16:5–6a In
a second complaint Sarai considers herself wronged by Hagar, and she blames the
matter on Abram (e.g., NIV, NAB, NJB, NJPV, NLT, HCSB; cf. Rachel, 30:2). Some
EVs, however, construe her words as an invocation: “May the wrong done to me be
upon you” (NASB; also AV, NKJV, NRSV; cp. Jer 51:35). The underlying point is
the same: in Sarai’s mind Abram is culpable for her pain, and she appeals to
the Lord to “judge” (šāpaṭ) between
them (v. 5b; cf. 18:5). Yet she admits that she gave the slave-woman to Abram,
although he apparently did not request her. Her reaction would be illogical
since the pregnancy achieved Sarai’s purpose, but the slave’s demeaning of her
provoked regret and a cry for vindication. The term rendered “wrong” (ḥāmās) often occurs in passages
pertaining to malicious liars and betrayal (e.g., Ps 27:12; Mic 6:12; Zeph 1:9;
1 Chr 12:17) and even is used of physical violence (e.g., 6:11; 49:5; Judg
9:24). Sarai’s complaint is like Job’s outcry for justice, but Job views his
offense due to God’s hand (ḥāmās, Job
19:7). Hagar’s harm against Sarai is proleptic of the angel’s prophecy (v. 12),
which portrays her son Ishmael as a hostile neighbor—in this case, like mother
like son. By describing Hagar “in your [Abram’s] arms,” which literally is “in
your [Abram’s] midst/lap/breast” (bĕḥêqekā),
Sarai pictures the intimacy (“embrace,” NRSV) they enjoyed at her expense.
Abram plays on the complaint of Sarai by his retort,
“Your servant [Hagar] is in your hands” (v. 6); putting Hagar “in your
[Sarai’s] hands” (bĕyādēk) rectifies
the charge “in your arms” (v. 5). By issuing the decree Abram clarified Sarai’s
place as chief matron in the household. “Hands” also anticipates the
characterization of Ishmael, whose “hand” opposes everyone and in turn their
“hand” opposes him (v. 12). The submission of Hagar reestablishes the Hebrews’
priority over the Ishmaelites, which is ordained by the Lord, “humble yourself
under her hand” (v. 9, “submit to her,” NIV). Abram, however, does not give her
to Sarai to do whatever she pleases; rather, she is to treat Hagar as she sees
“best” (haṭṭôb, “the good”). Abram
directs his wife to treat the handmaiden in the right way. Here, too, is a
possible allusion to the Garden’s prohibited “tree of good and evil” (2:17)
from which Adam ate when he obeyed his wife (3:17). “In your eyes” (“think,”
NIV) replays “eyes” in v. 4: “She [Hagar] began to despise her mistress in her
eyes” (absent NIV). Perhaps it is another allusion to Eve, who viewed the
attractive fruit as “pleasing to the eyes” (3:6). (K. A. Matthews, Genesis
11:27-50:26 [The New American Commentary 1B; Nashville: Broadman &
Holman Publishers, 2005], 186)
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