Perizzites see Gen 13:7; on the Rephaims, Gen 14:5; and on the other names, Gen 10:15-16.
Chap. 16
verses 1-6
As the promise of a lineal heir (Gen 15:4) did not seem likely to be fulfilled, even after the covenant had been made, Sarai resolved, ten years after their entrance into Canaan, to give her Egyptian maid Hagar to her husband, that if possible she might “ be built up by her,” i.e., obtain children, who might found a house or family (Gen 30:3). The resolution seemed a judicious one, and according to the customs of the East, there would be nothing wrong in carrying it out. Hence Abraham consented without opposition, because, as Malachi (Mal 2:15) says, he sought the seed promised by God. But they were both of them soon to learn, that their thoughts were the thoughts of man and not of God, and that their wishes and actions were not in accordance with the divine promise. Sarai, the originator of the plan, was the first to experience its evil consequences. When the maid was with child by Abram, “ her mistress became little in her eyes.” When Sarai complained to Abram of the contempt she received from her maid (saying, “ My wrong,” the wrong done to me, “ come upon thee,” cf. Jer 51:35; Gen 27:13), and called upon Jehovah to judge between her and her husband,[1]
Abram gave her full power to act as mistress towards her maid, without raising the slave who was made a concubine above her position. But as soon as Sarai made her feel her power, Hagar fled. Thus, instead of securing the fulfilment of their wishes, Sarai and Abram had reaped nothing but grief and vexation, and apparently had lost the maid through their self-concerted scheme. But the faithful covenant God turned the whole into a blessing.
verses 7-12
Hagar no doubt intended to escape to Egypt by a road used from time immemorial, that ran from Hebron past Beersheba, “ by the way of Shur.” - Shur, the present Jifar, is the name given to the north-western portion of the desert of Arabia (cf. Exo 15:22). There the angel of the Lord found
- ↑ Note: בּיניך, with a point over the second Jod, to show that it is irregular and suspicious; since בּין with the singular suffix is always treated as a singular, and only with a plural suffix as plural.
