդուն, որպէսզի քո աղախնի որդին իմ որդի Իսահակի հետ հաւասար ժառանգութիւն չստանայ»:
10 Ըսաւ Աբրահամին. «Վռնտէ՛ այս աղախինը ու անոր որդին. վասն զի այս աղախինին որդին իմ որդիիս Իսահակին հետ ժառանգորդ պէտք չէ ըլլայ»։
Ասէ ցԱբրահամ. Ի բաց հան զաղախինդ եւ զորդի դորա, զի մի՛ ժառանգեսցէ որդի աղախնոյդ ընդ որդւոյ իմում Իսահակայ:

21:10: ՚Ի բա՛ց հան զաղախինդ եւ զորդի դորա. զի մի՛ ժառանգեսցէ որդի աղախնոյդ ընդ որդւոյ իմում Իսահակայ։
10 «Հեռացրո՛ւ քո աղախնին եւ նրա որդուն, որպէսզի քո աղախնի որդին իմ որդի Իսահակի հետ հաւասար ժառանգութիւն չստանայ»:
10 Ըսաւ Աբրահամին. «Վռնտէ՛ այս աղախինը ու անոր որդին. վասն զի այս աղախինին որդին իմ որդիիս Իսահակին հետ ժառանգորդ պէտք չէ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: и сказала Аврааму: выгони эту рабыню и сына ее, ибо не наследует сын рабыни сей с сыном моим Исааком.
21:10 καὶ και and; even εἶπεν επω say; speak τῷ ο the Αβρααμ αβρααμ Abraam; Avraam ἔκβαλε εκβαλλω expel; cast out τὴν ο the παιδίσκην παιδισκη girl; maid ταύτην ουτος this; he καὶ και and; even τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him οὐ ου not γὰρ γαρ for κληρονομήσει κληρονομεω inherit; heir ὁ ο the υἱὸς υιος son τῆς ο the παιδίσκης παιδισκη girl; maid ταύτης ουτος this; he μετὰ μετα with; amid τοῦ ο the υἱοῦ υιος son μου μου of me; mine Ισαακ ισαακ Isaak
21:10 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say לְ lᵊ לְ to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham גָּרֵ֛שׁ gārˈēš גרשׁ drive out הָ hā הַ the אָמָ֥ה ʔāmˌā אָמָה handmaid הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנָ֑הּ bᵊnˈāh בֵּן son כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יִירַשׁ֙ yîrˌaš ירשׁ trample down בֶּן־ ben- בֵּן son הָ hā הַ the אָמָ֣ה ʔāmˈā אָמָה handmaid הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this עִם־ ʕim- עִם with בְּנִ֖י bᵊnˌî בֵּן son עִם־ ʕim- עִם with יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:10. eice ancillam hanc et filium eius non enim erit heres filius ancillae cum filio meo IsaacCast out this bondwoman, and her son: for the son of the bondwoman shall not be heir with my son Isaac.
10. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
21:10. “Cast out this woman servant and her son. For the son of a woman servant will not be heir with my son Isaac.”
21:10. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac:

10: и сказала Аврааму: выгони эту рабыню и сына ее, ибо не наследует сын рабыни сей с сыном моим Исааком.
21:10
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
ἔκβαλε εκβαλλω expel; cast out
τὴν ο the
παιδίσκην παιδισκη girl; maid
ταύτην ουτος this; he
καὶ και and; even
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
οὐ ου not
γὰρ γαρ for
κληρονομήσει κληρονομεω inherit; heir
ο the
υἱὸς υιος son
τῆς ο the
παιδίσκης παιδισκη girl; maid
ταύτης ουτος this; he
μετὰ μετα with; amid
τοῦ ο the
υἱοῦ υιος son
μου μου of me; mine
Ισαακ ισαακ Isaak
21:10
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
לְ lᵊ לְ to
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
גָּרֵ֛שׁ gārˈēš גרשׁ drive out
הָ הַ the
אָמָ֥ה ʔāmˌā אָמָה handmaid
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָ֑הּ bᵊnˈāh בֵּן son
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יִירַשׁ֙ yîrˌaš ירשׁ trample down
בֶּן־ ben- בֵּן son
הָ הַ the
אָמָ֣ה ʔāmˈā אָמָה handmaid
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
עִם־ ʕim- עִם with
בְּנִ֖י bᵊnˌî בֵּן son
עִם־ ʕim- עִם with
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
21:10. eice ancillam hanc et filium eius non enim erit heres filius ancillae cum filio meo Isaac
Cast out this bondwoman, and her son: for the son of the bondwoman shall not be heir with my son Isaac.
21:10. “Cast out this woman servant and her son. For the son of a woman servant will not be heir with my son Isaac.”
21:10. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.
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
10: «ибо не наследует сын рабыни сей с сыном моим Исааком…» Презрительно-горделивое поведение Агари с Измаилом в отношении к Сарре с Исааком, быть может, особенно сильно выразилось в какой-либо выходке на вышеуказанном семейном пире (8: ст.) и побудило Сарру принять против этого более решительные меры. Руководимая в своем решении особым божественным внушением (см. далее ст. 12-й), она властно требует от Авраама, чтобы тот удалил эту рабыню и ее сына, мотивируя свое требование тем доводом, что напрасно Агарь и Измаил лелеют мечты о первородстве и наследстве — ничего подобного они не имеют и не получат, так как все это принадлежит их единственно законному наследнику, сыну обетования — Исааку.
Adam Clarke: Commentary on the Bible - 1831
21:10: Cast out this bondwoman and her son - Both Sarah and Abraham have been accused of cruelty in this transaction, because every word reads harsh to us. Cast out; גרש garash signifies not only to thrust out, drive away, and expel, but also to divorce; (see Lev 21:7); and it is in this latter sense the word should be understood here. The child of Abraham by Hagar might be considered as having a right at least to a part of the inheritance; and as it was sufficiently known to Sarah that God had designed that the succession should be established in the line of Isaac, she wished Abraham to divorce Hagar, or to perform some sort of legal act by which Ishmael might be excluded from all claim on the inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: Cast out: The word rendered "cast out," signifies also to divorce. See note on Lev 21:7. In this latter sense, it may be understood here. Gen 25:6, Gen 25:19, Gen 17:19, Gen 17:21, Gen 20:11, Gen 22:10, Gen 36:6, Gen 36:7; Mat 8:11, Mat 8:12, Mat 22:13; Joh 8:35; Gal 4:22-31; Jo1 2:19
heir: Joh 8:35; Gal 3:18, Gal 4:7; Pe1 1:4; Jo1 2:19
John Gill
21:10 Wherefore she said unto Abraham, cast out this bondwoman and her son,.... Hagar, Sarah's handmaid and bondservant, and her son Ishmael; by this it appears that Hagar was concerned in this affair, and set her son on to mock Isaac, at least she encouraged him in it, buoying: him up with his being the firstborn, and having a right to the inheritance; wherefore Sarah saw plainly that there would be no peace nor comfort for her and her son, unless Hagar and her son were turned out of doors, for which she moves Abraham; and this not merely in a passion, but by divine direction and influence, as is evident from God's approbation of it:
for the son of this bondwoman shall not be heir with my son, even with Isaac; which he would seem to be, if continued, and would think himself so, and there would be continual bickerings about it; wherefore, to put it out of all doubt who was heir, she desires that he and his mother both might be cast out of the house, which would be a clear determination of this matter. Sarah may seem to take upon her too much, to be so peremptory, as to declare who should, and who should not be heir, which more properly belonged to Abraham, whom she called her lord, Gen 18:12; but what will sufficiently free her from any charge of this kind is the revelation of the divine will, and the promise of God that so it should be; namely, that the covenant God had so often renewed with Abraham should be established with Isaac, and not with Ishmael, Gen 17:19. Now what was the design of God, in guiding Sarah to make such a motion as this to Abraham, is taught us by the Apostle Paul, who makes these two women to be types and figures of the two covenants, and their sons of those that are under them, see Gal 4:22.
John Wesley
21:10 Cast out the bond - woman - This was a type of the rejection of the unbelieving Jews, who, though they were the seed of Abraham, yet, because they submitted not to the gospel - covenant, were unchurched and disfranchised. And that, which above any thing provoked God to cast them off, was, their mocking and persecuting the gospel - church, God's Isaac, in his infancy.
Robert Jamieson, A. R. Fausset and David Brown
21:10 Wherefore she said unto Abraham, Cast out this bondwoman--Nothing but the expulsion of both could now preserve harmony in the household. Abraham's perplexity was relieved by an announcement of the divine will, which in everything, however painful to flesh and blood, all who fear God and are walking in His ways will, like him, promptly obey. This story, as the apostle tells us, in "an allegory" [Gal 4:24], and the "persecution" by the son of the Egyptian was the commencement of the four hundred years' affliction of Abraham's seed by the Egyptians.
21:1121:11: Եւ խի՛ստ թուեցաւ բանն առաջի Աբրաամու վասն որդւոյ նորա։
11 Իր որդու մասին ասուած այդ խօսքերը ցաւ պատճառեցին Աբրահամին:
11 Այս բանը Աբրահամին շատ դժուար երեւցաւ՝ իր որդիին պատճառով։
Եւ խիստ թուեցաւ բանն առաջի Աբրահամու վասն որդւոյ նորա:

21:11: Եւ խի՛ստ թուեցաւ բանն առաջի Աբրաամու վասն որդւոյ նորա։
11 Իր որդու մասին ասուած այդ խօսքերը ցաւ պատճառեցին Աբրահամին:
11 Այս բանը Աբրահամին շատ դժուար երեւցաւ՝ իր որդիին պատճառով։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: И показалось это Аврааму весьма неприятным ради сына его.
21:11 σκληρὸν σκληρος hard; harsh δὲ δε though; while ἐφάνη φαινω shine; appear τὸ ο the ῥῆμα ρημα statement; phrase σφόδρα σφοδρα vehemently; tremendously ἐναντίον εναντιον next to; before Αβρααμ αβρααμ Abraam; Avraam περὶ περι about; around τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him
21:11 וַ wa וְ and יֵּ֧רַע yyˈēraʕ רעע be evil הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word מְאֹ֖ד mᵊʔˌōḏ מְאֹד might בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham עַ֖ל ʕˌal עַל upon אֹודֹ֥ת ʔôḏˌōṯ אֹודֹות inducement בְּנֹֽו׃ bᵊnˈô בֵּן son
21:11. dure accepit hoc Abraham pro filio suoAbraham took this grievously for his son.
11. And the thing was very grievous in Abraham’s sight on account of his son.
21:11. Abraham took this grievously, for the sake of his son.
21:11. And the thing was very grievous in Abraham’s sight because of his son.
And the thing was very grievous in Abraham' s sight because of his son:

11: И показалось это Аврааму весьма неприятным ради сына его.
21:11
σκληρὸν σκληρος hard; harsh
δὲ δε though; while
ἐφάνη φαινω shine; appear
τὸ ο the
ῥῆμα ρημα statement; phrase
σφόδρα σφοδρα vehemently; tremendously
ἐναντίον εναντιον next to; before
Αβρααμ αβρααμ Abraam; Avraam
περὶ περι about; around
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
21:11
וַ wa וְ and
יֵּ֧רַע yyˈēraʕ רעע be evil
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
עַ֖ל ʕˌal עַל upon
אֹודֹ֥ת ʔôḏˌōṯ אֹודֹות inducement
בְּנֹֽו׃ bᵊnˈô בֵּן son
21:11. dure accepit hoc Abraham pro filio suo
Abraham took this grievously for his son.
21:11. Abraham took this grievously, for the sake of his son.
21:11. And the thing was very grievous in Abraham’s sight because of his son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: «Но Бог сказал Аврааму… во всем, что скажет тебе Сарра, слушайся голоса ее, ибо в Исааке наречется тебе семя». Вероятно, Авраам, услыхав от Сарры такую решительную просьбу, не только огорчился, как говорит библейский текст, но и задумался, исполнять ли ее, ввиду ранее преподанного божественного благословения Измаилу (17:20). Посему Бог и удостоверяет теперь законную справедливость Сарриной просьбы.

«ибо в Исааке наречется тебе семя». «Не плотские дети суть дети Божьи, но дети обетования признаются за семя» (Рим 9:8), как поясняет эту мысль Апостол Павел. Отсюда ясно, что как первенствующим потомством по плоти, так и единственным по духу, будет то, которое произойдет от богодарованного сына — Исаака. Во всей этой истории Апостол Павел усматривает прообраз двух Заветов — Ветхого, который он уподобляет Агари, и Нового, который он уподобляет Исааку (Гал 4:25–28). Как некогда Агарь с Измаилом хотя и предварили Исаака по плотскому рождению, но должны были уступить ему свои права, так и Ветхий Завет с приходом Нового, как тень пред солнцем, должен был уступить ему свое место.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: because: Gen 17:18, Gen 22:1, Gen 22:2; Sa2 18:33; Mat 10:37; Heb 12:11
John Gill
21:11 And the thing was very grievous in Abraham's sight,.... The motion that Sarah made to turn out of his house Hagar and Ishmael was not agreeable to him, but the reverse; it seemed an ill thing to him; it was greatly displeasing to him, and he was unwilling to come into it:
because of his son; his son Ishmael; not grieved and uneasy for what he had done; not for committing idolatry, as the Targum of Jonathan suggests, or for mocking at Isaac; but for what was proposed to be done to him, the ejection of him from his house, because of the great love he had for him, and the great concern he had for his education, and that he might enjoy the blessing promised him, he, was loath to have him cast out of his family: no concern is expressed for Hagar, though both by what God said to Abraham, and by the provision he made for her, he had a regard unto her; but his chief concern was for his son, who perhaps had a greater share in his natural affections than as yet Isaac had; nor did express so much reluctance when he was bid to him up, as he did at this time, that being at the command of God, this at the instance of his wife, and which he supposed only proceeded from passion and resentment: the Hebrew writers say (x), that of all the evils that came upon Abraham this was the hardest and most grievous in his sight.
(x) Pirke Eliezer, c. 30.
John Wesley
21:11 The thing was very grievous in Abraham's sight - it grieved him that Ishmael had given such provocation. And still more that Sarah insisted upon such a punishment.
21:1221:12: Եւ ասէ Աստուած ցԱբրաամ. Մի՛ ինչ խիստ թուեսցի առաջի քո վասն մանկանն եւ վասն աղախնոյն։ Զամենայն զոր զինչ ասիցէ քեզ Սառա՝ լո՛ւր ձայնի նորա. զի Սահակա՛ւ կոչեսցի քեզ զաւակ։
12 Աստուած ասաց Աբրահամին. «Մանկան եւ աղախնի մասին ասուած խօսքերը թող քեզ ցաւ չպատճառեն: Ինչ որ ասի քեզ Սառան, լսի՛ր նրան, որովհետեւ Իսահակի միջոցով ես դու սերունդդ շարունակելու,
12 Աստուած ըսաւ Աբրահամին. «Տղուդ համար ու աղախինիդ համար՝ այդ բանը թող քեզի դժուար չերեւնայ, Սառային քեզի ըսած խօսքը մտիկ ըրէ, քանզի Իսահակով քու սերունդդ պիտի կոչուի։
Եւ ասէ Աստուած ցԱբրահամ. Մի՛ ինչ խիստ թուեսցի առաջի քո վասն մանկանն եւ վասն աղախնոյն. զամենայն զոր ինչ ասիցէ քեզ Սառա` լուր ձայնի նորա. զի Իսահակաւ կոչեսցի քեզ զաւակ:

21:12: Եւ ասէ Աստուած ցԱբրաամ. Մի՛ ինչ խիստ թուեսցի առաջի քո վասն մանկանն եւ վասն աղախնոյն։ Զամենայն զոր զինչ ասիցէ քեզ Սառա՝ լո՛ւր ձայնի նորա. զի Սահակա՛ւ կոչեսցի քեզ զաւակ։
12 Աստուած ասաց Աբրահամին. «Մանկան եւ աղախնի մասին ասուած խօսքերը թող քեզ ցաւ չպատճառեն: Ինչ որ ասի քեզ Սառան, լսի՛ր նրան, որովհետեւ Իսահակի միջոցով ես դու սերունդդ շարունակելու,
12 Աստուած ըսաւ Աբրահամին. «Տղուդ համար ու աղախինիդ համար՝ այդ բանը թող քեզի դժուար չերեւնայ, Սառային քեզի ըսած խօսքը մտիկ ըրէ, քանզի Իսահակով քու սերունդդ պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Но Бог сказал Аврааму: не огорчайся ради отрока и рабыни твоей; во всем, что скажет тебе Сарра, слушайся голоса ее, ибо в Исааке наречется тебе семя;
21:12 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God τῷ ο the Αβρααμ αβρααμ Abraam; Avraam μὴ μη not σκληρὸν σκληρος hard; harsh ἔστω ειμι be τὸ ο the ῥῆμα ρημα statement; phrase ἐναντίον εναντιον next to; before σου σου of you; your περὶ περι about; around τοῦ ο the παιδίου παιδιον toddler; little child καὶ και and; even περὶ περι about; around τῆς ο the παιδίσκης παιδισκη girl; maid πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εἴπῃ επω say; speak σοι σοι you Σαρρα σαρρα Sarra ἄκουε ακουω hear τῆς ο the φωνῆς φωνη voice; sound αὐτῆς αυτος he; him ὅτι οτι since; that ἐν εν in Ισαακ ισαακ Isaak κληθήσεταί καλεω call; invite σοι σοι you σπέρμα σπερμα seed
21:12 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham אַל־ ʔal- אַל not יֵרַ֤ע yērˈaʕ רעע be evil בְּ bᵊ בְּ in עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye עַל־ ʕal- עַל upon הַ ha הַ the נַּ֣עַר nnˈaʕar נַעַר boy וְ wᵊ וְ and עַל־ ʕal- עַל upon אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid כֹּל֩ kˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תֹּאמַ֥ר tōmˌar אמר say אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to שָׂרָ֖ה śārˌā שָׂרָה Sarah שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלָ֑הּ qōlˈāh קֹול sound כִּ֣י kˈî כִּי that בְ vᵊ בְּ in יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac יִקָּרֵ֥א yiqqārˌē קרא call לְךָ֖ lᵊḵˌā לְ to זָֽרַע׃ zˈāraʕ זֶרַע seed
21:12. cui dixit Deus non tibi videatur asperum super puero et super ancilla tua omnia quae dixerit tibi Sarra audi vocem eius quia in Isaac vocabitur tibi semenAnd God said to him: Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called.
12. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
21:12. And God said to him: “Let it not seem harsh to you concerning the boy and your woman servant. In all that Sarah has said to you, listen to her voice. For your offspring will be invoked in Isaac.
21:12. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called:

12: Но Бог сказал Аврааму: не огорчайся ради отрока и рабыни твоей; во всем, что скажет тебе Сарра, слушайся голоса ее, ибо в Исааке наречется тебе семя;
21:12
εἶπεν επω say; speak
δὲ δε though; while
ο the
θεὸς θεος God
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
μὴ μη not
σκληρὸν σκληρος hard; harsh
ἔστω ειμι be
τὸ ο the
ῥῆμα ρημα statement; phrase
ἐναντίον εναντιον next to; before
σου σου of you; your
περὶ περι about; around
τοῦ ο the
παιδίου παιδιον toddler; little child
καὶ και and; even
περὶ περι about; around
τῆς ο the
παιδίσκης παιδισκη girl; maid
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εἴπῃ επω say; speak
σοι σοι you
Σαρρα σαρρα Sarra
ἄκουε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῆς αυτος he; him
ὅτι οτι since; that
ἐν εν in
Ισαακ ισαακ Isaak
κληθήσεταί καλεω call; invite
σοι σοι you
σπέρμα σπερμα seed
21:12
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham
אַל־ ʔal- אַל not
יֵרַ֤ע yērˈaʕ רעע be evil
בְּ bᵊ בְּ in
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
עַל־ ʕal- עַל upon
הַ ha הַ the
נַּ֣עַר nnˈaʕar נַעַר boy
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
כֹּל֩ kˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּאמַ֥ר tōmˌar אמר say
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
שָׂרָ֖ה śārˌā שָׂרָה Sarah
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלָ֑הּ qōlˈāh קֹול sound
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
יִקָּרֵ֥א yiqqārˌē קרא call
לְךָ֖ lᵊḵˌā לְ to
זָֽרַע׃ zˈāraʕ זֶרַע seed
21:12. cui dixit Deus non tibi videatur asperum super puero et super ancilla tua omnia quae dixerit tibi Sarra audi vocem eius quia in Isaac vocabitur tibi semen
And God said to him: Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called.
21:12. And God said to him: “Let it not seem harsh to you concerning the boy and your woman servant. In all that Sarah has said to you, listen to her voice. For your offspring will be invoked in Isaac.
21:12. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:12: In Isaac shall thy seed be called - Here God shows the propriety of attending to the counsel of Sarah; and lest Abraham, in whose eyes the thing was grievous, should feel distressed on the occasion, God renews his promises to Ishmael and his posterity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: hearken: Sa1 8:7, Sa1 8:9; Isa 46:10
in Isaac: Gen 17:19, Gen 17:21; Rom 9:7, Rom 9:8; Heb 11:18
Geneva 1599
21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be (d) called.
(d) The promised seed will be from Isaac, and not from Ishmael, (Rom 9:7; Heb 11:18).
John Gill
21:12 And God said unto Abraham,.... Either by an articulate voice, or by an impulse on his mind, suggesting to him what he should do, being no doubt in great perplexity how to conduct between his wife and his son, but God determines the case for him, and makes him easy:
let it not be grievous in thy sight because of the lad, and because of the bondwoman: that is, let not the motion displease thee, which Sarah has made, to turn out the bondwoman and her son; let not thine affection to the one and to the other hinder compliance with it; do not look upon it as an ill thing, or as an hard thing; it is but what is right and proper to be done, and leave the bondwoman and her son to me; I will take care of them, be under no concern for them and their welfare:
in all that Sarah hath said unto thee, hearken to her voice; the Targum of Jonathan adds, for she is a prophetess: and indeed in this affair she spoke under a spirit of prophecy, according to the will of God; at least what she said became a divine oracle, and is called the Scripture, Gal 4:30; for the word "all" here must be restrained to what she had said concerning Hagar and Ishmael, and their ejection, and not to be extended to everything she had said, or should say to Abraham, to which he was always to be attentive: whereas on the other hand, it became her, as a wife, to hearken and be obedient to the voice of her husband: but in this particular Abraham is bid to listen to her, and do accordingly, for the following reason:
for in Isaac shall thy seed be called; he, and those that descended from him, should be called and reckoned the seed of Abraham more especially; and Abraham's seed in his life should inherit the land of Canaan, given to him and his seed for an inheritance: and this is a good reason why the bondwoman and her son should be cast out, that they or their offspring might not inherit the land with Isaac, or his descendants; and particularly from Abraham in his line, and not in the line of Ishmael, should the Messiah spring, that seed in whom all the nations of the earth should be blessed; and therefore a separation was necessary, that this might abundantly appear.
Robert Jamieson, A. R. Fausset and David Brown
21:12 in all that Sarah hath said--it is called the Scripture (Gal 4:30).
21:1321:13: Բայց զորդի աղախնոյդ արարից յա՛զգ մեծ, զի սերմն քո՛ է[166]։ [166] Ոմանք. Բայց եւ զորդի աղախնոյն։
13 բայց քո աղախնի որդու սերունդն էլ ես նշանաւոր կը դարձնեմ, որովհետեւ նա էլ քո սերմից է»:
13 Աղախինին որդին ալ ազգ մը պիտի ընեմ, վասն զի ան ալ քու սերունդդ է»։
Բայց զորդի աղախնոյդ արարից յազգ [272]մեծ, զի սերմն քո է:

21:13: Բայց զորդի աղախնոյդ արարից յա՛զգ մեծ, զի սերմն քո՛ է[166]։
[166] Ոմանք. Բայց եւ զորդի աղախնոյն։
13 բայց քո աղախնի որդու սերունդն էլ ես նշանաւոր կը դարձնեմ, որովհետեւ նա էլ քո սերմից է»:
13 Աղախինին որդին ալ ազգ մը պիտի ընեմ, վասն զի ան ալ քու սերունդդ է»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: и от сына рабыни Я произведу народ, потому что он семя твое.
21:13 καὶ και and; even τὸν ο the υἱὸν υιος son δὲ δε though; while τῆς ο the παιδίσκης παιδισκη girl; maid ταύτης ουτος this; he εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud ποιήσω ποιεω do; make αὐτόν αυτος he; him ὅτι οτι since; that σπέρμα σπερμα seed σόν σος your ἐστιν ειμι be
21:13 וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] בֶּן־ ben- בֵּן son הָ hā הַ the אָמָ֖ה ʔāmˌā אָמָה handmaid לְ lᵊ לְ to גֹ֣וי ḡˈôy גֹּוי people אֲשִׂימֶ֑נּוּ ʔᵃśîmˈennû שׂים put כִּ֥י kˌî כִּי that זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed הֽוּא׃ hˈû הוּא he
21:13. sed et filium ancillae faciam in gentem magnam quia semen tuum estBut I will make the son also of the bondwoman a great nation, because he is thy seed.
13. And also of the son of the bondwoman will I make a nation, because he is thy seed.
21:13. Yet I will also make the son of the woman servant into a great nation, for he is your offspring.”
21:13. And also of the son of the bondwoman will I make a nation, because he [is] thy seed.
And also of the son of the bondwoman will I make a nation, because he [is] thy seed:

13: и от сына рабыни Я произведу народ, потому что он семя твое.
21:13
καὶ και and; even
τὸν ο the
υἱὸν υιος son
δὲ δε though; while
τῆς ο the
παιδίσκης παιδισκη girl; maid
ταύτης ουτος this; he
εἰς εις into; for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
ποιήσω ποιεω do; make
αὐτόν αυτος he; him
ὅτι οτι since; that
σπέρμα σπερμα seed
σόν σος your
ἐστιν ειμι be
21:13
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
בֶּן־ ben- בֵּן son
הָ הַ the
אָמָ֖ה ʔāmˌā אָמָה handmaid
לְ lᵊ לְ to
גֹ֣וי ḡˈôy גֹּוי people
אֲשִׂימֶ֑נּוּ ʔᵃśîmˈennû שׂים put
כִּ֥י kˌî כִּי that
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
הֽוּא׃ hˈû הוּא he
21:13. sed et filium ancillae faciam in gentem magnam quia semen tuum est
But I will make the son also of the bondwoman a great nation, because he is thy seed.
21:13. Yet I will also make the son of the woman servant into a great nation, for he is your offspring.”
21:13. And also of the son of the bondwoman will I make a nation, because he [is] thy seed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «и от сына рабыни Я произведу (великий) народ…» Утешая Авраама в этой, все же нелегкой для него, разлуке, Бог удостоверяет его, что этим новым повелением Он отнюдь не отменяет Своего раннейшего обетования относительно Измаила (17:20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Gen 21:18, Gen 16:10, Gen 17:20, Gen 25:12-18
Geneva 1599
21:13 And also of the son of the bondwoman will I make (e) a nation, because he [is] thy seed.
(e) The Ishmaelites will come from him.
John Gill
21:13 And also of the son of the bondwoman will I make a nation,.... A great nation, as is promised, Gen 17:20; and such the Ishmaelites and Saracens have been, and the Turks now are, the descendants of Ishmael. The Targum of Jonathan paraphrases it, a people of thieves, or a thieving people; as were the Saracens, and who are thought to have that name from the Arabic word "sarac" (y), to thieve; though they would have it derived from Sarah: but it is not agreeable to the promise of God to Abraham, that when for his comfort he is told that his son Ishmael and his descendants should become a great nation, that they should be described as a company of thieves and robbers; and especially when the reason of the promise is given:
because he is thy seed; or thy son; here the word "seed" is again used of a single individual; see Gen 4:25.
(y) "furatus fuit, furto abstulit", Golius, col. 1167. Castel. col. 2626.
John Wesley
21:13 The casting out of Ishmael was not his ruin. He shall be a nation because he is thy seed - We are not sure that it was his eternal ruin. It is presumption to say, that all these who are left out of the external dispensation of God's covenant are excluded from all his mercies. Those may be saved who are not thus honoured.
Robert Jamieson, A. R. Fausset and David Brown
21:13 also of the son of the bondwoman will I make a nation--Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples.
21:1421:14: Յարեաւ Աբրաամ ընդ առաւօտն՝ եւ ա՛ռ հաց եւ տիկ ջրոյ եւ ետ ցԱգար, եւ ե՛դ յուս նորա զմանուկն, եւ արձակեա՛ց զնա։ Եւ երթեալ մոլորեալ շրջէ՛ր յանապատի անդ առ Ջրհորովն երդման[167]։ [167] Ոմանք. Եւ ետ յուս նորա զմա՛՛։
14 Առաւօտեան վեր կացաւ Աբրահամը, առաւ հաց ու մի տիկ ջուր, տուեց Ագարին, մանկանը դրեց նրա շալակին եւ տնից դուրս հանեց: Ագարը թափառում էր անապատում, Երդման ջրհորի մօտ:
14 Աբրահամ առտուն կանուխ ելաւ եւ հաց ու տիկ մը ջուր առաւ ու Հագարին տուաւ՝ անոր ուսին վրայ դնելով եւ տղան ալ տուաւ ու ղրկեց զանիկա։ Ան գնաց ու Բերսաբէէի անապատին մէջ անդին ասդին կը պտըտէր։
Յարեաւ Աբրահամ ընդ առաւօտն, եւ առ հաց եւ տիկ ջրոյ եւ ետ ցԱգար, եւ եդ յուս [273]նորա զմանուկն``, եւ արձակեաց զնա. եւ երթեալ մոլորեալ շրջէր յանապատի անդ առ Ջրհորովն երդման:

21:14: Յարեաւ Աբրաամ ընդ առաւօտն՝ եւ ա՛ռ հաց եւ տիկ ջրոյ եւ ետ ցԱգար, եւ ե՛դ յուս նորա զմանուկն, եւ արձակեա՛ց զնա։ Եւ երթեալ մոլորեալ շրջէ՛ր յանապատի անդ առ Ջրհորովն երդման[167]։
[167] Ոմանք. Եւ ետ յուս նորա զմա՛՛։
14 Առաւօտեան վեր կացաւ Աբրահամը, առաւ հաց ու մի տիկ ջուր, տուեց Ագարին, մանկանը դրեց նրա շալակին եւ տնից դուրս հանեց: Ագարը թափառում էր անապատում, Երդման ջրհորի մօտ:
14 Աբրահամ առտուն կանուխ ելաւ եւ հաց ու տիկ մը ջուր առաւ ու Հագարին տուաւ՝ անոր ուսին վրայ դնելով եւ տղան ալ տուաւ ու ղրկեց զանիկա։ Ան գնաց ու Բերսաբէէի անապատին մէջ անդին ասդին կը պտըտէր։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: Авраам встал рано утром, и взял хлеба и мех воды, и дал Агари, положив ей на плечи, и отрока, и отпустил ее. Она пошла, и заблудилась в пустыне Вирсавии;
21:14 ἀνέστη ανιστημι stand up; resurrect δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam τὸ ο the πρωὶ πρωι early καὶ και and; even ἔλαβεν λαμβανω take; get ἄρτους αρτος bread; loaves καὶ και and; even ἀσκὸν ασκος wineskin; skin ὕδατος υδωρ water καὶ και and; even ἔδωκεν διδωμι give; deposit Αγαρ αγαρ Agar καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another ἐπὶ επι in; on τὸν ο the ὦμον ωμος shoulder καὶ και and; even τὸ ο the παιδίον παιδιον toddler; little child καὶ και and; even ἀπέστειλεν αποστελλω send off / away αὐτήν αυτος he; him ἀπελθοῦσα απερχομαι go off; go away δὲ δε though; while ἐπλανᾶτο πλαναω mislead; wander τὴν ο the ἔρημον ερημος lonesome; wilderness κατὰ κατα down; by τὸ ο the φρέαρ φρεαρ pit τοῦ ο the ὅρκου ορκος oath
21:14 וַ wa וְ and יַּשְׁכֵּ֣ם yyaškˈēm שׁכם rise early אַבְרָהָ֣ם׀ ʔavrāhˈām אַבְרָהָם Abraham בַּ ba בְּ in † הַ the בֹּ֡קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֶחֶם֩ leḥˌem לֶחֶם bread וְ wᵊ וְ and חֵ֨מַת ḥˌēmaṯ חֵמֶת water-skin מַ֜יִם mˈayim מַיִם water וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give אֶל־ ʔel- אֶל to הָ֠גָר hāḡˌār הָגָר Hagar שָׂ֧ם śˈām שׂים put עַל־ ʕal- עַל upon שִׁכְמָ֛הּ šiḵmˈāh שְׁכֶם shoulder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֖לֶד yyˌeleḏ יֶלֶד boy וַֽ wˈa וְ and יְשַׁלְּחֶ֑הָ yᵊšallᵊḥˈehā שׁלח send וַ wa וְ and תֵּ֣לֶךְ ttˈēleḵ הלך walk וַ wa וְ and תֵּ֔תַע ttˈēṯaʕ תעה err בְּ bᵊ בְּ in מִדְבַּ֖ר miḏbˌar מִדְבָּר desert בְּאֵ֥ר bᵊʔˌēr בְּאֵר well שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
21:14. surrexit itaque Abraham mane et tollens panem et utrem aquae inposuit scapulae eius tradiditque puerum et dimisit eam quae cum abisset errabat in solitudine BersabeeSo Abraham rose up in the morning, and taking bread and a bottle of water, put it upon her shoulder, and delivered the boy, and sent her away. And she departed, and wandered in the wilderness of Bersabee.
14. And Abraham rose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba.
21:14. And so Abraham arose in the morning, and taking bread and a skin of water, he placed it upon her shoulder, and he handed over the boy, and he released her. And when she had departed, she wandered in the wilderness of Beersheba.
21:14. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto Hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.
And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto Hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer- sheba:

14: Авраам встал рано утром, и взял хлеба и мех воды, и дал Агари, положив ей на плечи, и отрока, и отпустил ее. Она пошла, и заблудилась в пустыне Вирсавии;
21:14
ἀνέστη ανιστημι stand up; resurrect
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἄρτους αρτος bread; loaves
καὶ και and; even
ἀσκὸν ασκος wineskin; skin
ὕδατος υδωρ water
καὶ και and; even
ἔδωκεν διδωμι give; deposit
Αγαρ αγαρ Agar
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
ἐπὶ επι in; on
τὸν ο the
ὦμον ωμος shoulder
καὶ και and; even
τὸ ο the
παιδίον παιδιον toddler; little child
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
αὐτήν αυτος he; him
ἀπελθοῦσα απερχομαι go off; go away
δὲ δε though; while
ἐπλανᾶτο πλαναω mislead; wander
τὴν ο the
ἔρημον ερημος lonesome; wilderness
κατὰ κατα down; by
τὸ ο the
φρέαρ φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
21:14
וַ wa וְ and
יַּשְׁכֵּ֣ם yyaškˈēm שׁכם rise early
אַבְרָהָ֣ם׀ ʔavrāhˈām אַבְרָהָם Abraham
בַּ ba בְּ in
הַ the
בֹּ֡קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take
לֶחֶם֩ leḥˌem לֶחֶם bread
וְ wᵊ וְ and
חֵ֨מַת ḥˌēmaṯ חֵמֶת water-skin
מַ֜יִם mˈayim מַיִם water
וַ wa וְ and
יִּתֵּ֣ן yyittˈēn נתן give
אֶל־ ʔel- אֶל to
הָ֠גָר hāḡˌār הָגָר Hagar
שָׂ֧ם śˈām שׂים put
עַל־ ʕal- עַל upon
שִׁכְמָ֛הּ šiḵmˈāh שְׁכֶם shoulder
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֖לֶד yyˌeleḏ יֶלֶד boy
וַֽ wˈa וְ and
יְשַׁלְּחֶ֑הָ yᵊšallᵊḥˈehā שׁלח send
וַ wa וְ and
תֵּ֣לֶךְ ttˈēleḵ הלך walk
וַ wa וְ and
תֵּ֔תַע ttˈēṯaʕ תעה err
בְּ bᵊ בְּ in
מִדְבַּ֖ר miḏbˌar מִדְבָּר desert
בְּאֵ֥ר bᵊʔˌēr בְּאֵר well
שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
21:14. surrexit itaque Abraham mane et tollens panem et utrem aquae inposuit scapulae eius tradiditque puerum et dimisit eam quae cum abisset errabat in solitudine Bersabee
So Abraham rose up in the morning, and taking bread and a bottle of water, put it upon her shoulder, and delivered the boy, and sent her away. And she departed, and wandered in the wilderness of Bersabee.
21:14. And so Abraham arose in the morning, and taking bread and a skin of water, he placed it upon her shoulder, and he handed over the boy, and he released her. And when she had departed, she wandered in the wilderness of Beersheba.
21:14. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto Hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Авраам встал рано утром, и взял хлеба и мех воды, и дал Агари, положив ей на плечи…» Получив теперь особое откровение от Бога, Авраам спешит его исполнить. Что же касается картины самого снаряжения Агари, то она полна художественного реализма и находится в совершенном согласии с древневосточными обычаями, поскольку мы знаем их по древнеегипетским и ассиро-вавилонским монументам, а равно и по свидетельству Геродота.

«Она пошла и заблудилась в пустыне Вирсавии» Как и в первый раз (16:6), Агарь и теперь, очевидно, направилась по пути в свою отечественную страну — Египет; но вскоре же сбилась с дороги и заблудилась около того места, которое впоследствии было названо Вирсавией (31: ст.) и которое лежало в 12: милях на юго-запад от Хеврона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Mercy to Hagar and Ishmael.B. C. 1892.
14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba. 15 And the water was spent in the bottle, and she cast the child under one of the shrubs. 16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. 17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. 19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
Here is, I. The casting out of the bond-woman, and her son from the family of Abraham, v. 14. Abraham's obedience to the divine command in this matter was speedy--early in the morning, we may suppose immediately after he had, in the night's visions, received orders to do this. It was also submissive; it was contrary to his judgment, at least to his own inclination, to do it; yet as soon as he perceives that it is the mind of God he makes no objections, but silently does as he is bidden, as one trained up to an implicit obedience. In sending them away without any attendants, on foot, and slenderly provided for, it is probable that he observed the directions given him. If Hagar and Ishmael had conducted themselves well in Abraham's family, they might have continued there; but they threw themselves out by their own pride and insolence, which were thus justly chastised. Note, By abusing our privileges we forfeit them. Those that know not when they are well off, in such a desirable place as Abraham's family, deserve to be cashiered, and to be made to know the worth of mercies by the want of them.
II. Their wandering in the wilderness, missing their way to the place Abraham designed them for a settlement.
1. They were reduced to great distress there. Their provisions were spent, and Ishmael was sick. He that used to be full fed in Abraham's house, where he waxed fat and kicked, now fainted and sunk, when he was brought to short allowance. Hagar is in tears, and sufficiently mortified. Now she wishes for the crumbs she had wasted and made light of at her master's table. Like one under the power of the spirit of bondage, she despairs of relief, counts upon nothing but the death of the child (v. 15, 16), though God had told her, before he was born, that he should live to be a man, a great man. We are apt to forget former promises, when present providences seem to contradict them; for we live by sense.
2. In this distress, God graciously appeared for their relief: he heard the voice of the lad, v. 17. We read not of a word he said; but his sighs, and groans, and calamitous state, cried aloud in the ears of mercy. An angel was sent to comfort Hagar, and it was not the first time that she had met with God's comforts in a wilderness; she had thankfully acknowledged the former kind visit which God made his in such a case (ch. xvi. 13), and therefore God now visited her again with seasonable succours. (1.) The angel assures her of the cognizance God took of her distress: God has heard the voice of the lad where he is, though he is in a wilderness (for, wherever we are, there is a way open heaven-ward); therefore lift up the lad, and hold him in thy hand, v. 18. Note, God's readiness to help us when we are in trouble must not slacken, but quicken, our endeavours to help ourselves. (2.) He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him. Note, It should engage our care and pains about children and young people to consider that we know not what God has designed them for, nor what great use Providence may make of them. (3.) He directs her to a present supply (v. 19): He opened her eyes (which were swollen and almost blinded with weeping), and then she saw a well of water. Note, Many that have reason enough to be comforted go mourning from day to day, because they do not see the reason they have for comfort. There is a well of water by them in the covenant of grace, but they are not aware of it; they have not the benefit of it, till the same God that opened their eyes to see their wound opens them to see their remedy, John xvi. 6, 7. Now the apostle tells us that those things concerning Hagar and Ishmael are allegoroumena (Gal. iv. 24), they are to be allegorized; this then will serve to illustrate the folly, [1.] Of those who, like the unbelieving Jews, seek for righteousness by the law and the carnal ordinances of it, and not by the promise made in Christ, thereby running themselves into a wilderness of want and despair. Their comforts are soon exhausted, and if God save them not by his special prerogative, and by a miracle of mercy open their eyes and undeceive them, they are undone. [2.] Of those who seek for satisfaction and happiness in the world and the things of it. Those that forsake the comforts of the covenant and communion with God, and choose their portion in this earth, take up with a bottle of water, poor and slender provision, and that soon spent; they wander endlessly in pursuit of satisfaction, and, at length, sit down short of it.
III. The settlement of Ishmael, at last, in the wilderness of Paran (v. 20, 21), a wild place, fittest for a wild man; and such a one he was, ch. xvi. 12. Those that are born after the flesh take up with the wilderness of this world, while the children of the promise aim at the heavenly Canaan, and cannot be at rest till they are there. Observe, 1. He had some tokens of God's presence: God was with the lad; his outward prosperity was owing to this. 2. By trade he was an archer, which intimates that craft was his excellency and sport his business: rejected Esau was a cunning hunter. 3. He matched among his mother's relations; she took him a wife out of Egypt: as great an archer as he was, he did not think he could take his aim well, in the business of marriage, if he proceeded without his mother's advice and consent.
Adam Clarke: Commentary on the Bible - 1831
21:14: Took bread, and a bottle - By the word bread we are to understand the food or provisions which were necessary for her and Ishmael, till they should come to the place of their destination; which, no doubt, Abraham particularly pointed out. The bottle, which was made of skin, ordinarily a goat's skin, contained water sufficient to last them till they should come to the next well; which, it is likely, Abraham particularly specified also. This well, it appears, Hagar missed, and therefore wandered about in the wilderness seeking more water, till all she had brought with her was expended. We may therefore safely presume that she and her son were sufficiently provided for their journey, had they not missed their way. Travelers in those countries take only, to the present day, provisions sufficient to carry them to the next village or encampment; and water to supply them till they shall meet with the next well. What adds to the appearance of cruelty in this case is, that our translation seems to represent Ishmael as being a young child; and that Hagar was obliged to carry him, the bread, and the bottle of water on her back or shoulder at the same time. But that Ishmael could not be carried on his mother's shoulder will be sufficiently evident when his age is considered; Ishmael was born when Abraham was eighty-six years of age, Gen 16:16; Isaac was born when he was one hundred years of age, Gen 21:5; hence Ishmael was fourteen years old at the birth of Isaac. Add to this the age of Isaac when he was weaned, which, from Gen 21:8, (See note Gen 21:8) was probably three, and we shall find that Ishmael was at the time of his leaving Abraham not less than seventeen years old; an age which, in those primitive times, a young man was able to gain his livelihood, either by his bow in the wilderness, or by keeping flocks as Jacob did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: am 2112, bc 1892
rose up: Gen 19:27, Gen 22:3, Gen 24:54, Gen 26:31; Psa 119:60; Pro 27:14; Ecc 9:10
took: Gen 25:6, Gen 36:6, Gen 36:7
child: Or, youth (See note on Gen 21:12, and See note on Gen 21:20), as Ishmael was now 16 or 17 years of age.
sent: Joh 8:35
wandered: Gen 16:7, Gen 37:15; Psa 107:4; Isa 16:8; Gal 4:23-25
Beersheba: So called when Moses wrote; but not before Abraham's covenant with Abimelech, Gen 21:31. Such instances of the figure prolepsis are not infrequent in the Pentateuch Gen 21:33, Gen 22:19, Gen 26:33, Gen 46:1; Kg1 19:3
Geneva 1599
21:14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto Hagar, putting [it] on her shoulder, and the child, and (f) sent her away: and she departed, and wandered in the wilderness of Beersheba.
(f) True faith renounces all natural affections to obey God's commandment.
John Gill
21:14 And Abraham rose up early in the morning,.... It was in the night the Lord spoke to him, and bid him hearken to the voice of Sarah; and, as soon as it was morning, he arose, and was not disobedient to the heavenly vision; for, though the thing he was directed to was disagreeable to flesh and blood, and contrary to his natural affection, yet, it being the will of God, he readily complied with it:
and took bread and a bottle of water; a loaf of bread very probably, and a leathern or wooden bottle of water, as Aben Ezra supposes it to be; for there is no need to say that these are put for all necessaries, and a liberal provision that might be made by Abraham; but it is to be taken strictly, according to the letter and history, as a matter of fact, since it could be no more than Hagar could carry, and did carry upon her shoulder: and, though Abraham could have sent cattle laden with provisions, and servants to attend them, yet he did not, which his natural affection and liberal disposition might dictate to him; but, as he was to hearken in this affair to whatsoever Sarah said, and act accordingly, perhaps this was all she would grant; or it might be so ordered by the providence of God, as a chastisement for their ill behaviour, and that they might know the difference between being in Abraham's house and out of it; and that there might be an opportunity given to show favour to them for Abraham's sake, who might probably direct them to some place where to go; and, till they came there, this might be a sufficient supply, when he gave them reason to expect more from him; but they got into the wilderness, wandered about and lost their way, and so became destitute of provisions; and this may be an emblem of the low, mean, and starving condition such are in who are under the law, and seek for happiness by the works of it:
and gave it unto Hagar, putting it on her shoulder; that is, the bread and the water, which might be put in one parcel or bundle, or in a basket, and so laid and carried on her shoulder: the Targum of Jonathan adds,"and bound it to her loins, to show that she was an handmaid:"
and the child; not that the child was "on her shoulder", which is quite improbable; for, since he was thirteen years of age when he was circumcised, he must be fourteen when Isaac was born; and if Isaac was two years old when weaned, Ishmael must be sixteen; and if he was three years of age, he must be seventeen; and if five years, he must be nineteen: some of the Jewish writers say (z), he was twenty seven years of age when he went out of his father's house; but they seem to come nearest the truth that make this event to be when he was at the age of seventeen (a), and when he must be too big to be carried on his mother's shoulder: but the sense is, that Abraham, when he put the provision on her shoulder, gave Ishmael to her, delivered him into her hand, to be taken care of by her; and very probably she led him in her hand:
and sent her away out of his house to some place assigned for her; the Targum of Jonathan adds, with a bill of divorce, dismissing her not only from his house, but as his wife; and so the Jewish writers (b) generally understand it: but there is no reason to believe there was any such custom before the law of Moses: nay, they go further, and say, that he dismissed her from himself, and from Isaac his son, and from this world, and from the world to come:
and she departed, and wandered in the wilderness of Beersheba; or, as the Targum of Jonathan, in the wilderness which was near to Beersheba; the place where it is probable Abraham now lived, and where Isaac was born, and the above affair was transacted, which was afterwards called by this name; for this is said by way of anticipation, see Gen 21:31. Beersheba is said (c) to be twelve miles from Gerar, and twenty miles from Hebron, to the south (d).
(z) Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4. (a) Shalshalet Hakabala, fol. 2. 2. (b) Pirke Eliezer & Shalshalet, ut supra. (z), (a).) (c) Bunting's Travels, p. 57. (d) Hieron. de loc. Heb. fol. 89. E.
John Wesley
21:14 And Abraham rose up early in the morning - We may suppose immediately after he had in the night - visions received orders to do this.
Robert Jamieson, A. R. Fausset and David Brown
21:14 EXPULSION OF ISHMAEL. (Gen 21:14-21)
Abraham rose up early, &c.--early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals--bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag.
wandered in the wilderness of Beer-sheba--in the southern border of Palestine, but out of the common direction, a wide extending desert, where they lost their way.
21:1521:15: Եւ նուազեա՛ց ջուր ՚ի տկէ անտի. եւ ընկէց զմանուկն ՚ի ներքոյ միոյ եղեւին ծառոյ։
15 Տիկի ջուրն սպառուեց, մայրը մանկանը դրեց մի եղեւնու տակ
15 Երբ տիկին ջուրը հատաւ, մացառներէն մէկուն տակ ձգեց տղան։
Եւ նուազեաց ջուր ի տկէ անտի. եւ ընկէց զմանուկն ի ներքոյ միոյ [274]եղեւին ծառոյ:

21:15: Եւ նուազեա՛ց ջուր ՚ի տկէ անտի. եւ ընկէց զմանուկն ՚ի ներքոյ միոյ եղեւին ծառոյ։
15 Տիկի ջուրն սպառուեց, մայրը մանկանը դրեց մի եղեւնու տակ
15 Երբ տիկին ջուրը հատաւ, մացառներէն մէկուն տակ ձգեց տղան։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: и не стало воды в мехе, и она оставила отрока под одним кустом
21:15 ἐξέλιπεν εκλειπω leave off; cease δὲ δε though; while τὸ ο the ὕδωρ υδωρ water ἐκ εκ from; out of τοῦ ο the ἀσκοῦ ασκος wineskin; skin καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸ ο the παιδίον παιδιον toddler; little child ὑποκάτω υποκατω underneath μιᾶς εις.1 one; unit ἐλάτης ελατη silver fir
21:15 וַ wa וְ and יִּכְל֥וּ yyiḵlˌû כלה be complete הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water מִן־ min- מִן from הַ ha הַ the חֵ֑מֶת ḥˈēmeṯ חֵמֶת water-skin וַ wa וְ and תַּשְׁלֵ֣ךְ ttašlˈēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֔לֶד yyˈeleḏ יֶלֶד boy תַּ֖חַת tˌaḥaṯ תַּחַת under part אַחַ֥ד ʔaḥˌaḏ אֶחָד one הַ ha הַ the שִּׂיחִֽם׃ śśîḥˈim שִׂיחַ shrub
21:15. cumque consumpta esset aqua in utre abiecit puerum subter unam arborum quae ibi erantAnd when the water in the bottle was spent, she cast the boy under one of the trees that were there.
15. And the water in the bottle was spent, and she cast the child under one of the shrubs.
21:15. And when the water in the skin had been consumed, she set aside the boy, under one of the trees that were there.
21:15. And the water was spent in the bottle, and she cast the child under one of the shrubs.
And the water was spent in the bottle, and she cast the child under one of the shrubs:

15: и не стало воды в мехе, и она оставила отрока под одним кустом
21:15
ἐξέλιπεν εκλειπω leave off; cease
δὲ δε though; while
τὸ ο the
ὕδωρ υδωρ water
ἐκ εκ from; out of
τοῦ ο the
ἀσκοῦ ασκος wineskin; skin
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
τὸ ο the
παιδίον παιδιον toddler; little child
ὑποκάτω υποκατω underneath
μιᾶς εις.1 one; unit
ἐλάτης ελατη silver fir
21:15
וַ wa וְ and
יִּכְל֥וּ yyiḵlˌû כלה be complete
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
מִן־ min- מִן from
הַ ha הַ the
חֵ֑מֶת ḥˈēmeṯ חֵמֶת water-skin
וַ wa וְ and
תַּשְׁלֵ֣ךְ ttašlˈēḵ שׁלך throw
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֔לֶד yyˈeleḏ יֶלֶד boy
תַּ֖חַת tˌaḥaṯ תַּחַת under part
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
הַ ha הַ the
שִּׂיחִֽם׃ śśîḥˈim שִׂיחַ shrub
21:15. cumque consumpta esset aqua in utre abiecit puerum subter unam arborum quae ibi erant
And when the water in the bottle was spent, she cast the boy under one of the trees that were there.
21:15. And when the water in the skin had been consumed, she set aside the boy, under one of the trees that were there.
21:15. And the water was spent in the bottle, and she cast the child under one of the shrubs.
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
15: «и не стало воды в мехе, и она оставила отрока…» Недостаток воды — это самое тяжелое лишение для путника по знойной пустыне, и потому легко себе представить весь ужас Агари, очутившейся в подобном положении с Измаилом. Последний, хотя в это время и имел от 17: до 19: лет (17:25: и 18:14), но, как не привыкший в доме богатого Авраама к каким-либо лишениям, скорей и острее почувствовал мучительную жажду, так что оказался уже не в состоянии продолжать своего пути и был положен сердобольной матерью в жалкую тень колючего степного кустарника.
Adam Clarke: Commentary on the Bible - 1831
21:15: And she cast the child - ותשלך את הילד vattashlech eth haiyeled, and she sent the lad under one of the shrubs, viz., to screen him from the intensity of the heat. Here Ishmael appears to be utterly helpless, and this circumstance seems farther to confirm the opinion that he was now in a state of infancy; but the preceding observations do this supposition entirely away, and his present helplessness will be easily accounted for on this ground:
1. Young persons can bear much less fatigue than those who are arrived at mature age.
2. They require much more fluid from the greater quantum of heat in their bodies, strongly marked by the impetuosity of the blood; because from them a much larger quantity of the fluids is thrown off by sweat and insensible perspiration, than from grown up or aged persons.
3. Their digestion is much more rapid, and hence they cannot bear hunger and thirst as well as the others. On these grounds Ishmael must be much more exhausted with fatigue than his mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: the water: Gen 21:14; Exo 15:22-25, Exo 17:1-3; Kg2 3:9; Psa 63:1; Isa 44:12; Jer 14:3
and she cast the child: Or, "and she sent the lad," to screen him from the intensity of the heat.
John Gill
21:15 And the water was spent in the bottle,.... It was all drank up by them, being thirsty, having wandered about some time in a wilderness, where they could not replenish their bottle: the Jewish writers say (e) that when Hagar came into the wilderness, she began to wander after the idols of the house of Pharaoh her father, and immediately the water ceased from the bottle, or was drank up by Ishmael, being seized with a burning fever:
and she cast the child under one of the shrubs; not from off her shoulder, but out of her hand or bosom; being faint through thirst, he was not able to walk, and she, being weary in dragging him along in her hand, perhaps sat down and held him in her lap, and laid him in her bosom; but, imagining he was near his end, she laid him under one of the shrubs in the wilderness, to screen him from the scorching sun, and there left him; the Greek version is, "under one of the fir trees", and so says Josephus (f): some Jewish writers (g) call them juniper trees; and some make this to be Ishmael's own act, and say, that, being fatigued with thirst, he went and threw himself under the nettles of the wilderness (h), see Job 30:7.
(e) Pirke Eliezer, ut supra. (c. 30.) Targ. Jon. in loc. (f) Antiqu. l. 1. c. 12. sect. 3. (g) Bereshit, ut supra. (sect. 53. fol. 47. 4.) (h) Pirke Eliezer, ut supra. (c. 30.)
Robert Jamieson, A. R. Fausset and David Brown
21:15 the water was spent, &c.--Ishmael sank exhausted from fatigue and thirst--his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.
21:1621:16: Եւ երթեալ նստաւ յանդիման նորա ՚ի բացեայ իբրեւ վտաւանա՛ւ. զի ասէր՝ թէ ո՛չ տեսից զմահ որդւոյն իմոյ. եւ նստէր յանդիման նորա։ Ձա՛յն բարձեալ մանկանն լայր[168]։ [168] Ոմանք. Երթեալ նստէր յանդիման նորա ՚ի բացէ։
16 եւ գնաց նստեց նրա դիմաց, մի նետընկեց հեռաւորութեան վրայ՝ ասելով. «Թող ես չտեսնեմ իմ որդու մահը»: Նա նստել էր նրա դիմաց: Երեխան բարձրաձայն լալիս էր:
16 Եւ նետընկեցի մը չափ հեռու գնաց ու գետինը նստաւ եւ ըսաւ. «Տղուն մեռնիլը չտեսնեմ» եւ գետինը նստելով իր ձայնը վերցուց ու լացաւ։
Եւ երթեալ նստաւ յանդիման նորա ի բացեայ իբրեւ վտաւանաւ. զի ասէր թէ Ոչ տեսից զմահ որդւոյն իմոյ. եւ նստէր յանդիման նորա. ձայն բարձեալ [275]մանկանն լայր:

21:16: Եւ երթեալ նստաւ յանդիման նորա ՚ի բացեայ իբրեւ վտաւանա՛ւ. զի ասէր՝ թէ ո՛չ տեսից զմահ որդւոյն իմոյ. եւ նստէր յանդիման նորա։ Ձա՛յն բարձեալ մանկանն լայր[168]։
[168] Ոմանք. Երթեալ նստէր յանդիման նորա ՚ի բացէ։
16 եւ գնաց նստեց նրա դիմաց, մի նետընկեց հեռաւորութեան վրայ՝ ասելով. «Թող ես չտեսնեմ իմ որդու մահը»: Նա նստել էր նրա դիմաց: Երեխան բարձրաձայն լալիս էր:
16 Եւ նետընկեցի մը չափ հեռու գնաց ու գետինը նստաւ եւ ըսաւ. «Տղուն մեռնիլը չտեսնեմ» եւ գետինը նստելով իր ձայնը վերցուց ու լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: и пошла, села вдали, в расстоянии на [один] выстрел из лука. Ибо она сказала: не [хочу] видеть смерти отрока. И она села против, и подняла вопль, и плакала;
21:16 ἀπελθοῦσα απερχομαι go off; go away δὲ δε though; while ἐκάθητο καθημαι sit; settle ἀπέναντι απεναντι before; contrary αὐτοῦ αυτος he; him μακρόθεν μακροθεν from far ὡσεὶ ωσει as if; about τόξου τοξον bow βολήν βολη throw; shot εἶπεν επω say; speak γάρ γαρ for οὐ ου not μὴ μη not ἴδω οραω view; see τὸν ο the θάνατον θανατος death τοῦ ο the παιδίου παιδιον toddler; little child μου μου of me; mine καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἀπέναντι απεναντι before; contrary αὐτοῦ αυτος he; him ἀναβοῆσαν αναβοαω scream out δὲ δε though; while τὸ ο the παιδίον παιδιον toddler; little child ἔκλαυσεν κλαιω weep; cry
21:16 וַ wa וְ and תֵּלֶךְ֩ ttēleḵ הלך walk וַ wa וְ and תֵּ֨שֶׁב ttˌēšev ישׁב sit לָ֜הּ lˈāh לְ to מִ mi מִן from נֶּ֗גֶד nnˈeḡeḏ נֶגֶד counterpart הַרְחֵק֙ harḥˌēq רחק be far כִּ ki כְּ as מְטַחֲוֵ֣י mᵊṭaḥᵃwˈê טחה shoot קֶ֔שֶׁת qˈešeṯ קֶשֶׁת bow כִּ֣י kˈî כִּי that אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say אַל־ ʔal- אַל not אֶרְאֶ֖ה ʔerʔˌeh ראה see בְּ bᵊ בְּ in מֹ֣ות mˈôṯ מָוֶת death הַ ha הַ the יָּ֑לֶד yyˈāleḏ יֶלֶד boy וַ wa וְ and תֵּ֣שֶׁב ttˈēšev ישׁב sit מִ mi מִן from נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart וַ wa וְ and תִּשָּׂ֥א ttiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] קֹלָ֖הּ qōlˌāh קֹול sound וַ wa וְ and תֵּֽבְךְּ׃ ttˈēvk בכה weep
21:16. et abiit seditque e regione procul quantum potest arcus iacere dixit enim non videbo morientem puerum et sedens contra levavit vocem suam et flevitAnd she went her way, and sat over against him a great way off as far as a bow can carry, for she said: I will not see the boy die: and sitting over against, she lifted up her voice and wept.
16. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not look upon the death of the child. And she sat over against him, and lift up her voice, and wept.
21:16. And she moved away and sat in a distant area, as far as a bow can reach. For she said, “I shall not see the boy die.” And so, sitting opposite her, he lifted up his voice and wept.
21:16. And she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against [him], and lift up her voice, and wept.
And she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against [him], and lift up her voice, and wept:

16: и пошла, села вдали, в расстоянии на [один] выстрел из лука. Ибо она сказала: не [хочу] видеть смерти отрока. И она села против, и подняла вопль, и плакала;
21:16
ἀπελθοῦσα απερχομαι go off; go away
δὲ δε though; while
ἐκάθητο καθημαι sit; settle
ἀπέναντι απεναντι before; contrary
αὐτοῦ αυτος he; him
μακρόθεν μακροθεν from far
ὡσεὶ ωσει as if; about
τόξου τοξον bow
βολήν βολη throw; shot
εἶπεν επω say; speak
γάρ γαρ for
οὐ ου not
μὴ μη not
ἴδω οραω view; see
τὸν ο the
θάνατον θανατος death
τοῦ ο the
παιδίου παιδιον toddler; little child
μου μου of me; mine
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἀπέναντι απεναντι before; contrary
αὐτοῦ αυτος he; him
ἀναβοῆσαν αναβοαω scream out
δὲ δε though; while
τὸ ο the
παιδίον παιδιον toddler; little child
ἔκλαυσεν κλαιω weep; cry
21:16
וַ wa וְ and
תֵּלֶךְ֩ ttēleḵ הלך walk
וַ wa וְ and
תֵּ֨שֶׁב ttˌēšev ישׁב sit
לָ֜הּ lˈāh לְ to
מִ mi מִן from
נֶּ֗גֶד nnˈeḡeḏ נֶגֶד counterpart
הַרְחֵק֙ harḥˌēq רחק be far
כִּ ki כְּ as
מְטַחֲוֵ֣י mᵊṭaḥᵃwˈê טחה shoot
קֶ֔שֶׁת qˈešeṯ קֶשֶׁת bow
כִּ֣י kˈî כִּי that
אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say
אַל־ ʔal- אַל not
אֶרְאֶ֖ה ʔerʔˌeh ראה see
בְּ bᵊ בְּ in
מֹ֣ות mˈôṯ מָוֶת death
הַ ha הַ the
יָּ֑לֶד yyˈāleḏ יֶלֶד boy
וַ wa וְ and
תֵּ֣שֶׁב ttˈēšev ישׁב sit
מִ mi מִן from
נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart
וַ wa וְ and
תִּשָּׂ֥א ttiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
קֹלָ֖הּ qōlˌāh קֹול sound
וַ wa וְ and
תֵּֽבְךְּ׃ ttˈēvk בכה weep
21:16. et abiit seditque e regione procul quantum potest arcus iacere dixit enim non videbo morientem puerum et sedens contra levavit vocem suam et flevit
And she went her way, and sat over against him a great way off as far as a bow can carry, for she said: I will not see the boy die: and sitting over against, she lifted up her voice and wept.
21:16. And she moved away and sat in a distant area, as far as a bow can reach. For she said, “I shall not see the boy die.” And so, sitting opposite her, he lifted up his voice and wept.
21:16. And she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against [him], and lift up her voice, and wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И она села (поодаль) против (него), и подняла вопль…» Изнемогая от жажды, юный Измаил сильно мучился и мать, лишенная всякой возможности чем-либо помочь ему, решилась лучше удалиться, чтобы не видать этих душу раздирающих страданий. Отойдя от него на расстояние стрелы, пущенной из лука, Агарь начала изливать свое безнадежное горе в сильном вопле.

Явление ей Ангела в пустыне.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Let: Gen 44:34; Kg1 3:26; Est 8:6; Isa 49:15; Zac 12:10; Luk 15:20
lift: Gen 27:38, Gen 29:11; Jdg 2:4; Rut 1:9; Sa1 24:16, Sa1 30:4
John Gill
21:16 And she went and sat her down over against him, a good way off,.... Not being able to bear the sight of her child in his agonies, and, as she apprehended, ready to expire, she went from the place where she had laid him, and sat down under one of the shrubs or trees to shade herself, right over against that where her child was, though at some distance, which is next expressed:
as it were a bowshot; about as far off from him as an arrow can be shot, or is usually shot out of a bow; according to the Jews this was about half a mile, for they say (i) two bowshots make a mile; here she sat waiting what would be the issue, whether life or death, which last she expected:
for she said, let me not see the death of the child; she could not bear to hear his dying groans, and see him in his dying agonies:
and she sat over against him, and lift up her voice and wept; on account of her desolate and forlorn condition, being in a wilderness, where she could get no water, and her child, as she thought, dying with thirst: the Septuagint version is, "and the child cried and wept"; and certain it is, from Gen 21:17, that the child did lift up its voice and cry, but that is not expressed in the text; it is quite clear in the original that it was Hagar and not her son that is said to weep, since the verb is feminine.
(i) Bereshit Rabba, ut supra. (sect. 53. fol. 47. 4.)
21:1721:17: Եւ լուա՛ւ Աստուած ձայնի մանկանն ՚ի տեղւոջէն ուր էր։ Եւ կոչեաց Աստուած զԱգար յերկնից՝ եւ ասէ ցնա. Զի՞նչ է այդ Ագար, մի՛ երկնչիր. զի լուա՛ւ Աստուած ձայնի որդւոյ քոյ ՚ի տեղւոջէ այտի ուր է[169]։ [169] Ոսկան ՚ի լուս՛՛. Եւ կոչեաց հրեշտակ Աստուծոյ զԱգար։
17 Աստուած լսեց երեխայի ձայնը, որ գալիս էր այնտեղից: Աստուած երկնքից Ագարին ձայն տուեց ու ասաց. «Ի՞նչ է պատահել, Ագա՛ր: Մի՛ վախեցիր, որովհետեւ Աստուած լսեց քո որդու ձայնը այնտեղից, ուր նա գտնւում է:
17 Աստուած տղուն ձայնը լսեց ու Աստուծոյ հրեշտակը երկնքէն կանչեց Հագարը ու անոր ըսաւ. «Հագա՛ր, քեզի ի՞նչ եղաւ. մի՛ վախնար, վասն զի Աստուած լսեց տղուն ձայնը՝ անոր եղած տեղէն։
Եւ լուաւ Աստուած ձայնի մանկանն [276]ի տեղւոջէն ուր էր``, եւ կոչեաց [277]Աստուած զԱգար յերկնից եւ ասէ ցնա. Զի՞նչ է այդ, Ագար, մի՛ երկնչիր, զի լուաւ Աստուած ձայնի որդւոյ քո ի տեղւոջէ այտի ուր է:

21:17: Եւ լուա՛ւ Աստուած ձայնի մանկանն ՚ի տեղւոջէն ուր էր։ Եւ կոչեաց Աստուած զԱգար յերկնից՝ եւ ասէ ցնա. Զի՞նչ է այդ Ագար, մի՛ երկնչիր. զի լուա՛ւ Աստուած ձայնի որդւոյ քոյ ՚ի տեղւոջէ այտի ուր է[169]։
[169] Ոսկան ՚ի լուս՛՛. Եւ կոչեաց հրեշտակ Աստուծոյ զԱգար։
17 Աստուած լսեց երեխայի ձայնը, որ գալիս էր այնտեղից: Աստուած երկնքից Ագարին ձայն տուեց ու ասաց. «Ի՞նչ է պատահել, Ագա՛ր: Մի՛ վախեցիր, որովհետեւ Աստուած լսեց քո որդու ձայնը այնտեղից, ուր նա գտնւում է:
17 Աստուած տղուն ձայնը լսեց ու Աստուծոյ հրեշտակը երկնքէն կանչեց Հագարը ու անոր ըսաւ. «Հագա՛ր, քեզի ի՞նչ եղաւ. մի՛ վախնար, վասն զի Աստուած լսեց տղուն ձայնը՝ անոր եղած տեղէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: и услышал Бог голос отрока; и Ангел Божий с неба воззвал к Агари и сказал ей: что с тобою, Агарь? не бойся; Бог услышал голос отрока оттуда, где он находится;
21:17 εἰσήκουσεν εισακουω heed; listen to δὲ δε though; while ὁ ο the θεὸς θεος God τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the παιδίου παιδιον toddler; little child ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where ἦν ειμι be καὶ και and; even ἐκάλεσεν καλεω call; invite ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God τὴν ο the Αγαρ αγαρ Agar ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him τί τις.1 who?; what? ἐστιν ειμι be Αγαρ αγαρ Agar μὴ μη not φοβοῦ φοβεω afraid; fear ἐπακήκοεν επακουω hear from γὰρ γαρ for ὁ ο the θεὸς θεος God τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the παιδίου παιδιον toddler; little child σου σου of you; your ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where ἐστιν ειμι be
21:17 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the נַּעַר֒ nnaʕˌar נַעַר boy וַ wa וְ and יִּקְרָא֩ yyiqrˌā קרא call מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הָגָר֙ hāḡˌār הָגָר Hagar מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לָ֖הּ lˌāh לְ to מַה־ mah- מָה what לָּ֣ךְ llˈāḵ לְ to הָגָ֑ר hāḡˈār הָגָר Hagar אַל־ ʔal- אַל not תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear כִּֽי־ kˈî- כִּי that שָׁמַ֧ע šāmˈaʕ שׁמע hear אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to קֹ֥ול qˌôl קֹול sound הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy בַּ ba בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הוּא־ hû- הוּא he שָֽׁם׃ šˈām שָׁם there
21:17. exaudivit autem Deus vocem pueri vocavitque angelus Domini Agar de caelo dicens quid agis Agar noli timere exaudivit enim Deus vocem pueri de loco in quo estAnd God heard the voice of the boy: and an angel of God called to Agar from heaven, saying: What art thou doing, Agar? fear not: for God hath heard the voice of the boy, from the place wherein he is.
17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
21:17. But God heard the voice of the boy. And an Angel of God called to Hagar from heaven, saying: “What are you doing, Hagar? Do not be afraid. For God has heeded the voice of the boy, from the place where he is.
21:17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he [is].
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he:

17: и услышал Бог голос отрока; и Ангел Божий с неба воззвал к Агари и сказал ей: что с тобою, Агарь? не бойся; Бог услышал голос отрока оттуда, где он находится;
21:17
εἰσήκουσεν εισακουω heed; listen to
δὲ δε though; while
ο the
θεὸς θεος God
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
παιδίου παιδιον toddler; little child
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
ἦν ειμι be
καὶ και and; even
ἐκάλεσεν καλεω call; invite
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
τὴν ο the
Αγαρ αγαρ Agar
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
τί τις.1 who?; what?
ἐστιν ειμι be
Αγαρ αγαρ Agar
μὴ μη not
φοβοῦ φοβεω afraid; fear
ἐπακήκοεν επακουω hear from
γὰρ γαρ for
ο the
θεὸς θεος God
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
παιδίου παιδιον toddler; little child
σου σου of you; your
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
ἐστιν ειμι be
21:17
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
נַּעַר֒ nnaʕˌar נַעַר boy
וַ wa וְ and
יִּקְרָא֩ yyiqrˌā קרא call
מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הָגָר֙ hāḡˌār הָגָר Hagar
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לָ֖הּ lˌāh לְ to
מַה־ mah- מָה what
לָּ֣ךְ llˈāḵ לְ to
הָגָ֑ר hāḡˈār הָגָר Hagar
אַל־ ʔal- אַל not
תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear
כִּֽי־ kˈî- כִּי that
שָׁמַ֧ע šāmˈaʕ שׁמע hear
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
קֹ֥ול qˌôl קֹול sound
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
בַּ ba בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הוּא־ hû- הוּא he
שָֽׁם׃ šˈām שָׁם there
21:17. exaudivit autem Deus vocem pueri vocavitque angelus Domini Agar de caelo dicens quid agis Agar noli timere exaudivit enim Deus vocem pueri de loco in quo est
And God heard the voice of the boy: and an angel of God called to Agar from heaven, saying: What art thou doing, Agar? fear not: for God hath heard the voice of the boy, from the place wherein he is.
21:17. But God heard the voice of the boy. And an Angel of God called to Hagar from heaven, saying: “What are you doing, Hagar? Do not be afraid. For God has heeded the voice of the boy, from the place where he is.
21:17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he [is].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «и Ангел Божий с неба воззвал к Агари…» В минуту такого полного отчаяния Агарь вдруг слышит ободряющей ее голос, который шел с неба от Ангела Божия.

«Бог услышал голос отрока…» Бог услышал невинные страдания отрока и посылает ему избавление или, как еще думают, Бог услышал молитву отрока, обращенную к Нему, и исполняет его просьбу.
Albert Barnes: Notes on the Bible - 1834
21:17-21
The fortunes of Ishmael. God cares for the wanderers. He hears the voice of the lad, whose sufferings from thirst are greater than those of the mother. An angel is sent, who addresses Hagar in the simple words of encouragement and direction. "Hold thy hand upon him." Lay thy hand firmly upon him. The former promise Gen 16:10 is renewed to her. God also opened her eyes that she saw a well of water, from which the bottle is replenished, and she and the lad are recruited for their further journey. It is unnecessary to determine how far this opening of the eyes was miraculous. It may refer to the cheering of her mind and the sharpening of her attention. In Scripture the natural and supernatural are not always set over against each other as with us. All events are alike ascribed to an ever-watchful Providence, whether they flow from the ordinary laws of nature or some higher law of the divine will. "God was with the lad." Ishmael may have been cured of his childish spleen. It is possible also his father did not forget him, but sent him a stock of cattle with which to begin the pastoral life on his account. "He became an archer." He grew an archer, or multiplied into a tribe of archers. Paran Gen 14:6 lay south of Palestine, and therefore on the way to Egypt, out of which his mother took him a wife. The Ishmaelites, therefore, both root and branch, were descended on the mother's side from the Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: heard: Gen 16:11; Exo 3:7, Exo 22:23, Exo 22:27; Kg2 13:4, Kg2 13:23; Psa 50:15, Psa 65:2, Psa 91:15; Mat 15:32
the angel: Gen 16:9, Gen 16:11
What: Jdg 18:23; Sa1 11:5; Isa 22:1
fear: Gen 15:1, Gen 46:3; Exo 14:13; Psa 107:4-6; Isa 41:10, Isa 41:13, Isa 41:14, Isa 43:1, Isa 43:2; Mar 5:36
Geneva 1599
21:17 And God (g) heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he [is].
(g) For his promise sake made to Abraham; and not because the child had discretion and judgment to pray.
John Gill
21:17 And God heard the voice of the lad,.... By which it appears that he cried also; but whether it was in prayer to God, or through the distress and misery he was in, is not certain; and, be it which it will, his cries came up into the ears of the Lord, and he had compassion on him, and supplied his wants, and delivered him out of his miserable condition:
and the angel of God called to Hagar out of heaven; not a created angel, but the eternal one, the Son of God, the Angel of the covenant, who appeared in the visible heavens, and called to Hagar from thence with an articulate voice, and so loud that she could hear him:
and said unto her, what aileth thee, Hagar? or, what has befallen thee? what is the matter with thee? why criest, why weepest thou? this he said, not as being ignorant of her case, but in order to relieve and comfort her:
fear not; distrust not the power and providence of God in taking care of thee and thy son; do not be afraid of the death of the child:
for God hath heard the voice of the lad where he is; though in a wilderness, and under one of the shrubs in it: God is everywhere, and he can hear the cries of men be they where they will, or in ever so desolate a condition: by this Hagar would know that her son was alive, that he had been crying, and God had heard his cry; he that regards the prayer of the destitute, Ps 102:17, heard the cry of Ishmael under a shrub.
John Wesley
21:17 God heard the voice of the lad - We read not of a word be said; but his sighs and groans, cried loud in the ears of the God of mercy. An angel was sent to comfort Hagar, who assures her, God has heard the voice of the lad where he is - Though he be in the wilderness; for wherever we are, there is a way open heavenwards; therefore lift up the lad, and hold him in thy hand - God's readiness to help us when we are in trouble must not slacken, but quicken our endeavours to help ourselves. He repeats the promise concerning her son, that he should be a great nation, as a reason why she should bestir herself to help him.
21:1821:18: Արի ա՛ռ զմանուկն քո, եւ զօրացո՛ զնա ձեռամբ. զի յազգ մե՛ծ արարից զնա։
18 Բռնի՛ր քո մանկան ձեռքից, որովհետեւ ես նրան մեծ ազգի նախահայր եմ դարձնելու»:
18 Ելի՛ր, տղան վերցո՛ւր ու ձեռքովդ օգնէ անոր. վասն զի մեծ ազգ մը պիտի ընեմ զանիկա»։
Արի առ զմանուկն քո, եւ զօրացո զնա ձեռամբ. զի յազգ մեծ արարից զնա:

21:18: Արի ա՛ռ զմանուկն քո, եւ զօրացո՛ զնա ձեռամբ. զի յազգ մե՛ծ արարից զնա։
18 Բռնի՛ր քո մանկան ձեռքից, որովհետեւ ես նրան մեծ ազգի նախահայր եմ դարձնելու»:
18 Ելի՛ր, տղան վերցո՛ւր ու ձեռքովդ օգնէ անոր. վասն զի մեծ ազգ մը պիտի ընեմ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: встань, подними отрока и возьми его за руку, ибо Я произведу от него великий народ.
21:18 ἀνάστηθι ανιστημι stand up; resurrect λαβὲ λαμβανω take; get τὸ ο the παιδίον παιδιον toddler; little child καὶ και and; even κράτησον κρατεω seize; retain τῇ ο the χειρί χειρ hand σου σου of you; your αὐτό αυτος he; him εἰς εις into; for γὰρ γαρ for ἔθνος εθνος nation; caste μέγα μεγας great; loud ποιήσω ποιεω do; make αὐτόν αυτος he; him
21:18 ק֚וּמִי ˈqûmî קום arise שְׂאִ֣י śᵊʔˈî נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וְ wᵊ וְ and הַחֲזִ֥יקִי haḥᵃzˌîqî חזק be strong אֶת־ ʔeṯ- אֵת [object marker] יָדֵ֖ךְ yāḏˌēḵ יָד hand בֹּ֑ו bˈô בְּ in כִּֽי־ kˈî- כִּי that לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹ֖ול gāḏˌôl גָּדֹול great אֲשִׂימֶֽנּוּ׃ ʔᵃśîmˈennû שׂים put
21:18. surge tolle puerum et tene manum illius quia in gentem magnam faciam eumArise, take up the boy, and hold him by the hand: for I will make him a great nation.
18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.
21:18. Rise up. Take the boy and hold him by the hand. For I will make of him a great nation.”
21:18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.
Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation:

18: встань, подними отрока и возьми его за руку, ибо Я произведу от него великий народ.
21:18
ἀνάστηθι ανιστημι stand up; resurrect
λαβὲ λαμβανω take; get
τὸ ο the
παιδίον παιδιον toddler; little child
καὶ και and; even
κράτησον κρατεω seize; retain
τῇ ο the
χειρί χειρ hand
σου σου of you; your
αὐτό αυτος he; him
εἰς εις into; for
γὰρ γαρ for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
ποιήσω ποιεω do; make
αὐτόν αυτος he; him
21:18
ק֚וּמִי ˈqûmî קום arise
שְׂאִ֣י śᵊʔˈî נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וְ wᵊ וְ and
הַחֲזִ֥יקִי haḥᵃzˌîqî חזק be strong
אֶת־ ʔeṯ- אֵת [object marker]
יָדֵ֖ךְ yāḏˌēḵ יָד hand
בֹּ֑ו bˈô בְּ in
כִּֽי־ kˈî- כִּי that
לְ lᵊ לְ to
גֹ֥וי ḡˌôy גֹּוי people
גָּדֹ֖ול gāḏˌôl גָּדֹול great
אֲשִׂימֶֽנּוּ׃ ʔᵃśîmˈennû שׂים put
21:18. surge tolle puerum et tene manum illius quia in gentem magnam faciam eum
Arise, take up the boy, and hold him by the hand: for I will make him a great nation.
21:18. Rise up. Take the boy and hold him by the hand. For I will make of him a great nation.”
21:18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «встань, подними отрока и возьми его за руку, ибо Я произведу от него великий народ». Первая половина этой фразы служит прекрасным дополнением к картине самого путешествия Агари с Измаилом (доказывает, что она вела его за руку, а не несла на плечах, а вторая дает лучшее утешение матери за судьбу ее сына (13: ст.; 16:10; 17:20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: I will: Gen 21:13, Gen 16:10, Gen 17:20, Gen 25:12-18; Ch1 1:29-31
John Gill
21:18 Arise, lift up the lad,.... She had set herself down at some distance, and now she is bid to rise up and go to the place where she had left her son, and raise aim up from the ground, on which he lay along:
and hold him in thine hand: or take hold on him with thine hand, and hold him up with it, he being so weak that he could not sit up without being supported:
for I will make him a great nation: which is a renewal of a promise before made both to her and to Abraham, Gen 16:10; and by this Hagar is assured that he would recover and live, and become a man and the father of children, who in time would become a great nation; See Gill on Gen 16:10, Gen 17:20, Gen 21:13, this shows that the Angel of God here speaking is God himself, or a divine Person, since none but he could make him a great nation.
21:1921:19: Եւ եբա՛ց Աստուած զաչս նորա, եւ ետես ջրհոր ջրոյ կենդանւոյ. եւ չոգաւ ելից զտիկն ջրով եւ արբոյց մանկանն։ Եւ էր Աստուած ընդ մանկանն.
19 Աստուած բացեց Ագարի աչքերը, սա տեսաւ ըմպելի ջրի մի ջրհոր, գնաց, տիկը լցրեց ջրով ու խմեցրեց երեխային:
19 Աստուած Հագարին աչքերը բացաւ ու ջրհոր մը տեսաւ եւ գնաց ու տիկը ջրով լեցուց ու տղուն խմցուց։
Եւ եբաց Աստուած զաչս նորա, եւ ետես ջրհոր ջրոյ [278]կենդանւոյ. եւ չոգաւ ելից զտիկն ջրով եւ արբոյց մանկանն:

21:19: Եւ եբա՛ց Աստուած զաչս նորա, եւ ետես ջրհոր ջրոյ կենդանւոյ. եւ չոգաւ ելից զտիկն ջրով եւ արբոյց մանկանն։ Եւ էր Աստուած ընդ մանկանն.
19 Աստուած բացեց Ագարի աչքերը, սա տեսաւ ըմպելի ջրի մի ջրհոր, գնաց, տիկը լցրեց ջրով ու խմեցրեց երեխային:
19 Աստուած Հագարին աչքերը բացաւ ու ջրհոր մը տեսաւ եւ գնաց ու տիկը ջրով լեցուց ու տղուն խմցուց։
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: И Бог открыл глаза ее, и она увидела колодезь с водою, и пошла, наполнила мех водою и напоила отрока.
21:19 καὶ και and; even ἀνέῳξεν ανοιγω open up ὁ ο the θεὸς θεος God τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῆς αυτος he; him καὶ και and; even εἶδεν οραω view; see φρέαρ φρεαρ pit ὕδατος υδωρ water ζῶντος ζαω live; alive καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἔπλησεν πληθω fill; fulfill τὸν ο the ἀσκὸν ασκος wineskin; skin ὕδατος υδωρ water καὶ και and; even ἐπότισεν ποτιζω give a drink; water τὸ ο the παιδίον παιδιον toddler; little child
21:19 וַ wa וְ and יִּפְקַ֤ח yyifqˈaḥ פקח open אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] עֵינֶ֔יהָ ʕênˈeʸhā עַיִן eye וַ wa וְ and תֵּ֖רֶא ttˌēre ראה see בְּאֵ֣ר bᵊʔˈēr בְּאֵר well מָ֑יִם mˈāyim מַיִם water וַ wa וְ and תֵּ֜לֶךְ ttˈēleḵ הלך walk וַ wa וְ and תְּמַלֵּ֤א ttᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֵ֨מֶת֙ ḥˈēmeṯ חֵמֶת water-skin מַ֔יִם mˈayim מַיִם water וַ wa וְ and תַּ֖שְׁקְ ttˌašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּֽעַר׃ nnˈāʕar נַעַר boy
21:19. aperuitque oculos eius Deus quae videns puteum aquae abiit et implevit utrem deditque puero bibereAnd God opened her eyes: and she saw a well of water, and went and filled the bottle, and gave the boy to drink.
19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
21:19. And God opened her eyes. And seeing a well of water, she went and filled the skin, and she gave the boy to drink.
21:19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink:

19: И Бог открыл глаза ее, и она увидела колодезь с водою, и пошла, наполнила мех водою и напоила отрока.
21:19
καὶ και and; even
ἀνέῳξεν ανοιγω open up
ο the
θεὸς θεος God
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῆς αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
φρέαρ φρεαρ pit
ὕδατος υδωρ water
ζῶντος ζαω live; alive
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἔπλησεν πληθω fill; fulfill
τὸν ο the
ἀσκὸν ασκος wineskin; skin
ὕδατος υδωρ water
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
τὸ ο the
παιδίον παιδιον toddler; little child
21:19
וַ wa וְ and
יִּפְקַ֤ח yyifqˈaḥ פקח open
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֶ֔יהָ ʕênˈeʸhā עַיִן eye
וַ wa וְ and
תֵּ֖רֶא ttˌēre ראה see
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
מָ֑יִם mˈāyim מַיִם water
וַ wa וְ and
תֵּ֜לֶךְ ttˈēleḵ הלך walk
וַ wa וְ and
תְּמַלֵּ֤א ttᵊmallˈē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֵ֨מֶת֙ ḥˈēmeṯ חֵמֶת water-skin
מַ֔יִם mˈayim מַיִם water
וַ wa וְ and
תַּ֖שְׁקְ ttˌašq שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּֽעַר׃ nnˈāʕar נַעַר boy
21:19. aperuitque oculos eius Deus quae videns puteum aquae abiit et implevit utrem deditque puero bibere
And God opened her eyes: and she saw a well of water, and went and filled the bottle, and gave the boy to drink.
21:19. And God opened her eyes. And seeing a well of water, she went and filled the skin, and she gave the boy to drink.
21:19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «И Бог открыл глаза ее, и она увидела колодезь с водою…» Бог открыл глаза Агари; т. е. обратил ее внимание на то, чего она прежде не замечала (4: Цар 6:17, 20; Лк 24:16, 31) или потому, что она находилась в расстроенном состоянии, или же потому, что самый колодезь был чем-либо закрыт от засорения его песками пустыни.
Adam Clarke: Commentary on the Bible - 1831
21:19: God opened her eyes - These words appear to me to mean no more than that God directed her to a well, which probably was at no great distance from the place in which she then was; and therefore she is commanded, Gen 21:18, to support the lad, literally, to make her hand strong in his behalf - namely, that he might reach the well and quench his thirst.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: Num 22:31; Kg2 6:17-20; Isa 35:5, Isa 35:6; Luke 24:16-31
Geneva 1599
21:19 And God (h) opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
(h) Unless God opens our eyes, we can neither see, nor use the means which are before us.
John Gill
21:19 And God opened her eyes, and she saw a well of water,.... Which she saw not before; not that she was really blind and had her eyes opened, or her sight restored, but they might be holden or restrained by the providence of God, that she should not see it before; or, through inattention and distraction of mind, might not observe it; or her eyes might be swelled with weeping and crying, that she saw it not; though it is not improbable that this well was not in being before, but was immediately produced by the power of God, who when he pleases can open mountains in the midst of the valleys, and make the wilderness a pool of water, Is 41:18, the Jewish writers (k) say, it was created between the two evenings, that is, on the evening of the seventh day of the creation. Happy are those whose eyes are opened, by the Spirit and grace of God, to see the well of living water, the fountain and fulness of grace that is in Christ, where thirsty souls may come and drink and take their fill.
And she went and filled the bottle with water, and gave the lad to drink; with which he was refreshed and recovered from his fainting, and was restored to health again.
(k) Pirke Eliezer, ut supra. (c. 30.)
Robert Jamieson, A. R. Fausset and David Brown
21:19 God opened her eyes--Had she forgotten the promise (Gen 16:11)? Whether she looked to God or not, He regarded her and directed her to a fountain close beside her, but probably hid amid brushwood, by the waters of which her almost expiring son was revived.
21:2021:20: եւ աճեաց, եւ եղեւ աղեղնաւոր։
20 Եւ Աստուած երեխայի հետ էր. սա աճեց, դարձաւ աղեղնաւոր[14][14] Եբրայերէնը յաւելեալ ունի՝ եւ բնակուեց անապատում:
20 Աստուած տղուն հետ էր, որ մեծցաւ ու անապատը բնակեցաւ եւ աղեղնաւոր եղաւ։
Եւ էր Աստուած ընդ մանկանն, եւ աճեաց [279]եւ եղեւ աղեղնաւոր:

21:20: եւ աճեաց, եւ եղեւ աղեղնաւոր։
20 Եւ Աստուած երեխայի հետ էր. սա աճեց, դարձաւ աղեղնաւոր[14]
[14] Եբրայերէնը յաւելեալ ունի՝ եւ բնակուեց անապատում:
20 Աստուած տղուն հետ էր, որ մեծցաւ ու անապատը բնակեցաւ եւ աղեղնաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: И Бог был с отроком; и он вырос, и стал жить в пустыне, и сделался стрелком из лука.
21:20 καὶ και and; even ἦν ειμι be ὁ ο the θεὸς θεος God μετὰ μετα with; amid τοῦ ο the παιδίου παιδιον toddler; little child καὶ και and; even ηὐξήθη αυξανω grow; increase καὶ και and; even κατῴκησεν κατοικεω settle ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἐγένετο γινομαι happen; become δὲ δε though; while τοξότης τοξοτης archer
21:20 וַ wa וְ and יְהִ֧י yᵊhˈî היה be אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת together with הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy וַ wa וְ and יִּגְדָּ֑ל yyiḡdˈāl גדל be strong וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יְהִ֖י yᵊhˌî היה be רֹבֶ֥ה rōvˌeh רבה shoot קַשָּֽׁת׃ qaššˈāṯ קַשָּׁת bowman
21:20. et fuit cum eo qui crevit et moratus est in solitudine et factus est iuvenis sagittariusAnd God was with him: and he grew, and dwelt in the wilderness, and became a young man, an archer.
20. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer.
21:20. And God was with him. And he grew, and he stayed in the wilderness, and he became a young man, an archer.
21:20. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.
And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer:

20: И Бог был с отроком; и он вырос, и стал жить в пустыне, и сделался стрелком из лука.
21:20
καὶ και and; even
ἦν ειμι be
ο the
θεὸς θεος God
μετὰ μετα with; amid
τοῦ ο the
παιδίου παιδιον toddler; little child
καὶ και and; even
ηὐξήθη αυξανω grow; increase
καὶ και and; even
κατῴκησεν κατοικεω settle
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἐγένετο γινομαι happen; become
δὲ δε though; while
τοξότης τοξοτης archer
21:20
וַ wa וְ and
יְהִ֧י yᵊhˈî היה be
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
וַ wa וְ and
יִּגְדָּ֑ל yyiḡdˈāl גדל be strong
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
רֹבֶ֥ה rōvˌeh רבה shoot
קַשָּֽׁת׃ qaššˈāṯ קַשָּׁת bowman
21:20. et fuit cum eo qui crevit et moratus est in solitudine et factus est iuvenis sagittarius
And God was with him: and he grew, and dwelt in the wilderness, and became a young man, an archer.
21:20. And God was with him. And he grew, and he stayed in the wilderness, and he became a young man, an archer.
21:20. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «И Бог был с отроком…» Это часто встречающееся в Библии выражение указывает на особую промыслительную деятельность Бога, направленную к достижению Его обетовании (28:15; 39:2–3: и др.).

«и сделался стрелком из лука…» Указание на дикий и воинственный характер родоначальника будущих бедуинов и вместе на исполнение божественного предсказания об этом (16:10–12).
Adam Clarke: Commentary on the Bible - 1831
21:20: Became an archer - And by his skill in this art, under the continual superintendence of the Divine Providence, (for God was with the lad), he was undoubtedly enabled to procure a sufficient supply for his own wants and those of his parent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: God: Gen 17:20, Gen 28:15, Gen 39:2, Gen 39:3, Gen 39:21; Jdg 6:12, Jdg 13:24, Jdg 13:25; Luk 1:80, Luk 2:40
an archer: Gen 10:9, Gen 16:12, Gen 25:27, Gen 27:3, Gen 49:23, Gen 49:24
Geneva 1599
21:20 And God was (i) with the lad; and he grew, and dwelt in the wilderness, and became an archer.
(i) Concerning outward things God caused him to prosper.
John Gill
21:20 And God was with the lad,.... To confirm his health, to provide for him the necessaries of life, to protect him from danger in the wilderness where he was, and to prosper and succeed him in temporal things; all which is owing to the providential goodness of God:
and he grew; increased in bodily stature, and arrived to manhood; or, "he became great", in riches and in substance, as Ben Melech interprets it:
and dwelt in the wilderness; of Beersheba, where he now was, or of Paran after mentioned, a fit place for a wild man to dwell in, as it was said he should be; and by this means the oracle was fulfilled, Gen 16:12,
and became an archer; skilful in the use of the bow and arrow, both for hunting and slaying of wild beasts, on whose flesh he lived, and for lighting with men, against whom his hand would be: the Jewish writers (l) say he was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with an intention to kill him, while he was in Abraham's house; but it does not appear that he had any knowledge or use of the bow until he was in the wilderness and was grown up, by which he lived and defended himself; and so his posterity the Kedarenes, who sprung from his son Kedar, were famous for archery, Is 21:17; and the Ituraeans, from Jetur, another of his sons, Gen 25:15, were remarkable for their bows, of which Virgil (m) speaks; and so the Arabians that live in the deserts and round about them, called Nabathees, from Nabaioth, another son of Ishmael, are now extraordinary marksmen for bows and arrows, and to sling darts which are made of cane (n): the Saracens got their living not by the plough, but chiefly by the bow, and were all of them warriors, and lived upon wild flesh, and as rapacious as kites (o); and now the troops of the governor of Mecca, whereabout Ishmael, by the Arabs, is supposed to live, which are only infantry, are called Al-Harrabah, that is, archers, or dart men (p).
(l) Pirke, c. 30. Ammian. Marcellin. Hist. l. 14. (m) "Ithyraeos taxi curvantur in arcus". Georgic. l. 2. ver. 448. (n) Rauwolff's Travels, par. 2. ch. 4. p. 118. by Ray. (o) Ammian. Marcellin. l. 14. p. 8. Ed. Vales. (p) Sharif al Edrisi, apud Pocock. Specim. Arab. Hist. p. 122, 124.
Robert Jamieson, A. R. Fausset and David Brown
21:20 God was with the lad, &c.--Paran (that is, Arabia), where his posterity has ever dwelt (compare Gen 16:12; also Is 48:19; 1Pet 1:25).
his mother took him a wife--On a father's death, the mother looks out for a wife for her son, however young; and as Ishmael was now virtually deprived of his father, his mother set about forming a marriage connection for him, it would seem, among her relatives.
21:2121:21: Եւ բնակէր յանապատին Փառանու. եւ ա՛ռ նմա մայր նորա կին յերկրէն Եգիպտացւոց։
21 եւ բնակուեց Փառանի անապատում: Մայրը նրա համար Եգիպտացիների երկրից կին առաւ:
21 Փառանի անապատին մէջ բնակեցաւ եւ մայրը անոր կին մը առաւ Եգիպտոսի երկրէն։
Եւ բնակէր յանապատին Փառանու, եւ ա՛ռ նմա մայր նորա կին յերկրէն Եգիպտացւոց:

21:21: Եւ բնակէր յանապատին Փառանու. եւ ա՛ռ նմա մայր նորա կին յերկրէն Եգիպտացւոց։
21 եւ բնակուեց Փառանի անապատում: Մայրը նրա համար Եգիպտացիների երկրից կին առաւ:
21 Փառանի անապատին մէջ բնակեցաւ եւ մայրը անոր կին մը առաւ Եգիպտոսի երկրէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: Он жил в пустыне Фаран; и мать его взяла ему жену из земли Египетской.
21:21 καὶ και and; even κατῴκησεν κατοικεω settle ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τῇ ο the Φαραν φαραν and; even ἔλαβεν λαμβανω take; get αὐτῷ αυτος he; him ἡ ο the μήτηρ μητηρ mother γυναῖκα γυνη woman; wife ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
21:21 וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in מִדְבַּ֣ר miḏbˈar מִדְבָּר desert פָּארָ֑ן pārˈān פָּארָן Paran וַ wa וְ and תִּֽקַּֽח־ ttˈiqqˈaḥ- לקח take לֹ֥ו lˌô לְ to אִמֹּ֛ו ʔimmˈô אֵם mother אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ פ miṣrˈāyim . f מִצְרַיִם Egypt
21:21. habitavitque in deserto Pharan et accepit illi mater sua uxorem de terra AegyptiAnd he dwelt in the wilderness of Pharan, and his mother took a wife for him out of the land of Egypt.
21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
21:21. And he lived in the desert of Paran, and his mother took a wife for him from the land of Egypt.
21:21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt:

21: Он жил в пустыне Фаран; и мать его взяла ему жену из земли Египетской.
21:21
καὶ και and; even
κατῴκησεν κατοικεω settle
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τῇ ο the
Φαραν φαραν and; even
ἔλαβεν λαμβανω take; get
αὐτῷ αυτος he; him
ο the
μήτηρ μητηρ mother
γυναῖκα γυνη woman; wife
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
21:21
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
מִדְבַּ֣ר miḏbˈar מִדְבָּר desert
פָּארָ֑ן pārˈān פָּארָן Paran
וַ wa וְ and
תִּֽקַּֽח־ ttˈiqqˈaḥ- לקח take
לֹ֥ו lˌô לְ to
אִמֹּ֛ו ʔimmˈô אֵם mother
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ פ miṣrˈāyim . f מִצְרַיִם Egypt
21:21. habitavitque in deserto Pharan et accepit illi mater sua uxorem de terra Aegypti
And he dwelt in the wilderness of Pharan, and his mother took a wife for him out of the land of Egypt.
21:21. And he lived in the desert of Paran, and his mother took a wife for him from the land of Egypt.
21:21. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «Он жил в пустыне Фаран…» Так называлась горная область, отделявшая Едом от Египта и получившая свое имя от множества находившихся в ней пещере (14:6; Чис 13:4; Втор 1:1; 1: Цар 25:1). Современное название этой пустыни — Ел-Ти.

«и мать его взяла ему жену из земли Египетской…» Вот один из типичных примеров того, как высоко в библейской древности стоял авторитет родительской власти в брачном вопросе (ср. 27:46; 38:1-7).

Авраам и Авимелех заключают союз близ Вирсавии.
Adam Clarke: Commentary on the Bible - 1831
21:21: He dwelt in the wilderness of Paran - This is generally allowed to have been a part of the desert belonging to Arabia Petraea, in the vicinity of Mount Sinai; and this seems to be its uniform meaning in the sacred writings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: in the: Num 10:12, Num 12:16, Num 13:3, Num 13:26; Sa1 25:1
a wife: Gen 24:3, Gen 24:4, Gen 26:34, Gen 26:35, Gen 27:46, Gen 28:1, Gen 28:2; Jdg 14:2; Co1 7:38
John Gill
21:21 And he dwelt in the wilderness of Paran,.... So called from Paran, a city in Arabia Petraea; it reached from the wilderness of Shur to Mount Sinai: the account Adrichomius (q) gives of it is this; Paran or"Pharan is a wilderness, very large, desolate, impassable, and without water, containing, from Mount Sinai to Kadeshbarnea, a journey of eleven days; its land can neither be ploughed nor sown, is wholly dry, barren, and uncultivated; uninhabitable to men, destitute of villages, houses, and cottages; where neither men are seen, nor beasts nor birds; yea, neither trees nor any grass, only rocks and high rough stony mountains; it is taken sometimes for the first part of the desert of Arabia, near Mount Sinai, and sometimes for the last part, towards the land of promise; sometimes it is called the desert of Sin, and sometimes the desert of Sinai, from the mount; but this name Pharan seems to be the most general of the names of this very long desert:''this is the wilderness the Israelites wandered in thirty eight years; what this writer says of it must be understood only of some parts of it, otherwise Ishmael could not have lived in it:
and his mother took him a wife out of the land of Egypt: her own country, for she was an Egyptian, Gen 16:1; and where they dwelt was not far from it: according to the Jewish writers, he had two wives; the first he divorced, and then married the Egyptian; his first wife, they say (r), he sent for, and took out of the plains of Moab, whose name was Aishah, and the other Phatimah; so the Targum of Jonathan here,"and he dwelt in the wilderness of Paran, and took to wife Adisha (or Aisha), whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:''the names of Ishmael's wives seem to be taken from the Arabic writers; for Aishah, or Ayesha, was the name of a daughter of Abubeker, and one of the wives of Mahomet, and Phatimah the name of one of his daughters.
(q) Theatrum Terrae, S. p. 116. (r) Pirke Eliezer, ut supra. (c. 30.)
21:2221:22: Եւ եղեւ ՚ի ժամանակին յայնմիկ խօսեցաւ Աբիմելէք, եւ Ոքոզաթ տաճարապետ նորա, եւ Փիքաւղ սպարապետ զօրաց նորա. եւ ասեն ցԱբրաամ. Աստուած ընդ քե՛զ է յամենայնի զինչ եւ գործես[170]։ [170] Ոմանք. Եւ խօսեցաւ Աբիմելէք.. եւ ասէ ցԱբրա՛՛։
22 Այդ ժամանակներում Աբիմելէքը, նրա սենեկապետ Ոքոզաթն ու նրա զօրքերի սպարապետ Փիքողը, խօսելով Աբրահամի հետ, ասացին. «Աստուած քեզ հետ է բոլոր այն գործերում, ինչ դու անում ես:
22 Այն ատեն Աբիմելէք եւ իր սպարապետը՝ Փիքօղ, խօսեցան Աբրահամին ըսելով. «Աստուած քեզի հետ է ամէն բանի մէջ՝ ինչ որ գործես։
Եւ եղեւ ի ժամանակին յայնմիկ խօսեցաւ Աբիմելէք եւ [280]Ոքոզաթ տաճարապետ նորա եւ`` Փիքող սպարապետ զօրաց նորա, եւ ասեն ցԱբրահամ. Աստուած ընդ քեզ է յամենայնի զինչ եւ գործես:

21:22: Եւ եղեւ ՚ի ժամանակին յայնմիկ խօսեցաւ Աբիմելէք, եւ Ոքոզաթ տաճարապետ նորա, եւ Փիքաւղ սպարապետ զօրաց նորա. եւ ասեն ցԱբրաամ. Աստուած ընդ քե՛զ է յամենայնի զինչ եւ գործես[170]։
[170] Ոմանք. Եւ խօսեցաւ Աբիմելէք.. եւ ասէ ցԱբրա՛՛։
22 Այդ ժամանակներում Աբիմելէքը, նրա սենեկապետ Ոքոզաթն ու նրա զօրքերի սպարապետ Փիքողը, խօսելով Աբրահամի հետ, ասացին. «Աստուած քեզ հետ է բոլոր այն գործերում, ինչ դու անում ես:
22 Այն ատեն Աբիմելէք եւ իր սպարապետը՝ Փիքօղ, խօսեցան Աբրահամին ըսելով. «Աստուած քեզի հետ է ամէն բանի մէջ՝ ինչ որ գործես։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: И было в то время, Авимелех с Фихолом, военачальником своим, сказал Аврааму: с тобою Бог во всем, что ты ни делаешь;
21:22 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that καὶ και and; even εἶπεν επω say; speak Αβιμελεχ αβιμελεχ and; even Οχοζαθ οχοζαθ the νυμφαγωγὸς νυμφαγωγος he; him καὶ και and; even Φικολ φικολ the ἀρχιστράτηγος αρχιστρατηγος the δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam λέγων λεγω tell; declare ὁ ο the θεὸς θεος God μετὰ μετα with; amid σοῦ σου of you; your ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐὰν εαν and if; unless ποιῇς ποιεω do; make
21:22 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔וא hˈiw הִיא she וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וּ û וְ and פִיכֹל֙ fîḵˌōl פִּיכֹל Phicol שַׂר־ śar- שַׂר chief צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service אֶל־ ʔel- אֶל to אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) עִמְּךָ֔ ʕimmᵊḵˈā עִם with בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֖ה ʔattˌā אַתָּה you עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
21:22. eodem tempore dixit Abimelech et Fichol princeps exercitus eius ad Abraham Deus tecum est in universis quae agisAt the same time Abimelech, and Phicol the general of his army said to Abraham: God is with thee in all that thou dost.
22. And it came to pass at that time, that Abimelech and Phicol the captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:
21:22. At the same time, Abimelech and Phicol, the leader of his army, said to Abraham: “God is with you in everything that you do.
21:22. And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God [is] with thee in all that thou doest:
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God [is] with thee in all that thou doest:

22: И было в то время, Авимелех с Фихолом, военачальником своим, сказал Аврааму: с тобою Бог во всем, что ты ни делаешь;
21:22
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
καὶ και and; even
εἶπεν επω say; speak
Αβιμελεχ αβιμελεχ and; even
Οχοζαθ οχοζαθ the
νυμφαγωγὸς νυμφαγωγος he; him
καὶ και and; even
Φικολ φικολ the
ἀρχιστράτηγος αρχιστρατηγος the
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
πρὸς προς to; toward
Αβρααμ αβρααμ Abraam; Avraam
λέγων λεγω tell; declare
ο the
θεὸς θεος God
μετὰ μετα with; amid
σοῦ σου of you; your
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐὰν εαν and if; unless
ποιῇς ποιεω do; make
21:22
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔וא hˈiw הִיא she
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וּ û וְ and
פִיכֹל֙ fîḵˌōl פִּיכֹל Phicol
שַׂר־ śar- שַׂר chief
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
אֶל־ ʔel- אֶל to
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עִמְּךָ֔ ʕimmᵊḵˈā עִם with
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֖ה ʔattˌā אַתָּה you
עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
21:22. eodem tempore dixit Abimelech et Fichol princeps exercitus eius ad Abraham Deus tecum est in universis quae agis
At the same time Abimelech, and Phicol the general of his army said to Abraham: God is with thee in all that thou dost.
21:22. At the same time, Abimelech and Phicol, the leader of his army, said to Abraham: “God is with you in everything that you do.
21:22. And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God [is] with thee in all that thou doest:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ 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
22: «Авимелех с (Ахузафом невестоводителем и) Фихомом военачальником своим…» Имени Ахузафа невестоводителя не имеет здесь ни один из текстов, кроме LXX и славянского; но оно встречается при другом подобном же случае (26:26). Но эпитет «numfagwgoV, невестоводителя», приложенный к Ахузафу, по-видимому, представляет собой неправильный перевод еврейского термина «мерса», означающего «друга, доверенное лицо, советника, стоящего сбоку» (3: Цар 4:5; 1: Пар 27:33), Очевидно, Авимелех, вступая в важный союз с Авраамом, взял с собою для этой цели двух главнейших своих сановников.

«с тобою Бог во всем, что ты ни делаешь…» Убеждение, сложившееся на основании случая с Саррой (гл. 20), чудесного рождения Исаака и общего благополучия Авраама. Замечательно здесь также исповедание Авимелехом веры в Элогима, истинного Бога вселенной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: Abimelech's Covenant with Abraham.B. C. 1892.
22 And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: 23 Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. 24 And Abraham said, I will swear. 25 And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away. 26 And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day. 27 And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. 28 And Abraham set seven ewe lambs of the flock by themselves. 29 And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves? 30 And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. 31 Wherefore he called that place Beer-sheba; because there they sware both of them. 32 Thus they made a covenant at Beer-sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.
We have here an account of the treaty between Abimelech and Abraham, in which appears the accomplishment of that promise (ch. xii. 2) that God would make his name great. His friendship is valued, is courted, though a stranger, though a tenant at will to the Canaanites and Perizzites.
I. The league is proposed by Abimelech, and Phichol his prime-minister of state and general of his army.
1. The inducement to it was God's favour to Abraham (v. 22): "God is with thee in all that thou doest, and we cannot but take notice of it." Note, (1.) God in his providence sometimes shows his people such tokens for good that their neighbours cannot but take notice of it, Ps. lxxxvi. 17. Their affairs do so visibly prosper, and they have such remarkable success in their undertakings, that a confession is extorted from all about them of God's presence with them. (2.) It is good being in favour with those that are in favour with God, and having an interest in those that have an interest in heaven, Zech. viii. 23. We will go with you, for we have heard that God is with you. We do well for ourselves if we have fellowship with those that have fellowship with God, 1 John i. 3.
2. The tenour of it was, in general, that there should be a firm and constant friendship between the two families, which should not upon any account be violated. This bond of friendship must be strengthened by the bond of an oath, in which the true God was appealed to, both as a witness of their sincerity and an avenger in case either side were treacherous, v. 23. Observe, (1.) He desires the entail of this league upon his posterity and the extension of it to his people. He would have his son, and his son's son, and his land likewise, to have the benefit of it. Good men should secure an alliance and communion with the favourites of Heaven, not for themselves only, but for theirs also. (2.) He reminds Abraham of the fair treatment he had found among them: According to the kindness I have done unto thee. As those that have received kindness must return it, so those that have shown kindness may expect it.
II. It is consented to by Abraham, with a particular clause inserted about a well. In Abraham's part of this transaction observe,
1. He was ready to enter into this league with Abimelech, finding him to be a man of honour and conscience, and that had the fear of God before his eyes: I will swear, v. 24. Note, (1.) Religion does not make men morose and unconversable; I am sure it ought not. We must not, under colour of shunning bad company, be sour to all company, and jealous of every body. (2.) An honest mind does not startle at giving assurances: if Abraham say that he will be true to Abimelech, he is not afraid to swear it; an oath is for confirmation.
2. He prudently settled the matter concerning a well, about which Abimelech's servants had quarrelled with him. Wells of water, it seems, were choice goods in that country: thanks be to God, that they are not so scarce in ours. (1.) Abraham mildly told Abimelech of it, v. 25. Note, If our brother trespass against us, we must, with the meekness of wisdom, tell him his fault, that the matter may be fairly accommodated and an end made of it, Matt. xviii. 15. (2.) He acquiesced in Abimelech's justification of himself in this matter: I wot not who has done this thing, v. 26. Many are suspected of injustice and unkindness that are perfectly innocent, and we ought to be glad when they clear themselves. The faults of servants must not be imputed to their masters, unless they know of them and justify them; and no more can be expected from an honest man than that he be ready to do right as soon as he knows that he has done wrong. (3.) He took care to have his title to the well cleared and confirmed, to prevent any disputes or quarrels for the future, v. 30. It is justice, as well as wisdom, to do thus, in perptuam rei memoriam--that the circumstance may be perpetually remembered.
3. He made a very handsome present to Abimelech, v. 27. It was not any thing curious or fine that he presented to him, but that which was valuable and useful--sheep and oxen, in gratitude for Abimelech's kindness to him, and in token of hearty friendship between them. The interchanging of kind offices is the improving of love: that which is mine is my friend's.
4. He ratified the covenant by an oath, and registered it by giving a new name to the place (v. 31), Beer-sheba, the well of the oath, in remembrance of the covenant they swore to, that they might be ever mindful of it; or the well of seven, in remembrance of the seven lambs given to Abimelech, as a consideration for his confirming Abraham's title to that well. Note, Bargains made must be remembered, that we may make them good, and may not break our word through oversight.
33 And Abraham planted a grove in Beer-sheba, and called there on the name of the LORD, the everlasting God. 34 And Abraham sojourned in the Philistines' land many days.
Observe, 1. Abraham, having got into a good neighbourhood, knew when he was well off, and continued a great while there. There he planted a grove for a shade to his tent, or perhaps an orchard of fruit-trees; and there, though we cannot say he settled, for God would have him, while he lived, to be a stranger and a pilgrim, yet he sojourned many days, as many as would consist with his character, as Abraham the Hebrew, or passenger. 2. There he made, not only a constant practice, but an open profession, of his religion: There he called on the name of the Lord, the everlasting God, probably in the grove he planted, which was his oratory or house of prayer. Christ prayed in a garden, on a mountain. (1.) Abraham kept up public worship, to which, probably, his neighbours resorted, that they might join with him. Note, Good men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. (2.) In calling on the Lord, we must eye him as the everlasting God, the God of the world, so some. Though God had made himself known to Abraham as his God in particular, and in covenant with him, yet he forgets not to give glory to him as the Lord of all: The everlasting God, who was, before all worlds, and will be, when time and days shall be no more. See Isa. xl. 28.
Adam Clarke: Commentary on the Bible - 1831
21:22: At that time - This may either refer to the transactions recorded in the preceding chapter, or to the time of Ishmael's marriage, but most probably to the former.
God is with thee - מימרא דיי meimera daiya, the Word of Jehovah; see before, Gen 15:1. That the Chaldee paraphrasts use this term, not for a word spoken, but in the same sense in which St. John uses the λογος του Θεου, the Word of God, (Joh 1:1), must be evident to every unprejudiced reader. See on Gen 15:1 (note).
Albert Barnes: Notes on the Bible - 1834
21:22-34
According to the common law of Hebrew narrative, this event took place before some of the circumstances recorded in the pRev_ious passage; probably not long after the birth of Isaac. Abimelek, accompanied by Phikol, his commander-in-chief, proposes to form a league with Abraham. The reason assigned for this is that God was with him in all that he did. Various circumstances concurred to produce this conviction in Abimelek. The never-to-be-forgotten appearance of God to himself in a dream interposing on behalf of Abraham, the birth of Isaac, and the consequent certainty of his having an heir, and the growing retinue and affluence of one who, some ten years before, could lead out a trained band of three hundred and eighteen men-at-arms, were amply sufficient to prove that God was the source of his strength. Such a man is formidable as a foe, but serviceable as an ally. It is the part of sound policy, therefore, to approach him and endeavor to pRev_ail upon him to swear by God not to deal falsely with him or his. "Kin and kith." We have adopted these words to represent the conversational alliterative phrase of the original. They correspond tolerably well with the σπέρμα sperma and ὄνομα onoma, "seed" and "name," of the Septuagint. Abraham frankly consents to this oath. This is evidently a personal covenant, referring to existing circumstances. A similar confederacy had been already formed with Aner, Eshkol, and Mamre. Abraham was disposed to such alliances, as they contributed to peaceful neighborhood. He was not in a condition to make a national covenant, though it is a fact that the Philistines were scarcely ever wholly subjugated by his descendants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: am 2118, bc 1886
Abimelech: Gen 20:2, Gen 26:26
God: Gen 20:17, Gen 26:28, Gen 28:15, Gen 30:27, Gen 39:2, Gen 39:3; Jos 3:7; Ch2 1:1; Isa 8:10, Isa 45:14; Zac 8:23; Mat 1:23; Rom 8:31; Co1 14:25; Heb 13:5; Rev 3:9
Carl Friedrich Keil and Franz Delitzsch
21:22
Abimelech's Treaty with Abraham. - Through the divine blessing which visibly attended Abraham, the Philistine king Abimelech was induced to secure for himself and his descendants the friendship of a man so blessed; and for that purpose he went to Beersheba, with his captain Phicol, to conclude a treaty with him. Abraham was perfectly ready to agree to this; but first of all he complained to him about a well which Abimelech's men had stolen, i.e., had unjustly appropriated to themselves. Abimelech replied that this act of violence had never been made known to him till that day, and as a matter of course commanded the well to be returned. After the settlement of this dispute the treaty was concluded, and Abraham presented the king with sheep and oxen, as a material pledge that he would reciprocate the kindness shown, and live in friendship with the king and his descendants. Out of this present he selected seven lambs and set them by themselves; and when Abimelech inquired what they were, he told him to take them from his hand, that they might be to him (Abraham) for a witness that he had digged the well. It was not to redeem the well, but to secure the well as his property against any fresh claims on the part of the Philistines, that the present was given; and by the acceptance of it, Abraham's right of possession was practically and solemnly acknowledged.
John Gill
21:22 And it came to pass at that time,.... Not when Ishmael was grown up and married, but when Isaac was weaned and Ishmael was expelled:
that Abimelech, and Phichol, the chief captain of his host, spake unto Abraham; Abimelech was king of Gerar, the same that is spoken of in the preceding chapter, and Phichol was the general of his army; these two great personages came together and paid Abraham a visit, and had some conversation with him, who was still in Gerar, or however in some part of that country not far from it:
saying, God is with thee in all that thou doest; greatly prospered him in the things of the world, for of them only could they make a judgment; they saw that he increased in worldly substance, and that his family was increased, and that he succeeded in everything in which he engaged; and, being jealous of his growing greatness and power, were desirous of securing an interest in him and in his favour.
Robert Jamieson, A. R. Fausset and David Brown
21:22 COVENANT. (Gen 21:22-34)
Abimelech and Phichol--Here a proof of the promise (Gen 12:2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to [Gen 21:24].
21:2321:23: Արդ՝ երդուի՛ր ինձ յԱստուած չմեղանչել ինձ, եւ մի՛ զաւակի իմում, եւ անուան իմոյ. այլ ըստ արդարութեանն զոր արարի ընդ քեզ՝ արասցես ընդ իս, եւ երկրիս յորում բնակեալ ես ՚ի սմա[171]։ [171] Ոմանք. Արդ երդուիր դու ինձ։ ՚Ի լուս՛՛. Եւ մի՛ անուան իմոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
23 Արդ, Աստծու անունով ինձ երդուի՛ր, որ ո՛չ իմ, ո՛չ իմ զաւակի, ո՛չ իմ անուան դէմ չես մեղանչի, այլ կը վարուես այնպէս արդար, ինչպէս ես վարուեցի քո նկատմամբ, նոյնպէս եւ իմ երկրի նկատմամբ, ուր դու բնակւում ես»:
23 Եւ հիմա հոս ինծի երդում ըրէ Աստուծմով, որ ինծի ու իմ զաւկիս եւ իմ սերունդիս հետ նենգութեամբ պիտի չվարուիս. հապա իմ քեզի ըրած երախտիքիս պէս պիտի ընես ինծի ու այս երկրին՝ որուն մէջ բնակեր ես»։
Արդ երդուիր ինձ յԱստուած չմեղանչել ինձ, եւ մի՛ զաւակի իմում եւ [281]անուան իմոյ. այլ ըստ արդարութեանն զոր արարի ընդ քեզ` արասցես ընդ իս, եւ երկրիս յորում բնակեալ ես ի սմա:

21:23: Արդ՝ երդուի՛ր ինձ յԱստուած չմեղանչել ինձ, եւ մի՛ զաւակի իմում, եւ անուան իմոյ. այլ ըստ արդարութեանն զոր արարի ընդ քեզ՝ արասցես ընդ իս, եւ երկրիս յորում բնակեալ ես ՚ի սմա[171]։
[171] Ոմանք. Արդ երդուիր դու ինձ։ ՚Ի լուս՛՛. Եւ մի՛ անուան իմոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
23 Արդ, Աստծու անունով ինձ երդուի՛ր, որ ո՛չ իմ, ո՛չ իմ զաւակի, ո՛չ իմ անուան դէմ չես մեղանչի, այլ կը վարուես այնպէս արդար, ինչպէս ես վարուեցի քո նկատմամբ, նոյնպէս եւ իմ երկրի նկատմամբ, ուր դու բնակւում ես»:
23 Եւ հիմա հոս ինծի երդում ըրէ Աստուծմով, որ ինծի ու իմ զաւկիս եւ իմ սերունդիս հետ նենգութեամբ պիտի չվարուիս. հապա իմ քեզի ըրած երախտիքիս պէս պիտի ընես ինծի ու այս երկրին՝ որուն մէջ բնակեր ես»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: и теперь поклянись мне здесь Богом, что ты не обидишь ни меня, ни сына моего, ни внука моего; и как я хорошо поступал с тобою, так и ты будешь поступать со мною и землею, в которой ты гостишь.
21:23 νῦν νυν now; present οὖν ουν then ὄμοσόν ομνυω swear μοι μοι me τὸν ο the θεὸν θεος God μὴ μη not ἀδικήσειν αδικεω injure; unjust to με με me μηδὲ μηδε while not; nor τὸ ο the σπέρμα σπερμα seed μου μου of me; mine μηδὲ μηδε while not; nor τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἀλλὰ αλλα but κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing ἣν ος who; what ἐποίησα ποιεω do; make μετὰ μετα with; amid σοῦ σου of you; your ποιήσεις ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even τῇ ο the γῇ γη earth; land ᾗ ος who; what σὺ συ you παρῴκησας παροικεω reside ἐν εν in αὐτῇ αυτος he; him
21:23 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִשָּׁ֨בְעָה hiššˌāvᵊʕā שׁבע swear לִּ֤י llˈî לְ to בֵֽ vˈē בְּ in אלֹהִים֙ ʔlōhîm אֱלֹהִים god(s) הֵ֔נָּה hˈēnnā הֵנָּה here אִם־ ʔim- אִם if תִּשְׁקֹ֣ר tišqˈōr שׁקר do falsely לִ֔י lˈî לְ to וּ û וְ and לְ lᵊ לְ to נִינִ֖י nînˌî נִין offspring וּ û וְ and לְ lᵊ לְ to נֶכְדִּ֑י neḵdˈî נֶכֶד progeny כַּ ka כְּ as † הַ the חֶ֜סֶד ḥˈeseḏ חֶסֶד loyalty אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make עִמְּךָ֙ ʕimmᵊḵˌā עִם with תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make עִמָּדִ֔י ʕimmāḏˈî עִמָּד company וְ wᵊ וְ and עִם־ ʕim- עִם with הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] גַּ֥רְתָּה gˌartā גור dwell בָּֽהּ׃ bˈāh בְּ in
21:23. iura ergo per Dominum ne noceas mihi et posteris meis stirpique meae sed iuxta misericordiam quam feci tibi facies mihi et terrae in qua versatus es advenaSwear therefore by God, that thou wilt not hurt me, nor my posterity, nor my stock: but according to the kindness that I have done to thee, thou shalt do to me, and to the land wherein thou hast lived a stranger.
23. now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.
21:23. Therefore, swear by God that you will do no harm to me, and to my posterity, and to my stock. But according to the mercy that I have done to you, you will do to me and to the land, to which you have turned as a newcomer.”
21:23. Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: [but] according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.
Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son' s son: [but] according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned:

23: и теперь поклянись мне здесь Богом, что ты не обидишь ни меня, ни сына моего, ни внука моего; и как я хорошо поступал с тобою, так и ты будешь поступать со мною и землею, в которой ты гостишь.
21:23
νῦν νυν now; present
οὖν ουν then
ὄμοσόν ομνυω swear
μοι μοι me
τὸν ο the
θεὸν θεος God
μὴ μη not
ἀδικήσειν αδικεω injure; unjust to
με με me
μηδὲ μηδε while not; nor
τὸ ο the
σπέρμα σπερμα seed
μου μου of me; mine
μηδὲ μηδε while not; nor
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἀλλὰ αλλα but
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
ἣν ος who; what
ἐποίησα ποιεω do; make
μετὰ μετα with; amid
σοῦ σου of you; your
ποιήσεις ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
τῇ ο the
γῇ γη earth; land
ος who; what
σὺ συ you
παρῴκησας παροικεω reside
ἐν εν in
αὐτῇ αυτος he; him
21:23
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הִשָּׁ֨בְעָה hiššˌāvᵊʕā שׁבע swear
לִּ֤י llˈî לְ to
בֵֽ vˈē בְּ in
אלֹהִים֙ ʔlōhîm אֱלֹהִים god(s)
הֵ֔נָּה hˈēnnā הֵנָּה here
אִם־ ʔim- אִם if
תִּשְׁקֹ֣ר tišqˈōr שׁקר do falsely
לִ֔י lˈî לְ to
וּ û וְ and
לְ lᵊ לְ to
נִינִ֖י nînˌî נִין offspring
וּ û וְ and
לְ lᵊ לְ to
נֶכְדִּ֑י neḵdˈî נֶכֶד progeny
כַּ ka כְּ as
הַ the
חֶ֜סֶד ḥˈeseḏ חֶסֶד loyalty
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make
עִמְּךָ֙ ʕimmᵊḵˌā עִם with
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
וְ wᵊ וְ and
עִם־ ʕim- עִם with
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
גַּ֥רְתָּה gˌartā גור dwell
בָּֽהּ׃ bˈāh בְּ in
21:23. iura ergo per Dominum ne noceas mihi et posteris meis stirpique meae sed iuxta misericordiam quam feci tibi facies mihi et terrae in qua versatus es advena
Swear therefore by God, that thou wilt not hurt me, nor my posterity, nor my stock: but according to the kindness that I have done to thee, thou shalt do to me, and to the land wherein thou hast lived a stranger.
21:23. Therefore, swear by God that you will do no harm to me, and to my posterity, and to my stock. But according to the mercy that I have done to you, you will do to me and to the land, to which you have turned as a newcomer.”
21:23. Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: [but] according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «и теперь поклянись мне здесь Богом…» Глагол «клясться», по-еврейски schaba, шаба, происходит от числительного шеба — «семь» и этим самым указывает, с одной стороны, на священный характер данного числа, с другой — или на наличность семи жертв (28: ст.), или же на присутствие семи свидетелей при заключении клятвенного договора.

«что ты не обидишь ни меня, ни сына моего, ни внука моего…» Славянский текст имеет незначительный вариант: «не обидиша мене, ниже семени моего, ниже имени моего», смысл которого тот же самый, что и предшествующего выражения, т. е. указание на фамилию или потомство (Иов 18:19; Ис 14:22).
Adam Clarke: Commentary on the Bible - 1831
21:23: Now therefore swear unto me - The oath on such occasions probably meant no more than the mutual promise of both the parties, when they slew an animal, poured out the blood as a sacrifice to God, and then passed between the pieces. See this ceremony, Gen 15:18 (note), and on Genesis 15 (note).
According to the kindness that I have done - The simple claims of justice were alone set up among virtuous people in those ancient times, which constitute the basis of the famous lex talionis, or law of like for like, kind office for kind office, and breach for breach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: swear: Gen 14:22, Gen 14:23, Gen 24:3, Gen 26:28, Gen 31:44, Gen 31:53; Deu 6:13; Jos 2:12; Sa1 20:13, Sa1 20:17, Sa1 20:42; Sa1 24:21, Sa1 24:22, Sa1 30:15; Jer 4:2; Co2 1:23; Heb 6:16
that thou wilt not deal falsely with me: Heb. if thou shalt lie unto me
I have: Gen 20:14
John Gill
21:23 Now therefore swear unto me here by God,.... By the true and living God, by whom only an oath is to be taken, who was Abraham's God, and whom Abimelech seems to have known and to have been a worshipper of; and therefore moves for an oath to be taken by him, which he knew would be sacred and binding to Abraham, could he prevail upon him to swear:
that thou wilt not deal falsely with me, nor with my son, nor with my son's son; perhaps he had heard that God had promised to give the whole land of Canaan to him and his posterity, and among the rest his kingdom, which was a part of it; and, seeing him grow great and powerful, he could not tell how soon it might be ere he was put in the possession of it, whether in his own time, or his son's, or his grandson's; and therefore desires Abraham that he would swear to do no hurt to them whenever it should be:
but according to the kindness I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned; that, as he had given him full liberty to sojourn in any part of his kingdom where he pleased, so, when the whole country should come into his possession, that he, or his son, or his grandson, in whatsoever time it should be, might quietly enjoy their own land, and all the inhabitants of it; at least that they might not be driven out of it, but sojourn in it as he had done.
21:2421:24: Եւ ասէ Աբրաամ. Ե՛ս երդնում։
24 Աբրահամն ասաց. «Երդւում եմ»:
24 Եւ Աբրահամ ըսաւ. «Ես երդում կ’ընեմ»։
Եւ ասէ Աբրահամ. Ես երդնում:

21:24: Եւ ասէ Աբրաամ. Ե՛ս երդնում։
24 Աբրահամն ասաց. «Երդւում եմ»:
24 Եւ Աբրահամ ըսաւ. «Ես երդում կ’ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: И сказал Авраам: я клянусь.
21:24 καὶ και and; even εἶπεν επω say; speak Αβρααμ αβρααμ Abraam; Avraam ἐγὼ εγω I ὀμοῦμαι ομνυω swear
21:24 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אִשָּׁבֵֽעַ׃ ʔiššāvˈēₐʕ שׁבע swear
21:24. dixitque Abraham ego iuraboAnd Abraham said: I will swear.
24. And Abraham said, I will swear.
21:24. And Abraham said, “I will swear.”
21:24. And Abraham said, I will swear.
And Abraham said, I will swear:

24: И сказал Авраам: я клянусь.
21:24
καὶ και and; even
εἶπεν επω say; speak
Αβρααμ αβρααμ Abraam; Avraam
ἐγὼ εγω I
ὀμοῦμαι ομνυω swear
21:24
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
אִשָּׁבֵֽעַ׃ ʔiššāvˈēₐʕ שׁבע swear
21:24. dixitque Abraham ego iurabo
And Abraham said: I will swear.
24. And Abraham said, I will swear.
21:24. And Abraham said, “I will swear.”
21:24. And Abraham said, I will swear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «И сказал Авраам: я клянусь» Авраам торжественно обещал исполнить эту просьбу; но со временем мы видим, что земля филистимлян отдается в наследие коленам Израиля (Нав 13:1–2); по всей вероятности, к этому времени уже прекратилось самостоятельное существование герарского царства, так что и договор потерял всякое значение.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: Gen 14:13; Rom 12:18; Heb 6:16
Geneva 1599
21:24 And Abraham said, I will (k) swear.
(k) So that it is a lawful thing to take an oath in matters of importance, to justify the truth, and to assure others of our sincerity.
John Gill
21:24 And Abraham said, I will swear. Sensible of the many favours he had received from Abimelech in times past, and was still indulged with, he very readily agreed to his proposal; and the rather, as he knew by the vision between the pieces, that it would be four hundred years before his posterity should be put into the possession of the land of Canaan; and therefore could take an oath that neither he, nor his son, nor his grandson, should be injured or dispossessed.
21:2521:25: Եւ յանդիմանեա՛ց Աբրաամ զԱբիմելէք՝ վասն ջրհորոյն ջրոց զորս հանին ծառայքն Աբիմելեքայ[172]։ [172] Ոմանք. Վասն ջրհորոցն ջուրց զորս։
25 Աբրահամն Աբիմելէքին յանդիմանեց այն ջրհորի համար, որ Աբիմելէքի ծառաները խլել էին:
25 Ու Աբրահամ յանդիմանեց Աբիմելէքը ջրհորի մը համար, որ Աբիմելէքի ծառաները բռնութեամբ առած էին։
Եւ յանդիմանեաց Աբրահամ զԱբիմելէք վասն ջրհորոյն ջրոց զորս հանին ծառայքն Աբիմելեքայ:

21:25: Եւ յանդիմանեա՛ց Աբրաամ զԱբիմելէք՝ վասն ջրհորոյն ջրոց զորս հանին ծառայքն Աբիմելեքայ[172]։
[172] Ոմանք. Վասն ջրհորոցն ջուրց զորս։
25 Աբրահամն Աբիմելէքին յանդիմանեց այն ջրհորի համար, որ Աբիմելէքի ծառաները խլել էին:
25 Ու Աբրահամ յանդիմանեց Աբիմելէքը ջրհորի մը համար, որ Աբիմելէքի ծառաները բռնութեամբ առած էին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: И Авраам упрекал Авимелеха за колодезь с водою, который отняли рабы Авимелеховы.
21:25 καὶ και and; even ἤλεγξεν ελεγχω convict; question Αβρααμ αβρααμ Abraam; Avraam τὸν ο the Αβιμελεχ αβιμελεχ about; around τῶν ο the φρεάτων φρεαρ pit τοῦ ο the ὕδατος υδωρ water ὧν ος who; what ἀφείλαντο αφαιρεω take away οἱ ο the παῖδες παις child; boy τοῦ ο the Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
21:25 וְ wᵊ וְ and הֹוכִ֥חַ hôḵˌiₐḥ יכח reprove אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech עַל־ ʕal- עַל upon אֹדֹות֙ ʔōḏôṯ אֹודֹות inducement בְּאֵ֣ר bᵊʔˈēr בְּאֵר well הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] גָּזְל֖וּ gāzᵊlˌû גזל tear away עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
21:25. et increpavit Abimelech propter puteum aquae quem vi abstulerant servi illiusAnd he reproved Abimelech for a well of water, which his servants had taken away by force.
25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away.
21:25. And he reproved Abimelech because of a well of water, which his servants had taken away by force.
21:25. And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away.
And Abraham reproved Abimelech because of a well of water, which Abimelech' s servants had violently taken away:

25: И Авраам упрекал Авимелеха за колодезь с водою, который отняли рабы Авимелеховы.
21:25
καὶ και and; even
ἤλεγξεν ελεγχω convict; question
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
Αβιμελεχ αβιμελεχ about; around
τῶν ο the
φρεάτων φρεαρ pit
τοῦ ο the
ὕδατος υδωρ water
ὧν ος who; what
ἀφείλαντο αφαιρεω take away
οἱ ο the
παῖδες παις child; boy
τοῦ ο the
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
21:25
וְ wᵊ וְ and
הֹוכִ֥חַ hôḵˌiₐḥ יכח reprove
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
עַל־ ʕal- עַל upon
אֹדֹות֙ ʔōḏôṯ אֹודֹות inducement
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
גָּזְל֖וּ gāzᵊlˌû גזל tear away
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
21:25. et increpavit Abimelech propter puteum aquae quem vi abstulerant servi illius
And he reproved Abimelech for a well of water, which his servants had taken away by force.
25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away.
21:25. And he reproved Abimelech because of a well of water, which his servants had taken away by force.
21:25. And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: «И Авраам упрекал Авимелеха за колодезь с водою… Авимелех же сказал… я даже и не слыхал о том до ныне…» Спор из-за водопоя был одним из главных поводов к неудовольствию и вражде между кочевыми, пастушескими племенами древней Сирии и Палестины (26:20; 13:8; Исх 2:16–17), причем нередко он велся лишь между рабами, без ведома их господ (13:7).
Adam Clarke: Commentary on the Bible - 1831
21:25: Abraham reproved Abimelech - Wells were of great consequence in those hot countries, and especially where the flocks were numerous, because the water was scarce, and digging to find it was accompanied with much expense of time and labor.
Albert Barnes: Notes on the Bible - 1834
21:25-26
Abraham takes occasion to remonstrate with Abimelek about a well which his people had seized. Wells were extremely valuable in Palestine, on account of the long absence of rain between the latter or vernal rain ending in March, and the early or autumnal rain beginning in November. The digging of a well was therefore a matter of the greatest moment, and often gave a certain title to the adjacent fields. Hence, the many disputes about wells, as the neighboring Emirs or chieftains were jealous of rights so acquired, and often sought to enter by the strong hand on the labors of patient industry. Hence, Abraham lays more stress on a public attestation that he has dug, and is therefore the owner of this well, than on all the rest of the treaty. Seven is the number of sanctity, and therefore of obligation. This number is accordingly figured in some part of the form of confederation; in the present case, in the seven ewe-lambs which Abraham tenders, and Abimelek, in token of consent, accepts at his hand. The name of the well is remarkable as an instance of the various meanings attached to nearly the same sound. Even in Hebrew it means the well of seven, or the well of the oath, as the roots of seven, and of the verb meaning to swear, have the same radical letters. Bir es-Seba means "the well of seven or of the lion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: reproved: Gen 26:15-22, Gen 29:8; Exo 2:15-17; Jdg 1:15; Pro 17:10, Pro 25:9, Pro 27:5; Mat 18:15
because: Wells of water were of great consequence in those hot countries, especially where the flocks were numerous; because water was scarce, and digging to find it was attended with the expense of much time and labour.
servants: Gen 13:7, Gen 26:15-22; Exo 2:16, Exo 2:17
John Gill
21:25 And Abraham reproved Abimelech because of a well of water,.... Before he swore and entered into covenant with him, he thought it advisable to inform him of an affair that had happened concerning a well of water, which in those hot and dry countries, as the southern parts of the land of Canaan were, was an affair of great importance; and to make complaint of the ill usage of Abimelech's servants with respect to it, and to reason with him about it, that the thing might be adjusted to mutual satisfaction, and so a firm basis and foundation be laid for the continuance of friendship for the future; which was wisely done before their league and covenant was ratified: this it seems was a well
which Abimelech's servants had violently taken away: that is, had by force taken the use of it to themselves for their cattle, and had deprived Abraham of it, though it was of his own digging; and perhaps there might be more than one, and the singular may be put for the plural; and so the Septuagint version has it, "the wells": see Gen 26:15.
Robert Jamieson, A. R. Fausset and David Brown
21:25 And Abraham reproved Abimelech because of a well--Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.
21:2621:26: Եւ ասէ ցնա Աբիմելէք. Ո՛չ գիտացի ո՛ արար զայն իրս, եւ դու ո՛չ պատմեցեր ինձ. եւ իմ ո՛չ էր լուեալ՝ բայց այսօր։
26 Աբիմելէքն ասաց նրան. «Ես չեմ իմացել, թէ ով է արել այդ բանը, իսկ դու էլ ինձ բան չես ասել: Ես միայն այսօր եմ լսում այդ մասին»:
26 Աբիմելէք ըսաւ. «Այդ բանը ո՛վ ըրաւ չեմ գիտեր եւ դուն ալ չիմացուցիր ինծի ու ես ալ լսած չէի, միայն այսօր իմացայ»։
Եւ ասէ ցնա Աբիմելէք. Ոչ գիտացի ո՛ արար զայն իրս, եւ դու ոչ պատմեցեր ինձ, եւ իմ ոչ էր լուեալ` բայց այսօր:

21:26: Եւ ասէ ցնա Աբիմելէք. Ո՛չ գիտացի ո՛ արար զայն իրս, եւ դու ո՛չ պատմեցեր ինձ. եւ իմ ո՛չ էր լուեալ՝ բայց այսօր։
26 Աբիմելէքն ասաց նրան. «Ես չեմ իմացել, թէ ով է արել այդ բանը, իսկ դու էլ ինձ բան չես ասել: Ես միայն այսօր եմ լսում այդ մասին»:
26 Աբիմելէք ըսաւ. «Այդ բանը ո՛վ ըրաւ չեմ գիտեր եւ դուն ալ չիմացուցիր ինծի ու ես ալ լսած չէի, միայն այսօր իմացայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: Авимелех же сказал: не знаю, кто это сделал, и ты не сказал мне; я даже и не слыхал [о том] доныне.
21:26 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Αβιμελεχ αβιμελεχ not ἔγνων γινωσκω know τίς τις.1 who?; what? ἐποίησεν ποιεω do; make τὸ ο the πρᾶγμα πραγμα act; matter τοῦτο ουτος this; he οὐδὲ ουδε not even; neither σύ συ you μοι μοι me ἀπήγγειλας απαγγελλω report οὐδὲ ουδε not even; neither ἐγὼ εγω I ἤκουσα ακουω hear ἀλλ᾿ αλλα but ἢ η or; than σήμερον σημερον today; present
21:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know מִ֥י mˌî מִי who עָשָׂ֖ה ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and גַם־ ḡam- גַּם even אַתָּ֞ה ʔattˈā אַתָּה you לֹא־ lō- לֹא not הִגַּ֣דְתָּ higgˈaḏtā נגד report לִּ֗י llˈî לְ to וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i לֹ֥א lˌō לֹא not שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear בִּלְתִּ֥י biltˌî בֵּלֶת failure הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
21:26. respondit Abimelech nescivi quis fecerit hanc rem sed et tu non indicasti mihi et ego non audivi praeter hodieAnd Abimelech answered: I knew not who did this thing: and thou didst not tell me, and I heard not of it till today.
26. And Abimelech said, I know not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but today.
21:26. And Abimelech responded, “I do not know who did this thing, but you also did not reveal it to me, nor have I heard of it, before today.”
21:26. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day.
And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day:

26: Авимелех же сказал: не знаю, кто это сделал, и ты не сказал мне; я даже и не слыхал [о том] доныне.
21:26
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Αβιμελεχ αβιμελεχ not
ἔγνων γινωσκω know
τίς τις.1 who?; what?
ἐποίησεν ποιεω do; make
τὸ ο the
πρᾶγμα πραγμα act; matter
τοῦτο ουτος this; he
οὐδὲ ουδε not even; neither
σύ συ you
μοι μοι me
ἀπήγγειλας απαγγελλω report
οὐδὲ ουδε not even; neither
ἐγὼ εγω I
ἤκουσα ακουω hear
ἀλλ᾿ αλλα but
η or; than
σήμερον σημερον today; present
21:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
מִ֥י mˌî מִי who
עָשָׂ֖ה ʕāśˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אַתָּ֞ה ʔattˈā אַתָּה you
לֹא־ lō- לֹא not
הִגַּ֣דְתָּ higgˈaḏtā נגד report
לִּ֗י llˈî לְ to
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
לֹ֥א lˌō לֹא not
שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear
בִּלְתִּ֥י biltˌî בֵּלֶת failure
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
21:26. respondit Abimelech nescivi quis fecerit hanc rem sed et tu non indicasti mihi et ego non audivi praeter hodie
And Abimelech answered: I knew not who did this thing: and thou didst not tell me, and I heard not of it till today.
21:26. And Abimelech responded, “I do not know who did this thing, but you also did not reveal it to me, nor have I heard of it, before today.”
21:26. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:26: I wot not who hath done this thing - The servants of Abimelech had committed these depredations on Abraham without any authority from their master, who appears to have been a very amiable man, possessing the fear of God, and ever regulating the whole of his conduct by the principles of righteousness and strict justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: I wot: "Wot," though used for the present, is the past tense of the almost obsolete word "to wit," from the Saxon witan, to know. Gen 13:7; Kg2 5:20-24
Geneva 1599
21:26 And Abimelech said, (l) I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day.
(l) Wicked servants do many evils unknown to their masters.
John Gill
21:26 And Abimelech said, I wot not who hath done this thing,.... He pleads ignorance; he knew nothing of it before, nor now which of his servants had done it; intimating, that if he could know who it was, he should severely reprimand him for it:
neither didst thou tell me: signifying that he was to blame he did not complain of it sooner; and at least he had no reason to blame him, since he had never informed him before of it, and therefore could not expect to be redressed:
neither yet heard of it but today: he had not heard of it from others, as the Targum of Jonathan rightly adds, by way of explanation, but that very day, and very probably not till the moment he had it from Abraham himself.
21:2721:27: Եւ ա՛ռ Աբրաամ արջառս եւ ոչխարս՝ եւ ետ Աբիմելէքայ. եւ եդին երկոքին ուխտ ընդ միմեանս.
27 Աբրահամն առաւ արջառներ ու ոչխարներ, տուեց Աբիմելէքին, եւ երկուսն իրար հետ հաշտութիւն կնքեցին:
27 Եւ Աբրահամ ոչխարներ ու արջառներ առաւ ու Աբիմելէքին տուաւ ու երկուքն ալ ուխտ ըրին։
Եւ առ Աբրահամ արջառս եւ ոչխարս, եւ ետ Աբիմելեքայ. եւ եդին երկոքին ուխտ ընդ միմեանս:

21:27: Եւ ա՛ռ Աբրաամ արջառս եւ ոչխարս՝ եւ ետ Աբիմելէքայ. եւ եդին երկոքին ուխտ ընդ միմեանս.
27 Աբրահամն առաւ արջառներ ու ոչխարներ, տուեց Աբիմելէքին, եւ երկուսն իրար հետ հաշտութիւն կնքեցին:
27 Եւ Աբրահամ ոչխարներ ու արջառներ առաւ ու Աբիմելէքին տուաւ ու երկուքն ալ ուխտ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: И взял Авраам мелкого и крупного скота и дал Авимелеху, и они оба заключили союз.
21:27 καὶ και and; even ἔλαβεν λαμβανω take; get Αβρααμ αβρααμ Abraam; Avraam πρόβατα προβατον sheep καὶ και and; even μόσχους μοσχος calf καὶ και and; even ἔδωκεν διδωμι give; deposit τῷ ο the Αβιμελεχ αβιμελεχ and; even διέθεντο διατιθεμαι put through; make ἀμφότεροι αμφοτερος both διαθήκην διαθηκη covenant
21:27 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham צֹ֣אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֔ר vāqˈār בָּקָר cattle וַ wa וְ and יִּתֵּ֖ן yyittˌēn נתן give לַ la לְ to אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and יִּכְרְת֥וּ yyiḵrᵊṯˌû כרת cut שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
21:27. tulit itaque Abraham oves et boves et dedit Abimelech percusseruntque ambo foedusAnd Abraham took sheep and oxen and gave them to Abimelech: and both of them made a league.
27. And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covenant.
21:27. And so Abraham took sheep and oxen, and he gave them to Abimelech. And both of them struck a pact.
21:27. And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant:

27: И взял Авраам мелкого и крупного скота и дал Авимелеху, и они оба заключили союз.
21:27
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αβρααμ αβρααμ Abraam; Avraam
πρόβατα προβατον sheep
καὶ και and; even
μόσχους μοσχος calf
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τῷ ο the
Αβιμελεχ αβιμελεχ and; even
διέθεντο διατιθεμαι put through; make
ἀμφότεροι αμφοτερος both
διαθήκην διαθηκη covenant
21:27
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
צֹ֣אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֔ר vāqˈār בָּקָר cattle
וַ wa וְ and
יִּתֵּ֖ן yyittˌēn נתן give
לַ la לְ to
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
יִּכְרְת֥וּ yyiḵrᵊṯˌû כרת cut
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
21:27. tulit itaque Abraham oves et boves et dedit Abimelech percusseruntque ambo foedus
And Abraham took sheep and oxen and gave them to Abimelech: and both of them made a league.
21:27. And so Abraham took sheep and oxen, and he gave them to Abimelech. And both of them struck a pact.
21:27. And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-30: «семь агниц сих возьми от руки моей, чтобы они были мне свидетельством…» «Мы имеем пред собой любопытный памятник укрепления договоров, пока не существовало еще письменности. Слова, произнесенные хотя при свидетелях, не считаются достаточными; передаваясь из уст в уста, и даже передаваясь в другое поколение, смысл их может быть извращен. Надобно укрепить договор действием, которое оставалось бы в памяти» (Властов).
Adam Clarke: Commentary on the Bible - 1831
21:27: Took sheep and oxen - Some think that these were the sacrifices which were offered on the occasion, and which Abraham furnished at his own cost, and, in order to do Abimelech the greater honor, gave them to him to offer before the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: took: Gen 14:22, Gen 14:23; Pro 17:8, Pro 18:16, Pro 18:24, Pro 21:14; Isa 32:8
made: Gen 26:28-31, Gen 31:44; Sa1 18:3; Eze 17:13; Rom 1:31; Gal 3:15
John Gill
21:27 And Abraham took sheep and oxen, and gave them unto Abimelech,.... In gratitude for former favours he had received from him, in token of the friendship that subsisted between them, and for the confirmation of it; and to show that he was fully satisfied with Abimelech's answer to his complaint, as well as willing to enter into covenant by sacrifice, when such creatures were divided, and the covenanters passed between the pieces, for so it follows:
and both of them made a covenant; or, "cut or struck a covenant" (s); cut the sacrifice in pieces and passed between them, in token of the compact and agreement they entered into with each other; signifying that whoever broke it deserved to be cut in pieces as those creatures were.
(s) "foedus percusserunt", Pagninus, Montanus, Drusius; "secuerunt", Cocceius.
21:2821:28: եւ կացոյց Աբրաամ եւթն որոջ ոչխարաց միայն։
28 Աբրահամը եօթը որոջ[15] առանձնացրեց:[15] Էգ գառ:
28 Եւ Աբրահամ ոչխարներէն եօթը հատ էգ գառներ զատ դրաւ։
Եւ կացոյց Աբրահամ եւթն որոջ ոչխարաց միայն:

21:28: եւ կացոյց Աբրաամ եւթն որոջ ոչխարաց միայն։
28 Աբրահամը եօթը որոջ[15] առանձնացրեց:
[15] Էգ գառ:
28 Եւ Աբրահամ ոչխարներէն եօթը հատ էգ գառներ զատ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2828: И поставил Авраам семь агниц из [стада] мелкого скота особо.
21:28 καὶ και and; even ἔστησεν ιστημι stand; establish Αβρααμ αβρααμ Abraam; Avraam ἑπτὰ επτα seven ἀμνάδας αμνας sheep μόνας μονος only; alone
21:28 וַ wa וְ and יַּצֵּ֣ב yyaṣṣˈēv נצב stand אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֛בַע šˈevaʕ שֶׁבַע seven כִּבְשֹׂ֥ת kivśˌōṯ כִּבְשָׂה young ewe-lamb הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle לְ lᵊ לְ to בַדְּהֶֽן׃ vaddᵊhˈen בַּד linen, part, stave
21:28. et statuit Abraham septem agnas gregis seorsumAnd Abraham set apart seven ewe lambs of the flock.
28. And Abraham set seven ewe lambs of the flock by themselves.
21:28. And Abraham set aside seven female lambs from the flock.
21:28. And Abraham set seven ewe lambs of the flock by themselves.
And Abraham set seven ewe lambs of the flock by themselves:

28: И поставил Авраам семь агниц из [стада] мелкого скота особо.
21:28
καὶ και and; even
ἔστησεν ιστημι stand; establish
Αβρααμ αβρααμ Abraam; Avraam
ἑπτὰ επτα seven
ἀμνάδας αμνας sheep
μόνας μονος only; alone
21:28
וַ wa וְ and
יַּצֵּ֣ב yyaṣṣˈēv נצב stand
אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֛בַע šˈevaʕ שֶׁבַע seven
כִּבְשֹׂ֥ת kivśˌōṯ כִּבְשָׂה young ewe-lamb
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
לְ lᵊ לְ to
בַדְּהֶֽן׃ vaddᵊhˈen בַּד linen, part, stave
21:28. et statuit Abraham septem agnas gregis seorsum
And Abraham set apart seven ewe lambs of the flock.
21:28. And Abraham set aside seven female lambs from the flock.
21:28. And Abraham set seven ewe lambs of the flock by themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:28: Seven ewe lambs - These were either given as a present, or they were intended as the price of the well; and being accepted by Abimelech, they served as a witness that he had acknowledged Abraham's right to the well in question.
John Gill
21:28 And Abraham set seven ewe lambs of the flock by themselves. Separate from the sheep and oxen he gave to Abimelech, and from those that were used in making the covenant.
21:2921:29: Եւ ասէ Աբիմելէք ցԱբրաամ. Զի՞նչ են այս եւթն որոջք ոչխարաց զորս կացուցեր միայն։
29 Աբիմելէքը հարցրեց Աբրահամին. «Ի՞նչ են նշանակում այս եօթը որոջները, որոնց առանձնացրիր»:
29 Ու Աբիմելէք ըսաւ Աբրահամին. «Ի՞նչ պիտի ըլլան այդ եօթը էգ գառները, որոնք դուն զատեցիր»։
Եւ ասէ Աբիմելէք ցԱբրահամ. Զի՞նչ են այս եւթն որոջք ոչխարաց զորս կացուցեր միայն:

21:29: Եւ ասէ Աբիմելէք ցԱբրաամ. Զի՞նչ են այս եւթն որոջք ոչխարաց զորս կացուցեր միայն։
29 Աբիմելէքը հարցրեց Աբրահամին. «Ի՞նչ են նշանակում այս եօթը որոջները, որոնց առանձնացրիր»:
29 Ու Աբիմելէք ըսաւ Աբրահամին. «Ի՞նչ պիտի ըլլան այդ եօթը էգ գառները, որոնք դուն զատեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2929: Авимелех же сказал Аврааму: на что здесь сии семь агниц, которых ты поставил особо?
21:29 καὶ και and; even εἶπεν επω say; speak Αβιμελεχ αβιμελεχ the Αβρααμ αβρααμ Abraam; Avraam τί τις.1 who?; what? εἰσιν ειμι be αἱ ο the ἑπτὰ επτα seven ἀμνάδες αμνας the προβάτων προβατον sheep τούτων ουτος this; he ἃς ος who; what ἔστησας ιστημι stand; establish μόνας μονος only; alone
21:29 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אֶל־ ʔel- אֶל to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham מָ֣ה mˈā מָה what הֵ֗נָּה hˈēnnā הֵנָּה they שֶׁ֤בַע šˈevaʕ שֶׁבַע seven כְּבָשֹׂת֙ kᵊvāśˌōṯ כִּבְשָׂה young ewe-lamb הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִצַּ֖בְתָּ hiṣṣˌavtā נצב stand לְ lᵊ לְ to בַדָּֽנָה׃ vaddˈānā בַּד linen, part, stave
21:29. cui dixit Abimelech quid sibi volunt septem agnae istae quas stare fecisti seorsumAnd Abimelech said to him: What mean these seven ewe lambs which thou hast set apart?
29. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
21:29. Abimelech said to him, “What purpose have these seven female lambs, which you have caused to stand separately?”
21:29. And Abimelech said unto Abraham, What [mean] these seven ewe lambs which thou hast set by themselves?
And Abimelech said unto Abraham, What [mean] these seven ewe lambs which thou hast set by themselves:

29: Авимелех же сказал Аврааму: на что здесь сии семь агниц, которых ты поставил особо?
21:29
καὶ και and; even
εἶπεν επω say; speak
Αβιμελεχ αβιμελεχ the
Αβρααμ αβρααμ Abraam; Avraam
τί τις.1 who?; what?
εἰσιν ειμι be
αἱ ο the
ἑπτὰ επτα seven
ἀμνάδες αμνας the
προβάτων προβατον sheep
τούτων ουτος this; he
ἃς ος who; what
ἔστησας ιστημι stand; establish
μόνας μονος only; alone
21:29
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אֶל־ ʔel- אֶל to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
מָ֣ה mˈā מָה what
הֵ֗נָּה hˈēnnā הֵנָּה they
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
כְּבָשֹׂת֙ kᵊvāśˌōṯ כִּבְשָׂה young ewe-lamb
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִצַּ֖בְתָּ hiṣṣˌavtā נצב stand
לְ lᵊ לְ to
בַדָּֽנָה׃ vaddˈānā בַּד linen, part, stave
21:29. cui dixit Abimelech quid sibi volunt septem agnae istae quas stare fecisti seorsum
And Abimelech said to him: What mean these seven ewe lambs which thou hast set apart?
29. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
21:29. Abimelech said to him, “What purpose have these seven female lambs, which you have caused to stand separately?”
21:29. And Abimelech said unto Abraham, What [mean] these seven ewe lambs which thou hast set by themselves?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: Gen 33:8; Exo 12:26; Sa1 15:14
John Gill
21:29 And Abimelech said unto Abraham,.... Observing what he had done, and not knowing the design of it:
what mean these seven ewe lambs which thou hast set by themselves? he understood what the sheep and oxen were for, that they were presents to him, at least some of them, and the rest were for the solemnizing and ratifying the covenant between them; but what these were for he could not devise.
21:3021:30: Եւ ասէ. Զայդ եւթն որոջս առցես յինէն, զի եղիցի ինձ ՚ի վկայութիւն, թէ ե՛ս փորեցի զջրհորդ զայդ։
30 Նա պատասխանեց. «Այս եօթը որոջները ստացիր ինձնից ի հաւաստումն այն բանի, թէ ես եմ փորել այդ ջրհորը»:
30 Եւ անիկա ըսաւ. «Այս եօթը էգ գառները իմ ձեռքէս առ, որպէս զի անոնք վկայ ըլլան թէ այս հորը ես փորեր եմ»։
Եւ ասէ. Զայդ եւթն որոջս առցես յինէն, զի եղիցի ինձ ի վկայութիւն, թէ ես փորեցի զջրհորդ զայդ:

21:30: Եւ ասէ. Զայդ եւթն որոջս առցես յինէն, զի եղիցի ինձ ՚ի վկայութիւն, թէ ե՛ս փորեցի զջրհորդ զայդ։
30 Նա պատասխանեց. «Այս եօթը որոջները ստացիր ինձնից ի հաւաստումն այն բանի, թէ ես եմ փորել այդ ջրհորը»:
30 Եւ անիկա ըսաւ. «Այս եօթը էգ գառները իմ ձեռքէս առ, որպէս զի անոնք վկայ ըլլան թէ այս հորը ես փորեր եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: [он] сказал: семь агниц сих возьми от руки моей, чтобы они были мне свидетельством, что я выкопал этот колодезь.
21:30 καὶ και and; even εἶπεν επω say; speak Αβρααμ αβρααμ Abraam; Avraam ὅτι οτι since; that τὰς ο the ἑπτὰ επτα seven ἀμνάδας αμνας this; he λήμψῃ λαμβανω take; get παρ᾿ παρα from; by ἐμοῦ εμου my ἵνα ινα so; that ὦσίν ειμι be μοι μοι me εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ὅτι οτι since; that ἐγὼ εγω I ὤρυξα ορυσσω dig τὸ ο the φρέαρ φρεαρ pit τοῦτο ουτος this; he
21:30 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כִּ֚י ˈkî כִּי that אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֣בַע šˈevaʕ שֶׁבַע seven כְּבָשֹׂ֔ת kᵊvāśˈōṯ כִּבְשָׂה young ewe-lamb תִּקַּ֖ח tiqqˌaḥ לקח take מִ mi מִן from יָּדִ֑י yyāḏˈî יָד hand בַּ ba בְּ in עֲבוּר֙ ʕᵃvûr עֲבוּר way תִּֽהְיֶה־ tˈihyeh- היה be לִּ֣י llˈî לְ to לְ lᵊ לְ to עֵדָ֔ה ʕēḏˈā עֵדָה witness כִּ֥י kˌî כִּי that חָפַ֖רְתִּי ḥāfˌartî חפר dig אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּאֵ֥ר bbᵊʔˌēr בְּאֵר well הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
21:30. at ille septem inquit agnas accipies de manu mea ut sint in testimonium mihi quoniam ego fodi puteum istumBut he said: Thou shalt take seven ewe lambs at my hand: that they may be a testimony for me, that I dug this well.
30. And he said, These seven ewe lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well.
21:30. But he said, “You will receive seven female lambs from my hand, so that they may be a testimony for me, that I dug this well.”
21:30. And he said, For [these] seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.
And he said, For [these] seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well:

30: [он] сказал: семь агниц сих возьми от руки моей, чтобы они были мне свидетельством, что я выкопал этот колодезь.
21:30
καὶ και and; even
εἶπεν επω say; speak
Αβρααμ αβρααμ Abraam; Avraam
ὅτι οτι since; that
τὰς ο the
ἑπτὰ επτα seven
ἀμνάδας αμνας this; he
λήμψῃ λαμβανω take; get
παρ᾿ παρα from; by
ἐμοῦ εμου my
ἵνα ινα so; that
ὦσίν ειμι be
μοι μοι me
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ὅτι οτι since; that
ἐγὼ εγω I
ὤρυξα ορυσσω dig
τὸ ο the
φρέαρ φρεαρ pit
τοῦτο ουτος this; he
21:30
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כִּ֚י ˈkî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
כְּבָשֹׂ֔ת kᵊvāśˈōṯ כִּבְשָׂה young ewe-lamb
תִּקַּ֖ח tiqqˌaḥ לקח take
מִ mi מִן from
יָּדִ֑י yyāḏˈî יָד hand
בַּ ba בְּ in
עֲבוּר֙ ʕᵃvûr עֲבוּר way
תִּֽהְיֶה־ tˈihyeh- היה be
לִּ֣י llˈî לְ to
לְ lᵊ לְ to
עֵדָ֔ה ʕēḏˈā עֵדָה witness
כִּ֥י kˌî כִּי that
חָפַ֖רְתִּי ḥāfˌartî חפר dig
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּאֵ֥ר bbᵊʔˌēr בְּאֵר well
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
21:30. at ille septem inquit agnas accipies de manu mea ut sint in testimonium mihi quoniam ego fodi puteum istum
But he said: Thou shalt take seven ewe lambs at my hand: that they may be a testimony for me, that I dug this well.
21:30. But he said, “You will receive seven female lambs from my hand, so that they may be a testimony for me, that I dug this well.”
21:30. And he said, For [these] seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: a witness: Gen 31:44-48, Gen 31:52; Jos 22:27, Jos 22:28, Jos 24:27
John Gill
21:30 And he said,.... That is, Abraham replied to Abimelech:
for these seven ewe lambs shall thou take of my hand; as a present from him, to be retained as his own:
that they may be a witness to me that I have digged this well: these were to be a testimony that the well that had been taken away from Abraham was one that he had dug, and was his property, and which Abimelech acknowledged by his acceptance of these seven lambs; and very probably Abraham received a note from the hand of Abimelech, owning his reception of the seven lambs, and his title to the well, which these were a witness of.
21:3121:31: Վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ Ջրհո՛ր երդման[173]. [173] Ոմանք. Զանուն տեղւոյն այնորիկ՝ Ջրհոր Բերսաբէէ։
31 Դրա համար էլ այդ վայրը կոչուեց Երդման ջրհոր,
31 Անոր համար այն տեղին անունը Բերսաբէէ* կոչեց. քանզի երկուքն ալ հոն երդում ըրին։
Վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ [282]Ջրհոր երդման``. զի անդ երդուան երկոքին միմեանց:

21:31: Վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ Ջրհո՛ր երդման[173].
[173] Ոմանք. Զանուն տեղւոյն այնորիկ՝ Ջրհոր Բերսաբէէ։
31 Դրա համար էլ այդ վայրը կոչուեց Երդման ջրհոր,
31 Անոր համար այն տեղին անունը Բերսաբէէ* կոչեց. քանզի երկուքն ալ հոն երդում ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3131: Потому и назвал он сие место: Вирсавия, ибо тут оба они клялись
21:31 διὰ δια through; because of τοῦτο ουτος this; he ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Φρέαρ φρεαρ pit ὁρκισμοῦ ορκισμος since; that ἐκεῖ εκει there ὤμοσαν ομνυω swear ἀμφότεροι αμφοτερος both
21:31 עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus קָרָ֛א qārˈā קרא call לַ la לְ to † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba כִּ֛י kˈî כִּי that שָׁ֥ם šˌām שָׁם there נִשְׁבְּע֖וּ nišbᵊʕˌû שׁבע swear שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
21:31. idcirco vocatus est locus ille Bersabee quia ibi uterque iuraveruntTherefore that place was called Bersabee: because both of them did swear.
31. Wherefore he called that place Beer-sheba; because there they sware both of them.
21:31. For this reason, that place was called Beersheba, because there both of them did swear.
21:31. Wherefore he called that place Beersheba; because there they sware both of them.
Wherefore he called that place Beer- sheba; because there they sware both of them:

31: Потому и назвал он сие место: Вирсавия, ибо тут оба они клялись
21:31
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Φρέαρ φρεαρ pit
ὁρκισμοῦ ορκισμος since; that
ἐκεῖ εκει there
ὤμοσαν ομνυω swear
ἀμφότεροι αμφοτερος both
21:31
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
קָרָ֛א qārˈā קרא call
לַ la לְ to
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
כִּ֛י kˈî כִּי that
שָׁ֥ם šˌām שָׁם there
נִשְׁבְּע֖וּ nišbᵊʕˌû שׁבע swear
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
21:31. idcirco vocatus est locus ille Bersabee quia ibi uterque iuraverunt
Therefore that place was called Bersabee: because both of them did swear.
21:31. For this reason, that place was called Beersheba, because there both of them did swear.
21:31. Wherefore he called that place Beersheba; because there they sware both of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: «Потому и назвал он сие место: Вирсавия…» Или, по-еврейски: «Беер-Шеба», что значит «колодезь клятвы», или колодезь семи (см. примеч. к ст. 23-му). Он находился в 12: милях на юг от Хеврона, на Вади-ес-Себа и пользовался глубоким почитанием (26:33; Суд 20:1; 2: Цар 24:7; 4: Цар 23:8).
Adam Clarke: Commentary on the Bible - 1831
21:31: He called that place Beer-sheba - באר שבע Beer-shaba, literally, the well of swearing or of the oath, because they both sware there - mutually confirmed the covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: called: Gen 26:33
Beersheba: i. e., The well of the oath, or the well of the seven. alluding to the seven ewe lambs. The verb rendered "to swear" is derived from the word translated seven. Gen 21:14, Gen 26:23; Jos 15:28; Jdg 20:1; Sa2 17:11; Kg1 4:25
Carl Friedrich Keil and Franz Delitzsch
21:31
From this circumstance, the place where it occurred received the name שׁבע בּאר, i.e., seven-well, "because there they sware both of them." It does not follow from this note, that the writer interpreted the name "oath-well," and took שׁבע in the sense of שׁבעה. The idea is rather the following: the place received its name from the seven lambs, by which Abraham secured to himself possession of the well, because the treaty was sworn to on the basis of the agreement confirmed by the seven lambs. There is no mention of sacrifice, however, in connection with the treaty (see Gen 26:33). נשׁבּע to swear, lit., to seven one's self, not because in the oath the divine number 3 is combined with the world-number 4, but because, from the sacredness of the number 7, the real origin and ground of which are to be sought in the number 7 of the work of creation, seven things were generally chosen to give validity to an oath, as was the case, according to Herodotus (3, 8), with the Arabians among others. Beersheba was in the Wady es-Seba, the broad channel of a winter-torrent, 12 hours' journey to the south of Hebron on the road to Egypt and the Dead Sea, where there are still stones to be found, the relics of an ancient town, and two deep wells with excellent water, called Bir es Seba, i.e., seven-well (not lion-well, as the Bedouins erroneously interpret it): cf. Robinson's Pal. i. pp. 300ff.
John Gill
21:31 Wherefore he called that place Beersheba,.... Either Abraham or Abimelech, or both, called it so; or it may be read impersonally, "therefore the place was called Beersheba" (t), for two reasons, one implied, the other expressed; one was, because of the seven lambs before mentioned; so the Targum of Jonathan,"and therefore he called the well the well of seven lambs;''"Beer" signifying a well, and "sheba" seven; the other, and which is more certain, being expressed, is as follows:
because there they sware both of them; by the living God, to keep the covenant inviolably they had made between them.
(t) "vocatus", V. L. Calvin, Piscator.
John Wesley
21:31 Beer - sheba - That is, the well of the oath, in remembrance of the covenant that they sware to, that they might be ever mindful of it.
21:3221:32: զի ա՛նդ երդուան երկոքին միմեանց, եւ անդ եդին ուխտ առ Ջրհորին երդման։ Յարեաւ Աբիմելէք եւ Ոքոզաթ տաճարապետ նորա, եւ Փիգաւղ սպարապետ զօրաց նորա. եւ դարձան անդրէն յերկիրն Փղշտացւոց։
32 որովհետեւ նրանք երկուսով միմեանց երդում տուեցին այնտեղ. Երդման ջրհորի մօտ հաշտութիւն կնքեցին: Աբիմելէքը, նրա սենեկապետ Ոքոզաթն ու նրա զօրքերի սպարապետ Փիքողը այնտեղից վեր կացան ու վերադարձան Փղշտացւոց երկիրը:
32 Եւ Բերսաբէէի մէջ ուխտ ըրին։ Այն ատեն ելան Աբիմելէքն ու իր սպարապետը Փիքօղ եւ Փղշտացիներու երկիրը դարձան։
Եւ անդ եդին ուխտ առ Ջրհորին երդման: Յարեաւ Աբիմելէք եւ [283]Ոքոզաթ տաճարապետ նորա եւ`` Փիքող սպարապետ զօրաց նորա, եւ դարձան անդրէն յերկիրն Փղշտացւոց:

21:32: զի ա՛նդ երդուան երկոքին միմեանց, եւ անդ եդին ուխտ առ Ջրհորին երդման։ Յարեաւ Աբիմելէք եւ Ոքոզաթ տաճարապետ նորա, եւ Փիգաւղ սպարապետ զօրաց նորա. եւ դարձան անդրէն յերկիրն Փղշտացւոց։
32 որովհետեւ նրանք երկուսով միմեանց երդում տուեցին այնտեղ. Երդման ջրհորի մօտ հաշտութիւն կնքեցին: Աբիմելէքը, նրա սենեկապետ Ոքոզաթն ու նրա զօրքերի սպարապետ Փիքողը այնտեղից վեր կացան ու վերադարձան Փղշտացւոց երկիրը:
32 Եւ Բերսաբէէի մէջ ուխտ ըրին։ Այն ատեն ելան Աբիմելէքն ու իր սպարապետը Փիքօղ եւ Փղշտացիներու երկիրը դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: и заключили союз в Вирсавии. И встал Авимелех, и Фихол, военачальник его, и возвратились в землю Филистимскую.
21:32 καὶ και and; even διέθεντο διατιθεμαι put through; make διαθήκην διαθηκη covenant ἐν εν in τῷ ο the φρέατι φρεαρ pit τοῦ ο the ὅρκου ορκος oath ἀνέστη ανιστημι stand up; resurrect δὲ δε though; while Αβιμελεχ αβιμελεχ and; even Οχοζαθ οχοζαθ the νυμφαγωγὸς νυμφαγωγος he; him καὶ και and; even Φικολ φικολ the ἀρχιστράτηγος αρχιστρατηγος the δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return εἰς εις into; for τὴν ο the γῆν γη earth; land τῶν ο the Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
21:32 וַ wa וְ and יִּכְרְת֥וּ yyiḵrᵊṯˌû כרת cut בְרִ֖ית vᵊrˌîṯ בְּרִית covenant בִּ bi בְּ in בְאֵ֣ר vᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וַ wa וְ and יָּ֣קָם yyˈāqom קום arise אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וּ û וְ and פִיכֹל֙ fîḵˌōl פִּיכֹל Phicol שַׂר־ śar- שַׂר chief צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
21:32. et inierunt foedus pro puteo IuramentiAnd they made a league for the well of oath.
32. So they made a covenant at Beer-sheba: and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.
21:32. And they initiated a pact on behalf of the well of oath.
21:32. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.
Thus they made a covenant at Beer- sheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines:

32: и заключили союз в Вирсавии. И встал Авимелех, и Фихол, военачальник его, и возвратились в землю Филистимскую.
21:32
καὶ και and; even
διέθεντο διατιθεμαι put through; make
διαθήκην διαθηκη covenant
ἐν εν in
τῷ ο the
φρέατι φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
ἀνέστη ανιστημι stand up; resurrect
δὲ δε though; while
Αβιμελεχ αβιμελεχ and; even
Οχοζαθ οχοζαθ the
νυμφαγωγὸς νυμφαγωγος he; him
καὶ και and; even
Φικολ φικολ the
ἀρχιστράτηγος αρχιστρατηγος the
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῶν ο the
Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
21:32
וַ wa וְ and
יִּכְרְת֥וּ yyiḵrᵊṯˌû כרת cut
בְרִ֖ית vᵊrˌîṯ בְּרִית covenant
בִּ bi בְּ in
בְאֵ֣ר vᵊʔˈēr בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וּ û וְ and
פִיכֹל֙ fîḵˌōl פִּיכֹל Phicol
שַׂר־ śar- שַׂר chief
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
וַ wa וְ and
יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
21:32. et inierunt foedus pro puteo Iuramenti
And they made a league for the well of oath.
21:32. And they initiated a pact on behalf of the well of oath.
21:32. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: «И насадил (Авраам) при Вирсавии рощу и призвал там имя Господа, Бога Вечного» Это насаждение Авраама понимается различно: славянский перевод, вслед за LXX, читает «ниву», Вульгата — nemus, иные — дуб, или дубовую рощу; но большинство ученых видит здесь указание на местное растение «тамариск» из породы кустарников, которое своим вечнозеленым видом лучше всего символизировало идею божественной вечности, которую исповедует здесь Авраам.
Albert Barnes: Notes on the Bible - 1834
21:32-34
Returned unto the land of the Philistines. - Beer-sheba was on the borders of the land of the Philistines. Going therefore to Gerar, they returned into that land. In the transactions with Hagar and with Abimelek, the name God is employed, because the relation of the Supreme Being with these parties is more general or less intimate than with the heir of promise. The same name, however, is used in reference to Abraham and Sarah, who stand in a twofold relation to him as the Eternal Potentate, and the Author of being and blessing. Hence, the chapter begins and ends with Yahweh, the proper name of God in communion with man. "Eshel is a field under tillage" in the Septuagint, and a tree in Onkelos. It is therefore well translated a grove in the King James Version, though it is rendered "the tamarisk" by many. The planting of a grove implies that Abraham now felt he had a resting-place in the land, in consequence of his treaty with Abimelek. He calls upon the name of the Lord with the significant surname of the God of perpetuity, the eternal, unchangeable God. This marks him as the "sure and able" performer of his promise, as the everlasting vindicator of the faith of treaties, and as the infallible source of the believer's rest and peace. Accordingly, Abraham sojourned in the land of the Philistines many days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: Gen 21:27, Gen 14:13, Gen 31:53; Sa1 18:3
the Philistines: Gen 10:14, Gen 26:8, Gen 26:14; Exo 13:17; Jdg 13:1
Geneva 1599
21:32 Thus they made a (m) covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.
(m) Thus we see that the godly, concerning outward things may make peace with the wicked that do not know the true God.
John Gill
21:32 Thus they made a covenant at Beersheba,.... Which took its name from the oath annexed to the covenant there made; and which is observed for the sake of what follows, to show that when they finished their agreement, and the ceremony of it:
then Abimelech rose up, and Phichol, the chief captain of his host; from the place where they had been conversing and covenanting with Abraham:
and they returned into the land of the Philistines; from Beersheba, which was in the extreme border of it, unto Gerar, which lay in the midst of it, and was the capital city in it; otherwise both places were in Palestine, or the land of the Philistines, a people that came out of Egypt originally, and settled here: in Jerom's (u) time Beersheba was a large village, twenty miles from Hebron to the south.
(u) De loc. Heb. fol. 89. F.
21:3321:33: Եւ տնկեաց Աբրաամ տունկ առ Ջրհորովն երդման. եւ կարդաց անդ զանուն Տեառն, Աստուած յաւիտենական։
33 Աբրահամը Երդման ջրհորի մօտ ծառ տնկեց, այնտեղ պաշտեց Տիրոջը, նրան կոչեց Աստուած յաւիտենական:
33 Եւ Աբրահամ ծառեր տնկեց Բերսաբէէի մէջ ու հոն յաւիտենական Աստուծոյ, Եհովային անունը կանչեց։
Եւ տնկեաց Աբրահամ տունկ առ Ջրհորովն երդման, եւ կարդաց անդ զանուն Տեառն, Աստուած յաւիտենական:

21:33: Եւ տնկեաց Աբրաամ տունկ առ Ջրհորովն երդման. եւ կարդաց անդ զանուն Տեառն, Աստուած յաւիտենական։
33 Աբրահամը Երդման ջրհորի մօտ ծառ տնկեց, այնտեղ պաշտեց Տիրոջը, նրան կոչեց Աստուած յաւիտենական:
33 Եւ Աբրահամ ծառեր տնկեց Բերսաբէէի մէջ ու հոն յաւիտենական Աստուծոյ, Եհովային անունը կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: И насадил [Авраам] при Вирсавии рощу и призвал там имя Господа, Бога вечного.
21:33 καὶ και and; even ἐφύτευσεν φυτευω plant Αβρααμ αβρααμ Abraam; Avraam ἄρουραν αρουρα in; on τῷ ο the φρέατι φρεαρ pit τοῦ ο the ὅρκου ορκος oath καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname ἐκεῖ εκει there τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master θεὸς θεος God αἰώνιος αιωνιος eternal; of ages
21:33 וַ wa וְ and יִּטַּ֥ע yyiṭṭˌaʕ נטע plant אֶ֖שֶׁל ʔˌešel אֵשֶׁל tamarisk בִּ bi בְּ in בְאֵ֣ר vᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וַ wa וְ and יִּ֨קְרָא־ yyˌiqrā- קרא call שָׁ֔ם šˈām שָׁם there בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵ֥ל ʔˌēl אֵל god עֹולָֽם׃ ʕôlˈām עֹולָם eternity
21:33. surrexit autem Abimelech et Fichol princeps militiae eius reversique sunt in terram Palestinorum Abraham vero plantavit nemus in Bersabee et invocavit ibi nomen Domini Dei aeterniAnd Abimelech, and Phicol the general of his army arose and returned to the land of the Palestines. But Abraham planted a grove in Bersabee, and there called upon the name of the Lord God eternal.
33. And planted a tamarisk tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.
21:33. Then Abimelech and Phicol, the leader of his army, rose up, and they returned to the land of the Palestinians. In truth, Abraham planted a grove in Beersheba, and there he called upon the name of the Lord God Eternal.
21:33. And [Abraham] planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.
And [Abraham] planted a grove in Beer- sheba, and called there on the name of the LORD, the everlasting God:

33: И насадил [Авраам] при Вирсавии рощу и призвал там имя Господа, Бога вечного.
21:33
καὶ και and; even
ἐφύτευσεν φυτευω plant
Αβρααμ αβρααμ Abraam; Avraam
ἄρουραν αρουρα in; on
τῷ ο the
φρέατι φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
ἐκεῖ εκει there
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
θεὸς θεος God
αἰώνιος αιωνιος eternal; of ages
21:33
וַ wa וְ and
יִּטַּ֥ע yyiṭṭˌaʕ נטע plant
אֶ֖שֶׁל ʔˌešel אֵשֶׁל tamarisk
בִּ bi בְּ in
בְאֵ֣ר vᵊʔˈēr בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
וַ wa וְ and
יִּ֨קְרָא־ yyˌiqrā- קרא call
שָׁ֔ם šˈām שָׁם there
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵ֥ל ʔˌēl אֵל god
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
21:33. surrexit autem Abimelech et Fichol princeps militiae eius reversique sunt in terram Palestinorum Abraham vero plantavit nemus in Bersabee et invocavit ibi nomen Domini Dei aeterni
And Abimelech, and Phicol the general of his army arose and returned to the land of the Palestines. But Abraham planted a grove in Bersabee, and there called upon the name of the Lord God eternal.
21:33. Then Abimelech and Phicol, the leader of his army, rose up, and they returned to the land of the Palestinians. In truth, Abraham planted a grove in Beersheba, and there he called upon the name of the Lord God Eternal.
21:33. And [Abraham] planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:33: Abraham planted a grove - The original word אשל eshel has been variously translated a grove, a plantation, an orchard, a cultivated field, and an oak. From this word, says Mr. Parkhurst, may be derived the name of the famous asylum, opened by Romulus between two groves of oaks at Rome; (μεθοριον δυοιν δρυμως, Dionys. Hal., lib. ii. c. 16): and as Abraham, Gen 21:33, agreeably, no doubt, to the institutes of the patriarchal religion, planted an oak in Beer-sheba, and called on the name of Jehovah, the everlasting God, (compare Gen 12:8; Gen 18:1), so we find that oaks were sacred among the idolaters also. Ye shall be ashamed of the oaks ye have chosen, says Isaiah, Isa 1:29, to the idolatrous Israelites. And in Greece we meet in very early times with the oracle of Jupiter at the oaks of Dodona. Among the Greeks and Romans we have sacra Jovi quercus, the oak sacred to Jupiter, even to a proverb. And in Gaul and Britain we find the highest religious regard paid to the same tree and to its mistletoe, under the direction of the Druids, that is, the oak prophets or priests, from the Celtic deru, and Greek δρυς, an oak. Few are ignorant that the mistletoe is indeed a very extraordinary plant, not to be cultivated in the earth, but always growing on some other tree. "The druids," says Pliny, Nat. Hist., lib. xvii., c. 44, "hold nothing more sacred than the mistletoe, and the tree on which it is produced, provided it be the oak. They make choice of groves of oak on this account, nor do they perform any of their sacred rites without the leaves of those trees; so that one may suppose that they are for this reason called, by a Greek etymology, Druids. And whatever mistletoe grows on the oak they think is sent from heaven, and is a sign that God himself has chosen that tree. This however is very rarely found, but when discovered is treated with great ceremony. They call it by a name which signifies in their language the curer of all ills; and having duly prepared their feasts and sacrifices under the tree, they bring to it two white bulls, whose horns are then for the first time tied; the priest, dressed in a white robe, ascends the tree, and with a golden pruning hook cuts off the mistletoe, which is received into a white sagum or sheet. Then they sacrifice the victims, praying that God would bless his own gift to those on whom he has bestowed it." It is impossible for a Christian to read this account without thinking of Him who was the desire of all nations, of the man whose name was the Branch, who had indeed no father upon earth, but came down from heaven, was given to heal all our ills, and, after being cut off through the Divine counsel, was wrapped in fine linen and laid in the sepulcher for our sakes. I cannot forbear adding that the mistletoe was a sacred emblem to other Celtic nations, as, for instance, to the ancient inhabitants of Italy. The golden branch, of which Virgil speaks so largely in the sixth book of the Aeneid, and without which, he says, none could return from the infernal regions, (see line 126), seems an allusion to the mistletoe, as he himself plainly intimates by comparing it to that plant, line 205, etc. See Parkhurst, under the word אשל eshel.
In the first ages of the world the worship of God was exceedingly simple; there were no temples nor covered edifices of any kind; an altar, sometimes a single stone, sometimes consisting of several, and at other times merely of turf, was all that was necessary; on this the fire was lighted and the sacrifice offered. Any place was equally proper, as they knew that the object of their worship filled the heavens and the earth. In process of time when families increased, and many sacrifices were to be offered, groves or shady places were chosen, where the worshippers might enjoy the protection of the shade, as a considerable time must be employed in offering many sacrifices. These groves became afterwards abused to impure and idolatrous purposes, and were therefore strictly forbidden. See Exo 34:13; Deu 12:3; Deu 16:21.
And called there on the name of the Lord - On this important passage Dr. Shuckford speaks thus: "Our English translation very erroneously renders this place, he called upon the name of Jehovah; but the expression קרא בשם kara beshem never signifies to call upon the name; קרא שם kara shem would signify to invoke or call upon the name, or קרא אל שם kara el shem would signify to cry unto the name; but קרא בשם kara beshem signifies to invoke In the name, and seems to be used where the true worshippers of God offered their prayers in the name of the true Mediator, or where the idolaters offered their prayers in the name of false ones, Kg1 18:26; for as the true worshippers had but one God and one Lord, so the false worshippers had gods many and lords many, Co1 8:5. We have several instances of קרא kara, and a noun after it, sometimes with and sometimes without the particle אל el, and then it signifies to call upon the person there mentioned; thus, קרא יהוה kara Yehovah is to call upon the Lord, Psa 14:4; Psa 17:6; Psa 31:17; Psa 53:4; Psa 118:5, etc.; and קרא אל יהוה kara el Yehovah imports the same, Sa1 12:17; Jon 1:6, etc.; but קרא בשם kara beshem is either to name By the name, Gen 4:17; Num 32:42; Psa 49:11; Isa 43:7; or to invoke In the name, when it is used as an expression of religious worship." - Connex. vol. i., p. 293. I believe this to be a just view of the subject, and therefore I admit it without scruple.
The everlasting God - יהוה אל עולם Yehovah el olam, Jehovah, the Strong God, the Eternal One. This is the first place in Scripture in which עולם olam occurs as an attribute of God, and here it is evidently designed to point out his eternal duration; that it can mean no limited time is self-evident, because nothing of this kind can be attributed to God. The Septuagint render the words Θεος αιωνιος, the ever-existing God; and the Vulgate has Invocavit ibi nomen Do mini, Dei aeterni, There he invoked the name of the Lord, the eternal God. The Arabic is nearly the same. From this application of both the Hebrew and Greek words we learn that עולם olam and αιων aion originally signified Eternal, or duration without end. עלם alam signifies he was hidden, concealed, or kept secret; and αιων, according to Aristotle, (De Caelo, lib. i., chap. 9, and a higher authority need not be sought), is compounded of αει, always, and ων, being, αιων εστιν, απο του αει ειναι· The same author informs us that God was termed Aisa, because he was always existing, λεγεσθαι - Αισαν δε, αει ουσαν. De Mundo, chap. xi., in fine. Hence we see that no words can more forcibly express the grand characteristics of eternity than these. It is that duration which is concealed, hidden, or kept secret from all created beings; which is always existing, still running On but never running Out; an interminable, incessant, and immeasurable duration; it is That, in the whole of which God alone can be said to exist, and that which the eternal mind can alone comprehend.
In all languages words have, in process of time, deviated from their original acceptations, and have become accommodated to particular purposes, and limited to particular meanings. This has happened both to the Hebrew עלם alam, and the Greek αιων; they have been both used to express a limited time, but in general a time the limits of which are unknown; and thus a pointed reference to the original ideal meaning is still kept up. Those who bring any of these terms in an accommodated sense to favor a particular doctrine, etc., must depend on the good graces of their opponents for permission to use them in this way. For as the real grammatical meaning of both words is eternal, and all other meanings are only accommodated ones, sound criticism, in all matters of dispute concerning the import of a word or term, must have recourse to the grammatical meaning, and its use among the earliest and most correct writers in the language, and will determine all accommodated meanings by this alone. Now the first and best writers in both these languages apply olam and αιων to express eternal, in the proper meaning of that word; and this is their proper meaning in the Old and New Testaments when applied to God, his attributes, his operations taken in connection with the ends for which he performs them, for whatsoever he doth, it shall be for ever - יהיה לעולם yihyeh leolam, it shall be for eternity, Ecc 3:14; forms and appearances of created things may change, but the counsels and purposes of God relative to them are permanent and eternal, and none of them can be frustrated; hence the words, when applied to things which from their nature must have a limited duration, are properly to be understood in this sense, because those things, though temporal in themselves, shadow forth things that are eternal. Thus the Jewish dispensation, which in the whole and in its parts is frequently said to be לעולם leolam, for ever, and which has terminated in the Christian dispensation, has the word properly applied to it, because it typified and introduced that dispensation which is to continue not only while time shall last, but is to have its incessant accumulating consummation throughout eternity. The word is, with the same strict propriety, applied to the duration of the rewards and punishments in a future state. And the argument that pretends to prove (and it is only pretension) that in the future punishment of the wicked "the worm shall die," and "the fire "shall be quenched," will apply as forcibly to the state of happy spirits, and as fully prove that a point in eternity shall arrive when the repose of the righteous shall be interrupted, and the glorification of the children of God have an eternal end! See note on Gen 17:7. See note on Gen 17:8.
1. Faithfulness is one of the attributes of God, and none of his promises can fall. According to the promise to Abraham, Isaac is born; but according to the course of nature it fully appears that both Abraham and Sarah had passed that term of life in which it was possible for them to have children. Isaac is the child of the promise, and the promise is supernatural. Ishmael is born according to the ordinary course of nature, and cannot inherit, because the inheritance is spiritual, and cannot come by natural birth; hence we see that no man can expect to enter into the kingdom of God by birth, education, profession of the true faith, etc., etc. Those alone who are born from above, and are made partakers of the Divine nature, can be admitted into the family of God in heaven, and everlastingly enjoy that glorious inheritance. Reader, art thou born again? Hath God changed thy heart and thy life? If not, canst thou suppose that in thy present state thou canst possibly enter into the paradise of God? I leave thy conscience to answer.
2. The actions of good men may be misrepresented, and their motives suspected, because those motives are not known; and those who are prone to think evil are the last to take any trouble to inform their minds, so that they may judge righteous judgment. Abraham, in the dismissal of Hagar and Ishmael, has been accused of cruelty. Though objections of this kind have been answered already, yet it may not be amiss farther to observe that what he did he did in conformity to a Divine command, and a command so unequivocally given that he could not doubt its Divine origin; and this very command was accompanied with a promise that both the child and his mother should be taken under the Divine protection. And it was so; nor does it appear that they lacked any thing but water, and that only for a short time, after which it was miraculously supplied. God will work a miracle when necessary, and never till then; and at such a time the Divine interposition can be easily ascertained, and man is under no temptation to attribute to second causes what has so evidently flowed from the first. Thus, while he is promoting his creatures' good, he is securing his own glory; and he brings men into straits and difficulties, that he may have the fuller opportunity to convince his followers of his providential care, and to prove how much he loves them.
3. Did we acknowledge God in all our ways, he would direct our steps. Abimelech, king of Gerar, and Phichol, captain of his host, seeing Abraham a worshipper of the true God, made him swear by the object of his worship that there should be a lasting peace between them and him; for as they saw that God was with Abraham, they well knew that he could not expect the Divine blessing any longer than he walked in integrity before God; they therefore require him to swear by God that he would not deal falsely with them or their posterity. From this very circumstance we may see the original purpose, design, and spirit of an oath, viz., Let God prosper or curse me in all that I do, as I prove true or false to my engagements! This is still the spirit of all oaths where God is called to witness, whether the form be by the water of the Ganges, the sign of the cross, kissing the Bible, or lifting up the hand to heaven. Hence we may learn that he who falsifies an oath or promise, made in the presence and name of God, thereby forfeits all right and title to the approbation and blessing of his Maker.
But it is highly criminal to make such appeals to God upon trivial occasions. Only the most solemn matters should be thus determined. Legislators who regard the morals of the people should take heed not to multiply oaths in matters of commerce and revenue, if they even use them at all. Who can take the oaths presented by the custom house or excise, and be guiltless? I have seen a person kiss his pen or thumb nail instead of the book, thinking that he avoided the condemnation thereby of the false oath he was then taking!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: grove: or, tree, Amo 8:14; The original word eshel, has been variously translated a grove, a plantation, an orchard, a cultivated field, and an oak; but it may denote a kind of tamarisk, as it is rendered by Gesenius, the same with the Arabic athl.
Beersheba: Deu 16:21; Jdg 3:7
called: Gen 4:26, Gen 12:8, Gen 26:23, Gen 26:25, Gen 26:33
on the name: Dr. Shuckford justly contends, that the expression rendered, "he called on the name," signifies "he invoked in the name."
everlasting: Deu 33:27; Psa 90:2; Isa 40:28, Isa 57:15; Jer 10:10; Rom 1:20, Rom 16:26; Ti1 1:17
Carl Friedrich Keil and Franz Delitzsch
21:33
Here Abraham planted a tamarisk and called upon the name of the Lord (vid., Gen 4:26), the everlasting God. Jehovah is called the everlasting God, as the eternally true, with respect to the eternal covenant, which He established with Abraham (Gen 17:7). The planting of this long-lived tree, with its hard wood, and its long, narrow, thickly clustered, evergreen leaves, was to be a type of the ever-enduring grace of the faithful covenant God.
Geneva 1599
21:33 And [Abraham] planted a grove in Beersheba, and (n) called there on the name of the LORD, the everlasting God.
(n) That is, he worshipped God in all points of true religion.
John Gill
21:33 And Abraham planted a grove in Beersheba,.... The Jewish writers (w) are divided about the use of this grove, as Jarchi relates; one says it was for a paradise or orchard, to produce fruits out of it for travellers and for entertainment; another says it was for an inn to entertain strangers in; it rather was for a shade, to shelter from the sun in those sultry and hot countries; and perhaps for a religious use, and to be an oratory, as the following words seem to suggest: in the midst of it very likely Abraham built an altar, and sacrificed to the Lord; hence might come the superstitious use of groves among the Heathens; and, when they came to be abused to idolatrous purposes, they were forbidden by the law of Moses, which before were lawful. And, though the name of Abraham is not in the text, there is no doubt but he is designed, and was the planter of the grove, and which is expressed in the Septuagint version, as it is supplied by us. What sort of trees this grove consisted of cannot with certainty be said, very probably the oak. R. Jonah (x) thinks it may be the tree which in Arabic they call "ethel", and is a tree like that which is called tamarisk in general it signifies any tree, and especially large trees (y):
and called there on the name of the Lord, the everlasting God; who, is from everlasting to everlasting, or "the God of the world" (z), the Creator and upholder of it, and the preserver of all creatures in it; him Abraham invoked in this place, prayed unto him, and gave him thanks for all the mercies he had received from him.
(w) In T. Bab. Sotah, fol. 10. 1. (x) Apud Kimchi, Sepher Shorash. rad. (y) Vid. R. Sol. Urbin. Ohel Moed, fol. 72. 1. (z) "Dei seculi", Pagninus, Hontanus, Calvin; so Ainsworth.
John Wesley
21:33 And Abraham planted a grove - For a shade to his tent, or perhaps an orchard of fruit trees; and there, though we cannot say he settled, for God would have him while he lived to be a stranger and a pilgrim, yet he sojourned many days. And called there on the name of the Lord - Probably in the grove he planted, which was his oratory, or house of prayer: he kept up publick worship, to which probably his neighbours resorted, and joined with him. Men should not only retain their goodness wherever they go, but do all they can to propagate it, and make others good. The everlasting God - Though God had made himself known to Abraham as his God in particular; yet he forgets not to give glory to him as the Lord of all, the everlasting God, who was before all worlds, and will be when time and days shall be no more.
Robert Jamieson, A. R. Fausset and David Brown
21:33 Abraham planted a grove--Hebrew, "of tamarisks," in which sacrificial worship was offered, as in a roofless temple.
21:3421:34: Եւ պանդխտեցա՛ւ Աբրաամ յերկրին Փղշտացւոց աւուրս բազումս[174]։[174] Ոմանք. Զանուն Տեառն Աստուծոյ յաւիտենական։
34 Աբրահամը Փղշտացւոց երկրում պանդուխտ մնաց երկար ժամանակ:
34 Եւ Աբրահամ շատ օրեր պանդխտութիւն ըրաւ Փղշտացիներու երկրին մէջ։
Եւ պանդխտեցաւ Աբրահամ յերկրին Փղշտացւոց աւուրս բազումս:

21:34: Եւ պանդխտեցա՛ւ Աբրաամ յերկրին Փղշտացւոց աւուրս բազումս[174]։
[174] Ոմանք. Զանուն Տեառն Աստուծոյ յաւիտենական։
34 Աբրահամը Փղշտացւոց երկրում պանդուխտ մնաց երկար ժամանակ:
34 Եւ Աբրահամ շատ օրեր պանդխտութիւն ըրաւ Փղշտացիներու երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: И жил Авраам в земле Филистимской, как странник, дни многие.
21:34 παρῴκησεν παροικεω reside δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam ἐν εν in τῇ ο the γῇ γη earth; land τῶν ο the Φυλιστιιμ φυλιστιιμ day πολλάς πολυς much; many
21:34 וַ wa וְ and יָּ֧גָר yyˈāḡor גור dwell אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine יָמִ֥ים yāmˌîm יֹום day רַבִּֽים׃ פ rabbˈîm . f רַב much
21:34. et fuit colonus terrae Philisthinorum diebus multisAnd he was a sojourner in the land of the Palestines many days.
34. And Abraham sojourned in the land of the Philistines many days.
21:34. And he was a settler in the land of the Palestinians for many days.
21:34. And Abraham sojourned in the Philistines’ land many days.
And Abraham sojourned in the Philistines' land many days:

34: И жил Авраам в земле Филистимской, как странник, дни многие.
21:34
παρῴκησεν παροικεω reside
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
ἐν εν in
τῇ ο the
γῇ γη earth; land
τῶν ο the
Φυλιστιιμ φυλιστιιμ day
πολλάς πολυς much; many
21:34
וַ wa וְ and
יָּ֧גָר yyˈāḡor גור dwell
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
יָמִ֥ים yāmˌîm יֹום day
רַבִּֽים׃ פ rabbˈîm . f רַב much
21:34. et fuit colonus terrae Philisthinorum diebus multis
And he was a sojourner in the land of the Palestines many days.
21:34. And he was a settler in the land of the Palestinians for many days.
21:34. And Abraham sojourned in the Philistines’ land many days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: «И жил Авраам… как странник…» Т. е. на правах временного владельца, или арендатора, а не полного хозяина (Деян 7:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: Gen 20:1; Ch1 29:15; Psa 39:12; Heb 11:9, Heb 11:13; Pe1 2:11
Carl Friedrich Keil and Franz Delitzsch
21:34
Abraham sojourned a long time there in the Philistines' land. There Isaac was probably born, and grew up to be a young man (Gen 22:6), capable of carrying the wood for a sacrifice; cf. Gen 22:19. The expression "in the land of the Philistines" appears to be at variance with Gen 21:32, where Abimelech and Phicol are said to have returned to the land of the Philistines. But the discrepancy is easily reconciled, on the supposition that at that time the land of the Philistines had no fixed boundary, at all events, towards the desert. Beersheba did not belong to Gerar, the kingdom of Abimelech in the stricter sense; but the Philistines extended their wanderings so far, and claimed the district as their own, as is evident from the fact that Abimelech's people had taken the well from Abraham. On the other hand, Abraham with his numerous flocks would not confine himself to the Wady es Seba, but must have sought for pasture-ground in the whole surrounding country; and as Abimelech had given him full permission to dwell in his land (Gen 20:15), he would still, as heretofore, frequently come as far as Gerar, so that his dwelling at Beersheba (Gen 22:19) might be correctly described as sojourning (nomadizing) in the land of the Philistines.
John Gill
21:34 And Abraham sojourned in the Philistines' land many days. Even many years, days being sometimes put for years; having entered into covenant with Abimelech, the king of the country, and settled a good correspondence with him, and having his friendship and good will, which commanded respect from his subjects, Abraham sojourned very quietly and comfortably for many years, chiefly at Beersheba; the Jewish writers say (a) he sojourned here twenty six years.
(a) Jarchi & Bereshit Rabba, sect. 54. fol. 48. 4.
Robert Jamieson, A. R. Fausset and David Brown
21:34 Abraham sojourned in the Philistines' land--a picture of pastoral and an emblem of Christian life.