{
  "apiVersion": "v1",
  "kind": "Chapter",
  "metadata": {
    "generated": "2026-08-22T14:14:13Z",
    "language": "en",
    "book": "genesis-woh",
    "chapter": 21
  },
  "data": {
    "n": 21,
    "bookSlug": "genesis-woh",
    "bookCode": "GEN-WOH",
    "refId": "",
    "title": "Genesis 21 — The birth of Yitzchaq, the expulsion of Hagar and Yishma'el, and the covenant at Be'er Sheva",
    "translation": {"track":"translation","version":"1.0.0","sourceText":"Tanach with Ta'amei Hamikra (Westminster Leningrad)","sourceLicense":"Public Domain","sourceUrl":"http://www.tanach.us/Tanach.xml","sourceAccessedVia":"sefaria.org/api/v3/texts/Genesis.21","glossaryVersion":"2.18.0","modelDrafts":["claude-opus-4-7"],"reviewer":"zarazinsfuss","reviewedAt":"2026-05-23T21:00:00+00:00","status":"stable","reviewerReport":{"reviewer":"claude-opus-4-7 acting as woh-reviewer","reviewedAt":"2026-05-23T00:00:00Z","verdicts":[{"refId":"GEN-WOH-21:1","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of va-YHWH paqad et-Sarah. The verb paqad in the sense 'visit, attend to, take note of' is the canonical patriarchal usage (BDB 823-824; HALOT iii.955-958; Sarna JPS Genesis p. 145). No divergence from consensus."},{"refId":"GEN-WOH-21:2","status":"approve","citations":[],"reasoning":"Defensible rendering. La-moed (at the appointed time) preserved per ASV. Elohim transliteration consistent with project-wide convention (elohim-as-translation entry, claim_type direct)."},{"refId":"GEN-WOH-21:3","status":"approve","citations":[],"reasoning":"Yitzchaq transliteration preserves the laughter-name-play (per yitzchaq-name-etymology-laughter-pattern entry). ASV-baseline structure preserved."},{"refId":"GEN-WOH-21:4","status":"approve","citations":[],"reasoning":"Standard rendering of the brit-milah follow-through at the eighth-day mark commanded at Gen 17:12. Both glossary refs (elohim-as-translation, brit-milah-circumcision-covenant) correctly applied."},{"refId":"GEN-WOH-21:5","status":"approve","citations":[],"reasoning":"ASV-baseline preserved verbatim."},{"refId":"GEN-WOH-21:6","status":"approve","citations":["Sarna JPS Genesis 1989, p. 146","Westermann Genesis 12-36 1985, pp. 333-336"],"reasoning":"The joy-resolution reading (kol ha-shomea yitzchaq-li as 'laugh with me') is the modern critical default. The commentary correctly documents the minor mocking-Sarah alternative (with rabbinic-tradition support) but adopts the joy-reading as ASV-baseline. Verb-and-name cluster preserved through transliteration (Yitzchaq) where Anglicized 'Isaac' would obscure the play. Defensible."},{"refId":"GEN-WOH-21:7","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Sarah's rhetorical question (mi millel — who would have said). The verb millel (piel of m-l-l, to utter) is a poetic/archaic synonym for dabber (BDB 576; HALOT ii.593) — its rarity is editorially noted but not load-bearing for this verse's English."},{"refId":"GEN-WOH-21:8","status":"approve","citations":[],"reasoning":"Standard rendering of the weaning-feast event. The verb gamal (to wean) is grammatically explicit (Sarna JPS Genesis p. 146)."},{"refId":"GEN-WOH-21:9","status":"approve","citations":["Sarna JPS Genesis 1989, p. 146","Alter Five Books of Moses 2004, pp. 103-104","Westermann Genesis 12-36 1985, pp. 338-339","Hamilton NICOT Genesis 18-50 1995, pp. 78-79"],"reasoning":"The translation choice 'playing' moves from ASV's 'mocking' and is defended by the modern critical consensus (Sarna, Alter, NJPS, Westermann). Independently verified against MT: metzacheq is a piel participle of tzachaq with no explicit object in the Hebrew (the LXX 'with Isaac' is expansion). The choice is editorially load-bearing on the Hagar-Yishma'el characterization but is the modern critical default and is grounded in (i) the lexical default of tzachaq, (ii) the chapter's running tz-ch-q name-play, (iii) absence of harsher direct object in MT, (iv) the editorial principle not to import rabbinic-tradition harshness on Yishma'el where the MT does not carry it. All four readings (Sarna/Alter/NJPS playing; LXX/NRSV playing-with-Isaac; ASV/KJV mocking; rabbinic-tradition maximal at Gen Rab 53:11, b. Sotah 26b, Rashi, with Pauline reception at Gal 4:29) presented in parallel in the glossary entry. Defensible at the highest scholarly bar."},{"refId":"GEN-WOH-21:10","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Sarah's expulsion-demand. The amah / ben-ha-amah (handmaid / son of the handmaid) lexeme is the legal-status designator (BDB 51; HALOT i.61); ASV's 'handmaid' is preserved."},{"refId":"GEN-WOH-21:11","status":"approve","citations":[],"reasoning":"Standard rendering. The va-yera (it was grievous, qal of r-ʿ-ʿ with b-einei) idiom is the canonical disapproval-formula (Sarna JPS Genesis p. 146); ASV preserved."},{"refId":"GEN-WOH-21:12","status":"approve","citations":[],"reasoning":"Standard rendering. Elohim is grammatically explicit at the divine speech-introduction (the chapter's second-Hagar-scene Elohim-cluster, consistent with the source-critical reading documented in malakh-elohim-messenger). Defensible."},{"refId":"GEN-WOH-21:13","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of the Yishma'el-nation promise. Asimennu (qal imperfect 1cs of s-y-m with 3ms suffix) is grammatically explicit; ASV preserved."},{"refId":"GEN-WOH-21:14","status":"approve","citations":["Sarna JPS Genesis 1989, p. 146","Alter Five Books of Moses 2004, p. 104"],"reasoning":"Translation modernized from ASV's 'bottle' to 'a skin of water' — defensible and matches NRSV/NJPS/Alter. The chemet (H2573) is securely identified as a leather water-skin (BDB 332; HALOT i.328), so the ASV 'bottle' is misleading in modern English. The va-teta (and she wandered) of the t-ʿ-h root is the wilderness-wandering register; rendered standardly. Editor correctly placed this lexical decision in commentary rather than in a glossary entry (appropriate for a minor non-load-bearing lexeme)."},{"refId":"GEN-WOH-21:15","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering. Va-tashlekh (and she cast/threw) is hiphil of sh-l-kh; ASV's 'cast' preserved without softening (NJPS 'left' softens the verb). Defensible."},{"refId":"GEN-WOH-21:16","status":"approve","citations":[],"reasoning":"Standard rendering of Hagar's distance-and-weeping vigil. Ki-m-tachavei qeshet (as it were a bowshot) is rendered idiomatically per ASV; Sarna JPS Genesis p. 147 notes the unusual idiom but does not propose a divergent rendering."},{"refId":"GEN-WOH-21:17","status":"approve","citations":["Westermann Genesis 12-36 1985, pp. 339-342","Speiser Anchor Bible Genesis 1964, pp. 155-157","Friedman Who Wrote the Bible? 1987, pp. 246-258","Skinner ICC Genesis 1910, pp. 320-325"],"reasoning":"Independently re-parsed from MT: confirmed mal'akh Elohim (NOT mal'akh YHWH) at v 17. The translation 'the messenger of Elohim called to Hagar out of heaven' is editorially load-bearing — it preserves both the lexical etymology of mal'akh (against ASV/KJV/NRSV 'angel') and the divine-name distinction from mal'akh YHWH (Gen 16). The chapter's second-Hagar-scene Elohim-cluster (vv 12, 17 twice, 19, 20) is grammatically explicit and supports the source-critical doublet-reading documented in the malakh-elohim-messenger glossary entry. Commentary correctly distinguishes the J/E documentary framing (mainstream modern critical) from the post-documentary critique (Van Seters, Carr, Schmid), without committing to either position. The min ha-shamayim (from heaven) qualifier and the E-document mediation-pattern (Gen 20:3 dream; Gen 28:12; Gen 31:11) are correctly cross-referenced. Defensible at the highest scholarly bar."},{"refId":"GEN-WOH-21:18","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of the Yishma'el-nation promise (repeating v 13 with imperative-framing). Defensible."},{"refId":"GEN-WOH-21:19","status":"approve","citations":["Sarna JPS Genesis 1989, p. 147","Westermann Genesis 12-36 1985, p. 343","Alter Five Books of Moses 2004, p. 105"],"reasoning":"Translation preserves ASV's 'And Elohim opened her eyes, and she saw a well of water' — defensible. The paqach-et-eyneha idiom is the revelatory-perception register; the modern critical default reads the well as pre-existing and revealed to Hagar's now-opened sight, consistent with cross-corpus pattern (Num 22:31, 2 Kgs 6:17, 6:20). Commentary correctly documents the rabbinic-tradition well-created-at-the-moment alternative (Gen Rab 53:14; Pseudo-Jonathan; Tanchuma) but does not adopt it. The Hagar-as-foreign-Egyptian-woman-as-seer pattern (Gen 16:13 El Ro'i → Gen 21:19 paqach eyneha) is editorially significant and well-documented (Trible 1984; Reis 2002). Defensible."},{"refId":"GEN-WOH-21:20","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering. Va-yhi Elohim et-ha-naar (Elohim was with the lad) is a variant of the Elohim/YHWH im-X divine-presence formula (using et instead of im); rendered consistently with the elohim-imkha-divine-presence-formula treatment. Defensible."},{"refId":"GEN-WOH-21:21","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering with WoH transliteration practice applied to Mitsrayim (per existing glossary). Midbar Paran (wilderness of Paran) preserved. Defensible."},{"refId":"GEN-WOH-21:22","status":"approve","citations":["Westermann Genesis 12-36 1985, p. 343","Sarna JPS Genesis 1989, pp. 147-148","H. D. Preuss Jahweglaube und Zukunftserwartung BWANT 87, 1968"],"reasoning":"Elohim imkha rendered as 'Elohim is with you' — the foundational divine-presence formula's first patriarchal occurrence, here on the lips of a non-Israelite king (Avimelekh). The glossary entry (elohim-imkha-divine-presence-formula) correctly identifies the two structural functions (divine self-disclosure vs. external recognition) per Preuss 1968. Commentary correctly identifies v 22 as the chapter-pivot from Hagar-narrative to Avimelekh-treaty. Cross-corpus distribution chain is verifiable and accurately documented. Defensible at the highest scholarly bar."},{"refId":"GEN-WOH-21:23","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Avimelekh's oath-demand. Hishav'ah-li be-Elohim (swear to me by Elohim) is the standard oath-swearing-by-deity register; ASV preserved."},{"refId":"GEN-WOH-21:24","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering. Anokhi ishav'ea (I will swear) preserves the emphatic first-person pronoun + niphal imperfect; ASV preserved."},{"refId":"GEN-WOH-21:25","status":"approve","citations":[],"reasoning":"Standard rendering of the well-dispute reproof. Hokhi'ach (hiphil of y-k-kh, to reprove/argue) is rendered 'reproved' per ASV; consistent with Wenham WBC Genesis 16-50 p. 93. Defensible."},{"refId":"GEN-WOH-21:26","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Avimelekh's denial-of-knowledge. Bilti ha-yom (except today) preserved. Defensible."},{"refId":"GEN-WOH-21:27","status":"approve","citations":[],"reasoning":"Standard rendering of the covenant-cutting ceremony. Va-yikhretu sh'neihem brit (they two cut a covenant) — the karat-brit construction is glossed at karat-brit-cut-covenant. Defensible."},{"refId":"GEN-WOH-21:28","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of the seven-ewe-lambs separation (the in-text witness-object for the be-er-sheva-folk-etymology entry's sheva-as-seven dimension). Sheva kivsot ha-tzon l-vad-hen (seven ewe-lambs of the flock by themselves) rendered standardly."},{"refId":"GEN-WOH-21:29","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Avimelekh's question about the seven ewe-lambs. Defensible."},{"refId":"GEN-WOH-21:30","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of Avraham's reply: the seven ewe-lambs as l-edah (witness) of his prior well-digging. Defensible."},{"refId":"GEN-WOH-21:31","status":"approve","citations":["Sarna JPS Genesis 1989, p. 149","Wenham WBC Genesis 16-50 1994, pp. 92-95","Westermann Genesis 12-36 1985, pp. 348-349"],"reasoning":"Translation preserves the WoH transliteration practice (Be'er Sheva) and renders the etiology accurately: 'because there they both swore an oath' (ki sham nishb'u sh'neihem). The transliteration preserves the double-etymology (sheva-as-seven / shava-as-oath) visibly where Anglicized 'Beer-sheba' loses both the construct-chain structure and the sh-b-ʿ root-play. The be-er-sheva-folk-etymology glossary entry correctly documents the layered double-etymology (the seven-ewe-lambs at vv 28-30 and the swearing at v 31 are not alternatives but co-active) and the partial-vs-layered Gen 26:33 doublet. Archaeological Tell es-Seba identification (Aharoni 1973, Herzog 1984/2016) documented. Defensible."},{"refId":"GEN-WOH-21:32","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of the covenant-ratification and Avimelekh's departure. Eretz Plishtim (land of the Philistines) is the canonical anachronism (the Philistines historically arrive in the southern Levant c. 1200 BCE; the patriarchal-narrative reference is an editorial proleptic — well-documented in Westermann, Sarna, Hamilton, not requiring commentary here). Defensible."},{"refId":"GEN-WOH-21:33","status":"approve","citations":["Cross Canaanite Myth and Hebrew Epic 1973, ch. 1","Alt Der Gott der Väter 1929","Smith The Origins of Biblical Monotheism 2001","Day Yahweh and the Gods and Goddesses of Canaan 2000","Westermann Genesis 12-36 1985, pp. 351-352","Sarna JPS Genesis 1989, p. 149","HALOT ii.798-799 (olam)","Pope Song of Songs Anchor Bible 1985, pp. 211-227"],"reasoning":"The chapter's keystone cultic-site verse, translated as 'And Avraham planted a tamarisk in Be'er Sheva, and there called on the name of YHWH, the Everlasting El' — defensible at the highest scholarly bar. Three load-bearing decisions all defended: (i) yhwh-el-olam: the El-compound transliteration (Everlasting El, not generic God) is consistent with WoH practice at El Elyon, El Roi, El Shaddai and preserves the four-fold patriarchal El-compound pattern visible; the religious-historical-syncretism reading (Alt 1929, Cross 1973, Smith 2001, Day 2000) is mainstream modern critical and presented without project-distinctive overcommitment; olam read in temporal-duration register per HALOT, BDB, TDOT (Preuss), Jenni 1952-53, rejecting NIV-style abstract-eternity overreading; the appositional YHWH El X construction parallel to Gen 14:22 correctly identified as the editor's Yahwistic-harmonization move. (ii) eshel-tamarisk-cultic-site: Tamarix aphylla identification mainstream consensus (Zohary, Hepper, Felix); three-fold HB hapax-cluster (Gen 21:33; 1 Sam 22:6; 1 Sam 31:13) independently verified; sacred-tree-cultic-marker reading (Pope 1985, Frevel 1995, Olyan 1988, Hadley 2000) presented as mainstream; the planted-by-the-patriarch register correctly distinguished from the pre-existing-sacred-tree pattern (elon Moreh, elonei Mamre). (iii) qara-b-shem-yhwh invocation-formula correctly applied. No lens leakage. Defensible at the highest scholarly bar."},{"refId":"GEN-WOH-21:34","status":"approve","citations":[],"reasoning":"Standard ASV-baseline rendering of the chapter's closing sojourn-summary. Defensible."}],"glossaryReview":[{"glossary_id":"metzacheq-ishmael-debate","status":"approve","citations":["Sarna JPS Genesis 1989, p. 146","Alter Five Books of Moses 2004, pp. 103-104","Westermann Genesis 12-36 1985, pp. 338-339","Hamilton NICOT Genesis 18-50 1995, pp. 78-79","Speiser Anchor Bible Genesis 1964, pp. 155-156","Skinner ICC Genesis 1910, pp. 322-323","Genesis Rabbah 53:11","b. Sotah 26b","Rashi ad Gen 21:9","Gal 4:29"],"reasoning":"Load-bearing entry verified. All four readings presented in parallel with citations; translation choice 'playing' defended on (i) lexical default of tzachaq, (ii) chapter's running tz-ch-q name-play, (iii) absence of harsher direct object in MT, (iv) modern critical consensus, (v) editorial principle of not importing rabbinic-tradition harshness on Yishma'el. The Sarah-perception vs. Yishma'el-act framing (Westermann pp. 338-339) is correctly highlighted. The mainstream-English split is honestly recorded. claim_type=direct is appropriate: the philological dispute is direct; the translation choice follows one of the two mainstream positions."},{"glossary_id":"malakh-elohim-messenger","status":"approve","citations":["Westermann Genesis 12-36 1985, pp. 339-342","Speiser Anchor Bible Genesis 1964, pp. 155-157","Friedman Who Wrote the Bible? 1987, pp. 246-258","Skinner ICC Genesis 1910, pp. 320-325","Van Seters Abraham in History and Tradition 1975","Carr Reading the Fractures of Genesis 1996","Schmid Erzväter und Exodus 1999"],"reasoning":"Load-bearing entry verified. First HB occurrence of mal'akh Elohim correctly identified. Distinct-from-mal'akh-YHWH framing (parallel-but-distinct, not sub-variant) is editorially correct and matches the divine-name register's consistent shift across the two Hagar-scenes. J/E source-critical reading presented as the standard modern-critical treatment with full primary citations; post-documentary critique (Van Seters, Carr, Schmid) also presented; neither position preempted. Cross-corpus distribution (theophanic-narrative register: Gen 21:17, Gen 31:11, Exod 14:19, Judg 13:6, 13:9; complimentary-king register: 1 Sam 29:9, 2 Sam 14:17, 14:20, 19:28) is verifiable by lexical search and accurately framed. The min ha-shamayim mediated-immanence distinction is correctly tied to the E-document broader pattern. claim_type=direct appropriate."},{"glossary_id":"paqach-eynayim-revelatory-perception","status":"approve","citations":["Sarna JPS Genesis 1989, p. 147","Westermann Genesis 12-36 1985, pp. 343-344","Alter Five Books of Moses 2004, p. 105","Genesis Rabbah 53:14"],"reasoning":"First patriarchal occurrence of paqach-et-ha-eynayim revelatory-perception idiom correctly identified. Three registers (revelatory-perception / recognition-of-state / eschatological-restoration) well-distinguished with cross-corpus citations: revelatory (Num 22:31, 2 Kgs 6:17, 6:20); recognition-of-state (Gen 3:5, 3:7); eschatological (Isa 35:5, 42:7, Ps 146:8). Well-was-always-there modern critical default vs. rabbinic-tradition well-created reading correctly presented with rabbinic reading documented but not adopted. Hagar-as-foreign-seer pattern (Gen 16:13 → Gen 21:19) accurately framed. claim_type=direct appropriate."},{"glossary_id":"elohim-imkha-divine-presence-formula","status":"approve","citations":["H. D. Preuss Jahweglaube und Zukunftserwartung BWANT 87, 1968","Westermann Genesis 12-36 1985, pp. 343-345","Sarna JPS Genesis 1989, pp. 147-148"],"reasoning":"Massive cross-corpus chain (100+ verses) accurately enumerated and structurally analyzed. Two-function distinction (divine self-disclosure vs. external recognition) per Preuss 1968 correctly identified; the v 22 placement as the foundational external-recognition patriarchal occurrence (on the lips of a non-Israelite king) is editorially load-bearing and correctly framed. Chapter-pivot function (Hagar-narrative → Avimelekh-treaty) correctly identified. Independent spot-check of cited loci (Gen 26:3, 26:24, 26:28; Gen 28:15; Gen 39:2-3, 21-23; Exod 3:12; Deut 31:6-8, 23; Josh 1:5, 9; Judg 6:12, 16; 1 Sam 16:18; 1 Sam 18:12, 14, 28; 2 Sam 7:3, 9; 1 Kgs 11:38; 1 Chr 22:11, 16, 18; 28:20; Hag 1:13; Zech 8:23) verifies the distribution. claim_type=direct appropriate."},{"glossary_id":"be-er-sheva-folk-etymology","status":"approve","citations":["Sarna JPS Genesis 1989, p. 149","Westermann Genesis 12-36 1985, pp. 348-349","Wenham WBC Genesis 16-50 1994, pp. 92-95","Aharoni Beer-Sheba I 1973","Herzog and Singer-Avitz Beer-Sheba III 2016"],"reasoning":"Layered double-etymology (sheva-as-seven from vv 28-30 + shava-as-oath from v 31, with the niphal nishb'u explicit at v 31) correctly identified as co-active rather than alternative. The Gen 26:33 doublet's partial-single-sense vs. Gen 21's layered-double-sense framing is accurate. Tell es-Seba archaeological identification (Aharoni 1969-76 excavations, Herzog subsequent seasons) documented with stratification detail. Cross-corpus toponym-distribution (Dan-to-Be'er-Sheva formula at Judg 20:1, 1 Sam 3:20, 2 Sam 3:10, etc.; Amos 5:5, 8:14; etc.) accurately documented with deferred appliesTo expansion. The chapter's four appliesTo loci (GEN-WOH-21:14, 21:31, 21:32, 21:33) all verified as containing the toponym. claim_type=direct appropriate."},{"glossary_id":"yhwh-el-olam","status":"approve","citations":["A. Alt Der Gott der Väter 1929","F. M. Cross Canaanite Myth and Hebrew Epic 1973, ch. 1, pp. 1-75","M. S. Smith The Origins of Biblical Monotheism 2001","J. Day Yahweh and the Gods and Goddesses of Canaan 2000","M. Köckert Vätergott und Väterverheissungen 1988","Westermann Genesis 12-36 1985, pp. 351-352","Sarna JPS Genesis 1989, p. 149","HALOT ii.798-799","BDB 761-763","E. Jenni ZAW 64-65, 1952-53"],"reasoning":"Load-bearing entry verified at the highest scholarly bar. First HB occurrence of El Olam correctly identified. Four-fold patriarchal El-compound pattern (El Elyon Gen 14:18-22 → El Roi Gen 16:13 → El Shaddai Gen 17:1 → El Olam Gen 21:33) accurately enumerated. Religious-historical-syncretism reading framed as mainstream modern critical scholarship with full citation chain: Alt 1929 (foundational), Cross 1973 ch. 1 (canonical modern statement), Smith 2001, Day 2000, Köckert 1988 (critical-revisionist). Ugaritic, Deir Alla, Karatepe (El qoneh erets), Hittite Elkunirsa, Phoenician Elioun-Sanchuniathon comparative-evidence accurately invoked. Appositional construction YHWH El X parallel to Gen 14:22 correctly identified as editorial Yahwistic-harmonization. olam lexeme read in temporal-duration register per HALOT, BDB, TDOT/Preuss, Jenni 1952-53; abstract-eternity overreading correctly rejected; Cross's reading of patriarchal El Olam as preserving early-West-Semitic register documented. The cross-corpus Ps 90:2, Isa 40:28, Jer 10:10 distinction (later-period El + olam constructs) correctly noted. claim_type=direct appropriate: the El-compound, the appositional construction, the religious-historical reconstruction, and the olam lexical-semantic range are all documentary; project-specific WoH synthesis (beyond the mainstream reconstruction) appropriately reserved for the wiki and not preempted."},{"glossary_id":"eshel-tamarisk-cultic-site","status":"approve","citations":["M. Zohary Plants of the Bible 1982, pp. 116-117","F. Nigel Hepper Encyclopedia of Bible Plants 1992, pp. 199-200","Y. Felix Plants and Animals of the Mishna 1983","M. Pope Song of Songs Anchor Bible 1977/1985, pp. 211-227","C. Frevel Aschera und der Ausschliesslichkeitsanspruch YHWHs 1995","S. M. Olyan Asherah and the Cult of Yahweh in Israel 1988","J. M. Hadley The Cult of Asherah in Ancient Israel and Judah 2000"],"reasoning":"Tamarix aphylla botanical identification is mainstream scholarly consensus per Zohary, Hepper, Felix; cognate-philological evidence (Akkadian aslu, Arabic athl) accurately invoked. Three-fold HB hapax-cluster (Gen 21:33; 1 Sam 22:6; 1 Sam 31:13) independently verified — these are indeed the only three eshel occurrences in the MT. KJV's 'grove' correctly identified as a translation-error. Va-yita (planted) qal imperfect waw-consec of nata correctly highlighted as the editorially-distinctive deliberate-planting register, contrasted with the pre-existing-sacred-tree pattern at elon Moreh / elonei Mamre / etc. Sacred-tree-cultic-marker pattern across the wider HB lexeme-cluster (eshel / elon / elah / allon / livneh / tomer) documented with citations to Pope 1985, Frevel 1995, Olyan 1988, Hadley 2000. ANE comparative-iconography (Assyrian sacred-tree friezes, Egyptian ished-tree, Ugaritic qds-tree) accurately invoked. claim_type=direct appropriate: the cross-corpus pattern is documentary; project-specific WoH synthesis on the sacred-tree-cult appropriately reserved for the wiki."},{"glossary_id":"malakh-yhwh-messenger","status":"approve","citations":["Westermann Genesis 12-36 1985, pp. 339-340","Friedman Who Wrote the Bible? 1987, pp. 246-258"],"reasoning":"appliesTo correction verified: GEN-21:17 removed. Independently re-parsed against MT — v 17 contains mal'akh Elohim (מַלְאַ֨ךְ אֱלֹהִ֤ים), not mal'akh YHWH. The correction is substantively correct. On semver judgment: the Editor's classification as semver-minor (rather than semver-major) is defensible because (i) the change is to which-verses-this-entry-applies-to metadata, not to the entry's rationale, claim_type, or lexical treatment; (ii) both entries render mal'akh identically as 'messenger of'; (iii) no published translation text changes as a downstream consequence of the appliesTo correction (v 17 was already rendered 'messenger of Elohim' under either entry's lens because both preserve mal'akh + the divine name); (iv) the parallel-but-distinct new entry (malakh-elohim-messenger) handles the verse cleanly. A strict reading could call this semver-major (any breaking change to a published API), but for this corpus where the glossary is methodological reference, the minor judgment is reasonable. Concurring with minor."}],"lens-leakage-flags":[]}},
    "segments": [],
    "lines": [],
    "paragraphs": [{
        "n": 1,
        "refId": "GEN-WOH-21:1",
        "text": "And YHWH visited Sarah as he had said, and YHWH did to Sarah as he had spoken."
      },{
        "n": 2,
        "refId": "GEN-WOH-21:2",
        "text": "And Sarah conceived, and bore Avraham a son in his old age, at the appointed time of which Elohim had spoken to him."
      },{
        "n": 3,
        "refId": "GEN-WOH-21:3",
        "text": "And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchaq."
      },{
        "n": 4,
        "refId": "GEN-WOH-21:4",
        "text": "And Avraham circumcised his son Yitzchaq when he was eight days old, as Elohim had commanded him."
      },{
        "n": 5,
        "refId": "GEN-WOH-21:5",
        "text": "And Avraham was a hundred years old, when his son Yitzchaq was born to him."
      },{
        "n": 6,
        "refId": "GEN-WOH-21:6",
        "text": "And Sarah said, Elohim has made me to laugh; everyone that hears will laugh with me."
      },{
        "n": 7,
        "refId": "GEN-WOH-21:7",
        "text": "And she said, Who would have said to Avraham that Sarah should nurse children? For I have borne him a son in his old age."
      },{
        "n": 8,
        "refId": "GEN-WOH-21:8",
        "text": "And the child grew, and was weaned; and Avraham made a great feast on the day that Yitzchaq was weaned."
      },{
        "n": 9,
        "refId": "GEN-WOH-21:9",
        "text": "And Sarah saw the son of Hagar the Egyptian, whom she had borne to Avraham, playing."
      },{
        "n": 10,
        "refId": "GEN-WOH-21:10",
        "text": "And she said to Avraham, Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, with Yitzchaq."
      },{
        "n": 11,
        "refId": "GEN-WOH-21:11",
        "text": "And the thing was very grievous in Avraham's eyes on account of his son."
      },{
        "n": 12,
        "refId": "GEN-WOH-21:12",
        "text": "And Elohim said to Avraham, Let it not be grievous in your eyes because of the lad, and because of your handmaid; in all that Sarah says to you, listen to her voice; for in Yitzchaq shall your seed be called."
      },{
        "n": 13,
        "refId": "GEN-WOH-21:13",
        "text": "And also of the son of the handmaid will I make a nation, because he is your seed."
      },{
        "n": 14,
        "refId": "GEN-WOH-21:14",
        "text": "And Avraham rose up early in the morning, and took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and wandered in the wilderness of Be'er Sheva."
      },{
        "n": 15,
        "refId": "GEN-WOH-21:15",
        "text": "And the water in the skin was spent, and she cast the child under one of the shrubs."
      },{
        "n": 16,
        "refId": "GEN-WOH-21:16",
        "text": "And she went, and sat down opposite him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat opposite him, and lifted up her voice, and wept."
      },{
        "n": 17,
        "refId": "GEN-WOH-21:17",
        "text": "And Elohim heard the voice of the lad; and the messenger of Elohim called to Hagar out of heaven, and said to her, What ails you, Hagar? Fear not; for Elohim has heard the voice of the lad where he is."
      },{
        "n": 18,
        "refId": "GEN-WOH-21:18",
        "text": "Arise, lift up the lad, and hold him by your hand; for I will make him a great nation."
      },{
        "n": 19,
        "refId": "GEN-WOH-21:19",
        "text": "And Elohim opened her eyes, and she saw a well of water; and she went, and filled the skin with water, and gave the lad drink."
      },{
        "n": 20,
        "refId": "GEN-WOH-21:20",
        "text": "And Elohim was with the lad, and he grew; and he dwelt in the wilderness, and became, as he grew up, an archer."
      },{
        "n": 21,
        "refId": "GEN-WOH-21:21",
        "text": "And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Mitsrayim."
      },{
        "n": 22,
        "refId": "GEN-WOH-21:22",
        "text": "And it came to pass at that time, that Avimelekh and Phicol the captain of his host spoke to Avraham, saying, Elohim is with you in all that you do."
      },{
        "n": 23,
        "refId": "GEN-WOH-21:23",
        "text": "Now therefore swear to me here by Elohim that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land in which you have sojourned."
      },{
        "n": 24,
        "refId": "GEN-WOH-21:24",
        "text": "And Avraham said, I will swear."
      },{
        "n": 25,
        "refId": "GEN-WOH-21:25",
        "text": "And Avraham reproved Avimelekh on account of the well of water, which Avimelekh's servants had violently taken away."
      },{
        "n": 26,
        "refId": "GEN-WOH-21:26",
        "text": "And Avimelekh said, I know not who has done this thing; neither did you tell me, neither yet did I hear of it, except today."
      },{
        "n": 27,
        "refId": "GEN-WOH-21:27",
        "text": "And Avraham took sheep and oxen, and gave them to Avimelekh; and they two made a covenant."
      },{
        "n": 28,
        "refId": "GEN-WOH-21:28",
        "text": "And Avraham set seven ewe-lambs of the flock by themselves."
      },{
        "n": 29,
        "refId": "GEN-WOH-21:29",
        "text": "And Avimelekh said to Avraham, What do these seven ewe-lambs mean, which you have set by themselves?"
      },{
        "n": 30,
        "refId": "GEN-WOH-21:30",
        "text": "And he said, These seven ewe-lambs you shall take from my hand, that it may be a witness to me, that I have dug this well."
      },{
        "n": 31,
        "refId": "GEN-WOH-21:31",
        "text": "Therefore he called that place Be'er Sheva, because there they both swore an oath."
      },{
        "n": 32,
        "refId": "GEN-WOH-21:32",
        "text": "So they made a covenant at Be'er Sheva: and Avimelekh rose up, and Phicol the captain of his host, and they returned into the land of the Philistines."
      },{
        "n": 33,
        "refId": "GEN-WOH-21:33",
        "text": "And Avraham planted a tamarisk in Be'er Sheva, and there called on the name of YHWH, the Everlasting El."
      },{
        "n": 34,
        "refId": "GEN-WOH-21:34",
        "text": "And Avraham sojourned in the land of the Philistines many days."
      }
    ]
  },
  "links": {
    "self": "/v1/library/books/genesis-woh/chapters/21",
    "book": "/v1/library/books/genesis-woh/",
    "chapters": "/v1/library/books/genesis-woh/chapters/",
    "library": "/v1/library/",
    "schema": "/v1/schema/book/"
  }
}