a shoot (as if uttered or put forth) · definite article + noun, common masculine plural absolute
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Exodus 15:22-25 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and fou…
2 Kings 3:9 So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no…
Psalms 63:1 O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no wa…
Jeremiah 14:3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empt…
Genesis 21:14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the…
Exodus 17:1-3 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment…
Isaiah 44:12 The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Genesis 21:14-21
Here is, I. The casting out of the bond-woman, and her son from the family of Abraham, Gen 21:14. Abraham's obedience to the divine command in this matter was speedy - early in the morning, we may suppose immediately after he had, in the night's visions, received orders to do this. It was also submissive; it was contrary to his judgment, at least to his own inclination, to do it; yet as soon as he perceives that it is the mind of God he makes no objections, but silently does as he is bidden, as one trained up to an implicit obedience. In sending them away without any attendants, on foot, and slenderly provided for, it is probable that he observed the directions given him. If Hagar and Ishmae…
the water was spent, &c.--Ishmael sank exhausted from fatigue and thirst--his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.
Adam Clarke on Genesis 21:15
And she cast the child - ותשלך את הילד vattashlech eth haiyeled, and she sent the lad under one of the shrubs, viz., to screen him from the intensity of the heat. Here Ishmael appears to be utterly helpless, and this circumstance seems farther to confirm the opinion that he was now in a state of infancy; but the preceding observations do this supposition entirely away, and his present helplessness will be easily accounted for on this ground:
1. Young persons can bear much less fatigue than those who are arrived at mature age.
2. They require much more fluid from the greater quantum of heat in their bodies, strongly marked by the impetuosity of the blood; because from them a much larger quant…
And the water was spent in the bottle,.... It was all drank up by them, being thirsty, having wandered about some time in a wilderness, where they could not replenish their bottle: the Jewish writers say (e) that when Hagar came into the wilderness, she began to wander after the idols of the house of Pharaoh her father, and immediately the water ceased from the bottle, or was drank up by Ishmael, being seized with a burning fever:
and she cast the child under one of the shrubs; not from off her shoulder, but out of her hand or bosom; being faint through thirst, he was not able to walk, and she, being weary in dragging him along in her hand, perhaps sat down and held him in her lap, and laid…
The Church Fathers
(Verse 15, 16.) And she put the boy under a tree, and went and sat opposite him, as if shooting an arrow. She said, 'I will not see the death of my child.' And she sat opposite him. And immediately it happened: The boy cried out, and wept, and God heard the voice of the boy from the place where he was. And the Angel of God called to Hagar from heaven, and so on, let no one move. In Hebrew, after what is written, 'I will not see the death of my child,' it is read that Hagar herself sat opposite the boy, and raised her voice, and wept, and God heard the voice of the child. For when the mother was weeping and waiting miserably for the death of her son, God heard the boy, of whom He had promised to Abraham, saying: 'But I will also make your slave woman's son into a great nation' (Gen. XVII, 20). Otherwise, the mother herself mourned not her own death, but that of her son. Therefore, God spared her, for whom there had been weeping. Finally, it is said in what follows: 'Rise up and take the boy, and hold his hand' (Gen. XVII, 18). From this it is clear that the one who is held is not a burden to his mother, but a companion. And when someone is held by the hand of a parent, their concerned affection is shown.
THE ANGEL'S WORDS TO HAGAR. — And the water failed out of the skin, and she cast the child under a fir tree. And she departed and sat down opposite him at a distance, as it were a bow-shot, for she said, Surely I cannot see the death of my child: and she sat opposite him, and the child cried aloud and wept. And God heard the voice of the child from the place where he was, and an angel of God called Hagar out of heaven, and said to her, What is it, Hagar? fear not, for God has heard the voice of the child from the place where he is. Rise up, and take the child, and hold him in your hand, for I will make him a great nation . The question is often asked how, when the child was more than fifteen years old, his mother threw him under a tree and left at a distance as a bow shot so as not to see him die. The text appears as if she had thrown down the child she was carrying, especially considering what follows: ‘the child began to mourn’. But it must be understood here that the child was thrown, not by the one who carried him, but, as is often the case, by his state of mind, thinking that he was going to die. For concerning these words of the Scripture: I am cast out from the sight of your eyes (Ps. 30:23), neither was any man has said this. On the other hand, in ordinary language there is the habit of saying something similar when one says that he is thrown by another with whom he was with, so that he does not see or remain with him. It must be understood, then, that the Scripture omitted to say that the mother separated herself from her son so that the child did not know where the mother had gone, and that she hid among the woods in the forest so as not to see her child die of thirst. What, then, is it strange that, even at his age, he would burst into tears when he had not seen his mother for so long and thought that he had been lost in the place where he remained alone? In relation to what the Scripture says: Take the child, he was not told to take it from the ground, as if he were lying there, but to join him and then give him the hand to accompany him, as he was, thing That usually do those who walk together of any age that they are. [
Dictionary and topics
Bottle — A vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).…
Hagar — Flight, or, according to others, stranger, an Egyptian, Sarah’s handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she…
Ishmael — God hears. (1.) Abraham’s eldest son, by Hagar the concubine (Gen. 16:15; 17:23). He was born at Mamre, when Abraham was eighty-six years of age, eleven years after his arrival in Canaan (16:3;…
Beer-Sheba · 3. Wil — 3. Wil
Bottles · Used for holding: Water — Used for holding: Water
Despondency · the jealousy of Sarah — the jealousy of Sarah
Ishmael · .Sent away by Abraham — .Sent away by Abraham
Man · Woman formed to be a help for — Woman formed to be a help for
Parents · .Hagar — .Hagar
Travellers · Carried with them: Skins filled with water, wine, &c — Carried with them: Skins filled with water, wine, &c
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
And Abraham rose up early. How painful was the wound, which the ejection of his firstborn son inflicted upon the mind of the holy man, we may gather from the double consolation with which God mitigated his grief: He sends his son into banishments just as if he were tearing out his own bowels. But being accustomed to obey God, he brings into subjection the paternal love, which he is not able wholly to cast aside. This is the true test of faith and piety, when the faithful are so far compelled to deny themselves, that they even resign the very affections of their original nature, which are neither evil nor vicious in themselves, to the will of God. There is no doubt that, during the whole nigh…
Expulsion of Ishmael. - The weaning of the child, which was celebrated with a feast, furnished the outward occasion for this. Sarah saw Ishmael mocking, making ridicule on the occasion. "Isaac, the object of holy laughter, was made the butt of unholy wit or profane sport. He did not laugh (צחק), but he made fun (מצחק). The little helpless Isaac a father of nations! Unbelief, envy, pride of carnal superiority, were the causes of his conduct. Because he did not understand the sentiment, 'Is anything too wonderful for the Lord?' it seemed to him absurd to link so great a thing to one so small" (Hengstenberg). Paul calls this the persecution of him that was after the Spirit by him that was begot…
God again rescued Hagar in the wilderness and guaranteed her future (cp. 16:7-14). This passage is similar to ch 16, but the differences are great. Here, Hagar and Ishmael are rescued, but there is no commemorative naming. God’s earlier promise to Hagar is reiterated, but this time Hagar is not told to return to Sarah. The repeated motifs on the two occasions confirm God’s sovereign plan for Hagar and Ishmael. As Joseph later told Pharaoh, a twofold event demonstrated God’s confirmation (41:32). God did not abandon Hagar and Ishmael but met them in their despair (cp. 16:7), provided sustenance for them, and promised again that Ishmael would found a great nation (21:13; cp. 16:11-12). Paul us…
Hagar therefore "was wandering through the desert" with the boy, and the boy was weeping, and Hagar cast him away, saying, "let me not see the death of my son." After these things, when, being cast off, he had been as if about to die and had wept, the angel of the Lord is present to her "and opened Hagar's eyes, and she saw a well of living water." How can these things be referred to the history? For where do we find that Hagar had her eyes closed and that they were opened afterward? Is not the spiritual and mystical understanding in these things clearer than light, that the people who is "according to the flesh" has been cast off, and lies so long in hunger and thirst, enduring "not a hunger of bread nor a thirst of water, but a thirst for the word of God," until the eyes of the synagogue are opened? This is what the Apostle says is a "mystery," namely that "blindness has happened in part in Israel, until the fullness of the gentiles should enter in, and then all Israel should be saved." This then is the blindness in Hagar, who begot "according to the flesh," which remains in her so long, until "the veil of the letter be taken away" by the angel of God and she see "the living water." For now the Jews lie around the well itself, but their eyes are closed and they cannot drink from the well of the law and the prophets. But let us too beware, because frequently we too lie around the well "of living water," that is, around the divine scriptures, and we wander in them. We hold the books and we read, but we do not reach the spiritual sense. And therefore there is need of tears and unceasing prayer, that the Lord may open our eyes, because those blind men too who sat in Jericho, unless they had cried out to the Lord, their eyes would not have been opened. And why do I say, that our eyes may be opened, which are already open? For Jesus came to open the eyes of the blind. Our eyes therefore are open, and from the letter of the law the veil has been taken away. But I fear lest we ourselves close them again with a deeper sleep, while we do not keep watch in the spiritual understanding nor are anxious to shake off sleep from our eyes and contemplate the things that are spiritual, lest, being placed with the carnal people around the water itself, we wander; but rather let us keep watch and say with the prophet: "if I shall give sleep to my eyes, and slumber to my…
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).