Genesis 16:3

KJV

And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

KJV (with Strong's)

And Sarai {H8297} Abram's {H87} wife {H802} took {H3947} Hagar {H1904} her maid {H8198} the Egyptian {H4713}, after {H7093} Abram {H87} had dwelt {H3427} ten {H6235} years {H8141} in the land {H776} of Canaan {H3667}, and gave {H5414} her to her husband {H376} Abram {H87} to be his wife {H802}.

Complete Jewish Bible

It was after Avram had lived ten years in the land of Kena'an that Sarai Avram's wife took Hagar the Egyptian, her slave-girl, and gave her to Avram her husband to be his wife.

Berean Standard Bible

So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife.

American Standard Version

And Sarai, Abram’s wife, took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.

Commentary

### SUMMARY
Genesis 16:3 meticulously records Sarai's pivotal decision to give her Egyptian maidservant, Hagar, to her husband Abram as a wife. This act transpired a decade after Abram had settled in the land of Canaan, a period marked by Sarai's continued barrenness despite God's explicit promise of an heir. Driven by impatience and a desire to facilitate the divine covenant through human means, Sarai's action represents a significant departure from waiting on God's miraculous intervention, setting the stage for profound familial and theological consequences.

### CONTEXT
* **Literary Context:** This verse is strategically placed following God's profound covenant with Abram in [Genesis 15](/genesis/15 "God's Covenant with Abram"), where the Lord unequivocally promised Abram an heir from his own body and an innumerable multitude of descendants. Despite this direct divine assurance, [Genesis 16:1-2](/genesis/16-1-2 "Sarai's Barrenness and Proposal") reveals Sarai's persistent barrenness and her subsequent proposal to Abram to take Hagar. Verse 3, therefore, marks the execution of this human-devised plan, a direct response to the perceived delay in God's fulfillment of His promise, rather than a continued reliance on His supernatural power. It initiates a narrative thread that introduces Ishmael, a figure whose descendants would play a significant role in the unfolding history of the region, often in conflict with the descendants of Isaac.
* **Historical & Cultural Context:** In the ancient Near East, particularly among cultures reflected in texts like the Nuzi tablets, it was a recognized, though not universally ideal, practice for a barren wife to provide her husband with a maidservant (often a slave acquired through dowry or purchase) to bear children on her behalf. These children would then be legally considered the offspring of the primary wife, ensuring the continuation of the family line and inheritance. Sarai's action aligns with this cultural norm, demonstrating her attempt to secure an heir through established societal means when divine intervention seemed slow. The mention of Hagar as an "Egyptian" maidservant hints at her origin, likely from Abram and Sarai's sojourn in Egypt as recorded in [Genesis 12:10-20](/genesis/12-10-20 "Abram and Sarai in Egypt"), underscoring her status as property within the household.
* **Key Themes:** Genesis 16:3 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it highlights the **tension between human initiative and divine timing**, showcasing the perils of attempting to "help" God fulfill His promises through fleshly means rather than trusting in His sovereign plan. Secondly, it introduces the theme of **consequences of impatience and unbelief**, as Sarai's action, though culturally accepted, immediately leads to strife and long-term conflict within the family and among nations, a stark contrast to the peace and blessing promised through God's way. Thirdly, it underscores the **nature of God's covenant faithfulness**, implicitly setting the stage for God's later reaffirmation that the true heir would come through Sarai, demonstrating that His promises are fulfilled by His power, not human manipulation, as seen in [Genesis 17:15-19](/genesis/17-15-19 "God's Covenant with Sarai").

### EXPOSITION AND ANALYSIS
Genesis 16:3 details a critical decision made by Sarai, illustrating the human tendency to intervene in divine plans when God's timing seems slow. This verse serves as a pivot point, moving the narrative from God's promise to Abram's family's human response.

#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** This primitive root signifies "to take in the widest variety of applications." In this context, Sarai's act of "taking" Hagar is deliberate and purposeful, indicating her agency and initiation of the plan. It's not a passive reception but an active acquisition and presentation, underscoring her resolve to implement her solution for an heir.
* **dwelt (Hebrew, _yâshab'_):** This root means "to sit down; by implication, to dwell, to remain; causatively, to settle, to marry." The mention that Abram had "dwelt" ten years in Canaan emphasizes a period of established residence and, by extension, a prolonged period of waiting for the promised heir. The duration of their settlement highlights the mounting pressure and impatience that likely contributed to Sarai's decision to act.
* **gave (Hebrew, _nâthan'_):** A primitive root meaning "to give, used with greatest latitude of application (put, make, etc.)." Sarai "gave" Hagar, which is a formal and decisive act of presentation. This verb emphasizes the transfer of Hagar from Sarai's possession as a maidservant into a new status as a wife to Abram, signifying the legal and social implications of the arrangement.

#### Verse Breakdown
* **"And Sarai Abram's wife took Hagar her maid the Egyptian,"**: This clause establishes Sarai as the primary actor and initiator of this fateful decision. Her status as "Abram's wife" highlights the direct impact of her actions on their covenant relationship and future. Hagar is identified specifically as "her maid the Egyptian," emphasizing her subservient status and foreign origin, which may have contributed to her vulnerability and Sarai's perception of her as a suitable vessel for childbearing. The act of "taking" implies a calculated and intentional move on Sarai's part, driven by her barrenness and impatience.
* **"after Abram had dwelt ten years in the land of Canaan,"**: This temporal marker is crucial. The "ten years" signify a significant period of waiting since God's initial promises to Abram, particularly the promise of an heir in [Genesis 15:4](/genesis/15-4 "God's Promise of an Heir from Abram's Body"). This prolonged delay likely intensified Sarai's anxiety and led her to seek a human solution to her barrenness, indicating a moment where human effort supplants unwavering trust in divine timing. The "land of Canaan" grounds the narrative in the promised land, making the delay even more poignant within the context of God's covenant.
* **"and gave her to her husband Abram to be his wife."**: This phrase describes the culmination of Sarai's plan: the formal elevation of Hagar from a maidservant to a secondary wife or concubine (_pilgesh_ in Hebrew). While legally recognized in ancient Near Eastern societies for the purpose of procreation, this arrangement was distinct from the status of a primary wife and, critically, was not God's intended method for the continuation of the covenant line. Abram's acceptance of Hagar as a wife indicates his complicity in Sarai's plan, prioritizing cultural custom over continued faith in God's unique and miraculous provision.

#### Literary Devices
The narrative of Genesis 16:3 employs several literary devices to convey its profound theological message. **Irony** is evident in Sarai's attempt to "help" God fulfill His promise, which ultimately leads to discord and suffering rather than the desired blessing and peace. Her human ingenuity, intended to bring about a solution, ironically introduces a major obstacle to the smooth unfolding of God's plan. The verse also employs **Foreshadowing**, subtly hinting at the future conflict and strife that will arise from this decision, particularly between Sarai and Hagar ([Genesis 16:4-6](/genesis/16-4-6 "Hagar's Contempt and Sarai's Mistreatment")) and ultimately between their descendants (Isaac and Ishmael). Furthermore, there is a clear **Contrast** between human impatience and divine timing. The "ten years" highlight Sarai's and Abram's inability to wait on God, setting their human-driven actions against the backdrop of God's perfect, though delayed, plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 16:3 serves as a profound theological lesson on the dangers of human impatience and the temptation to take matters into one's own hands when God's promises seem delayed. Sarai's decision, though culturally acceptable at the time, represents a profound lack of faith in God's unique ability to fulfill His word in His own way and time. It underscores the critical distinction between human ingenuity and divine sovereignty, illustrating that God's covenant promises are not contingent upon human manipulation or shortcuts, but upon His miraculous power and faithfulness. This narrative implicitly challenges believers to trust God's perfect timing and methods, even when circumstances appear to contradict His word, reminding us that God's ways are often higher and more mysterious than our own. The immediate strife and long-term consequences of this decision highlight the inherent flaws in attempting to achieve spiritual ends through fleshly means.

* [Proverbs 3:5-6](/proverbs/3-5-6 "Trust in the Lord with all your heart")
* [Isaiah 55:8-9](/isaiah/55-8-9 "God's Thoughts and Ways are Higher")
* [Romans 4:18-21](/romans/4-18-21 "Abraham's Faith in God's Promise")

### REFLECTION AND APPLICATION
Genesis 16:3 stands as a timeless cautionary tale for believers across generations. It powerfully reminds us that God's divine plans are perfect and do not require our human ingenuity, manipulation, or shortcuts to be accomplished. In our own lives, when faced with periods of waiting, uncertainty, or seemingly insurmountable obstacles to God's promises, the temptation to "help God out" can be overwhelming. Sarai's story encourages us to resist this impulse, understanding that our impatience often leads to unintended complications and long-term strife, rather than the desired outcome. True faith involves patiently waiting on the Lord, even when His timing defies our expectations or logic, trusting that His faithfulness will ultimately prevail. This narrative calls us to cultivate a deeper reliance on God's sovereign power, knowing that His methods are always superior and His timing always perfect. It challenges us to ask ourselves whether our actions are born of faith and patient endurance or of anxiety and a desire to control outcomes that rightly belong to God. We are called to truly [wait on the Lord, knowing that those who wait on Him will renew their strength](/isaiah/40-31 "Those Who Wait on the Lord").

#### Questions for Reflection
* **Where in my life am I tempted to "help God out" rather than patiently wait for His timing and methods?**
* **What are the potential long-term consequences of acting out of impatience or a lack of trust in God's perfect plan?**
* **How can I cultivate a deeper sense of trust and patient endurance when God's promises seem delayed or His ways unclear?**

### FAQ

**Why did Sarai give Hagar to Abram as a wife?**

Answer: Sarai was barren, and in ancient Near Eastern cultures, it was a common practice for a barren wife to provide her husband with a maidservant to bear children on her behalf. These children would then be legally considered the primary wife's offspring. Sarai's action was an attempt to fulfill God's promise of an heir through a culturally accepted, though divinely unintended, method, driven by her impatience after ten years of waiting for God to act. She sought to ensure the continuation of Abram's lineage through a means she understood, rather than waiting for God's miraculous intervention as promised in [Genesis 15](/genesis/15 "God's Covenant with Abram").

**What was Hagar's status after being given to Abram?**

Answer: Hagar's status was elevated from a mere maidservant to a secondary wife or concubine (_pilgesh_ in Hebrew). While she was considered Abram's wife in a legal and social sense for the purpose of procreation, her status was distinct from that of a primary wife like Sarai. Children born from such unions were legally attributed to the primary wife, meaning any child Hagar bore would be considered Sarai's heir. This arrangement, however, did not grant Hagar the full rights and privileges of a primary wife.

**Did God approve of this arrangement?**

Answer: While the practice was culturally permissible at the time, the biblical narrative clearly indicates that this arrangement was not God's intended method for fulfilling His covenant promise. God had promised an heir directly from Abram's own body through Sarai ([Genesis 17:15-16](/genesis/17-15-16 "God's Promise to Sarai Regarding Isaac")). The immediate and long-term consequences of this decision—strife in the household ([Genesis 16:4-6](/genesis/16-4-6 "Hagar's Contempt and Sarai's Mistreatment")) and the ongoing conflict between the descendants of Isaac and Ishmael—demonstrate that it was not in line with God's perfect will. God's plan was for a miraculous birth through Sarai, emphasizing His power and faithfulness, not human ingenuity.

### CHRIST-CENTERED FULFILLMENT
The narrative of [Genesis 16:3](/genesis/16-3 "Sarai Gives Hagar to Abram") profoundly underscores humanity's inherent inability to achieve God's promises through fleshly means or human ingenuity. Sarai and Abram's attempt to "help" God produce an heir highlights the critical need for divine intervention and miraculous power, a theme that finds its ultimate fulfillment in Jesus Christ. The failure of their human-driven solution points forward to Christ, who is the true and ultimate fulfillment of God's promise of an heir, not through human effort but through divine grace. The spiritual descendants of Abram, the vast multitude promised by God, are not born through human lineage or works of the law, but through faith in Jesus Christ, as the Apostle Paul articulates in [Galatians 3:29](/galatians/3-29 "Heirs According to the Promise"). Christ, born not of human will or fleshly desire but of God's Spirit ([John 1:12-13](/john/1-12-13 "Children of God")), perfectly embodies God's faithfulness to His promises, accomplishing what human weakness and impatience could never achieve. He is the true "seed" through whom all nations are blessed ([Galatians 3:16](/galatians/3-16 "Christ is the Seed of Abraham")), demonstrating that God's covenant is fulfilled purely by His sovereign grace and power, not by our flawed attempts to manipulate or hasten His perfect plan.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 12:4

¶ So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran.

Genesis 12:5

And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

Genesis 16:5

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.

Galatians 4:25

For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

Genesis 30:4

And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

Genesis 28:9

Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

Genesis 30:9

When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.