English Standard Version
And Sarai said to Abram, “May the wrong done to me be on you! I gave my servant to your embrace, and when she saw that she had conceived, she looked on me with contempt. May the LORD judge between you and me!”
King James Bible
And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
American Standard Version
And Sarai said unto Abram, My wrong be upon thee: I gave my handmaid into they bosom; and when she saw that she had conceived, I was despised in her eyes: Jehovah judge between me and thee.
And Sarai said to Abram: Thou dost unjustly with me: I gave my handmaid into thy bosom, and she perceiving herself to be with child, despiseth me. The Lord judge between me and thee.
English Revised Version
And Sarai said unto Abram, My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
Webster's Bible Translation
And Sarai said to Abram, my wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
Genesis 16:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In Genesis 15:18-21 this divine revelation is described as the making of a covenant (בּרית, from בּרה to cut, lit., the bond concluded by cutting up the sacrificial animals), and the substance of this covenant is embraced in the promise, that God would give that land to the seed of Abram, from the river of Egypt to the great river Euphrates. The river (נהר) of Egypt is the Nile, and not the brook (נחל) of Egypt (Numbers 34:5), i.e., the boundary stream Rhinocorura, Wady el Arish. According to the oratorical character of the promise, the two large rivers, the Nile and the Euphrates, are mentioned as the boundaries within which the seed of Abram would possess the promised land, the exact limits of which are more minutely described in the list of the tribes who were then in possession. Ten tribes are mentioned between the southern border of the land and the extreme north, "to convey the impression of universality without exception, of unqualified completeness, the symbol of which is the number ten" (Delitzsch). In other passages we find sometimes seven tribes mentioned (Deuteronomy 7:1; Joshua 3:10), at other times six (Exodus 3:8, Exodus 3:17; Exodus 23:23; Deuteronomy 20:17), at others five (Exodus 13:5), at others again only two (Genesis 13:7); whilst occasionally they are all included in the common name of Canaanites (Genesis 12:6). The absence of the Hivites is striking here, since they are not omitted from any other list where as many as five or seven tribes are mentioned. Out of the eleven descendants of Canaan (Genesis 10:15-18) the names of four only are given here; the others are included in the common name of the Canaanites. On the other hand, four tribes are given, whose descent from Canaan is very improbable. The origin of the Kenites cannot be determined. According to Judges 1:16; Judges 4:11, Hobab, the brother-in-law of Moses, was a Kenite. His being called Midianite (Numbers 10:29) does not prove that he was descended from Midian (Genesis 25:2), but is to be accounted for from the fact that he dwelt in the land of Midian, or among the Midianites (Exodus 2:15). This branch of the Kenites went with the Israelites to Canaan, into the wilderness of Judah (Judges 1:16), and dwelt even in Saul's time among the Amalekites on the southern border of Judah (1 Samuel 15:6), and in the same towns with members of the tribe of Judah (1 Samuel 30:29). There is nothing either in this passage, or in Numbers 24:21-22, to compel us to distinguish these Midianitish Kenites from those of Canaan. The Philistines also were not Canaanites, and yet their territory was assigned to the Israelites. And just as the Philistines had forced their way into the land, so the Kenites may have taken possession of certain tracts of the country. All that can be inferred from the two passages is, that there were Kenites outside Midian, who were to be exterminated by the Israelites. On the Kenizzites, all that can be affirmed with certainty is, that the name is neither to be traced to the Edomitish Kenaz (Genesis 36:15, Genesis 36:42), nor to be identified with the Kenezite Jephunneh, the father of Caleb of Judah (Numbers 32:12; Joshua 14:6 : see my Comm. on Joshua, p. 356, Eng. tr.). - The Kadmonites are never mentioned again, and their origin cannot be determined. On the Perizzites see Genesis 13:7; on the Rephaims, Genesis 14:5; and on the other names, Genesis 10:15-16.
Treasury of Scripture Knowledge
And he went in to Hagar, and she conceived. And when she saw that she had conceived, she looked with contempt on her mistress.
The God of Abraham and the God of Nahor, the God of their father, judge between us." So Jacob swore by the Fear of his father Isaac,
and they said to them, "The LORD look on you and judge, because you have made us stink in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us."
I therefore have not sinned against you, and you do me wrong by making war on me. The LORD, the Judge, decide this day between the people of Israel and the people of Ammon."
1 Samuel 24:12
May the LORD judge between me and you, may the LORD avenge me against you, but my hand shall not be against you.
The violence done to me and to my kinsmen be upon Babylon," let the inhabitant of Zion say. "My blood be upon the inhabitants of Chaldea," let Jerusalem say.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.