Hagar and Abraham’s God

The story begins with Sarai, the wife of Abram, who faced the profound sorrow of infertility in a culture where bearing children was a central measure of a woman’s worth (Gen 16:1). The Hebrew word for Sarai’s barrenness, ‘aqarah (עֲקָרָה), conveys not just physical sterility but a deep, existential emptiness, a void that echoed her unfulfilled role in God’s promise to Abram. After years of waiting for the fulfillment of God’s promise to make Abram the father of a mighty nation, Sarai, in her desperation, proposed a culturally acceptable but emotionally fraught solution: she offered her Egyptian slave woman, Hagar, to Abram as a surrogate (Gen 16:2). The Hebrew phrase l’ishah (לְאִשָּׁה), often translated as “as a wife,” suggests Hagar’s role was more than a mere concubine; it carried a legal weight in the ancient Near East, binding Hagar to Sarai’s household yet complicating her status.

Hagar became pregnant after her sexual union with Abram (Gen 16:3-4). The Hebrew text notes that Hagar’s pregnancy caused her to “look with contempt” on Sarai. This phrase suggests a subtle shift in Hagar’s demeanor, perhaps a newfound sense of worth or defiance, as her womb carried the heir Sarai could not. This sparked Sarai’s resentment, described in Hebrew as ‘enah (עֵינָה), a term tied to affliction or oppression, revealing the depth of Sarai’s wounded pride. Sarai’s harsh treatment of Egyptian Hagar echoes the later oppression of Israel in Egypt, hinting at a cyclical pattern of human suffering (Gen 16:6). Feeling humiliated and powerless, Hagar fled into the wilderness, seeking escape from her mistress’s cruelty.

First Divine Encounter

Hagar’s flight into the wilderness marks a pivotal moment, as it introduces the first of several divine interventions. By a spring on the way to Shur, Hagar encountered the angel of the Lord (Gen 16:7). The Hebrew term mal’akh can mean “messenger” or “angel,” but its use here, coupled with Hagar’s later naming of God, suggests a direct divine encounter, unique for a non-Israelite slave woman. The angel addressed Hagar with compassion, asking, “Hagar, Sarai’s slave woman, from where have you come, and where are you going?” (Gen 16:8). The Hebrew phrasing is tender yet probing, acknowledging Hagar’s identity while inviting her to articulate her story—a rare moment of agency for a marginalized woman.

The angel instructed Hagar to return to Sarai and submit to her authority, using the Hebrew verb hit‘anni (הִתְעַנִּי, “humble yourself”), which echoes Sarai’s earlier affliction but reframes it as an act of endurance with purpose (Gen 16:9). The angel’s promise that Hagar’s descendants would be multiplied beyond counting (lo’ yisaper mi-rov, לֹא יִסָּפֵר מֵרֹב, “too numerous to count”) mirrors the covenant language given to Abram, elevating Hagar’s role in God’s plan (Gen 16:10). Her son, named Ishmael (Yishma‘el, יִשְׁמָעֵאל), meaning “God hears,” derives from the Hebrew root shama‘ (שָׁמַע), underscoring God’s attentiveness to her cries.

Ishmael in time will become the father of Israel’s closest relatives—the Arabs. It is common for Jews and Christians to think that he became the father of all Muslims, but that’s not the case. Only Arab people (a minority among Muslims) trace their lineage to him. Incidentally, the name Ishmael has been used in Jewish communities, particularly among Eastern Jews in North Africa, the Middle East, and the Mediterranean. Historical records like synagogue registries and gravestones show its use. Its prevalence was higher in Sephardic communities due to cultural overlap with Arabic-speaking regions, where Ismail is common. For example, consider Rabbi Ishmael ben Elisha, who lived from 90 to 135 CE.

Hagar’s response to the angel’s words is profound. She named the Lord who spoke to her El Roi (אֵל רֹאִי), meaning “the God who sees me,” a name unique in Scripture (Gen 16:13). The Hebrew verb ra’ah (רָאָה, “to see”) carries a sense of intimate perception, suggesting God not only observed Hagar’s plight but truly understood her. This moment underscores a central theme: God’s attentiveness to the marginalized, woven into the Hebrew text’s emphasis on seeing and hearing.

The Birth of Ishmael and Isaac

Hagar returned to Abram’s household and gave birth to Ishmael when Abram was 86 years old (Gen 16:15-16). Sarai, who is now named Sarah, miraculously conceived and bore Isaac in her old age, a name tied to the Hebrew root tzachaq (צָחַק, “to laugh”) (Gen 21:1-5; 25:9). Isaac’s birth fulfilled God’s covenant, establishing him as the heir through whom God’s promises would be realized.

However, Isaac’s birth reignited tensions. When Sarah saw Ishmael metzacheq (מְצַחֵק, “laughing” or “mocking”) with Isaac, the Hebrew verb suggests a playful yet possibly provocative act (some have suggested molestation, though it is unlikely, since brothers are seen in the end of the story grieving for their father together) (Gen 21:9). Sarah’s demand to expel Hagar and Ishmael uses the harsh verb garash (גָּרַשׁ, “divorce/drive away”), reflecting her resolve to secure Isaac’s preeminence (Gen 21:10). Abraham was deeply disturbed by Sarah’s request. The Hebrew text underscores Abraham’s distress with ra‘a be‘eynav (רָעָה בְּעֵינָיו, “it was evil in his eyes”), highlighting his deep love for Ishmael, his firstborn son (ben, בֵּן), a term laden with emotional weight (Gen 21:11). God reassured Abraham, promising that He would take care of Ishmael and that he too would become a goy gadol (גּוֹי גָּדוֹל, “great nation”), surprisingly echoing the covenant language for Isaac’s posterity (Gen 21:12-13).

In Islamic tradition, the Qur’an rebrands this story, mistakenly placing Abraham and Ishmael in Mecca, modern Saudi Arabia, building the Ka’ba (the house of God). While this contrasts with the biblical Beersheba (the Qur’an is known for its plethora of inaccuracies when it comes to reusing and repurposing biblical stories), it invites reflection on Abraham’s enduring bond with Ishmael. Genesis 25:9, which describes Ishmael and Isaac jointly burying Abraham upon his death, may partially corroborate this idea of the continued relationship of Abraham and Ishmael. Genesis 25 implies that some level of connection persisted, as Ishmael was aware of (he was in Beersheba, not in Mecca) and involved in his father’s burial in Hebron.

Second Divine Encounter

Abraham’s trust in the Lord was tested seven times in the Book of Genesis. This sixth test, requiring Abraham to exile Ishmael, foreshadows the seventh in Genesis 22, where God commands Abraham to sacrifice Isaac. Ultimately, Abraham had to sacrifice both sons to be the spiritual father of all believers. Abraham sent Hagar and Ishmael away with minimal provisions—trusting God’s future provision for them (Gen 21:14). In the wilderness of Beersheba, as their water ran out, Hagar’s despair becomes vivid in her lifting up her voice in a display of raw grief” (Gen 21:16).

God’s response came through the Angel of the Lord, calling from heaven and affirming that God shama‘ (שָׁמַע, “heard”) Ishmael’s cries (Gen 21:17). Ishmael grew into an experienced and successful hunter in the wilderness of Paran, and Hagar secured an Egyptian wife for him (Gen 21:20-21).

Conclusion

In the heartrending tale of Hagar, Abraham, and Sarah, the Hebrew text unveils a God who transforms human brokenness into divine promise. Hagar, a marginalized slave, found hope in the wilderness, seen and heard by Abraham’s God. The story weaves a tapestry of divine attentiveness, affirming that no one is invisible to God. Abraham’s anguished obedience and Sarah’s frail humanity reveal that even in our deepest struggles, God’s covenant and purpose endure, working out his redemptive purposes. The story reminds us that with our God, no pain goes unnoticed, and no cry goes unheard. Like Hagar, we are called to rise and help others rise from despair—to trust God, who opens our eyes to wells we may currently not see. The God of Hagar and Abraham sees us, hears us, and weaves our fractured stories into His eternal tapestry of hope, where every life finds purpose and every tear, redemption.