Genesis 17:19-21 - "Yes, but your wife Sarah will bear you a son ..."

"Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish My covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year." (Genesis 17:19-21)

Does God favor one family or race over another?

This statement by God seems pretty cut and dried for those ecclesiastical translators and interpreters who wish to put forth the interpretation of scripture that God gives special favor to a particular family or race of people, and those who are born within that family and race throughout history are somehow better than others - often termed the "chosen people."

Such a philosophy would make the Supreme Being a racist.

God is not a racist. The Supreme Being gives each and every one of us the same freedom to choose to return to our original spiritual relationship with Him or not. No one has more opportunity than another to approach Him and regain their loving relationship with Him.

Rather, we make our own choices. Those who choose to dedicate their lives to loving and serving God naturally receive the Supreme Being's attention. This is called a relationship.

The notion that someone born into the family or race of Abraham has special favor with God does not come from God. It comes from those who wished to advance their particular race as having special property rights and other rights over others. It comes from a place of greed, not from a place of love.

These texts, derived from the Torah, were originally passed down orally from teacher to student for thousands of years. Around the 6th Century BCE, they were transcribed into written form. This was done by scribes who were part of an empire threatened on many sides by invading armies. Establishing their people as being chosen over others produced a type of pride that translated into fierce warriors.

This doesn't mean that Abraham did not have a special relationship with the Supreme Being. And this also doesn't mean that due to Abraham's devotion to the Supreme Being, Abraham's family was also dear to God. This is all part of a relationship and seen amongst all relationships.

But as we find clearly in so many other parts of the scriptures, the ability of the Israelites to gain favor was not their heredity - it was each individual's worship of God. It was the devotion of those individuals who were indeed devoted.

To see this, all we have to do is look at the many verses where God voiced his disappointment with some of the Israelites. Consider for example, this statement:

This is what the LORD says: "Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls. But you said, 'We will not walk in it.' I appointed watchmen over you and said, 'Listen to the sound of the trumpet!' But you said, 'We will not listen.'" (Jeremiah 6:16-17)

We find in these verses and many others that many Israelites chose not to devote themselves to God. We find this during the lives of Job, Ezekiel, Jeremiah, Jesus and other times when some of the Judean tribes had fallen away from God and the Supreme Being, was not happy about that.

The reason the Supreme Being was not happy relates to a person who has access to the teachings of one or more of God's devoted loving servants and they do not take advantage of that access. They do not take advantage of that knowledge and learn more about God so they can come closer to God. Such a missed opportunity saddens the Supreme Being.

What does this statement really mean?

Thus we find that the translation and interpretation of much of the text above to be critically incorrect. Let's break down the Hebrew making up most of this text:

אבל ('abal) means 'truly, verily, surely' but also can mean 'however, but, nay.'

שרה (Sarah) refers to Sarah, Abraham's wife.

אשה ('ishshah) means either 'wife, woman, female;' or 'each' and 'every'

ילד (yalad) means 'to bear, bring forth, beget, gender, travail.' It can also relate to the 'day or birth' or 'birthday' according to the lexicon.

בן (ben) means a 'son, grandson, child, or a member of a group.' It can also refer to a 'people', or 'a member of a guild, order, class' - a follower.

קרא (qara') means "to call, call out, recite, read, cry out, proclaim;" and specifically in the context of most of its scriptural use, "to call unto, cry (for help), call (with the name of God)"

שם (shem) means 'name, reputation, fame, glory;' and most specifically, 'the Name (as a designation of God)'

יצחק (Yitschaq) is typically referred to Isaac, but the word means 'he laughs' or 'he sports' according to the lexicon.

קום (quwm) means 'to rise, arise, stand, rise up, stand up;' but also 'to maintain oneself, be established, be confirmed, be fulfilled, ratified, erected, raise.'

ברית (bĕriyth) means 'covenant, alliance, pledge.'

עולם (`owlam) means "long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world, continuous existence."

ברית (bĕriyth) means 'covenant, alliance, pledge.'

זרע (zera`) means 'seed, sowing, offspring, descendants, posterity, children;' but also 'of moral quality, a practitioner of righteousness' when used figuratively.

אחר ('achar) means 'after the following part, behind (of place), hinder, afterwards (of time)' as well as 'after that' and 'besides.'

ישמעאל (Yishma`e'l) is assumed as the name of Ishmael, meaning "God will hear" - the son of Abraham and Hagar. The problem is that Yishma`e'l also is used to reference other people in the scriptures, including the murderer of Gedaliah, a descendant of Saul, the father of Zebadiah, the son of Johanan, and a priest of the family of Pashur in the time of Ezra.

שמע (shama`) means 'to hear, listen to, obey;' but also 'to perceive' or 'understand' and 'give heed' and 'grant request.'

הנה (hinneh) means 'to behold, lo, see,' when pointing out persons, things and places.

ברך (barak) means 'to bless, kneel, to praise, salute.' It also refers to 'breaking, breaking down.'

פרה (parah) means 'to bear fruit, be fruitful, branch off'

רבה (rabah) means 'to become great, be or become many, be or become much, be or become numerous;' or 'to make much to do, do much in respect of, to increase greatly or exceedingly.'

מאד (m`od) means 'muchness, force, abundance, exceedingly.'

ילד (yalad) means 'to bear, bring forth, beget, gender, travail.'

שנים (shĕnayim) means 'two, double, twice, couple.'

עשר (`asar) means 'ten, -teen (in combination with other numbers), used only in combination to make the numbers 11-19.' It was originally used in conjunction with the ten fingers - tens, decades. (And two such decades of people is considered a generation - about twenty years.)

נשיא (nasiy') means 'one lifted up, chief, prince, captain, leader.'

נתן (nathan) means 'to give, put, set, be given, be bestowed, be provided, be entrusted to, granted.'

גדול (gadowl) means 'great, large (in magnitude and extent)' in the intensity of number. It is also often a reference to God Himself - 'of God.'

גוי (gowy) means 'nation, people' in general, or even 'a swarm' of locusts, bugs, animals.

The rest of the verse contains similar words.

One may question from this translation whether or not Sarah even gave birth to Isaac. This is debatable. The text clearly identifies Isaac as a follower, which Sarah 'brings forth.' This may be bringing forth in the form of changing his heart - which is a form of spiritual rebirth. Or it may relate to her being Isaac's mother. Either position, even both, is possible, but the emphasis of the communication lies upon the devotional aspects, being that Isaac will be a devoted follower and servant of God.

Isn't this about a loving relationship?

Many have speculated that the "covenant" is related to God's granting special favor to the Israelites - descendants of Abraham. This is simply not true. If this covenant was all about only the Judean people, why did God say:

"This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come" (Genesis 9:12)

"I will remember my covenant between me and you and all living creatures of every kind." (Genesis 9:15)

"This is the sign of the covenant I have established between me and all life on the earth." (Genesis 9:17)

With these clear verses, how could teachers of any sect claim that God's "covenant" concerns the Israelites or Jews or any other particular race, creed or nationality when God specifically says that His covenant has been established with "every living creature," "all living creatures of every kind," and "all life on the earth"?

We see here that God's covenant - as confirmed with these and other statements - is with all living beings. And what is that "covenant"? It is love. It is the promise that God loves each and every one of us, and each and every one of us can return to our loving relationship with Him.

That covenant is a pledge that He makes throughout the Old Testament because the Supreme Being is reaching out to us. He wants us to return to Him. He wants us to remember our lost loving relationship with Him and return to the spiritual realm and our loving relationship with Him.

And those who facilitate this promise "maintain My covenant" by helping God reach out to us become intimately involved in that covenant - that promise. Those who serve the Supreme Being by passing on His message of love and mercy become part of that covenant.

This is the position that God is portraying about Isaac. The thrust of this discussion is not that Isaac will have a great family who will become a big nation. In fact, God is contrasting Isaac's life of service to that of Ishmael, who God states will also have many followers, some who will be rulers of people. But Isaac's teachings - according to this statement by God - will carry on the message of pure love and loving service.

This is the message that - despite the repeated focus on love for the Supreme Being among so many Biblical verses - has been practically forgotten by those ecclesiastical translators who have completely ignored God's true covenant with us.

Now as to whether or not those future leaders are specifically family members of Abraham is not the thrust of this statement by God. God's interest was not in the family legacy of Abraham. His interest was in the passing on of His message - His desire that we regain our loving relationship with Him.

Certainly, Isaac and Ishmael may have had sons and daughters. But they also had followers who were not sons or daughters of their physical body.

And many of those followers carried on the teachings of Abraham. Are we to say that those followers of Abraham, Sarah, Isaac and Ishmael who were disciples of one of them were not their sons or daughters?

This ancient tradition of referring to one's spiritual teacher as "father" continues today in not only the Roman Catholic tradition, but many other spiritual traditions of the world. A person who mentors a student in the ways of spiritual life becomes that person's spiritual father.

This relationship is more important than the relationship of physical father, because physical fatherhood is a temporary relationship. It is a relationship of the temporary physical body. After the death of these physical bodies, that physical relationship dissolves.

A spiritual father - the spiritual teacher - is a permanent relationship. This is because one's spiritual teacher - assuming the teacher is a bonafide representative of God - is one's link to the Supreme Being. This creates a relationship - a spiritual relationship - that never dies. It continues into the spiritual realm.

The Torah and Old Testament is not a family ancestry of the human race. This is an account of the devotional relationships that existed between the Supreme Being and many of His loving servants who dedicated their lives to loving and pleasing the Supreme Being.

And within those lives we find a common thread: Every one of these loving servants - often referred to as "prophets" - dedicated their lives to passing on the Supreme Being's message, as clearly communicated by Moses and his disciple, Joshua:

"Love the LORD your God with all your heart and with all your soul and with all your strength." (Deut. 6:5)

"Love the LORD your God and keep His requirements, His decrees, His laws and His commands always." (Deut. 11:1)

"So if you faithfully obey the commands I am giving you today--to love the LORD your God and to serve Him with all your heart and with all your soul" (Deut. 11:13)

"If you carefully observe all these commands I am giving you to follow--to love the LORD your God, to walk in all His ways and to hold fast to Him" (Deut. 11:22)

"...because you carefully follow all these laws I command you today--to love the LORD your God and to walk always in His ways--" (Deut. 19:9)

"For I command you today to love the LORD your God, to walk in His ways, and to keep His commands, decrees and laws..." (Deut. 30:16)

"...and that you may love the LORD your God, listen to His voice, and hold fast to Him. For the LORD is your life..." (Deut. 30:20)

"But be very careful to keep the commandment and the law that Moses the servant of the LORD gave you: to love the LORD your God, to walk in all His ways, to obey His commands, to hold fast to Him and to serve Him with all your heart and all your soul." (Joshua 22:5)

"So be very careful to love the LORD your God." (Joshua 23:11)

"Love the LORD your God with all your heart and with all your soul and with all your strength. This is the first and foremost commandment" (Matthew 22:37-38

Consider another translation of these verses in Chapter 17 of the New Book of Genesis.

Genesis 18:1-19 - The LORD appeared to Abraham near the great trees ...

The LORD appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground. He said, "If I have found favor in your eyes, my lord, do not pass your servant by. Let a little water be brought, and then you may all wash your feet and rest under this tree. Let me get you something to eat, so you can be refreshed and then go on your way—now that you have come to your servant." "Very well," they answered, "do as you say." So Abraham hurried into the tent to Sarah. "Quick," he said, "get three seahs of the finest flour and knead it and bake some bread." Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree. "Where is your wife Sarah?" they asked him. "There, in the tent," he said. Then one of them said, "I will surely return to you about this time next year, and Sarah your wife will have a son." Now Sarah was listening at the entrance to the tent, which was behind him. Abraham and Sarah were already very old, and Sarah was past the age of childbearing. So Sarah laughed to herself as she thought, "After I am worn out and my lord is old, will I now have this pleasure?" Then the LORD said to Abraham, "Why did Sarah laugh and say, 'Will I really have a child, now that I am old?' Is anything too hard for the LORD? I will return to you at the appointed time next year, and Sarah will have a son." Sarah was afraid, so she lied and said, "I did not laugh." But he said, "Yes, you did laugh." When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. Then the LORD said, "Shall I hide from Abraham what I am about to do? Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. For I have chosen him, so that he will direct his children and his household after him to keep the way of the LORD by doing what is right and just, so that the LORD will bring about for Abraham what he has promised him." (Genesis 18:1-19)

Did God really appear as three men?

This text leaves a number of questions about this event, which are important for us to understand the context and the situation.

First, we must ask, just who has recorded this meeting and discussion?

And who is God asking whether he should hide something from Abraham?

And did God become three men?

Yes, Abraham bows before them. But is he recognizing them as God?

Then Abraham and his wife and servant begin to prepare "the three men" a grand meal - an offering. After which they engage in some conversation regarding Sarah and her coming son.

At one point in this exchange, Sarah laughs to herself and then denies it and then she is asked if there is anything God can't do. Is God saying this or are the three men saying this?

Is this really what takes place between God and His loving servants when He appears to them? Do they really laugh about Him and then deny they laughed?

And does God really have to make up His mind about whether He wants to disclose something to Abraham or not?

So why would God appear in the form of three men and then argue with His servants, and then ask Himself whether he should tell Abraham something? Is all this really God speaking?

We know that the men were not God because of this verse:

The men turned away and went toward Sodom, but Abraham remained standing before the LORD. (Genesis 18:20)

Because the LORD remained after the men left, we know that the men were not God.

Is 'Lord' the same as 'LORD'?

Would God ever be described as "three men?" The assumption is that the Supreme Being appeared as three men to Abraham. This brings up the question of how Abraham knew they were God if He were three men? And why does the scripture describe them as "men" if they were God?

Such an interpretation would immediately conflict with the underlying meaning of monotheism. Practically every other verse in the Bible points to the Supreme Being as an individual. Yes, there are references to angels and messengers. But God is always referred to in the singular.

So why would Abraham be so submissive to the three men?

As Abraham sees them, he bows and greets them with the Hebrew word אדון ('adown), which is typically used as a reference to men - either "a master, a husband, prophet, governor, prince" or "king," according to the lexicon. There are few uses of this word in reference to God in the scriptures. Most of its use is specific to people - not the Supreme Being.

In Genesis 17:1, as well as throughout Genesis and beyond, the Supreme Being is referred to as יהוה (Yĕhovah), and this is translated to "LORD God." Elsewhere, אלהים ('elohiym) - Elohim - is used to describe the Supreme Being. Both of these Names of God have been sanctioned throughout the scriptures as God's Holy Names.

But Abraham referred to the three men not as יהוה (Yĕhovah) or אלהים ('elohiym), but rather as אדון ('adown).

It is in a different context that we find a reference to God - in Genesis 18:1 and then 18:13. These use the Hebrew word יהוה (Yĕhovah) - translated to LORD. The second reference was after Sarah laughed about having a son. And the LORD - יהוה (Yĕhovah) - then speaks to her.

But notice that here the LORD is referred to in the third person, not as one of the three men. This is compared to the verses prior, regarding the three men - for example:

Then one of them said, "I will surely return to you about this time next year, and Sarah your wife will have a son."

This difference between Lord and LORD is critical.

Let's use a clear example: In the 24th Chapter of Genesis, there is an exchange between Abraham and one of his servants - which is described as a 'household servant' but must be understood by the exchange to be one of Abraham's students. At any rate, the student/servant makes the following prayer to God after he begins to carry out Abraham's instructions:

Then he prayed, "O LORD, God of my master Abraham, give me success today, and show kindness to my master Abraham." (Genesis 24:12)

Here the first word "LORD" is being translated from the Hebrew יהוה (Yĕhovah), and the word "God" is being translated from the word אלהים ('elohiym).

But in both instances "master" - as in "my master Abraham" - is being translated from the word אדון ('adown).

This makes a clear distinction between the use of the word אדון ('adown) from how the Supreme Being is typically addressed in the Books of the Old Testament.

We can therefore understand that the three men were greeted as masters rather than God.

We must also question why three men would be treated with such reverence by Abraham, as Abraham and Sarah prepared offerings to them and washed their feet.

From the event and language, we can surmise that because Abraham addresses the "three men" together with Abraham addressing them as אדון ('adown), that Abraham was likely greeting his spiritual teacher and two associates of his teacher at this time.

The fact that two of the men were associates and possibly disciples of Abraham's spiritual teacher is confirmed by the fact that these two "men" are identified as "messengers" - from the Hebrew word מלאך (mal'ak), which can mean 'angel' or 'messenger' according to the lexicon. And since they are clearly being described as walking - both towards and away from Abraham - we can understand they weren't angels in the sense of not having physical bodies. There were messengers of God - associates and/or disciples of Abraham's teacher.

It is also confirmed that God was not the three men because the three men got up and left in Genesis 18:16. Then after the LORD God had spoken with Abraham, He left too, but later:

When the LORD had finished speaking with Abraham, he left, and Abraham returned home. (Genesis 18:33)

We can also understand from these verses that Abraham showed great respect for the "three men." This indicated they held an esteemed position to both Abraham and Sarah. We also know from her reaction (laughing) that Sarah did not accept them as God. But given Abraham's acts of offering and devotion, as he 'bowed low to the ground' (Gen. 18:2) indicates they were significantly respected by Abraham.

Should Abraham respect God's messengers?

Abraham gave respects to all three men. This is actually an ancient tradition, one that is also described throughout the scriptures. In ancient times, the spiritual teacher or Prophet was considered God's representative and was respected as such. We can see this as other spiritual teachers throughout the scriptures were respected and worshiped by their students, including John the Baptist by his students and Jesus by his students.

The concept can be understood easily if we consider how an ambassador of a country is treated with great respect. This is because the foreign government understands that how they treat that ambassador will be interpreted by the ambassador's government as how they would treat the country and its leader. For this reason, ambassadors are typically given autonomy and unmatched privilege in a foreign country. And when they meet with officials of the foreign country, they are treated with great respect, mirroring their respect for their government.

This is because the ambassador is the authorized representative of their country's government and president.

In the same way, an authorized messenger of God - a loving servant of the Supreme Being - is to be respected as God's representative.

The bottom line is that these verses in Genesis 18 are describing Abraham paying his respects to someone he respects greatly and accepts as God's representative - along with two of that person's associates. It is after they were given offerings that we find that Abraham heard from God directly.

This is confirmed by the fact that further into the statement, God as (יהוה (Yĕhovah)), is being referred to in the second person, with, "so that the LORD will bring about for Abraham what He has promised him."

Why would God not be referred to directly if he were the three men? The Supreme Being would use the word "we" or "I" or "Me", and this is confirmed throughout the Old Testament in other direct statements of God. In this statement, God is being referred to in the second person.

Furthermore, Abraham is being referred to in the third person. This indicates that this is not one of the three men speaking directly to Abraham. If so, the verses would say, "For I have chosen you," instead of "For I have chosen him."

This confirms this communication is not coming directly from the three men to Abraham. Rather, Abraham was visited by God's messengers. At the end of the meeting, God began to communicate.

Are the other words right?

As we've pointed out in other verses, the words "children" and "son" are translated from the word בן (ben), which, in this context would more appropriately refer to followers, not physical children.

And "household" coming from בית (bayith) can mean "house" or "dwelling" but it can also mean "temple" according to the lexicon.

We must understand that the context of the statement regards Abraham's devotion and dedication to the Supreme Being, and this dedication will be continued by those who followed Abraham. In fact, we know that Abraham only had two children and a small handful of household servants. How could they have become a nation?

In fact, the reference to "great and powerful nation" is also out of context here. What is being discussed is not "power" as in political power. The word גוי (gowy), being translated to "nation" refers to a large population of any sort, including locusts, according to the lexicon. In this context, it can only mean a large population of followers.

And the word "powerful" is being translated from עצום (`atsuwm) which refers not to political or geological strength, but to numbers. Being great in numbers, according to the lexicon.

So what is being described is Abraham becoming a spiritual teacher who will have many followers and whose teachings will be carried far and wide by his students, and this will create a great religious community within the region. And this is precisely what happened.

This last point about "what He has promised" has been interpreted by institutional temple teachers to mean something about the Israelites being the "chosen people," combined with the Israelites having some sort of God-given land out in the desert that is supposedly theirs.

Is God a land grant official?

Sorry but God is not in the land granting business. He owns all the land and does not give it away to some and keep it from others. Humans can not truly own any land, because our presence here is temporary.

God is also not a racist. He does not give one race of people more opportunity than others. Everyone has the same opportunity to decide if we want to re-establish our loving relationship with God. It does not matter what family we are born in or what country we are born within.

Those who do decide they want to dedicate their lives to God naturally become "chosen" because this is what a relationship is all about. Anyone can choose to dedicate their lives to God. Choosing to dedicate one's life to God results in that person being chosen because God reciprocates our love.

He doesn't force Himself upon us. After all, He is God. He could force Himself upon us at any point. But He doesn't. He lets us make the choice to love Him or not. Love requires the freedom to choose to love or not.

What God has promised Abraham is what He promises to each of us: That if we choose to dedicate our lives to the Supreme Being, we can return to our home in the spiritual realm to be with Him. This is the real "promised land."

Consider another translation of this verse in Chapter 18 of the New Book of Genesis.  

Genesis 20:1-7 - "Now return the man's wife, for he is a prophet ..."

Now Abraham moved on from there into the region of the Negev and lived between Kadesh and Shur. For a while he stayed in Gerar, and there Abraham said of his wife Sarah, "She is my sister." Then Abimelek king of Gerar sent for Sarah and took her. But God came to Abimelek in a dream one night and said to him, "You are as good as dead because of the woman you have taken; she is a married woman." Now Abimelek had not gone near her, so he said, "Lord, will you destroy an innocent nation? Did he not say to me, 'She is my sister,' and didn't she also say, 'He is my brother'? I have done this with a clear conscience and clean hands." Then God said to him in the dream, "Yes, I know you did this with a clear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her. Now return the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, you may be sure that you and all who belong to you will die." (Genesis 20:1-7)

Did God really not know?

These verses represent that the Supreme Being at first did not realize that Abimelek had been told that Sarah was Abraham's sister. It also assumes that God had to find out from Abimelek that he had made an innocent mistake.

Such a notion illustrates the weakness in the portrayal of the Supreme Being in these and other verses of the Old Testament. It also illustrates that these stories are part truth and part allegories. They are fabled mythological tales that were handed down for centuries before finally being recorded. Once they were recorded, their allegorical nature became obvious.

The situation could be compared to the so-called story-tellers circle. This is when a story is whispered from one person to another successively around a circle. The last person in the circle tells the story, revealing how the story had changed from the original story told.

This doesn't mean that Abimelek didn't exist. It also doesn't mean that Abimelek didn't have a dream, and didn't try to marry Sarah when he thought she was only Abraham's sister. But it doesn't accurately portray the exchange between Abimelek and the Supreme Being, because God is omniscient. He understands everything that is going on simultaneously.

As such, the first dream revealed to Abimelek that Sarah was married. Then he prayed to God for forgiveness and mercy, knowing that he made a mistake. That is what an honorable person does when they find out they made a mistake.

Why didn't Abraham tell him Sarah was his wife?

Here the king of Gerar, Abimelek, took Sarah, not realizing she was Abraham's wife. He had not "touched" (slept with) her yet, and then God's spoke to him in his dream.

Genesis 20:2 confirms that Abraham himself said Sarah was his sister.

Why is this? Why did Abraham hide the fact that Sarah was his wife? In Gen. 20:11 we find that Abraham answers this question as he tells Abimelek why he told Sarah to say she was his sister:

"I said to myself, 'There is surely no fear of God in this place, and they will kill me because of my wife.' Besides, she really is my sister, the daughter of my father though not of my mother; and she became my wife. And when God had me wander from my father's household, I said to her, 'This is how you can show your love to me: Everywhere we go, say of me, "He is my brother."' (Genesis 20:12-13)

And to this Abimelek acknowledged that Sarah was Abraham's wife, returned her to him and even offered Abraham to live on and use his land as he wished.

Did Abraham marry his half-sister?

According to this translation, Abraham married his half-sister - the daughter of his father. So this marriage was considered okay, apparently. Otherwise, the king would not have acknowledged and returned Sarah, as well as given Abraham some of his land and resources.

But isn't incest condemned?

We find in Deuteronomy, the following instruction, submitted by Moses to be from the Supreme Being:

"Cursed is anyone who sleeps with his sister, the daughter of his father or the daughter of his mother." (Deuteronomy 27:22)

Why then, is Abraham married to the daughter of his father? This wasn't the only time that incest is apparent from literal translations of the Old Testament.

For example, Lot's two daughters supposedly slept with him when he was drunk and each became pregnant. They gave birth to Moab and Ben-Ammi respectively (Genesis 19).

Then we find in Exodus 6 that Amram, who was Moses' father, married Jochebed, who was the sister of his mother. And Ammon, who was David's son, also married his half-sister (2 Samuel 13).

What is occurring here? Are the Israelites this incestuous?

And why, if Sarah was Abraham's sister, why did Abraham earlier have to ask her to tell the Pharaoh that she was his sister (as if she wasn't). And why did the Pharaoh later find out she wasn't Abraham's sister after all. The Pharaoh said to Abraham:

"Why did you say, 'She is my sister,' so that I took her to be my wife? Now then, here is your wife. Take her and go!" (Genesis 12:19)

Certainly if Sarah was Abraham's sister after all, the Pharaoh would not have said this. He would have simply gone on with Sarah, knowing Abraham was her brother, as the marriage would have been a sham.

Because men could take multiple wives, being the son or daughter of the man was considered being brother and sister. Having a different mother did not matter much.

The Scripture also states very clearly that Tarah was Abraham's father, along with his brothers, but does not mention Sarah:

Terah became the father of Abram, Nahor and Haran. (Gen. 11:27)

Sarah (Sarai) is then discussed as marrying Abraham in the following verses, and again there is no mention of Sarah being Terah's daughter.

This issue of Abraham marrying his sister has been the subject of debate and doubt for centuries among ecclesiastical religious scholars, along with the event of the previous chapter (Genesis 19) indicating that Lot had children with his daughters, and two sons were born of them.

The first point to consider is what is stated above about many of these events becoming allegorical after centuries of being passed on orally. Often they were passed on for the purpose of the moral-devotional lesson, rather than as an absolute historical record.

As far as this verse in Genesis 20, the more appropriate translation relates to understanding that the Hebrew word אב ('ab) can not only mean a father by birth, but also can refer to a "head or founder of a household, group, family, or clanhead" - "originator or patron of a class, profession, or art" - or a "ruler or chief" according to the lexicon and other verses of the Old Testament.

In this context, אב ('ab) would then be more appropriately understood to be Abraham's spiritual Teacher - also considered traditionally as "father." Marrying another student of one's spiritual Teacher is an accepted custom amongst most religious orders, and it is acceptable to the Supreme Being.

This would explain why their relationship was acceptable to king Abimelek as well, and why he immediately released Sarah. If Abraham had married the sister of his physical body - born from the same father - it would not have been considered a legal marriage.

Abraham could legitimately refer to Sarah as a "sister" because fellow students of a spiritual Teacher will refer to each other as "brothers" and "sisters" quite frequently. So Abraham, wanting to protect Sarah and his own followers, proclaimed Sarah as his sister.

This would also explain Lot having sex with the two young women, who would essentially have been two of his followers. As the tradition called for, male students were called בֵּן (ben) and female students were called בַּת (bath).

Yes, this could cause some confusion, as fellow followers could refer to each other as brothers or brother and sister, which could be confused with being a blood brother or sister.

This misunderstanding - confusing references to one's teacher with the father of the body - occurs throughout the Old Testament. Not everywhere, but often. It is quite simply a translation issue, but also an issue born of stories taking on an allegorical nature as they were portrayed over centuries of oral transmission.

Was anyone owning land?

One of the indicators of the allegorical nature of some of these stories is the importance that was placed on the so-called ownership of land. This was a very territorial time when feudal tribes were struggling over the control of certain territories. For this reason, territorial control became a big issue as these events were portrayed.

Yet this very principle is unbelievably the cause for the various struggles for lands of the Middle East, as some feel that God granted them ownership to certain lands.

God is not a land-grant office. This is confirmed by the fact that Abimelek granted to Abraham that he could live where ever he wanted to on Abimelek's land. If God had given Abraham all that land as mistranslated in Genesis 15, then Abimelek would not have needed to grant Abraham the ability to stay on his land. Abraham would already have all that land.

This confirms that God isn't in the business of giving away land.

God simply wants us to return to our original loving relationship with Him. This is why He sends prophets like Abraham and Moses to teach us love and devotion for the Supreme Being.

We must understand that the original texts that have been ecclesiastically translated into the Old Testament are spiritual texts. They describe devotional relationships. But over the centuries, many of these devotional relationships have been misconstrued to be strictly family relationships - as though the Old Testament is some sort of "Dynasty" story.

Rather, what is being described - confirmed by these statements by God to Abimelek, is how God protects His confidential loving devotees. God is protecting all three of them: Abimelek, Sarah and Abraham.

Was Abimelek devoted to God?

And we know from these verses that Abimelek was devoted to the Supreme Being. How do we know this?

Because not only did Abimelek communicate directly with God through his prayers and he heard from God through his dreams, but God sought to protect Abimelek by not allowing him to touch (have sex with) Sarah.

God said: "Yes, I know you did this with a clear conscience, and so I have kept you from sinning against me. That is why I did not let you touch her."

Does God protect those who are devoted to Him?

Being devoted to the Supreme Being comes with an important side effect: The Supreme Being looks out for those who are devoted to Him. He protects them and watches over them.

Certainly, God watches over all of us and cares for each of us. But when someone is devoted to God there is a relationship. The Supreme Being reciprocates loving relationships. God enjoys exchanging loving relationships.

Those who ignore God while seeking self-centered enjoyment through the physical world are also loved and cared for by God, but there is no relationship to reciprocate. There is no devotion from the person so that does not result in this special care God extends to those who are devoted to Him.

So we know from this text that not only was the Supreme Being looking out after Abimelek: God was also protecting Sarah and Abraham. God did not want Sarah to be touched by Abimelek and he did not want Abraham to be submitted to any insult of seeing his wife betrayed.

This is also reflected in the last part of God's statement above. God is not necessarily threatening Abimelek with the physical death of his body. As Jesus described when he talked about the "dead burying the dead," the issue is spiritual death. Offending God's representative and loving servant produce spiritual death. Spiritual death is losing one's relationship with God.

The entire Scriptures describe the loving relationships that exist between God and His loving servants - along with their teachings that we should love and devote ourselves to God. This is the sum and substance of the Old Testament, as Moses put forth the greatest of the commandments:

"Love the LORD your God with all your heart and with all your soul and with all your strength." (Deut. 6:5)

Genesis 21:12-13 - "Do not be so distressed about the boy and your slave woman ..."

But God said to him, "Do not be so distressed about the boy and your slave woman. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned. I will make the son of the slave into a nation also, because he is your offspring." (Genesis 21:12-13)

Is God condoning slavery?

No, God does not condone slavery. This is not a historical story intended to be taken literally. As stated before, much of Genesis is a collection of allegorical lessons that had been passed down from generation to generation orally in different lineages. While they do include a historical figure - Abraham - they also portray mythological aspects in order to teach moral and devotional lessons.

With regard to slavery, the Hebrew word, אָמָה ('amah) relates to a handmaid, or female servant. In modern times, we would probably use the word "assistant" to describe such a person.

The difference between a slave and a servant is significant. A slave has no freedom. They are imprisoned by their master and have no ability to leave the household. Historically, slaves were also often bought and sold as though they were merchandise.

A servant or assistant is someone who has the power of choice - to serve or not to serve. Such a person is often paid for their service. If they are serving in a devotional way, they may not seek any compensation.

Evidence that Hagar was not a slave is found in Genesis 16, where it states that because Sarah had mistreated Hagar, Hagar left Sarah and Abraham. A mistreated servant has the right to flee from whom they serve, whereas a slave does not.

Does Genesis 16 jive with Genesis 21?

The statement purported to God above comes after the following verses:

The child grew and was weaned, and on the day Isaac was weaned Abraham held a great feast. But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, and she said to Abraham, "Get rid of that slave woman and her son, for that woman's son will never share in the inheritance with my son Isaac." (Genesis 21:10-11)

There are a couple of inconsistencies here, besides the fact that if Sarah loved her husband, Abraham, she would likely not be so rude and self-righteous about her son's "inheritance." Is this really how Sarah spoke with her beloved husband? Was she that concerned about money - or inheritance otherwise?

Furthermore, from Genesis 16 we find that Hagar was actually Sarah's assistant (servant) (Genesis 16:3). Then Sarah "gave Hagar" to Abraham "to be his wife" (Genesis 16:3).

This means that Hagar wasn't a slave or servant at all. She was Abraham's wife. Why then would the Supreme Being describe Hagar as Abraham's slave?

Again, this is a mischaracterization, resulting from a combination of mistranslation and allegorical inaccuracy presented as the story had been passed down from generation to generation.

Indeed, we also find that God is referred to differently in Genesis 16 compared to Genesis 21. In Genesis 21, God is referred to as אֱלֹהִים ('elohiym), and in Genesis 16, God is referred to as יְהֹוָה (Yĕhovah). This difference is significant, and indicates, as many Biblical scholars have proposed, that Genesis 16 originates from a different lineage and oral tradition than Genesis 21.

This also explains some of the inconsistencies related to Hagar being a servant or Abraham's wife, as well as some of the relationship issues between Abraham and Sarah.

It also resolves the issue of Abraham having sex with his servant. If Hagar was Abraham's wife given by Sarah - as detailed in Genesis 16 - it means the son is legitimate and Abraham was not committing adultery.

Making the boy "into a nation"?

Is God saying that He is going to make the son of Hagar and Abraham into a nation?

Does this mean there will be an entire nation composed of just the descendants of Ishmael? Let's see how the math works out for this. Let's say that each generation produces 10 offspring every 30 years. That would mean in 60 years there would be a hundred offspring, in 90 years there would be a thousand, in 120 years there would be ten thousand, in 150 years there would be one hundred thousand and in 170 years there would be a nation of one million people, all descendants of Ishmael.

But what would be necessary to accomplish this? Incest. Each generation would have to marry and have children between brother and sister or at least cousins over time. But since the first few generations would require brother and sister, this would make the entire nation a nation of incest. Is this the "nation" that God is promising Abraham? A nation of incest?

Doesn't this contradict God's love?

This very concept of nation-building by the Supreme Being runs against every element of the teachings of the various prophets as well as Jesus and his disciples. This type of program - designing a superior race by building a nation from within Abraham's family - is nothing less than racism. It is an assumption that God designed a superior race - as descendants of Abraham. And this superior race somehow has greater rights or inheritance of some kind of "promised land" - over people of other races or nations.

This very notion lies at the foundation of some of the wars that have been fought in the Middle East. Many disputes between Arabs and Israelites are rooted in a belief that some lands have been granted by God to a certain race of people. This is grounded within a concept that some race of people - supposedly Abraham's descendants - are somehow more deserving than others to have certain lands of the Middle East. And this right is somehow sanctioned by God through these texts.

God is not a racist, just as He does not approve of slavery. God does not give any race or family more privileges or rights than others. He does not "choose" one race or family over another - to become His "chosen people."

Every person - regardless of the physical body we wear - has the same opportunity to develop our relationship with the Supreme Being. And any of us - if we take advantage of that opportunity through prayer and service - can establish a devotional relationship with God. And it is this devotional relationship that in fact makes a person "chosen." Such a person becomes "chosen" because they chose to give their life to God.

God simply reciprocates such devotion. He watches over such a devoted person, and helps guide that person back to Him. This is not because they are of any race or family, but because they made the decision to re-develop their loving relationship with God.

What is God saying then?

So if God is not a racist what is He saying above to Abraham?

The last two Hebrew words of Genesis 21:12 are זרע (zera`) and קרא (qara'). To translate זרע (zera`) to "descendants" as the translators did would indeed be odd, because the word קרא (qara') means "to call, call out, recite, read, cry out, proclaim" and to call unto, cry (for help), call (with name of God)".

This combination of words in a phrase - זרע (zera`) and קרא (qara') - indicate something completely different than the translators indicate.

The word זרע (zera`) can mean "seed, sowing, a time of planting" according to Gesenius' lexicon. But when used figuratively, it can also refer to "of moral quality" and "a practitioner of righteousness." This indicates a deeper meaning within this combination of words.

Weren't they followers?

We must consider the context of the Scriptures. This is the word of God. It is a narration supporting the process of coming to love and serve the Supreme Being. It is the process of devotion to God. What takes place with regard to devotion to God? It is taught to others. Teachers - referred to as Prophets - teach devotion to their followers, and those followers then teach the process of devotion to God to their followers.

Yes, the reference is not to descendants of the physical body. The reference is to those who follow the teachings of Abraham and carry on those teachings by teaching them to others. This creates a nation of followers, not a nation of descendants of a certain physical body.

In order to achieve this, devotion to God becomes disseminated, or propagated to others. Consider carefully the root of the word "disseminated." The root of this word is seminate - which comes from the word "semen." In fact the word "seminate" means, according to the dictionary, "to sow, to spread; to propagate."

Is this not also the precise meaning of the word זרע (zera`)? To sow or propagate?

So what is being propagated here? What would God's devoted servants such as Abraham be interested in propagating?

Can we call upon God?

The second word is קרא (qara') and this means, as mentioned above, "to call unto, cry (for help), call (with name of God)."

What is being discussed here by the Supreme Being to Abraham is not the building of an incestual nation of "chosen" "descendants." God is talking about devotion to God - and those who are called to that devotion, leading them to the calling of God's Holy Names - which is disseminated or propagated to others - who then effectively become a legion of followers.

This concept of calling on God's Holy Names in the worship of God has been clearly established in the Scriptures with regard to Abraham. Just consider these clear verses about Abraham and Isaac:

From there he [Abraham] went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the Name of the LORD. (Genesis 12:8)

From the Negev he went from place to place until he came to Bethel, to the place between Bethel and Ai where his tent had been earlier and where he had first built an altar. There Abram called on the Name of the LORD. (Genesis 13:3-4)

Abraham planted a tamarisk tree in Beersheba, and there he called on the Name of the LORD, the Eternal God. (Genesis 21:33)

Isaac built an altar there and called on the Name of the LORD. (Genesis 26:25)

We can see from these verses that "calling on the Name of the LORD" was an important practice - important enough to state it as the central practice of a particular settlement established by Abraham and Isaac.

Why would "calling on the Name of the LORD" be so important that this was their central activity once they established their new settlement?

Because "calling on the Name of the LORD" is the greatest act of devotion. It is the pinnacle of worship of God - to call upon God's Holy Names is to reach out to God personally. It is to establish a devotional connection with God.

Just consider how important a person's name is. What if we have a best friend and we forget their name? That would be a disaster to the relationship. The supposed best friend would be insulted, because we value our names - even though the names of this world are temporary.

God's Holy Names have spiritual value. His Holy Names are purifying, and by repeating and praising them in prayer, chants or song with love and devotion we establish a connection with the Supreme Being.

This ancient practice of calling on God's Holy Names, in fact, has been lost among the various ecclesiastical religious institutions of today. This is the result of their teachers not being God's representatives - but rather, elected by these institutions, making them political representatives of those who elected them.

Yet it is this very practice - establishing a devotional connection with the Supreme Being through chanting and glorifying His Holy Names - that is being discussed among these verses. It is this practice of "calling on the Name of the LORD" that the Supreme Being wanted Abraham and his students - of which Isaac and Ishmael were central - to disseminate throughout the region.

And they did, and this produced millions of followers of Abraham over the coming centuries.

Yes, we could consider millions of followers to be as big as a "nation." But the concept of "nation" implies a group bound by a particular government and territory of land.

Wasn't Abraham a traveling preacher?

Abraham was not a nation-builder. He was a traveling nomad, who went from place to place setting up temples ("altars" and "tents") where God's Holy Names were "called" - glorified, chanted and worshiped.

How do we know this? Just consider those "prophets" who followed Abraham; practicing and propagating the "calling of the Name of the LORD" throughout the Scriptures:

"I will proclaim the Name of the LORD. Oh, praise the greatness of our God!" (Deut 32:3)

He and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the Name of the LORD Almighty, who is enthroned between the cherubim on the ark. (2 Samuel 6:2)

The people, however, were still sacrificing at the high places, because a temple had not yet been built for the Name of the LORD. (1 Kings 3:2)

"I intend, therefore, to build a temple for the Name of the LORD my God, as the LORD told my father David, when he said, 'Your son whom I will put on the throne in your place will build the temple for My Name.'" (1 Kings 5:5)

"My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel." (1 Kings 8:17)

Then you call on the name of your god, and I will call on the Name of the LORD. The god who answers by fire - He is God." Then all the people said, "What you say is good." (1 Kings 18:24)

With the stones he built an altar in the Name of the LORD, and he dug a trench around it large enough to hold two seahs of seed. (1 Kings 18:32)

But Naaman went away angry and said, "I thought that he would surely come out to me and stand and call on the Name of the LORD his God, wave his hand over the spot and cure me of my leprosy. (2 Kings 5:11)

So David went up in obedience to the word that Gad had spoken in the Name of the LORD. (1 Chron 21:18)

David said to Solomon: "My son, I had it in my heart to build a house for the Name of the LORD my God." (1 Chron. 22:7)

Now devote your heart and soul to seeking the LORD your God. Begin to build the sanctuary of the LORD God, so that you may bring the ark of the covenant of the LORD and the sacred articles belonging to God into the temple that will be built for the Name of the LORD." (1 Chron 22:19)

Now I am about to build a temple for the Name of the LORD my God and to dedicate it to Him for burning fragrant incense before Him, for setting out the consecrated bread regularly, and for making burnt offerings every morning and evening and on the Sabbaths, at the New Moons and at the appointed festivals of the LORD our God. This is a lasting ordinance for Israel. (2 Chron 2:4)

"The LORD gave and the LORD has taken away; may the Name of the LORD be praised." (Job 1:21)

I will give thanks to the LORD because of his righteousness; I will sing the praises of the Name of the LORD Most High. (Psalm 7:17)

Some trust in chariots and some in horses, but we trust in the Name of the LORD our God. (Psalm 20:7)

The nations will revere the Name of the LORD, all the kings of the earth will revere your glory. (Psalm 102:15)

So the Name of the LORD will be declared in Zion and His praise in Jerusalem (Psalm 102:21)

Praise the LORD. Praise the LORD, you His servants; praise the Name of the LORD. (Psalm 113:1)

Let the name of the LORD be praised, both now and forevermore. (Psalm 113:2)

From the rising of the sun to the place where it sets, the Name of the LORD is to be praised. (Psalm 113:3)

Then I called on the name of the LORD: "LORD, save me!" (Psalm 116:4)

I will lift up the cup of salvation and call on the Name of the LORD. (Psalm 116:13)

I will sacrifice a thank offering to you and call on the Name of the LORD. (Psalm 116:17)

Blessed is he who comes in the Name of the LORD. From the house of the LORD we bless you. (Psalm 118:26)

That is where the tribes go up - the tribes of the LORD - to praise the Name of the LORD according to the statute given to Israel. (Psalm 122:4)

Our help is in the Name of the LORD, the Maker of heaven and earth. (Psalm 124:8)

Praise the LORD. Praise the name of the LORD; praise Him, you servants of the LORD (Psalm 135:1)

Let them praise the Name of the LORD, for at His command they were created (Psalm 148:5)

Let them praise the Name of the LORD, for His Name alone is exalted; His splendor is above the earth and the heavens. (Psalm 148:13)

The Name of the LORD is a fortified tower; the righteous run to it and are safe. (Proverbs 18:10)

Therefore in the east give glory to the LORD; exalt the Name of the LORD, the God of Israel, in the islands of the sea. (Isaiah 24:15)

Who among you reveres the LORD and obeys the word of his servant? Let the one who walks in the dark, who has no light, trust in the Name of the LORD and rely on their God. (Isaiah 50:10)

And foreigners who bind themselves to the LORD to minister to him, to love the Name of the LORD, and to be His servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant (Isaiah 56:6)

From the west, people will revere the Name of the LORD, and from the rising of the sun, they will revere His glory. (Isaiah 59:19)

At that time they will call Jerusalem The Throne of the LORD, and all nations will gather in Jerusalem to honor the Name of the LORD. No longer will they follow the stubbornness of their evil hearts. (Jeremiah 3:17)

You will have plenty to eat, until you are full, and you will praise the Name of the LORD your God, who has worked wonders for you; never again will my people be shamed. (Joel 2:26)

And everyone who calls on the Name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has said, even among the survivors whom the LORD calls. (Joel 2:32)

All the nations may walk in the name of their gods, but we will walk in the Name of the LORD our God for ever and ever. (Micah 4:5)

He will stand and shepherd his flock in the strength of the LORD, in the majesty of the Name of the LORD his God. And they will live securely, for then his greatness will reach to the ends of the earth. (Micah 5:4)

"Then I will purify the lips of the peoples, that all of them may call on the Name of the LORD and serve Him shoulder to shoulder." (Zephaniah 3:9)

But I will leave within you the meek and humble. The remnant of Israel will trust in the Name of the LORD. (Zephaniah 3:12)

"Blessed is he who comes in the Name of the Lord!" (Matt. 21:9, Matt. 23:39, Matt. 23:39, Mark 11:9, Luke 13:35, Luke 19:38, John 12:13)

Didn't the Prophets teach love of God?

We can see from all these verses that practically every prophet of the Old Testament "seminated" or propagated the practice of "calling on the Name of the LORD." And we find that despite the intense mistranslation of the New Testament by ecclesiastical scribes, Jesus is defined throughout as having "come" "in the Name of the LORD."

What does this mean? We can see it from the previous prophets' teachings, especially from David's - and Jesus quoted David often. To "come" "in the Name of the LORD" quite simply means the propagation of honoring God's Holy Name in ones devotional practice - glorifying and praising God's Holy Names. This, we find, is the very foundation of Jesus' teachings - even though it was virtually ignored by the scribes and translators of those texts.

We can see that Jesus' teachings sought to establish the practice of praising of God's Holy Names amongst his students:

"In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven." (Matt. 5:16)

To "glorify your Father in heaven" undoubtedly means, as David taught: "Praise the LORD. Praise the Name of the LORD; praise Him, you servants of the LORD" (Psalm 135:1)

We can see from the above verses that praising - repeating, chanting, singing - God's Holy Names is the highest form of worship of God. And clearly, we can see that God's Holy Names have the power to save each of us. Consider this additional statement by David:

Save me, O God, by Your Name (Psalm 54:1)

We can now understand this Genesis verse spoken by the Supreme Being to Abraham was not about what was translated by ecclesiastical Jewish scribes seeking to establish the position of their nation or race.


Consider another translation of this verse in Chapter 21 of the New Book of Genesis.