Kejadian 16:2

16:2 So Sarai said to Abram, “Since ¹  the Lord has prevented me from having children, have sexual relations with ²  my servant. Perhaps I can have a family by her.” ³  Abram did what ⁴  Sarai told him.

Kejadian 25:21

25:21 Isaac prayed to ⁵  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 50:19

50:19 But Joseph answered them, “Don’t be afraid. Am ⁶  I in the place of God?

Kejadian 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ⁷  He wept over him and kissed him.

1 Samuel 1:5

1:5 But he would give a double ⁸  portion to Hannah, because he especially loved her. ⁹  Now the Lord had not enabled her to have children. ¹⁰ 

1 Samuel 2:5-6

2:5 Those who are well-fed hire themselves out to earn food,

but the hungry no longer lack.

Even ¹¹  the barren woman gives birth to seven, ¹² 

but the one with many children withers away. ¹³ 

2:6 The Lord both kills and gives life;

he brings down to the grave ¹⁴  and raises up.

1 Samuel 2:2

2:2 No one is holy ¹⁵  like the Lord!

There is no one other than you!

There is no rock ¹⁶  like our God!

Kisah Para Rasul 5:7

5:7 After an interval of about three hours, ¹⁷  his wife came in, but she did not know ¹⁸  what had happened.

[16:2]  ¹ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ² tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

[16:2]  ³ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ⁴ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:2]  sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

[25:21]  ⁵ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[50:19]  ⁶ tn Heb “For am I.”

[50:1]  ⁷ tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[1:5]  ⁸ tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.

[1:5]  ⁹ tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.

[1:5]  ¹⁰ tn Heb “and the Lord had closed her womb.” So also in v. 6. The disjunctive clause provides supplemental information that is pertinent to the story.

[2:5]  ¹¹ tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

[2:5]  ¹² sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

[2:5]  ¹³ tn Or “languishes.”

[2:6]  ¹⁴ tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

[2:2]  ¹⁵ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁶ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[5:7]  ¹⁷ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ¹⁸ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.