Hagar bore a son for Abram. Abram called the name of his son, whom Hagar bore, Ishmael.
Parallel Translations
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Hagar bore a son for Abram. Abram called the name of his son, whom Hagar bore, Ishmael.
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And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.
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And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (11)
Passages linked to Genesis 16:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 25:12 Now this is the history of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
- Genesis 16:11 Yahweh’s angel said to her, “Behold, you are with child, and will bear a son. You shall call his name Ishmael, because Yahweh has heard your affliction.
- Genesis 17:18 Abraham said to God, “Oh that Ishmael might live before you!”
- Genesis 17:20 As for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He will become the father of twelve princes, and I will make him a great nation.
- Genesis 17:25-26 Ishmael, his son, was thirteen years old when he was circumcised in the flesh of his foreskin. In the same day both Abraham and Ishmael, his son, were circumcised.
- Genesis 21:9-21 Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. Therefore she said to Abraham, “Cast out this servant and her son! For the son of this servant will not be heir with my son, Isaac.” The thing was very grievous in Abraham’s sight on account of his son. God said to Abraham, “Don’t let it be grievous in your sight because of the boy, and because of your servant. In all that Sarah says to you, listen to her voice. For your offspring will be named through Isaac. I will also make a nation of the son of the servant, because he is your child.” Abraham rose up early in the morning, and took bread and a container of water, and gave it to Hagar, putting it on her shoulder; and gave her the child, and sent her away. She departed, and wandered in the wilderness of Beersheba. The water in the container was spent, and she put the child under one of the shrubs. She went and sat down opposite him, a good way off, about a bow shot away. For she said, “Don’t let me see the death of the child.” She sat opposite him, and lifted up her voice, and wept. God heard the voice of the boy. The angel of God called to Hagar out of the sky, and said to her, “What troubles you, Hagar? Don’t be afraid. For God has heard the voice of the boy where he is. Get up, lift up the boy, and hold him with your hand. For I will make him a great nation.” God opened her eyes, and she saw a well of water. She went, filled the container with water, and gave the boy a drink. God was with the boy, and he grew. He lived in the wilderness, and as he grew up, became an archer. He lived in the wilderness of Paran. His mother got a wife for him out of the land of Egypt.
- Genesis 25:9 Isaac and Ishmael, his sons, buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is near Mamre,
- Genesis 28:9 Esau went to Ishmael, and took, in addition to the wives that he had, Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebaioth, to be his wife.
- Genesis 37:27 Come, and let’s sell him to the Ishmaelites, and not let our hand be on him; for he is our brother, our flesh.” His brothers listened to him.
- 1 Chronicles 1:28 The sons of Abraham: Isaac and Ishmael.
- Galatians 4:22-23 For it is written that Abraham had two sons, one by the servant, and one by the free woman. However, the son by the servant was born according to the flesh, but the son by the free woman was born through promise.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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John Calvin 1540 · Public Domain 15. And Abram called Hagar had been commanded to…
15. And Abram called Hagar had been commanded to give that name to her son; but Moses follows the order of nature; because fathers, by the imposition of the name, declare the power which they have over their sons. We may easily gather, that Hagar, when she returned home, related the events which had occurred. Therefore, Abram shows himself to be obedient and grateful to God: because he both names his son according to the command of the angel, and celebrates the goodness of God in having hearkened to the miseries of Hagar.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Gen 16:15 And Hagar bare Abram a son: and…
Gen 16:15 And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.
Ver. 15. Ishmael.] A good name, had he made good use of it, and a great name still among the Persians.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Hagar bare Abram a son, to wit, after her…
Hagar bare Abram a son, to wit, after her return and submission to her mistress, which is evident from the following history.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain It is here taken for granted, though not expressly…
It is here taken for granted, though not expressly recorded, that Hagar did as the angel commanded her, returning to here mistress and submitting herself; and then, in the fulness of time, she brought forth her son. Note, Those who obey divine precepts shall have the comfort of divine promises. This was the son of the bond-woman that was born after the flesh (Gal 4:23), representing the unbelieving Jews, v. 25. Note, 1. Many who can call Abraham father are yet born after the flesh, Mat 3:9. 2. The carnal seed in the church are sooner brought forth than the spiritual. It is an easier thing to persuade men to assume the form of godliness than to submit to the power of godliness.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And Hagar bare Abram a son,.... Being returned to…
And Hagar bare Abram a son,.... Being returned to his house, and received by him, and reconciled to Sarai, she brought forth a son to Abram, according to the prediction of the angel:
and Abram called his son's name, which Hagar bare, Ishmael; and this name Jarchi suggests he gave by the inspiration of the Holy Spirit that dwelt in him: but it is highly reasonable to suppose, that Hagar upon her return reported to Abram the whole of the conversation she had with the angel; wherefore Abram believing what she said, in obedience to the order and command of the angel, gave him this name.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 15. And Hagar bare Abram a son, c.]…
Verse 15. And Hagar bare Abram a son, c.] It appears, therefore, that Hagar returned at the command of the angel, believing the promise that God had made to her.
Called his son's name - Ishmael.] Finding by the account of Hagar, that God had designed that he should be so called. "Ishmael," says Ainsworth, "is the first man in the world whose name was given him of God before he was born."
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IN the preceding chapter we have a very detailed account of the covenant which God made with Abram, which stated that his seed would possess Canaan and this promise, on the Divine authority, he steadfastly believed, and in simplicity of heart waited for its accomplishment. Sarai was not like minded. As she had no child herself, and was now getting old, she thought it necessary to secure the inheritance by such means as were in her power; she therefore, as we have seen, gave her slave to Abram, that she might have children by her. We do not find Abram remonstrating on the subject; and why is he blamed? God had not as yet told him how he was to have an heir; the promise simply stated, He that shall come forth out of thine own bowels shall be thine heir, Ge 15:4. Concubinage, under that dispensation, was perfectly lawful; therefore he could, with equal justice and innocence, when it was lawful in itself, and now urged by the express desire of Sarai, take Hagar to wife. And it is very likely that he might think that his posterity, whether by wife or concubine, as both were lawful, might be that intended by the promise.
It is very difficult to believe that a promise which refers to some natural event can possibly be fulfilled but through some natural means. And yet, what is nature but an instrument in God's hands? What we call natural effects are all performed by supernatural agency; for nature, that is, the whole system of inanimate things, is as inert as any of the particles of matter of the aggregate of which it is composed, and can be a cause to no effect but as it is excited by a sovereign power. This is a doctrine of sound philosophy, and should be carefully considered by all, that men may see that without an overruling and universally energetic providence, no effect whatever can be brought about. But besides these general influences of God in nature, which are all exhibited by what men call general laws, he chooses often to act supernaturally, i.e., independently of or against these general laws, that we may see that there is a God who does not confine himself to one way of working, but with means, without means, and even against natural means, accomplishes the gracious purposes of his mercy in the behalf of man. Where God has promised let him be implicitly credited, because he cannot lie; and let not hasty nature intermeddle with his work.
The omniscience of God is a subject on which we should often reflect, and we can never do it unfruitfully while we connect it, as we ever should, with infinite goodness and mercy. Every thing, person, and circumstance, is under its notice; and doth not the eye of God affect his heart? The poor slave, the stranger, the Egyptian, suffering under the severity of her hasty, unbelieving mistress, is seen by the all-wise and merciful God. He permits her to go to the desert, provides the spring to quench her thirst, and sends the Angel of the covenant to instruct and comfort her. How gracious is God! He permits us to get into distressing circumstances that he may give us effectual relief; and in such a way, too, that the excellence of the power may appear to be of him, and that we may learn to trust in him in all our distresses. God delights to do his creatures good.
In all transactions between God and man, mentioned in the sacred writings, we see one uniform agency; the great Mediator in all, and through all; God ever coming to man by him, and man having access to God through him. This was, is, and ever will be the economy of grace. "The Father hath sent me:-and no man cometh unto the Father but by me." God forbid that he should have cause to complain of us, "YE will not come unto me, that ye might have life."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Agar being returned home, and having obtained pardon. ---…
Agar being returned home, and having obtained pardon. --- Ismael, as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. Abram called … Ishmael] See note on Gen_16:11.…
15. Abram called … Ishmael] See note on Gen_16:11. The father here gives the name as usually in P: see notes on Gen_4:1; Gen_4:17; Gen_4:25, Gen_5:3.
15, 16. The Birth of Ishmael. (P.)
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These verses are from P, and are inserted in place of J’s account of the birth of Ishmael.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Hagar bare Abram a son: and Abram called…
And Hagar bare Abram a son: and Abram called his son"s name a peculiarity of the Elohist to assign the naming of a child to the father (Knobel); but the present chapter is usually ascribed to the Jehovist, while the instances in which the name is given by the mother do not always occur in Jehovistic sections (cf. Gen_30:6, which Tuch imputes to the Elohist) which Hagar bare, Ishmael thus acknowledging the truth of Hagar"s vision.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF THE PARAGRAPH.—Gen_16:15-16
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_16:15-16
THE CONVICTION OF A SPECIAL PROVIDENCE: PRACTICAL EFFECTS
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I. That we enter again the paths of duty. The impression of this special visitation of God was not lost upon Hagar. She translated it into duty, and at the Divine command returned to the home which she had deserted. There, in the ways of humble duty, she was to serve God, and work out the designs of His Providence. The soul’s true life is found not in prolonged rapture and amazement, but in simple faith, love, and obedience.
II. That we are found in the way of religious privilege. When Hagar wandered in the wilderness she put herself out of the way of the religious privileges which were found in Abram’s family. She now returns to that home where God was feared with a holy dread, and confided in with a trusting love. If we have wandered from the place of religious privilege, and God has met us so that we can distinctly trace His dealings, it is our duty to return. The Church of God is our true home, where alone our graces can revive and grow.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_16:15-16. It is here implied that Hagar told Abram of the vision, and of the name which God had appointed for her son. God’s children take their part in carrying out His designs concerning others. Abram gives that name which had been revealed to another.
The trials of waiting for promised blessings.
1. The time is often long. Abram was now eighty-six years old, and up to this point of time was childless. He had to wait through many long and weary years till the sight of this child gladdened his eyes. God sometimes delays the fulfilment of His promises so long that the patience of His people is sorely tried.
2. We may be deceived by what is only intended to be a provisional fulfilment. Abram thought that the son of Hagar was the promised and long-desired son by whom he was to be a blessing to all generations. But he had to wait fourteen years for the true son of promise. He rejoiced too soon. God often gives us some fulfilment of His word, which stays for a time the desires of our soul. Thus we are led on till we find, at last, that real and solid good which is laid up for us.
During thirteen years of the time of Abram’s waiting, it would seem that all those delightful personal manifestations of the Almighty which he had hitherto enjoyed were suspended; but whether this was designed, as some have suggested, as a token of the Divine displeasure, or whether it is to be referred to the sovereign good pleasure of Him who giveth not account of any of His matters, it is not for us to say. It is certain, however, as a general fact, that similar conduct is productive of similar results, and that if we find that it is not with us as in times past—that communion with God is more than usually difficult—that our intercourse with heaven is sadly impeded, our prayers hindered, and our praises deadened—the cause is to be sought in ourselves. It is not a mere sovereign withdrawal of the light of God’s countenance, but a merited rebuke of some secret offence, some unrestrained temper, some unholy compliance, some unchecked and unchastened desire, which is suffered to remain undetected in the heart, and to rob us of the promised blessing.—(Bush.)
The posterity of Ishmael were earliest in the field of history. In the ordinary view they seemed the greater and the more important; yet these were not to be the channels of God’s highest blessings to mankind. Thus it is that “the first shall be last.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Hagar gave birth
Hagar gave birth
Hagar's return to Sarai and Abram is implict. You can make this more explicit. AT: "So Hagar went back and gave birth" (See: Assumed Knowledge and Implicit Information)
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named his son, whom Hagar bore
"named his son by Hagar" or "named his and Hagar's son"
Abram was
This introduces background information about Abram's age when these things happened. Your language may have a special way to mark background information. (See: Background Information)
bore Ishmael to Abram
This means "gave birth to Abram's son, Ishmael." The focus is on Abram having a son.
translationWords
Hagar
Abraham
Ishmael
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.