Genesis 16:5

Translation
King James Version
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.
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KJV (with Strong's)
And Sarai H8297 said H559 unto Abram H87, My wrong H2555 be upon thee: I have given H5414 my maid H8198 into thy bosom H2436; and when she saw H7200 that she had conceived H2029, I was despised H7043 in her eyes H5869: the LORD H3068 judge H8199 between me and thee.
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Complete Jewish Bible
Sarai said to Avram, "This outrage being done to me is your fault! True, I gave my slave-girl to you to sleep with; but when she saw that she was pregnant, she began holding me in contempt. May ADONAI decide who is right - I or you!"
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Berean Standard Bible
Then Sarai said to Abram, “May the wrong done to me be upon you! I delivered my servant into your arms, and ever since she saw that she was pregnant, she has treated me with contempt. May the LORD judge between you and me.”
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American Standard 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: Jehovah judge between me and thee.
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World English Bible Messianic
Sarai said to Abram, “This wrong is your fault. I gave my handmaid into your bosom, and when she saw that she had conceived, I was despised in her eyes. The LORD judge between me and you.”
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Geneva Bible (1599)
Then Sarai saide to Abram, Thou doest me wrong. I haue giuen my maide into thy bosome, and she seeth that she hath conceiued, and I am despised in her eyes: the Lord iudge betweene me and thee.
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Young's Literal Translation
And Sarai saith unto Abram, `My violence is for thee; I--I have given mine handmaid into thy bosom, and she seeth that she hath conceived, and I am lightly esteemed in her eyes; Jehovah doth judge between me and thee.'
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See also
Genesis 31:53Exodus 5:212 Chronicles 24:22Psalms 35:23Psalms 7:81 Samuel 24:121 Samuel 24:15
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All Genesis Sites (Canaan)
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The Flight and Return of Hagar
The Flight and Return of Hagar View full PDF

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In the KJVVerse 387 of 31,102

Study This Verse

SUMMARY

Genesis 16:5 captures the raw anguish and escalating domestic conflict within Abram's household, directly stemming from Sarai's human-driven attempt to secure the promised heir. Frustrated by her prolonged barrenness, Sarai had offered her maidservant Hagar to Abram, but Hagar's subsequent conception and contemptuous attitude towards Sarai ignited a fierce accusation against Abram, culminating in Sarai's desperate appeal for divine judgment.

CONTEXT

  • Literary Context: This verse is a pivotal moment in the narrative of Abram's family, following God's repeated promises of a vast lineage and an heir from Abram's own body, most recently affirmed in Genesis 15:4. Despite these divine assurances, Sarai remained barren (Genesis 11:30). Chapter 16 opens with Sarai's proactive, though misguided, solution: to give her Egyptian maidservant, Hagar, to Abram as a surrogate, a practice known as levirate marriage or concubinage, intended to "obtain children by her" (Genesis 16:2). The immediate consequence of Hagar's conception is a shift in her demeanor, leading to her despising Sarai, which directly precipitates Sarai's outburst in verse 5 and the subsequent harsh treatment of Hagar. This episode foreshadows future conflicts within the family, particularly between Isaac and Ishmael.
  • Historical & Cultural Context: In the ancient Near East, particularly among Hurrian and Hittite cultures, it was a common practice for a barren wife to provide her husband with a slave-girl to bear children on her behalf. These children would then be legally considered the children of the primary wife. This custom was not merely about procreation but also about maintaining family lineage and ensuring inheritance. Sarai's action, while culturally permissible, was an attempt to fulfill God's promise through human means rather than waiting for divine intervention. The "bosom" (H2436, chêyq) refers to the lap or intimate embrace, signifying the act of sexual union. Hagar's subsequent "despising" of Sarai (H7043, qâlal) was a profound insult, as a slave's contempt for her mistress challenged the established social hierarchy and the mistress's honor, which was paramount in ancient societies.
  • Key Themes: Genesis 16:5 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the theme of Human Impatience and Divine Timing, demonstrating the negative consequences of attempting to "help" God fulfill His promises rather than patiently trusting His sovereign plan. The conflict between Sarai and Hagar also underscores the theme of Relational Strife and the Impact of Sin, illustrating how human sin (in this case, a lack of faith and the subsequent pride and contempt) can fracture even intimate relationships. Furthermore, Sarai's appeal to "the LORD judge" introduces the theme of Divine Justice and Sovereignty, affirming God's ultimate authority as the arbiter of human affairs, a theme seen throughout the patriarchal narratives, such as in Genesis 18:25 where Abraham asks, "Shall not the Judge of all the earth do right?"

EXPOSITION AND ANALYSIS

Key Word Analysis

  • wrong (Hebrew, châmâç', H2555): This word signifies "violence; by implication, wrong; by meton. unjust gain." Sarai's use of châmâç is not merely a complaint about inconvenience but a strong accusation of a profound injustice or violent wrong done to her. She feels violated in her honor and position, holding Abram directly accountable for this perceived transgression.
  • bosom (Hebrew, chêyq', H2436): This term denotes "the bosom (literally or figuratively); bottom, lap, midst, within." When Sarai states, "I have given my maid into thy bosom," it is a euphemism for the intimate act of sexual intercourse. This phrase emphasizes her active role in initiating the plan, which now, ironically, has become the source of her distress.
  • despised (Hebrew, qâlal', H7043): This primitive root means "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.); (ac-) curse, despise, (be) ease(-y, -ier), (be a, make, make somewhat, move, seem a, set) light(-en, -er, -ly, -ly afflict, -ly esteem, thing), [idiom] slight(-ly), be swift(-er), (be, be more, make, re-) vile, whet." Hagar's "despising" of Sarai implies that she regarded her mistress as insignificant, contemptible, or of little value, a direct challenge to Sarai's authority and dignity as the matriarch.

Verse Breakdown

  • "And Sarai said unto Abram, My wrong [be] upon thee": Sarai initiates the confrontation, directly accusing Abram. Her declaration, "My wrong [be] upon thee," is a powerful expression of her deep sense of injustice and betrayal. She is not merely upset; she feels violated and holds Abram solely responsible for her suffering and humiliation. This phrase places the burden of her grievance, the châmâç, squarely on his shoulders, implying he failed in his duty to protect her honor and position.
  • "I have given my maid into thy bosom": Sarai reminds Abram of her own initial action, highlighting the ironic twist of the situation. She had willingly provided Hagar to him for the purpose of procreation, a desperate act born of impatience. This statement serves as a bitter recollection of her agency in creating the very circumstances that now cause her pain, yet she still attributes the negative outcome to Abram's perceived inaction or complicity.
  • "and when she saw that she had conceived, I was despised in her eyes": This clause reveals the core of Sarai's grievance. Hagar's pregnancy, which should have brought joy, instead brought a shift in her attitude. The phrase "despised in her eyes" vividly conveys Hagar's contempt and Sarai's profound feeling of being looked down upon, humiliated, and disrespected by her own servant. This affront to her honor and authority as the mistress was deeply wounding.
  • "the LORD judge between me and thee": Unable to resolve the conflict herself and feeling profoundly wronged by both Hagar's insolence and Abram's apparent passivity, Sarai appeals to the ultimate divine authority. This plea signifies her recognition of God as the supreme arbiter of justice, even in personal and domestic disputes. It underscores a foundational belief in God's sovereignty and His role as the righteous Judge over all human affairs, a desperate cry for vindication from a higher power.

Literary Devices

Genesis 16:5 is rich with Dramatic Irony, as Sarai's desperate attempt to "help" God's promise come to pass through human means directly leads to the very conflict and suffering she now experiences. Her accusation against Abram, "My wrong [be] upon thee," is a striking example of Blame Shifting, where she attributes the negative consequences of her own plan to another. The phrase "despised in her eyes" employs Figurative Language to convey Hagar's contempt and Sarai's profound sense of humiliation, using the physical act of seeing to represent an internal attitude of scorn. Finally, Sarai's plea, "the LORD judge between me and thee," is an instance of Appeal to a Higher Authority, demonstrating her belief in God's ultimate sovereignty and justice, even in personal disputes.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 16:5 serves as a poignant illustration of the immediate and painful consequences that arise when human impatience attempts to circumvent divine timing and method. Sarai's well-intentioned but faithless scheme to secure an heir through Hagar, rather than waiting on God's miraculous intervention, introduces discord, blame, and deep relational wounds into the very family chosen to be the vessel of God's covenant. This narrative underscores the destructive nature of attempting to fulfill spiritual promises through carnal means, highlighting that God's plans, though they may unfold slowly, are always perfect and require faithful reliance on His power, not human ingenuity. The bitter accusation and appeal to God's judgment reveal the profound impact of sin on human relationships, demonstrating how a lack of trust can lead to blame, resentment, and a breakdown of harmony.

REFLECTION AND APPLICATION

Genesis 16:5 offers a profound mirror for our own lives, challenging us to examine how we respond when God's promises seem delayed or His path unclear. Sarai's story is a stark reminder that taking matters into our own hands, even with seemingly logical or culturally acceptable solutions, can lead to unforeseen complications, deep relational pain, and a sense of being wronged, much like the discord that erupted in Abram's household. This passage calls us to cultivate a radical trust in God's perfect timing and His sovereign ability to fulfill His word, even when circumstances seem impossible. It encourages us to resist the temptation to "help" God, understanding that His ways are higher than our ways (Isaiah 55:8-9). Furthermore, Sarai's immediate shift to blaming Abram highlights a common human tendency to externalize our frustrations. We are challenged to take responsibility for our own choices, seek reconciliation rather than accusation, and ultimately, to rest in God's justice and wisdom to navigate life's complexities, knowing that He is faithful to complete what He has promised (Philippians 1:6).

Questions for Reflection

  • Where in my life am I tempted to "help" God fulfill His promises, rather than patiently waiting on His timing?
  • How do I typically respond when my self-devised solutions lead to unintended negative consequences? Do I tend to blame others or take personal responsibility?
  • What specific areas of my life require a deeper trust in God's sovereignty and perfect timing?
  • How can I cultivate a greater sense of peace and patience when faced with delays or unanswered prayers?

FAQ

Why did Sarai blame Abram for a situation she initiated?

Answer: Sarai's blame reflects the complex interplay of human emotions, cultural expectations, and a deep sense of personal humiliation. While she initiated the plan to give Hagar to Abram, she likely held Abram responsible for maintaining order and honor within the household. In ancient Near Eastern culture, the husband was the head of the household, expected to manage its dynamics and protect his wife's status. Sarai's accusation, "My wrong [be] upon thee," suggests she felt Abram failed in his duty to intervene when Hagar's attitude shifted, allowing her mistress to be "despised in her eyes." This is a common human tendency to shift blame when plans go awry, especially when one feels vulnerable, wronged, or humiliated, even if the initial action was their own.

What does Sarai's appeal to "the LORD judge" signify?

Answer: Sarai's appeal to "the LORD judge between me and thee" signifies her profound recognition of God as the ultimate, impartial arbiter of justice. Feeling powerless, deeply wronged by Hagar's disrespect, and betrayed by Abram's perceived inaction, she turns to the highest authority available. This demonstrates a foundational belief in God's active involvement in human affairs and His capacity to discern truth, administer righteousness, and bring about justice, even in the most personal and domestic disputes. It underscores that even in moments of human failure and conflict, there is an ultimate divine standard of justice to which one can appeal, affirming God's sovereignty over all aspects of life.

CHRIST-CENTERED FULFILLMENT

Genesis 16:5, with its raw depiction of human impatience, relational brokenness, and the bitter fruit of self-devised plans, powerfully foreshadows humanity's desperate need for a divine solution to its deepest problems. Sarai's attempt to secure an heir through human means, leading only to conflict and blame, stands in stark contrast to God's perfect plan of salvation, which is accomplished not through human effort but through divine grace. Christ is the ultimate fulfillment of God's promise, not merely the promised seed of Abraham through whom all nations are blessed (Galatians 3:16), but also the one who perfectly embodies God's patient and faithful timing. While Sarai appeals to the LORD for judgment, Christ is both the righteous Judge and the one who bore the "wrong" of humanity upon Himself, becoming sin for us so that we might become the righteousness of God (2 Corinthians 5:21). He is the true peacemaker who reconciles us to God and to one another, establishing peace where there was only conflict and blame, ultimately fulfilling God's covenant promises in a way that far surpasses any human scheme (Ephesians 2:14-16).

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Commentary on Genesis 16 verses 4–6

We have here the immediate bad consequences of Abram's unhappy marriage to Hagar. A great deal of mischief it made quickly. When we do not well both sin and trouble lie at the door; and we may thank ourselves for the guilt and grief that follow us when we go out of the way of our duty. See it in this story.

I. Sarai is despised, and thereby provoked and put into a passion, Gen 16:4. Hagar no sooner perceives herself with child by her master than she looks scornfully upon her mistress, upbraids her perhaps with her barrenness, insults over her, to make her to fret (as Sa1 1:6), and boasts of the prospect she had of bringing an heir to Abram, to that good land, and to the promise. Now she thinks herself a better woman than Sarai, more favoured by Heaven, and likely to be better beloved by Abram; and therefore she will not submit as she has done. Note, 1. Mean and servile spirits, when favoured and advanced either by God or man, are apt to grow haughty and insolent, and to forget their place and origin. See Pro 29:21; Pro 30:21-23. It is a hard thing to bear honour aright. 2. We justly suffer by those whom we have sinfully indulged, and it is a righteous thing with God to make those instruments of our trouble whom we have made instruments of our sin, and to ensnare us in our own evil counsels: this stone will return upon him that rolleth it.

II. Abram is clamoured upon, and cannot be easy while Sarai is out of humour; she upbraids him vehemently, and very unjustly charges him with the injury (Gen 16:5): My wrong be upon thee, with a most unreasonable jealousy suspecting that he countenanced Hagar's insolence; and, as one not willing to hear what Abram had to say for the rectifying of the mistake and the clearing of himself, she rashly appeals to God in the case: The Lord judge between me and thee; as if Abram had refused to right her. Thus does Sarai, in her passion, speak as one of the foolish women speaketh. Note, 1. It is an absurdity which passionate people are often guilty of to quarrel with others for that of which they themselves must bear the blame. Sarai could not but own that she had given her maid to Abram, and yet she cries out, My wrong be upon thee, when she should have said, What a fool was I to do so! That is never said wisely which pride and anger have the inditing of; when passion is upon the throne, reason is out of doors, and is neither heard nor spoken. 2. Those are not always in the right who are most loud and forward in appealing to God. Rash and bold imprecations are commonly evidences of guilt and a bad cause.

III. Hagar is afflicted, and driven from the house, Gen 16:6. Observe, 1. Abram's meekness resigns the matter of the maid-servant to Sarai, whose proper province it was to rule that part of the family: Thy maid is in thy hand. Though she was his wife, he would not countenance nor protect her in any thing that was disrespectful to Sarai, for whom he still retained the same affection that ever he had. Note, Those who would keep up peace and love must return soft answers to hard accusations. Husbands and wives particularly should agree, and endeavour not to be both angry together. Yielding pacifies great offenses. See Pro 15:1. 2. Sarai's passion will be revenged upon Hagar: She dealt hardly with her, not only confining her to her usual place and work as a servant, but probably making her to serve with rigour. Note, God takes notice of, and is displeased with, the hardships which harsh masters unreasonably put upon their servants. They ought to forbear threatening, with Job's thought, Did not he that made me make him? Job 31:15. 3. Hagar's pride cannot bear it, her high spirit having become impatient of rebuke: She fled from her face. She not only avoided her wrath for the present, as David did Saul's, but she totally deserted her service, and ran away from the house, forgetting, (1.) What wrong she hereby did to her mistress, whose servant she was, and to her master, whose wife she was. Note, Pride will hardly be restrained by any bonds of duty, no, not by many. (2.) That she herself had first given the provocation, by despising her mistress. Note, Those that suffer for their faults ought to bear their sufferings patiently, Pe1 2:20.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–6. Public domain.
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Didymus the BlindAD 398
ON GENESIS 240
The words ek sou can be understood in two ways: either “by you” or “from the time that.” The interpretation “by you” gives the following sense: When one who has engaged the preparatory exercises in view of virtue and perfect wisdom [the promise of faith] remains at that preparatory level [that is, the relation with Hagar], in a sense he wrongs virtue, because he has not properly employed what comes before it. But the translation “from the time that” also yields the same sense, the only difference being the one already mentioned, because in this case too virtue is wronged by one who is eager to have children from the preliminary exercises alone and who makes of this level of child bearing a kind of end in itself.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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