When the water in the skin was used up, she left the boy under one of the bushes. 16
Then she went and sat down opposite him, about a bowshot away, for she said, Do not let me see the boy die. And she sat opposite him, and lifted up her voice and wept. 17
God heard the lad crying; and the angel of God called to Hagar from heaven and said to her, What is the matter with you, Hagar? Do not fear, for God has heard the voice of the lad where he is. 18
Arise, lift up the lad, and hold him by the hand, for I will make a great nation of him. 19
Then God opened her eyes and she saw a well of water; and she went and filled the skin with water and gave the lad a drink.
20God was with the lad, and he grew; and he lived in the wilderness and became an archer. 21He lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt.
Covenant with Abimelech
22Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, God is with you in all that you do; 23now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned. 24Abraham said, I swear it. 25But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. 26And Abimelech said, I do not know who has done this thing; you did not tell me, nor did I hear of it until today.
27Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. 28Then Abraham set seven ewe lambs of the flock by themselves. 29Abimelech said to Abraham, What do these seven ewe lambs mean, which you have set by themselves? 30He said, You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well. 31Therefore he called that place Beersheba, because there the two of them took an oath. 32So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. 33Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the LORD, the Everlasting God. 34And Abraham sojourned in the land of the Philistines for many days.
Parallel VersesAmerican Standard Version
And the water in the bottle was spent, and she cast the child under one of the shrubs.
And when the water in the bottle was spent, she cast the boy under one of the trees that were there.
Darby Bible Translation
And the water was exhausted from the flask; and she cast the child under one of the shrubs,
English Revised Version
And the water in the bottle was spent, and she cast the child under one of the shrubs.
Webster's Bible Translation
And the water was spent in the bottle, and she cast the child under one of the shrubs.
World English Bible
The water in the bottle was spent, and she cast the child under one of the shrubs.
Young's Literal Translation
and the water is consumed from the bottle, and she placeth the lad under one of the shrubs.
LibraryCompassion for Souls
Behold the compassion of a mother for her child expiring with thirst, and remember that such a compassion ought all Christians to feel towards souls that are perishing for lack of Christ, perishing eternally, perishing without hope of salvation. If the mother lifted up her voice arid wept, so also should we; and if the contemplation of her dying, child was all too painful for her, so may the contemplation of the wrath to come, which is to pass upon every soul that dies impenitent, become too painful …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871
Therefore, if we Compare the Things Themselves, we May no Way Doubt that The...
28. Therefore, if we compare the things themselves, we may no way doubt that the chastity of continence is better than marriage chastity, whilst yet both are good: but when we compare the persons, he is better, who hath a greater good than another. Further, he who hath a greater of the same kind, hath also that which is less; but he, who only hath what is less, assuredly hath not that which is greater. For in sixty, thirty also are contained, not sixty also in thirty. But not to work from out that …
St. Augustine—On the Good of Marriage
The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples …
Archpriest John Iliytch Sergieff—On the Christian Life
But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to …
St. Augustine—On Patience
The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4
The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament
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