Genesis 16:5

Gen 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.

Ver. 5. My wrong be upon thee.] The greatest wrong doers are the greatest complainers commonly; {as Exo 2:13-14} guiltiness is ever exceptious and clamorous. Here be verba stomachantis atque imprecantis . Or, as some think rather, verba implorantis vindictam divinam seque consolantis spe defensionis divinae . Take it which way you will, as a passionate person, she "pours out foolishness," {Pro 15:2} and (besides the false charge she lays upon her husband) takes God’s name in vain. "Fret not thyself to do evil". {Psa 37:8}

The Lord judge.] He must not be sent for all in haste, to decide the controversy; who, if he had come, you may soon see which of them would have had the worst of it. The best, we see, have their domestic contentions; some household words will now and then pass between them: we match not with angels, but men and women. Two flints may as soon smite together, and not fire come forth, as two persons meet in marriage and not offences fall out. Publius Rubius Celer was held a happy man among the Romans, that commanded it to be engraven upon his gravestone, that he had lived three and forty years and eight months with C. Eunia, his wife, sine querela , without the least quarrel. Another I have read of, that complained that his coniugium marriage was a continual coniurgium quarrel; and when he died, gave order it should be written upon his tomb, Heus, Viator, miraculum! hic vir et uxor non litigant ,& c. {a} This to prevent, Alphonsus, king of Arragon, was wont to say, that to procure a quiet life, the husband must be deaf and the wife blind. But they say better that advise to a mutual forbearance, that no offence be given on either side, or, if given, yet not taken. The second blow makes the fray, we say. Be not both incensed together. If Abram were to blame in conniving at Hagar’s contempt of her mistress (as it may be he was somewhat), yet it was his wisdom to bear with Sarai when she was in her passion. Let two fires meet, and it will be hard quenching them. A choleric couple being asked how they agreed so well, the husband made this answer, "When my wife’s fit is on her, I bear with her, as Abram did with Sarai, and when my fit is on me, she bears with me, and so we never chide together, but asunder." {b} Those unkind husbands had much to answer for that caused their wives to "cover the Lord’s altar with tears, with weeping and with crying out, so that he regarded not the offering any more". {Mal 2:13} And those wives can never answer it to God that live customarily in the sin of frowardness or rebellion against their husbands. Among all the infirmities noted in any godly woman in the Scriptures, there is no example of any that did so. This of Sarai is but of one only fact: and for that of Zipporah, {Exo 4:26} the error seems to be as much in her judgment as in her affections. Those couples that are ever warbling can neither be at peace within themselves, {1Co 7:15} nor pray as they should do to God, {1Pe 3:7} which, if they did often, as Isaac and Rebecca did, they could not disagree. For either praying together would make them leave jarring, or jarring will make them leave praying, which the apostle accounts no small hindrance.

{a} Legitur id Romae citante Phil. Camerar., cent. i. cap. 51

{b} Greenham.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hebrew, mine injury is upon thee.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And Sarai said . . . My wrong be upon thee--Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. My wrong be upon thee] This appears to be intended as a reproof to Abram, containing an insinuation that it was his fault that she herself had not been a mother, and that now he carried himself more affectionately towards Hagar than he did to her, in consequence of which conduct the slave became petulant. To remove all suspicion of this kind, Abram delivers up Hagar into her hand, who was certainly under his protection while his concubine or secondary wife; but this right given to him by Sarai he restores, to prevent her jealousy and uneasiness.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. My wrong be upon thee. This also was a part of her punishment, that Sarai was brought so low as to forget herself for a while; and being vehemently excited, conducted herself with so much weakness. Certainly, to the utmost of her power, she had impelled her husband to act rashly; and now she petulantly insults him, although innocent. For she adduces nothing for which Abram was to be blamed. She reproaches him with the fact, that she had given her maid into his bosom; and complains that she is condemned by this maid, without having first ascertained, whether he intended to assist the bad cause, by his countenance, or not. Thus blind is the assault of anger; it rushes impetuously hither and thither; and condemns, without inquiry, those who are entirely free from blame. If ever any woman was of a meek and gentle spirit, Sarai excelled in that virtue. Whereas, therefore, we see that her patience was violently shaken by a single offense, let every one of us he so much the more resolved to govern his own passions.

The Lord judge between me and thee. She makes improper use of the name of God, and almost forgets that due reverence, which is so strongly enforced on those who are godly. She makes her appeal to the judgment of God. What else is this, than to call down destruction on her own head? For if God had interposed as judge, he must of necessity have executed punishment upon one or other of them. But Abram had done no injury. It remains, therefore, that she must have felt the vengeance of God, whose anger she had so rashly imprecated upon herself, or her husband. Had Moses spoken this of any heathen woman, it might have been passed over as a common thing. But now, the Lord shows us, in the person of the mother of the faithful; first, how vehement is the flame of anger, and to what lengths it will hurry men; then, how greatly they are blinded who, in their own affairs, are too indulgent to themselves; whence we should learn to suspect ourselves, whenever our own concerns are treated of. Another thing also is here chiefly worthy of remark; namely, that the best ordered families are sometimes not free from contentions; nay, that this evil reaches even to the Church of God; for we know that the family of Abram, which was disturbed with strifes, was the living representation of the Church. As to domestic broils, we know that the principal part of social life, which God hallowed among men, is spent in marriage; and yet various inconveniences intervene, which defile that good state, as with spots. It behoves the faithful to prepare themselves to cut off these occasions of trouble. For this end, it is of great importance to reflect on the origin of the evil; for all the troubles men find in marriage, they ought to impute to sin.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) My wrong be upon thee.—That is, May the wrong done to me be avenged upon thee. Sarai’s act had been one of self-denial for Abram’s sake, and now that it has led to her being treated insolently she makes Abram answerable for it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. My wrong] i.e. may the wrong done to me be visited on thee! Sarai’s passionate and unjust complaint is the utterance of jealousy. Abram is not to blame for the step which she herself had recommended in accordance with the custom of the age. The possibility, that in these cases the position of the mistress might be compromised by the insolence of the handmaid, formed the subject of special provision in the Code of Hammurabi. “Branding was the punishment inflicted upon the owner’s handmaid who arrogantly set herself on an equality with her mistress” (§ 146: see S. A. Cook, p. 160).

LXX ἀδικοῦμαι ἐκ σοῦ, Lat. inique agis contra me.

judge between me and thee] Cf. Gen_31:53; 1Sa_24:12. The latter passage adds “and the Lord avenge me of thee.” The “judgement” of the Lord may be the source of punishment: see note on Gen_15:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Sarai said to Abram,.... Being affronted with the behaviour of her maid to her, she applies to Abram for the redress of her grievance, judging it, perhaps, below her dignity to enter into an altercation with her maid:

my wrong be upon thee; in her passion imprecating evil on him, as a just punishment upon him for suffering wrong to be done her by her maid; or, "is upon thee" (i); pointing at his duty, and suggesting to him what he ought to do; that it was incumbent on him as her husband to right her wrongs, and do her justice, and vindicate her from the calumnies and reproaches of her servant; and tacitly complaining of him, and accusing him with indolence and unconcern at the injury done her, being silent when it became him to check her insolence and chide her for it: or, "is for thee" (k); for thy sake; it was for the sake of Abram chiefly, that he might have a son and heir, which he was very solicitous, that she gave him her maid to wife; the consequence of which was, that she was now insulted and abused by her, and so suffered wrong for his sake; and the rather she might be tempted to say it was on his account, as she might be jealous of a growing affection in him to Hagar, and that he showed greater respect to her, being likely to have a child by her, and so connived at her haughtiness and arrogance:

I have given my maid into thy bosom; to be his wife, Mic 7:5; Sarai had no reason to upbraid Abram with this, since it was not at his solicitations she gave her to him, but it was her own motion:

and when she saw that she had conceived, I was despised in her eyes; when she found herself with child, and hoped to bring forth a son, that should be heir to Abram's large possessions, and inherit the land of Canaan, given to his seed, she began to think highly of herself, and looked with disdain upon her mistress, set lightly by her, made no account of her, showed her no respect, carried it haughtily to her, as if she was beneath her, and as if she had more authority in the house, and a better claim to the affection of Abram, and deserving of more honour and respect, as she was favoured of God with conception, a blessing Sarai never enjoyed:

the Lord judge between me and thee: which was very rashly and hastily said, as if Abram was not inclined and was unwilling to do her justice, and therefore she appeals to God against him, as an unrighteous man, and desires that he would interpose, and by his providence show who was in the right and who in the wrong: or "the Lord will judge" (l); expressing her confidence not only in the justness of her cause, but in the appearance of divine Providence in her favour; believing that the Lord would arise and help her, and defend her against the insults made upon her, and resent the injury done her.

(i) "injuria mea super te est", Cocceius; so Ainsworth. (k) "Vel injuria mea est propter te", Cocceius; "quid si legamus propter te?" Drusius. (l) "judicabit", Junius & Tremellius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Despiseth. Few bear prosperity in a proper manner! --- And thee. Sarai things it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. The injury done to me by Hagar, who thus wickedly requites my kindness to her, be upon thee. i.e. is to be imputed to thee; thou art the cause of it, because thou dost not maintain my reputation, and repress her arrogancy.

The Lord give forth a righteous sentence between us, and deal with each of us according to our guilt or innocency in this matter. Compare 1Sa 24:12,15.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. My wrong be upon thee — Sarai, stung by feelings of jealousy, and suspecting that Abram’s affections were turned from herself to her handmaid, complains to him of the wrong she suffers. She assumes that it is his place to redress the wrong, and in passionate haste implies that he has failed to do so because of his devotion to Hagar.

The Lord judge — “She would leave his conduct to the judgment of Jehovah, more as an appeal to his conscience than as a decided condemnation.” — Lange.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Sarai said unto Abram, My wrong be upon thee. jAdikoumai ejk sou (LXX.); indue agis contra me (Vulgate); My injury is upon thee, i.e. thou art the cause of it (Jonathan, Rosenm Ainsworth, Clarke, "Speaker s Commentary"); or, it belongs to thee as well as to me (Clericus, Bush, Alford); or, perhaps better, May the injury done to me return upon thee! cf. 27:13 (Keil, Kalisch, Lange, Wordsworth) the language of passionate irritation, indicating repentance of her previous action and a desire to both impute its guilt to, and lay its bitter consequences on, her husband, who in the entire transaction was more innocent than she. I have given my maid into thy bosom (very imprudent, even had it not been sinful; the result was only what might have been expected); and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee (cf. 1Sa_24:15; Jud_1:11:27) An irreverent use of the Divine name on the part of Sarai (Calvin), and a speech arguing great passion (Ainsworth).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This wrong on me

"This injustice against me"

is because of you

"is your responsibility" or "is your fault"

I gave my servant woman into your embrace

Sarai used the word "embrace" here to refer to him sleeping with her. AT: "I gave you my servant so that you would sleep with her" (See: Euphemism)

I was despised in her eyes

This can be active. AT: "she hated me" or "she began to hate me" or "she thought she was better than me" (See: Active or Passive)

Let Yahweh judge between me and you

"I want Yahweh to say whether this is my fault or your fault" or "I want Yahweh to decide which one of us is right." The phrase "to judge between" means to decide which person is right in a dispute between them.

See here

"Listen to me" or "Pay attention"

in your power

"under your authority"

Sarai dealt harshly with her

"Sarai treated Hagar very badly"

she fled from her

"Hagar fled from Sarai"

translationWords

Sarah

Abraham

wrong

servant

Yahweh

judge

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

חמסי עליך MY WRONG BE UPON THEE — The wrong done to me (חמסי)— the punishment for it I call down on you (עליך). “When you prayed to the Holy One, blessed be He, (15:2) ‘what wilt Thou give me, seeing that I go childless’, you prayed only on behalf of yourself whereas you should have prayed on behalf of both of us — then would I have been borne in mind (by God) together with you” (i.e. when you had the gift of a child it would have been “my” child also — not that of a strange woman). Besides this, you deprive me (חומס) of your protecting words since you hear how I am despised and yet you keep silent (Genesis Rabbah 45:5).

'אנכי נתתי שפחתי וגו ביני וביניך I HAVE GIVEN MY HANDMAID etc… [MAY THE LORD JUDGE] BETWEEN ME AND THEE — Wherever this word “between thee” (masc.) occurs in Scripture it is written defective (i.e. without the second yod) whilst here it is written plene, therefore read it as וּבֵינָיִךְ (the fem form that corresponds to ביניך in our text — as though Sarah turned to Hagar saying “May God judge between me and thee”). Thus she cast the evil eye on Hagar so that she miscarried on this occasion. This explains what the angel said to Hagar, (16:11) הנך הרה “behold, thou wilt conceive”; but had she not already conceived and yet he announces to her that she would conceive? This therefore informs us that she miscarried in this, her first conception (cf. verse 11) (Genesis Rabbah 45:5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ותאמר חמסי עליך, Sarai referred to the insolent behavior she was being subjected to by Hagar as being due to her having had Avram's interest at heart instead of her own. She accused her husband of not disciplining Hagar for her insolent behavior toward her. She herself had been unwilling to treat Hagar harshly out of respect for Avram's dignity.

'ישפוט ה, our sages in Rosh Hashanah 16 say that if someone invokes Divine judgment on a fellow Jew, he or she will become subject to such judgment first. They derive this from Genesis 23,2 where Avraham mourned Sarah's death, i.e. she who was 10 years junior to him died first. The Talmud assumes that this rule applies in examples such as ours, when Sarai had no evidence that Avram had been aware of Hagar's insolence toward her. Had he become aware of this firsthand, there is no question that he would not have tolerated such behavior from Hagar against her. It is quite inconceivable that Avram should have remained silent when his wife was being insulted. This was so in spite of the fact that Hagar had been raised in status to be his wife instead of being merely Sarai's slave.

וביניך, the word is written plene, i.e. with the letter י between the נ and the ך, something that occurs almost only here in connection with the word בין. For instance, we have such spellings of the word בינכם וביניו, in Joshua 3,4 where in the very same verse it occurs both spelled defectively בינכם and plene וביניו, "between you (pl) and between him." There is an allegorical explanation quoted by Rashi for the spelling which suggests that in her jealousy Sarai looked at Hagar's swollen belly with the evil eye, something which would have resulted in Hagar losing her fetus. This is why the angel told her that she was pregnant, a fact that Hagar had been well aware of; however the idea was that Hagar would give birth to a son, etc., i.e. that she need not fear to abort her fetus on account of Sarai having given her the "evil eye."

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.