Kejadian 29:31

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ¹  he enabled her to become pregnant ²  while Rachel remained childless.

Kejadian 29:1

The Marriages of Jacob

29:1 So Jacob moved on ³  and came to the land of the eastern people. ⁴ 

1 Samuel 1:5-6

1:5 But he would give a double ⁵  portion to Hannah, because he especially loved her. ⁶  Now the Lord had not enabled her to have children. ⁷  1:6 Her rival wife used to upset her and make her worry, ⁸  for the Lord had not enabled her to have children.

Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ⁹ 

They will say, “We will provide ¹⁰  our own food,

we will provide ¹¹  our own clothes;

but let us belong to you ¹²  –

take away our shame!” ¹³ 

Lukas 1:21

1:21 Now ¹⁴  the people were waiting for Zechariah, and they began to wonder ¹⁵  why he was delayed in the holy place. ¹⁶ 

Lukas 1:25

1:25 “This is what ¹⁷  the Lord has done for me at the time ¹⁸  when he has been gracious to me, ¹⁹  to take away my disgrace ²⁰  among people.” ²¹ 

Lukas 1:27

1:27 to a virgin engaged ²²  to a man whose name was Joseph, a descendant of David, ²³  and the virgin’s name was Mary.

[29:31]  ¹ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ² tn Heb “he opened up her womb.”

[29:1]  ³ tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.

[29:1]  ⁴ tn Heb “the land of the sons of the east.”

[1:5]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[1:6]  ⁸ tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”

[4:1]  ⁹ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ¹⁰ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹¹ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹² tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ¹³ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[1:21]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ¹⁵ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ¹⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:25]  ¹⁷ tn Grk “Thus.”

[1:25]  ¹⁸ tn Grk “in the days.”

[1:25]  ¹⁹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ²⁰ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ²¹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:27]  ²² tn Or “promised in marriage.”

[1:27]  ²³ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.