1 Tawarikh 5:19-20

5:19 They attacked ¹  the Hagrites, Jetur, Naphish, and Nodab. 5:20 They received divine help in fighting them, and the Hagrites and all their allies were handed over to them. They cried out to God during the battle; he responded to their prayers because they trusted in him. ² 

Kejadian 21:9

21:9 But Sarah noticed ³  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ⁴ 

Kejadian 25:12

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ⁵  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Mazmur 83:6

83:6 It includes ⁶  the tents of Edom and the Ishmaelites,

Moab and the Hagrites, ⁷ 

[5:19]  ¹ tn Heb “made war with.”

[5:20]  ² tn Heb “and they were helped against them and they were given over into their hand, the Hagrites and all who were with them, for to God they cried out in the battle and he was entreated [or “allowed himself to be entreated”] by them for they trusted in him.”

[21:9]  ³ tn Heb “saw.”

[21:9]  ⁴ tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

[21:9]  sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).

[25:12]  ⁵ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[83:6]  ⁶ tn The words “it includes” are supplied in the translation for stylistic reasons.

[83:6]  ⁷ sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.