Genesis 16:1 — Word Study
WLCוְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃
BSANow Abram’sʼAbrâm wifeʼishshâh [princess] SaraiSâray had borneyâlad■ [given birth to, beget] no [children]lôʼ [offspring, descendants] she had an EgyptianMitsrîy [from the land of Egypt] maidservantshiphchâh [female slave, servant girl] namedshêm [whose identity is] HagarHâgâr
| Greek | English | Parsing |
|---|---|---|
| וְשָׂרַי֙ | and Sarai | Conjunction, noun proper feminine |
| אֵ֣שֶׁת | [the] wife of | Noun common, feminine singular construct |
| אַבְרָ֔ם | Abram | Noun proper masculine |
| לֹ֥א | not | Particle |
| יָלְדָ֖ה | she had borne children | Verb, Qal, perfect third person feminine singular |
| ל֑וֹ | to him | Preposition, suffix |
| וְלָ֛הּ | and [belonged] to her | Conjunction, preposition, suffix |
| שִׁפְחָ֥ה | a maidservant | Noun common, feminine singular absolute |
| מִצְרִ֖ית | Egyptian | Noun gentilic, feminine singular absolute |
| וּשְׁמָ֥הּ | and name her | Conjunction, noun common masculine singular construct, suffix |
| הָגָֽר׃ | [was] Hagar | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar. |
| KJV | Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. |
| ASV | Now Sarai, Abram’s wife, bare him no children: and she had a handmaid, an Egyptian, whose name was Hagar. |
| YLT | And Sarai, Abram's wife, hath not borne to him, and she hath an handmaid, an Egyptian, and her name [is] Hagar; |
| WEB | Now Sarai, Abram’s wife, bore him no children. She had a servant, an Egyptian, whose name was Hagar. |
| BBE | Now Sarai, Abram's wife, had given him no children; and she had a servant, a woman of Egypt whose name was Hagar. |
Where they part company is in the use of שִׁפְחָה — see How Translations Differ.
The sentence presents a main clause followed by a contrast introduced by 'but', leading to a description of Hagar.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיָלַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 16:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Story of Abram and Saraigenerated
Genesis 16:1 presents Sarai's dilemma as she has not been able to bear children for Abram. In her frustration, she offers her maidservant Hagar to Abram to bear a child on her behalf. This decision sets in motion a series of events that will have significant implications for their family and the future of the Israelite people, as seen in subsequent verses and chapters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 15:2–3 | But Abram replied, “O Lord GOD, what can You give me, since I remain childless, and the heir of my house is Eliezer of Damascus?” |
| 2 | Genesis 21:10–12 | and she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!” |
| 3 | Genesis 25:21 | Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. |
| 4 | Judges 13:2 | Now there was a man from Zorah named Manoah, from the clan of the Danites, whose wife was barren and had no children. |
| 5 | Luke 1:7–36 | But they had no children, because Elizabeth was barren, and they were both well along in years. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שִׁפְחָה, shif.Chahgenerated
The Hebrew word שִׁפְחָה (shiphchah) refers to a maidservant or female slave, indicating a subordinate position within a household. It is derived from a root meaning to spread out, which suggests a role in domestic settings.
In this verse, the term highlights Hagar's role as a servant to Sarai, emphasizing the social dynamics and the desperation that leads Sarai to take such a step. The use of this word reflects the cultural context of the time, where maidservants were often used to bear children for their mistresses.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses maidservant to describe Hagar.
Sentence Structuregenerated
The main clause is introduced by the finite verb יָלְדָ֖ה, she had borne, which governs the subject שָׂרַי, Sarai, and describes her childlessness. The sentence structure emphasizes Sarai's situation before introducing Hagar.
The Hebrew word order places emphasis on Sarai's inability to bear children, followed by the introduction of Hagar as a solution to this problem. The use of conjunctions connects the clauses and highlights the contrast between Sarai's barrenness and her decision to use her maidservant.
Septuagint Backgroundgenerated
In the Septuagint, the term used for maidservant is παιδίσκη (), which also means a young female servant. This choice aligns with the Hebrew meaning but may carry a slightly different connotation in terms of age and status.
This translation choice indicates a focus on Hagar's role as a servant, which is consistent with the Hebrew text, while also reflecting the cultural context of the Greek-speaking audience.
In plain words — the whole versegenerated
Genesis 16:1 tells us that Sarai, Abram's wife, had not given him any children. Instead, she had a maidservant from Egypt named Hagar. This verse sets the stage for Sarai's decision to use Hagar to bear a child for Abram.
Frequently Asked Questionsgenerated
Sarai offered Hagar to Abram because she was frustrated with her inability to bear children and sought a way to have offspring through her maidservant.
The term 'maidservant' implies a subordinate role, indicating that Hagar was a servant in Sarai's household, often used for childbearing.
This verse introduces a pivotal moment in Abram's family story, leading to the birth of Ishmael and the complexities that arise from this decision.
Sarai's actions reflect the cultural practices of the time regarding childbearing and the lengths to which individuals might go to fulfill family expectations.
Reflection Questionsgenerated
- What are some modern parallels to Sarai's situation of feeling pressure to have children?
- How can we understand the dynamics of power and servitude in this story?
- What lessons can we draw about faith and patience from Sarai's actions?
- How does this passage challenge our views on family and relationships?
The early church on this verse — how the Fathers read it
The early commentary from Bede discusses Sarai's actions and the implications of her decision regarding Hagar, highlighting the narrative's significance.
Therefore Sarai, Abram's wife, had borne no children, but she had an Egyptian maidservant named Hagar. She said to her husband, "Behold, the Lord has prevented me from bearing children, so go into my maidservant;Early Church Fathers on Genesis 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 16:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow Sarai, Abram's wife, bare him no children,.... She is before said to be barren, and he to be childless, Genesis 11:30; God had promised him a seed, but as yet he had none, which was a trial of
Read John Gill on Genesis 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. Now Sarai ... had an handmaid - [Hebrew, shipchaah (H8198)].
Read Robert Jamieson on Genesis 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 16:1 Now Sarai Abram’ s wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar. Ver. 1. Now Sarai, Abram’ s wife, bare him no children.] God had foretold him of his children’ s affliction, and yet gave him no child, but holds him still in suspense. He knows how to commend his favours to us by withholding them, Cito data cito vilescunt ; we account it scarce worth taking, that is not twice worth asking. A handmaid, an Egyptian.] One of those maids, belike, that were given her in Egypt.
Read John Trapp on Genesis 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXVI. THE SON OF THE .(1) Now Sarai.—The history of Abram is given in a succession of brief narratives, written possibly by the patriarch himself; and though papyrus was known at Ur (Trans. Soc. Bibl. Arch., i. 343, ii. 430), yet the absence of any convenient writing material for ordinary use would oblige men in those ancient days to content themselves with short inscriptions, like those tablets of clay brought from Ur, many of which now in the British. Museum are said to be considerably older than the time of Abram. The narrator would naturally make but few alterations in such precious-documents, and hence a certain amount of recapitulation, like that which we find in the Books of Samuel…
Read Charles John Ellicott on Genesis 16 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XVI Sarai, having no child, gives Hagar her maid to Abram for wife, 1-3. She conceives and despises her mistress, 4. Sarai is offended and upbraids Abram, 5. Abram vindicates himself; and Hagar, being hardly used by her mistress, runs away, 6. She is met by an angel, and counselled to return to her mistress, 7-9. God promises greatly to multiply her seed, 10. Gives the name of Ishmael to the child that should be born of her, 11. Shows his disposition and character, 12. Hagar calls the name of the Lord who spoke to her, Thou God seest me, 13. She calls the name of the well at which the angel met her, Beer-laharoi, 14. Ishmael is born in the 86th year of Abram's age, 15, 16. NOTES ON…
Read AdamClarke on Genesis 16 →CambridgeThe Cambridge Bible for Schools and Colleges1–6. Hagar and her Flight into the Desert. (J, P.) 1. handmaid] or “maidservant,” as in Genesis 12:16. The wife generally had a female slave, who was her own property, and not under the husband’s control: see Genesis 29:24; Genesis 29:29; Genesis 30:3-7; Genesis 30:9; Genesis 30:12. an Egyptian] It is natural to connect Hagar’s Egyptian origin with the sojourn in Egypt mentioned in chap. 12, or with the journeys in the Negeb (Genesis 12:9, Genesis 13:1). The theory that the “Egypt” (Miṣ ?raim) of which Hagar was a native was the land of a N. Arabian tribe (Muṣ ?ri) has been suggested by Winckler on account of the mention of Muṣ ?ri in N. Arabia in the cuneiform inscriptions. His theory…
Read Cambridge on Genesis 16 →Albert Barnes1798–1870Barnes' Notes on the Bible- The Birth of Ishmael 1. הנר hāgār, Hagar, “flight.” Hejrah, the flight of Muhammed. 7. מלאך mal'ak “messenger, angel.” A deputy commissioned to discharge a certain duty for the principal whom he represents.
Read Albert Barnes on Genesis 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Handmaid — A family servant, whose special duty it was to wait upon the mistress of the household. The Sept. has παιδισκη, a young girl, or a young female slave.
Read Daniel Denison Whedon on Genesis 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar.
Now Sarai, Abram’s wife, bore him no children. She had a servant, an Egyptian, whose name was Hagar.
Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar.
Now Sarai, Abram’s wife, had not given birth to any children, but she had an Egyptian servant named Hagar.
Tyndale line
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
Now Sarai, Abram’s wife, bare him no children: and she had a handmaid, an Egyptian, whose name was Hagar.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
Now Sarai, Abram's wife, bore him no children: and she had a handmaid, an Egyptian, whose name was Hagar.
Nowe Sarai Abrams wife bare him no children, and she had a maide an Egyptian, Hagar by name.
Strictly literal
And Sarai Abram's wife did not bear him [children]. And she had an Egyptian maidservant; and her name was Hagar.
And Sarai, Abram's wife, hath not borne to him, and she hath an handmaid, an Egyptian, and her name [is] Hagar;
And Sarai, Abram’s wife, has not borne to him, and she has a handmaid, an Egyptian, and her name [is] Hagar;
Now Sarai, Abram's wife, bore him no children; and she had an Egyptian handmaid, whose name was Hagar.
Now Sarai, Abram's wife, had not borne any children for him, but she had a female servant, an Egyptian, whose name was Hagar.
From the Latin
Now Sarai the wife of Abram, had brought forth no children; but having a handmaid, an Egyptian, named Agar,
Simplified
Sarai, Abram's wife, hadn't been able to have any children for him. However, she owned a female Egyptian slave named Hagar,
Now Sarai, Abram's wife, had given him no children; and she had a servant, a woman of Egypt whose name was Hagar.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text regarding Sarai and Hagar's roles.
וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ושׂרי אשׁת אברם לא ילדה לו ולה שׁפחה מצרית ושׁמה הגר
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 16:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׂרַי (Saray) refers to the wife of Abram, later known as Sarah. The name is derived from a root meaning 'dominative' and is associated with the meaning 'princess.' Sarai is first mentioned in Genesis 11:29 and is the mother of Isaac. She is also noted as the sister of Abram and the daughter of Terah.
שָׂרַי n.pr.f. wife of Abram
base
H8297 שָׂרַי wife of Abram
8297 Saray saw-rah'-ee
from 8269; dominative; Sarai, the wife of Abraham:--Sarai.
see HEBREW for 08269
שָׂרַי (sa.ray) — Sarai.
A woman living at the time of the Patriarchs, first mentioned at Gen.11.29;
daughter of: Terah (H8646);
sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085);
mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15;
Another name of sa.rah (שָׂרָה "Sarah" H8283)
§ Sarai = "princess"
original name of Sarah the wife of Abram or Abraham
Conj | N-proper — Conjunction · noun proper feminineHC/Npf
Sarai
My princess, the name originally borne by Sarah (Gen. 11:31; 17:15).
(my princess) the original name of Sarah wife of Abraham.
my lady; my princess
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַבְרָם (Avram) means 'exalted father' and refers to the original name of Abraham. The entries indicate that Abram is a significant figure from the time of the Patriarchs, first mentioned in Genesis 11:26, and he is the son of Terah and the husband of Sarah, among others. He is also the father of several notable sons, including Isaac and Ishmael.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H87 אַבְרָם Abram = אַבְרָהָם Abraham
87 'Abram ab-rawm'
contracted from 48; high father; Abram, the original name of
Abraham:--Abram.
see HEBREW for 048
אַבְרָם (av.ram) — Abram.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085)
§ Abram = "exalted father"
original name of Abraham
N-proper — Noun proper masculineHNpm
a'-bram. See ABRAHAM.
Abram
Exalted father. (see ABRAHAM.)
(a high father), the earlier name of Abraham.
High father, afterwards named Abraham.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HC/Rd/Sp3fs — Conjunction · preposition · suffixHC/Rd/Sp3fs
שִׁפְחָה (shiphchah) refers to a maid or maid-servant, often indicating a female slave within a household. It derives from a root meaning to spread out, suggesting a role in family or domestic settings. The term can also imply humility in certain contexts, but the primary focus remains on servitude.
שִׁפְחָה n.f. maid, maid-servant
base
H8198 שִׁפְחָה maid, maid-servant
8198 shiphchah shif-khaw'
feminine from an unused root meaning to spread out (as a
family; see 4940); a female slave (as a member of the
household):--(bond-, hand-)maid(-en, -servant), wench,
bondwoman, womanservant.
see HEBREW for 04940
שִׁפְחָה (shiph.chah) — maidservant.
1) maid, maid-servant, slavegirl
1a) maid, maid-servant (as belonging to a mistress)
1b) of address, speaker, humility (fig)
N-fs — Noun common · feminine singular absoluteHNcfsa
מִצְרִי (mitsriy) is an adjective meaning 'Egyptian,' derived from the noun for Egypt, מִצְרַ֫יִם (mitsrajim). It refers to an inhabitant or citizen of Egypt. The entries consistently define it in relation to Egypt without significant disagreement.
מִצְרִי adj. gent. Egyptian
base
H4713 מִצְרִי adj. gent. Egyptian
4713 Mitsriy mits-ree'
from 4714; a Mitsrite, or inhabitant of
Mitsrajim:--Egyptian, of Egypt.
see HEBREW for 04714
מִצְרִי (mits.ri) — Egyptian.
Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G)
§ Egyptian, of Egypt "double straits"
Egyptian-an inhabitant or citizen of Egypt
an Egyptian
Ngfsa — Noun gentilic · feminine singular absoluteHNgfsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
הָגָר (Hagar) refers to Sarah's Egyptian maid and the mother of Ishmael. The name is associated with the concept of 'flight' and is first mentioned in Genesis 16:1. The lexicons indicate that the derivation of the name is uncertain, possibly foreign, but they consistently identify her role in the biblical narrative.
הָגָר n.pr.f. Hagar, Sarah's Egyptian maid, mother of Ishmael
base
H1904 הָגָר Hagar, Sarah's Egyptian maid, mother of Ishmael
1904 Hagar haw-gawr'
of uncertain (perhaps foreign) derivation; Hagar, the mother
of Ishmael:--Hagar.
הָגָר (ha.gar) — Hagar.
A woman living at the time of the Patriarchs, first mentioned at Gen.16.1; married to Abraham (H0085);
mother of: Ishmael (H3458)
Also named: Agar (Ἄγαρ "Hagar" G0028)
§ Hagar = "flight"
Sarah's Egyptian slave girl, Abraham's concubine, Ishmael's mother
N-proper — Noun proper feminineHNpf
ha'-gar (haghar, "emigration," "flight"; Hagar, Agar): An Egyptian woman, the handmaid or slave of Sarai; a present, perhaps, from Pharaoh when Abram dissembled to him in Egypt (Ge 12:16). Mention is made of her in two passages (Ge 16; 21:8-21).
1. The Scornful Handmaid and Her Flight:
In the first narrative (Ge 16) it is related that Sarai, despairing at her age of having children, gave Hagar to Abram as a concubine. As Hagar was not an ordinary household slave but the peculiar property of her mistress (compare Ge 29:24,29), any offspring which she might bear to Abram would be reckoned as Sarai's (compare Ge 30:3-9). In the prospect of becoming a mother, Hagar, forgetting her position, seems to have assumed an insolent bearing…
Hagar
Flight, or, according to others, stranger, an Egyptian, Sarah’s handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi (“the well of the visible God”), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael’s conduct was insulting to Sarah, and she…
(flight), an Egyptian woman, the handmaid or slave of Sarah, (Genesis 16:1) whom the latter gave as a concubine to Abraham, after he had dwelt ten years in the land of Canaan and had no children by Sarah. ch (Genesis 16:2,3) (B.C. 1912.) When Hagar saw that she had conceived, "her mistress was despised in her eyes," v. 4, and Sarah, with the anger, we may suppose, of a free woman rather than of a wife, reproached Abraham for the results of her own act. Hagar fled, turning her steps toward her native land through the great wilderness traversed by the Egyptian road. By the fountain in the way to Shur the angel of the Lord found her, charged her to return and submit herself under the hands of her mistress, and delivered the remarkable prophecy respecting her unborn child recorded in…
Stranger, an Egyptian bondmaid in the household of Sarah, Ge 12:16, who, being barren, gave her to Abraham for a secondary wife, that by her, as a substitute, she might have children in accordance with the customs of the East in that age. The history of Hagar is given in Ge 16:1-16; 17:1-27; 21:1-34. In an allegory, Paul makes Hagar represent the Jewish church, which was in bondage to the ceremonial law; as Sarah represents the true church of Christ, which is free from this bondage, Ga 4:24. Her name is much honored among the Arabs claiming to be her descendants.