Kejadian 16:3

16:3 So after Abram had lived ¹  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ²  to her husband to be his wife. ³ 

Kejadian 17:21

17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ⁴  “After I am worn out will I have pleasure, ⁵  especially when my husband is old too?” ⁶ 

Kejadian 20:18

20:18 For the Lord ⁷  had caused infertility to strike every woman ⁸  in the household of Abimelech because he took ⁹  Sarah, Abraham’s wife.

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ¹⁰  and the name of Nahor’s wife was Milcah; ¹¹  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ¹²  when she was old, ¹³  and my master ¹⁴  has given him everything he owns.

Kejadian 21:2

21:2 So Sarah became pregnant ¹⁵  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ¹⁶  Lot, and all the possessions they had accumulated and the people they had acquired ¹⁷  in Haran, and they left for ¹⁸  the land of Canaan. They entered the land of Canaan.

Kejadian 18:14

18:14 Is anything impossible ¹⁹  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁰ 

Kejadian 24:67

24:67 Then Isaac brought Rebekah ²¹  into his mother Sarah’s tent. He took her ²²  as his wife and loved her. ²³  So Isaac was comforted after his mother’s death. ²⁴ 

Kejadian 21:7

21:7 She went on to say, ²⁵  “Who would ²⁶  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 11:31

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.

Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ²⁷  I allowed my servant to have sexual relations with you, ²⁸  but when she realized ²⁹  that she was pregnant, she despised me. ³⁰  May the Lord judge between you and me!” ³¹ 

Kejadian 20:16

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ³²  to your ‘brother.’ ³³  This is compensation for you so that you will stand vindicated before all who are with you.” ³⁴ 

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ³⁵  about the boy or your slave wife. Do ³⁶  all that Sarah is telling ³⁷  you because through Isaac your descendants will be counted. ³⁸ 

[16:3]  ¹ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ² tn Heb “the Egyptian, her female servant.”

[16:3]  ³ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[18:12]  ⁴ tn Heb “saying.”

[18:12]  ⁵ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ⁶ tn The word “too” has been added in the translation for stylistic reasons.

[20:18]  ⁷ tn In the Hebrew text the clause begins with “because.”

[20:18]  ⁸ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  ⁹ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[11:29]  ¹⁰ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ¹¹ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[24:36]  ¹² tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ¹³ tn Heb “after her old age.”

[24:36]  ¹⁴ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[21:2]  ¹⁵ tn Or “she conceived.”

[12:5]  ¹⁶ tn Heb “the son of his brother.”

[12:5]  ¹⁷ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹⁸ tn Heb “went out to go.”

[18:14]  ¹⁹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ²⁰ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[24:67]  ²¹ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ²² tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ²³ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ²⁴ tn Heb “after his mother.” This must refer to Sarah’s death.

[21:7]  ²⁵ tn Heb “said.”

[21:7]  ²⁶ tn The perfect form of the verb is used here to describe a hypothetical situation.

[16:5]  ²⁷ tn Heb “my wrong is because of you.”

[16:5]  ²⁸ tn Heb “I placed my female servant in your bosom.”

[16:5]  ²⁹ tn Heb “saw.”

[16:5]  ³⁰ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ³¹ tn Heb “me and you.”

[16:5]  sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

[20:16]  ³² sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ³³ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ³⁴ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[21:12]  ³⁵ tn Heb “Let it not be evil in your eyes.”

[21:12]  ³⁶ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ³⁷ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ³⁸ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.