Genesis 12:3
New American Bible (Revised Edition)
3 (A)I will bless those who bless you and curse those who curse you. All the families of the earth will find blessing in you.[a]
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- 12:3 Will find blessing in you: the Hebrew conjugation of the verb here and in 18:18 and 28:14 can be either reflexive (“shall bless themselves by you” = people will invoke Abraham as an example of someone blessed by God) or passive (“by you all the families of earth will be blessed” = the religious privileges of Abraham and his descendants ultimately will be extended to the nations). In 22:18 and 26:4, another conjugation of the same verb is used in a similar context that is undoubtedly reflexive (“bless themselves”). Many scholars suggest that the two passages in which the sense is clear should determine the interpretation of the three ambiguous passages: the privileged blessing enjoyed by Abraham and his descendants will awaken in all peoples the desire to enjoy those same blessings. Since the term is understood in a passive sense in the New Testament (Acts 3:25; Gal 3:8), it is rendered here by a neutral expression that admits of both meanings.
Genesis 13:14-16
New American Bible (Revised Edition)
14 After Lot had parted from him, the Lord said to Abram: Look about you, and from where you are, gaze to the north and south, east and west;(A) 15 all the land that you see I will give to you and your descendants forever.(B) 16 I will make your descendants like the dust of the earth; if anyone could count the dust of the earth, your descendants too might be counted.(C)
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Genesis 16
New American Bible (Revised Edition)
Chapter 16
Birth of Ishmael.[a] 1 Abram’s wife Sarai had borne him no children. Now she had an Egyptian maidservant named Hagar.(A) 2 Sarai said to Abram: “The Lord has kept me from bearing children. Have intercourse with my maid; perhaps I will have sons through her.” Abram obeyed Sarai.[b](B) 3 Thus, after Abram had lived ten years in the land of Canaan, his wife Sarai took her maid, Hagar the Egyptian, and gave her to her husband Abram to be his wife. 4 He had intercourse with her, and she became pregnant. As soon as Hagar knew she was pregnant, her mistress lost stature in her eyes.[c](C) 5 (D)So Sarai said to Abram: “This outrage against me is your fault. I myself gave my maid to your embrace; but ever since she knew she was pregnant, I have lost stature in her eyes. May the Lord decide between you and me!” 6 Abram told Sarai: “Your maid is in your power. Do to her what you regard as right.” Sarai then mistreated her so much that Hagar ran away from her.
7 The Lord’s angel[d] found her by a spring in the wilderness, the spring on the road to Shur,(E) 8 and he asked, “Hagar, maid of Sarai, where have you come from and where are you going?” She answered, “I am running away from my mistress, Sarai.” 9 But the Lord’s angel told her: “Go back to your mistress and submit to her authority. 10 I will make your descendants so numerous,” added the Lord’s angel, “that they will be too many to count.”(F) 11 Then the Lord’s angel said to her:
“You are now pregnant and shall bear a son;
you shall name him Ishmael,[e]
For the Lord has heeded your affliction.
12 He shall be a wild ass of a man,
his hand against everyone,
and everyone’s hand against him;
Alongside[f] all his kindred
shall he encamp.”(G)
13 To the Lord who spoke to her she gave a name, saying, “You are God who sees me”;[g] she meant, “Have I really seen God and remained alive after he saw me?”(H) 14 That is why the well is called Beer-lahai-roi.[h] It is between Kadesh and Bered.
15 Hagar bore Abram a son, and Abram named the son whom Hagar bore him Ishmael.(I) 16 Abram was eighty-six years old when Hagar bore him Ishmael.
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- 16:1–16 In the previous chapter Abraham was given a timetable of possession of the land, but nothing was said about when the child was to be born. In this chapter, Sarah takes matters into her own hands, for she has been childless ten years since the promise (cf. 12:4 with 16:16). The story is about the two women, Sarah the infertile mistress and Hagar the fertile slave; Abraham has only a single sentence. In the course of the story, God intervenes directly on the side of Hagar, for she is otherwise without resources.
- 16:2 The custom of an infertile wife providing her husband with a concubine to produce children is widely attested in ancient Near Eastern law; e.g., an Old Assyrian marriage contract states that the wife must provide her husband with a concubine if she does not bear children within two years.
- 16:4 Because barrenness was at that time normally blamed on the woman and regarded as a disgrace, it is not surprising that Hagar looks down on Sarah. Ancient Near Eastern legal practice addresses such cases of insolent slaves and allows disciplining of them. Prv 30:23 uses as an example of intolerable behavior “a maidservant when she ousts her mistress.”
- 16:7 The Lord’s angel: a manifestation of God in human form; in v. 13 the messenger is identified with God. See note on Ex 3:2.
- 16:11 Ishmael: in Hebrew the name means “God has heard.” It is the same Hebrew verb that is translated “heeded” in the next clause. In other ancient Near Eastern texts, the name commemorated the divine answer to the parents’ prayer to have a child, but here it is broadened to mean that God has “heard” Hagar’s plight. In vv. 13–14, the verb “to see” is similarly broadened to describe God’s special care for those in need.
- 16:12 Alongside: lit., “against the face of”; the same phrase is used of the lands of Ishmael’s descendants in 25:18. It can be translated “in opposition to” (Dt 21:16; Jb 1:11; 6:28; 21:31), but here more likely means that Ishmael’s settlement was near but not in the promised land.
- 16:13 God who sees me: Hebrew el-ro’i is multivalent, meaning either “God of seeing,” i.e., extends his protection to me, or “God sees,” which can imply seeing human suffering (29:32; Ex 2:25; Is 57:18; 58:3). It is probable that Hagar means to express both of these aspects. Remained alive: for the ancient notion that a person died on seeing God, see Gn 32:31; Ex 20:19; Dt 4:33; Jgs 13:22.
- 16:14 Beer-lahai-roi: possible translations of the name of the well include: “spring of the living one who sees me”; “the well of the living sight”; or “the one who sees me lives.” See note on v. 13.
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.