Genesis 21:13

Authorized King James Version

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And also of the son of the bondwoman will I make a nation, because he is thy seed.

Original Language Analysis

וְגַ֥ם H1571
וְגַ֥ם
Strong's: H1571
Word #: 1 of 9
properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and
אֶת H853
אֶת
Strong's: H853
Word #: 2 of 9
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בֶּן And also of the son H1121
בֶּן And also of the son
Strong's: H1121
Word #: 3 of 9
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
הָֽאָמָ֖ה of the bondwoman H519
הָֽאָמָ֖ה of the bondwoman
Strong's: H519
Word #: 4 of 9
a maid-servant or female slave
לְג֣וֹי a nation H1471
לְג֣וֹי a nation
Strong's: H1471
Word #: 5 of 9
a foreign nation; hence, a gentile; also (figuratively) a troop of animals, or a flight of locusts
אֲשִׂימֶ֑נּוּ will I make H7760
אֲשִׂימֶ֑נּוּ will I make
Strong's: H7760
Word #: 6 of 9
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
כִּ֥י H3588
כִּ֥י
Strong's: H3588
Word #: 7 of 9
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
זַרְעֲךָ֖ because he is thy seed H2233
זַרְעֲךָ֖ because he is thy seed
Strong's: H2233
Word #: 8 of 9
seed; figuratively, fruit, plant, sowing-time, posterity
הֽוּא׃ H1931
הֽוּא׃
Strong's: H1931
Word #: 9 of 9
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

Analysis & Commentary

And also of the son of the bondwoman will I make a nation, because he is thy seed.... This passage is part of the Abrahamic narratives which shift from universal human history to God's particular covenant people. The Abraham cycle (Genesis 12-25) demonstrates God's sovereign election, covenant faithfulness, and the development of faith through testing and promise fulfillment.

Central themes include God's unconditional covenant promises (land, descendants, blessing to nations), the call to faith and obedience, the testing of faith through delays and impossibilities, the contrast between divine promises and human schemes, and God's gracious persistence despite human failures. Abraham emerges as the father of faith whose trust in God's promises becomes the model for all believers (Romans 4, Galatians 3, Hebrews 11).

Theologically, these narratives establish:

  1. salvation by grace through faith rather than works
  2. covenant as God's gracious initiative binding Himself to His people
  3. the necessity of patient trust when promises seem impossible
  4. the consequences of attempting to fulfill God's promises through human effort
  5. the pattern of divine testing producing mature faith.

The Abraham cycle foreshadows Christ as the ultimate seed through whom blessing extends to all nations (Galatians 3:16).

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

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