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Genesis 21:8-21
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NRSV (with link to Anglicized NRSV) at Oremus Bible Browser.
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The Bible Gateway: NIV, NASB, CEV, The Message, KJV, etc. |
| The Blue Letter Bible.
KJV, alternate versions, Hebrew text with concordance, commentaries. |
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| Bereshit
21: Massoretic, Hebrew, Aramaic, JPS. |
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| Historical References, Commentary and
Comparative Texts:
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Navigating the Bible: Text/Rabbinic commentary
and Divrei Torah. |
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Chapter LVI, Dialogue
With Trypho,
Justin Martyr.
(c 160) |
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I.11, Stromata,
Clement of Alexandria (c 200) |
|
XII.31, Commentary
on the Gospel of Matthew,
Origen. (c.247) |
| From Calvin's
Commentary on Genesis.
 | "It seems, indeed, at first sight, something frivolous, that Sarah, being
angry about a mere nothing, should have stirred up strife in the family. But Paul teaches,
that a sublime mystery is here proposed to us, concerning the perpetual state of the
Church." |
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| From the Geneva Notes.
| "True faith renounces all natural affections to obey God's
commandment." |
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| From
Matthew Henry's
Commentary.
| "Let us not overlook the manner in which this family matter instructs us
not to rest in outward privileges, or in our own doings." |
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| From Wesley's
Notes.
| "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." |
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| "The
Allegories of Sarah and Hagar," C.H. Spurgeon, 1856.
| "Whosoever amongst you will cast all his good works away, and will come to
Jesus, with this 'Nothing, nothing, NOTHING, Nothing in my hands I bring,
Simply to the cross I cling'." |
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| From the Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "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." |
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| Contemporary References, Commentary and
Comparative Texts:
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"Preaching Stories of Family Origins: Readings from the Book of
Genesis," lectionary reflections for June, Rev. Dr. Ronald J. Allen,
The Living Pulpit, 2008. |
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"Ishmael:
God Hears and Sees,"
The Journey with Jesus: Notes to Myself, Daniel B. Clendenin, Journey with Jesus
Foundation.
| "God is
not deaf, dumb or blind. He is not implacable, impersonal, or impassible,
without feeling or emotion. He is not an absentee landlord deity. No,
Christians believe that He sees every human misery, and that He hears
every painful sob." |
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Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
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Genesis 21:8-21,
Pentecost 5, The Old Testament Readings: Weekly Comments on the
Revised Common Lectionary, Howard Wallace Audrey Schindler, Morag Logan,
Paul Tonson, Lorraine Parkinson, Theological Hall of the Uniting Church,
Melbourne, Australia.
| "Christians need to wrestle with the
reality of the living faith of the Jews, who see their salvation in the
observance of the commandments." |
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Genesis 21:8-21, Pentecost 5, Commentary, Background, Insights from
Literary Structure, Theological Message, Ways to Present the Text. Anna
Grant-Henderson, Uniting Church in Australia.
| "Hagar comes to represent many people
who are cast out from family, home or country: a runaway child from abuse,
a refugee, the abused wife, the homeless and the list of those represented
by the figure of Hagar is very long." |
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"A Great
Partner for a Great Endeavor," Torah Commentary by Wendy Amsellem.
BeliefNet.
| "Along the way, Abraham learns that no one person has a
monopoly on God's covenant, and that great endeavors require great
partners." |
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"I: The Sacrifice of Sarah, II: The Non-sacrifice of Isaac: Perashat Vayera,"
Mark H. Kirschbaum, M.D., Tikkun. |
| Parshas
Vayera from The Project Genesis Torah Study. Index to numerous articles and
studies on Genesis 18:1-22:24. |
| Parshat
Vayeira, articles and commentary by the Jewish Community of Atlanta, at The Torah From Dixie. |
| "The Song of Emptiness:
Hagar," by Kathy Manis Findley, excerpted from Voices of Our Sisters at
Smyth & Helwys Publishing's Connected
Christianity.
| "As I dressed the tiny infant, I was
overcome with the harsh reality that all of our stories do not have happy endings. For
Molly, there was not a sign of new life in this tragic death. One hour she felt life
stirring inside her. The next hour the stillness of death consumed every fiber of her
being and every emotion within her. I wrapped the baby in a blanket and walked toward
Molly's room. What would I say? What would I do? How would I place this tiny, lifeless
body in Molly's arms? What words would I pray to God?" |
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| "Commentary
on Genesis 21:8-21: Fourth Sunday After Pentecost (Year A)," by
Dennis Bratcher at the Christian Resource Institute.
| "Juxtaposed with the
first half of the reading in which God’s people are the oppressors,
God’s actions in the world for liberation and freedom raises ominous
implications for those who do the oppressing." |
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"Outcasts and Forebears," William L. Holladay, The Christian Century,
1996.
| "Whom have we cast out of our cultural
households? Who are the "others" whom we keep at a distance? Muslims?
Gays? The homeless? We know the list by now." |
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"Death and Reconciliation: Chayye Sarach," Rabbi Arthur Waskow,
The Shalom Center.
| "Such a parallel! — By the time their
father Avraham has died, each has lived for many years with the knowledge
that he — their father! — sent them to the brink of death." |
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| "What
happens when Christians Mess Up?" from the Biblical
Studies Foundation.
| "While we cannot justify the
motivation of Sarah for her ultimatum, I personally believe that such a move had to occur
in order to force Abraham’s hand in setting aside his aspirations for this
son." |
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| Articles & Background:
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"Reinterpreting
Hagar's Story," Jessica Grimes, Lectio Difficilior, 2004.
| "Themes of excluding and choosing,
privileging and denying are signs that the story of Hagar is not just
about a surrogate mother whose desires are being denied. This story is
about an enslaved woman who symbolizes the struggle for survival of
colonized people because she experiences subjugation and freedom, twice." |
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"Gender,
Class, and Androcentric Compliance in the Rapes of Enslaved Women in the
Hebrew Bible," Susanne Scholz, Lectio
Difficilior, 2004.
| "This article began with the words of
women enslaved in nineteenth-century America, which provided the
perspective for the examination of the biblical stories. There are,
however, remarkable differences between the two, and three differences
shall be highlighted here..." |
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"Women
Quilting A Biblical Pattern," Letty M. Russell, 1992.
| "By discerning the patterns of
oppression, we as women can begin to piece together a new pattern of
sister choice as we wrestle with what the Bible has to teach us about
God’s intention for our lives." |
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| "Living
with Wounded Families," By Doug Adams, Professor of
Christianity and the Arts, Pacific School of Religion.
| "Many husbands, wives,
and children have experienced the separation when a divorce occurs or
even when a child simply leaves home. Others know the experience of
another person coming between themselves and someone else with whom they
had once had a meaningful relationship." |
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"Old Testament Perspectives on Divorce and Remarriage," Joe M. Sprinkle,
Journal of the Evangelical Theological Society, 1997.
| "It will be observed that the OT
permits divorce for a variety of fundamental violations of the marriage
covenant. In addition I will attempt to show that the OT teaching on this
topic is compatible with the NT teachings about divorce and that both
together are required for a complete Biblical divorce ethic." |
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| "Ismael"
from The (1913) Catholic Encyclopedia. |
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"Abraham, Sarah
and Hagar: A Family Affair: Did Sarah Sin Against Hagar?" by Rabbi Matis
Greenblatt, Literary Editor of Jewish Action Magazine.
| "We may be defending the most
justifiable cause. And yet, the manner in which we pursue our objective is critical; so
critical that if we pursue our goal too forcefully or with a measure of insensitivity the
results may be disastrous." |
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"Muhammad in
the Bible," Dr. Jamal Badawi.
| "It should be noted that God does
not subscribe to human attitudes of ethnic or racial superiority or exclusivism, much less
the submergence of spiritual and human qualities of mankind because of a certain
unfortunate state of bondage." |
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| "Muslim/Christian
Dialogue," H.M. Baagil, M.D., WAMY Studies on Islam.
| "The Islamic version states that the
covenant between God, Abraham, and his only son Ishmael was made and sealed when Ishmael
was supposed to be sacrificed." |
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| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Classens, L. Juliana M., "Laughter
and Tears: Carnivalistic Overtones in the Stories of Sarah and Hagar,"
Perspectives in Religious Studies, 2005.
Image Browse -
PDF |
| Kaminsky, Joel S.,
"Humor and the Theology of Hope: Isaac as a Humorous Figure,"
Interpretation, 2000.
Image Browse -
PDF |
| Thompson, John L.,
"Hagar, Victim or Villain? Three Sixteenth-Century Views," The
Catholic Biblical Quarterly, 1997.
Image Browse -
PDF |
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| Reviews:
|
Review: Lothar Ruppert,
Genesis, ein kritischer und theologischer
Kommentar: 11,27 - 25, 18. Echter Verlag, 2002. Reviewed by David L.
Petersen in SBL's Review of Biblical Literature. (Review is in
English.) |
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Review:
Tammi J. Schneider, Sarah: Mother of Nations. Continuum, 2004. Review
by Carol Dempsey, Review of Biblical Literature, 2005. |
| Taylor, Marion Ann and Heather E. Weir, eds., Let
Her Speak for Herself: Nineteenth-Century Women Writing on Women in
Genesis, Baylor University Press, 2006.
Review
by Frances Klopper, Review of Biblical Literature, 2008. |
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