Kejadian 11:30

11:30 But Sarai was barren; she had no children.

Kejadian 17:15

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ¹  Sarah ²  will be her name.

Kejadian 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Kejadian 23:1

The Death of Sarah

23:1 Sarah lived 127 years. ³ 

Kejadian 18:11

18:11 Abraham and Sarah were old and advancing in years; ⁴  Sarah had long since passed menopause.) ⁵ 

Kejadian 16:8

16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from ⁶  my mistress, Sarai.”

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ⁷  Sarah just as he had said he would and did ⁸  for Sarah what he had promised. ⁹ 

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹⁰  servant is under your authority, ¹¹  do to her whatever you think best.” ¹²  Then Sarai treated Hagar ¹³  harshly, ¹⁴  so she ran away from Sarai. ¹⁵ 

Kejadian 18:10

18:10 One of them ¹⁶  said, “I will surely return ¹⁷  to you when the season comes round again, ¹⁸  and your wife Sarah will have a son!” ¹⁹  (Now Sarah was listening at the entrance to the tent, not far behind him. ²⁰ 

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ²¹  Abram’s wife, had not given birth to any children, ²²  but she had an Egyptian servant ²³  named Hagar. ²⁴ 

Kejadian 18:9

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ²⁵  in the tent.”

Kejadian 12:17

12:17 But the Lord struck Pharaoh and his household with severe diseases ²⁶  because of Sarai, Abram’s wife.

Kejadian 16:2

16:2 So Sarai said to Abram, “Since ²⁷  the Lord has prevented me from having children, have sexual relations with ²⁸  my servant. Perhaps I can have a family by her.” ²⁹  Abram did what ³⁰  Sarai told him.

Kejadian 18:15

18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” ³¹ 

Kejadian 23:2

23:2 Then she ³²  died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. ³³ 

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ³⁴  would you really slaughter an innocent nation? ³⁵ 

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ³⁶  Everyone who hears about this ³⁷  will laugh ³⁸  with me.”

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 25:10

25:10 This was the field Abraham had purchased from the sons of Heth. ³⁹  There Abraham was buried with his wife Sarah.

Kejadian 49:31

49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah.

Kejadian 12:11

12:11 As he approached ⁴⁰  Egypt, he said to his wife Sarai, “Look, ⁴¹  I know that you are a beautiful woman. ⁴² 

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ⁴³  did Sarah laugh and say, ‘Will I really ⁴⁴  have a child when I am old?’

Kejadian 20:14

20:14 So Abimelech gave ⁴⁵  sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.

Kejadian 21:9

21:9 But Sarah noticed ⁴⁶  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ⁴⁷ 

Kejadian 25:12

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ⁴⁸  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Kejadian 21:3

21:3 Abraham named his son – whom Sarah bore to him – Isaac. ⁴⁹ 

Kejadian 18:6

18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take ⁵⁰  three measures ⁵¹  of fine flour, knead it, and make bread.” ⁵² 

[17:15]  ¹ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ² sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[23:1]  ³ tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”

[18:11]  ⁴ tn Heb “days.”

[18:11]  ⁵ tn Heb “it had ceased to be for Sarah [after] a way like women.”

[16:8]  ⁶ tn Heb “from the presence of.”

[21:1]  ⁷ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ⁸ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ⁹ tn Heb “spoken.”

[16:6]  ¹⁰ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹¹ tn Heb “in your hand.”

[16:6]  ¹² tn Heb “what is good in your eyes.”

[16:6]  ¹³ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ¹⁴ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ¹⁵ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[18:10]  ¹⁶ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ¹⁷ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ¹⁸ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ¹⁹ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²⁰ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[16:1]  ²¹ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ²² sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ²³ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ²⁴ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[18:9]  ²⁵ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

[12:17]  ²⁶ tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

[16:2]  ²⁷ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ²⁸ 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]  ²⁹ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ³⁰ 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.

[18:15]  ³¹ tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

[23:2]  ³² tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.

[23:2]  ³³ sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD³ 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).

[20:4]  ³⁴ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ³⁵ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[21:6]  ³⁶ tn Heb “Laughter God has made for me.”

[21:6]  ³⁷ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ³⁸ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[25:10]  ³⁹ tn See the note on the phrase “sons of Heth” in Gen 23:3.

[12:11]  ⁴⁰ tn Heb “drew near to enter.”

[12:11]  ⁴¹ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁴² tn Heb “a woman beautiful of appearance are you.”

[18:13]  ⁴³ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ⁴⁴ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[20:14]  ⁴⁵ tn Heb “took and gave.”

[21:9]  ⁴⁶ tn Heb “saw.”

[21:9]  ⁴⁷ tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

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

[25:12]  ⁴⁸ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[21:3]  ⁴⁹ tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.

[18:6]  ⁵⁰ tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

[18:6]  ⁵¹ sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

[18:6]  ⁵² sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.