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Pericope 25 verses

Pericope 25 verses 1. The Lord took note of Sarah as He had promised, and the LORD did for Sarah as He had spoken. 2. Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken. 3. Abraham gave his newborn son, whom Sarah had borne him, the name of Isaac. 4. And when his son Isaac was eight days old, Abraham circumcised him, as God had commanded him. .5 Now Abraham was a hundred years old when his son Isaac was born to him. 6. Sarah said, "God has brought me laughter; everyone who hears will laugh with me." 7. And she added, "Who would have said to Abraham that Sarah would suckle children! Yet I have borne a son in his old age." 8. The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned. 9. Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing. 10. She said to Abraham, "Cast our that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac. 11. The matter distressed Abraham greatly, for it concerned a son of his. 12. But God said to Abraham, "Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you. 13. As for the son of the slave-woman, I will make a nation of him, too, for he is your seed." 14. Early the next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the wilderness of Beer-sheba. 15. When the water was gone from the skin, she left the child under one of the bushes, 16. and went and sat down at a distance, a bowshot away; for she thought, "Let me not look on as the child dies." And sitting thus afar, she burst into tears. 17. God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, "What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. 18. Come, lift up the boy 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. She went to drink and filled the skin with water, and let the boy drink. 20. God was with the boy and he grew up' he dwelt in the wilderness and became a bowman. 21. He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt. Jewish Publication Society Hebrew-English Tanakh (JPS). (Other versions compared: The Jerusalem Bible (JB), the Revised English Bible (REB), and the Contemporary English Version (CEV) 1: With the exception of the JB, which uses the spelling "Sara", all others use "Sarah". JPS uses "the LORD took note of Sarah", "promised", and "did for Sarah", while the JB uses "visited", "said", and "spoken". The REB uses, "showed favour", "promised", and "made good". The CEV uses the simple, "was good to" and "kept his promise". 2: JB uses Avraham; all others use Abraham. All use "bore a son", except for CEV, which uses "had a son". Both the JPS and the JB use "at the set time" while the REB uses "at the time foretold by God", and the CEV uses "exactly at the time God had said". 3: JB uses Yizhaq; all others use Isaac. JB uses, "called the name of his son that was born to him, whom Sara had bore to him", while the JPS has, "gave his newborn son, whom Sarah had borne him, the name of". REB shortens this to, "the son whom Sarah bore to him Abraham named". CEV simplifies this more to, "Abraham named his son". 4: JB, JPS, and CEV use "commanded", while REB uses "decreed by". JB uses "being"; all others use "when". 5: JPS and JB use "born to him"; REB and CEV use "born". 6: JB uses, "has made laughter for me", JPS uses, "has brought me laughter", CEV uses "has made me laugh" and REV has used "given me good reason to laugh". 7: REB and JPS both use "would suckle children", while the JB uses "give children suck" and the CEV uses "have a child". The CEV also uses "given him", while others use "borne him". 8: CEV says, "the time came when Sarah no longer had to nurse", while the others use the term "weaned". CEV and JB use the child's name, while REB says "the boy" and JPS says "the child". 9: (CEV combine verses 9 & 10) JB uses the term "Mizrian", while the JPS and REB use "Egyptian". CEV fails to denote origin. JB uses the term "mocking", while the others use "playing". 10: Now, CEV uses "Egyptian", while the others used it in verse 9. Both JPS and CEV use "slave-woman", JB uses "bondwoman", and the REB uses "slave-girl". CEV phrases Sarah's words more harshly, "I don't want him to inherit anything! It should all go to my son!" While the REB, JPS, and JB interpret Sarah to express vehemently that she doesn't want Isaac to "share" the inheritance with the other boy. 11: CEV uses "worried", REB uses "very upset", JPS uses "distressed. . . greatly", and the JB uses "very grievous". 12: JB's very formal passage has God saying, "Let it not be grievous in thy sight because of thy lad, and because of thy bondwoman; in all that Sara has said to thee, hearken to her voice; for in Yizhaq shall thy seed be called." JPS quotes God as saying, "Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring should be continued (called)". The REB has God saying, "Do not be upset for the boy and your slave-girl. Do as Sarah says, because it is through Isaac's line that your name will be perpetuated." CEV says, "don't worry about your slave woman and the boy. Just do what Sarah tells you. Isaac will inherit your family name." 13: JPS and JB use the term "seed", CEV uses "descendents" and REB uses "child" all in a slightly different context. 14. JB uses Be'er-sheva; all others use "Beersheba". REB and CEV both state that Abraham placed the child on her shoulder; however, the JPS and the JB both state that Abraham put the food and water on her shoulder, together with the child. 15: Referring to Ishmael, the CEV stated Hagar "put", the REB uses "thrust", the JB states she "cast", and the JPS uses "left" The JB uses shrub, rather than the more common "bush" 16: The CEV uses "a long way off" and doesn't use the term "a bowshot distant, as the others. Also, each bible differs with their terms for crying, weeping, or bursting into tears. 17: Both the JB and the JPS state that God has heard the boy crying "where he is", while the CEV does not use the phrase "where he is" and the REB uses "where you laid him". 18: In all texts, first part of sentence minor variations. JB and REB use "make him a great nation", while JPS says "make a great nation of him", and CEV says "make him the father of a great nation.". 19: CEV alone omits the phrase, "God opened her eyes". 20: (CEV combines verses 20 & 21) CEV states "God blessed Ishmael" and uses the term "expert with his bow and arrows". The other texts state "God was with [Ishmael]. JB and REB use the terms "became and archer", while JPS uses "bowman". 21: REB and JPS states that "his mother got a wife for him from", while the CEV states that "his mother chose an Egyptian woman for him to marry". JB states that "his mother took him a wife out of the land of Mizrayim." D. Summary of Scholarly Commentaries Genesis, Chapter 21:1-12, is recited on the first day of Rosh Hashanah, the Jewish New Year (which is why I chose do this particular pericope, or parsha), while Genesis 22 is read on the second day. Various reasons have been given for the choice of the Torah reading on this the holy day. The opening sentence, 21:1, "The Lord took note", fits with the holy day theme of remembrance (sichronot), and that Gen. 22 was chosen because of the Ram (connecting it with the blowing of the Shofar). However, there may be a relationship between 21 and 22: both may have been juxtaposed in Torah as initiation rites for Isaac and Ishmael-similar to Greek traditions. In this chapter, God fulfils his promise to Sarah, and bestows on her, and Abraham, a child, Isaac, in their old age. When Isaac is born, Sarah says, in 21: 6, "God has brought me laughter; everyone who hears will laugh with (for) me." The commentaries cite very different meanings. One commentary recognizes that what Sarah is experiencing may be triumphant joy that Sarah experiences-and that is actually the name of the child-Isaac means He-who-laughs. However, this commentary recognizes that Sarah could well feel the absurdity of a woman of her age would feel at an impending child. The Hebrew word for Laughter, tsehoq, also means "mockery", and it is a possibility that yes, God was giving her a child, but was he mocking her, too? Also, Sarah's tone makes it clear that even if those who hear of her new child rejoice with her, it is a possibility they may laugh at her, as well. Interestingly enough, the second commentary, ties Sarah's laughter into the entire beginning of the Jewish people, noting that Jewish history is laughable, as was its expectations and hopes. God waited until the foundation of this people, until its forefather had reached a very old age. Therefore, God began the realization of His promise only after all human hopes had come to an end. For an entire people was about to be created which was to stand with its whole existence in contrast with previous historical experience. Therefore, until Isaac's birth, to all those who in their shortsightedness deny God, this people must appear as the most ridiculous joke of all. The derisive laughter that has followed Jews around through history is the surest proof of the divine nature of its path. The Jew is not touched by this ridicule because, from the beginning, he has been prepared for it. 21: 9. Both commentaries recognize that, at different times, it has been thought that it was sexual activity that brought forth Sarah's harsh reaction, since the Hebrew word for "laughing", metsaheq, or metzachek, also translated in these various texts as "playing" and "mocking", can be translated as sexual dalliance. There is nothing, however, to really substantiate, and it is also thought that metzachek is a direct allusion to Yitzhak, or Isaac. The word "play" seems to indicate that Sarah realizes the children's closeness. It is then that she resolves to end the relationship by freeing Hagar and sending her away. According to the laws of Lipit-Ishtar, the slave-girl and her some may become free, but are not entitled to an inheritance. It is recognized in both commentaries regarding Verse 14, that since Ishmael is 14 years older than Isaac (Gen. 16:16), this verse is a little unclear. Both commentaries recognize the writer's sympathy for Hagar and Ishmael and his descendents. Underlying the episode regarding Hagar's wandering in the desert and the recognition of Ishmael's "great nation", is the essential acknowledgment of similarity of both tribes. Verse 16: Bowshot away refers to Ishmael's future expertise. Verse 17. The phrase "where he is" identifies the fact that God always hears and judges one on his present circumstances, not for where he was or will be. Here, the commentaries also note that the angel's declaration that God has heard is also the meaning of Ishmael's name-God will hear. In summary, while Sarah prevails upon Abraham to be rid of Hagar, the bible attempts no justification of Abraham, Sarah, or of God. As always, God's will prevails. He directs actions in His own way. What, on a human plane, appears as Sarah's cruelness is, on God's plane, part of His plan. Sarah's wishes happen to agree with the idea of God's will. Therefore, Sarah's deeds receive God's approval while Abraham's do not. Also, Abraham's fondness for both Hagar and Ishmael must give way to God's plan-in which Isaac and his descendents will have a special place-as will Ishmael's. This chapter depicts Abraham's concerns in conflict with God's wishes-a conflict between human love and divine will. The Torah, A Modern Commentary ed. W.G. Plaut, Union of American Hebrew Congregants and Genesis: Translation and Commentary, R. Alter Circumcision ( Brit Milah 'Covenant of Circumcision): The removal of the foreskin of the penis. Takes place on the eighth day after birth-even on Sabbath or Yom Kippur, but can be delayed on a physician's recommendation. The child is given his Hebrew name and benedictions over wine are pronounced. This rite is a sign of the covenant between God and His people and is first mentioned in Gen 17: 9-12, as a divine command to Abraham. It is the characteristic symbol of Judaism although it was known long before Abraham and is also observed by Muslims and others. When Antiochus Epiphanus prohibited circumcision more than 2000 years ago, Jews were ready to die rather than abandon it. It came to be the first condition of any male convert to Judaism. The main participants in the ceremony are the child, father, mohel (circumciser), and sandek (privileged one who holds the child during the operation). The sandek's involvement became important after the tenth century C.E. The prophet Elijah is the invisible participant at circumcisions, referred to as "angel of the covenant" (Malachi 3:1). The special chair reserved for Elijah is left in place for three days after the operation. Slavery (Hebrew Slaves): The Hebrew Slave became a slave by either selling his services in order to obtain maintenance or through inability to pay his debts. The male worked for a six-year period and then was released. The female slave, in the age of polygamy, became one of the secondary wives of the owner or his son; she could not claim her freedom after the sixth year. If she had not become a wife of second rank in the house of her master, the owner was obligated to let her be redeemed by her relatives; he could not sell her as a slave (Exodus 21: 7-8). After six years, unless the slave requested otherwise, a male slave was released. If he chose to remain with the master, he would be released at the year of Jubilee (Leviticus 25: 40) whether or not he wanted to be released. According to Mishnah Gittin 4: 6, it was forbidden to sell a Jewish slave to a non-Jew. According to the Talmud, the Hebrew slave was to be regarded as his master's equal. "You should not eat white bread, and he black bread; you should not drink old wine, and he new wine. . .Hence, it has been declared that whoever acquires a Hebrew slave acquires a master." The land of Israel was not founded on a slave system. Bibliography:

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