Genesis 16:2
Genesis 16:2 in Multiple Translations
So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai.
And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said unto Abram, Behold now, Jehovah hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall obtain children by her. And Abram hearkened to the voice of Sarai.
And Sarai said to Abram, See, the Lord has not let me have children; go in to my servant, for I may get a family through her. And Abram did as Sarai said.
so Sarai said to Abram, “Please listen to me. The Lord hasn't let me have any children. So please go and sleep with my slave. Maybe I can have a family through her.” Abram agreed to what Sarai had suggested.
And Sarai said vnto Abram, Beholde now, the Lord hath restrained me from childe bearing. I pray thee goe in vnto my maide: it may be that I shall receiue a childe by her. And Abram obeyed the voyce of Sarai.
and Sarai saith unto Abram, 'Lo, I pray thee, Jehovah hath restrained me from bearing, go in, I pray thee, unto my handmaid; perhaps I am built up from her;' and Abram hearkeneth to the voice of Sarai.
Sarai said to Abram, “See now, the LORD has restrained me from bearing. Please go in to my servant. It may be that I will obtain children by her.” Abram listened to the voice of Sarai.
And Sarai said to Abram, Behold, now, the LORD hath restrained me from bearing: I pray thee go in to my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
She said to her husband: Behold, the Lord hath restrained me from bearing: go in unto my handmaid, it may be I may have children of her at least. And when he agreed to her request,
So one day Sarai said to Abram, “Listen to me! Yahweh has not allowed me to become pregnant. So ◄sleep with/have sex with► [EUP] my slave Hagar. Perhaps she will bear children whom I can consider to be mine.” Abram agreed to do what Sarai said.
Berean Amplified Bible — Genesis 16:2
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 16:2 Interlinear (Deep Study)
BIB
HEB
וַ/תֹּ֨אמֶר
שָׂרַ֜י
אֶל
אַבְרָ֗ם
הִנֵּה
נָ֞א
עֲצָרַ֤/נִי
יְהוָה֙
מִ/לֶּ֔דֶת
בֹּא
נָא֙
אֶל
שִׁפְחָתִ֔/י
אוּלַ֥י
אִבָּנֶ֖ה
מִמֶּ֑/נָּה
וַ/יִּשְׁמַ֥ע
אַבְרָ֖ם
לְ/ק֥וֹל
שָׂרָֽי
וַ/תֹּ֨אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3fs
שָׂרַ֜י
Sâray
H8297
Sarai
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
אַבְרָ֗ם
ʼAbrâm
H87
Abram
N-proper
הִנֵּה
hinnêh
H2009
behold
Part
נָ֞א
nâʼ
H4994
please
Part
עֲצָרַ֤/נִי
ʻâtsâr
H6113
to restrain
V-Qal-Perf-3ms | Suff
יְהוָה֙
Yᵉhôvâh
H3068
The Lord
N-proper
מִ/לֶּ֔דֶת
yâlad
H3205
to beget
Prep | V-Qal-Inf-a
בֹּא
bôwʼ
H935
Lebo
V-Qal-Impv-2ms
נָא֙
nâʼ
H4994
please
Part
אֶל
ʼêl
H413
to(wards)
Prep
שִׁפְחָתִ֔/י
shiphchâh
H8198
maidservant
N-fs | Suff
אוּלַ֥י
ʼûwlay
H194
perhaps
Adv
אִבָּנֶ֖ה
bânâh
H1129
to build
V-Niphal-Imperf-1cs
מִמֶּ֑/נָּה
min
H4480
from
Prep | Suff
וַ/יִּשְׁמַ֥ע
shâmaʻ
H8085
to hear
Conj | V-Qal-ConsecImperf-3ms
אַבְרָ֖ם
ʼAbrâm
H87
Abram
N-proper
לְ/ק֥וֹל
qôwl
H6963
voice
Prep | N-ms
שָׂרָֽי
Sâray
H8297
Sarai
N-proper
Hebrew Word Study
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Hebrew Word Reference — Genesis 16:2
וַ/תֹּ֨אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3fs
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
שָׂרַ֜י
Sâray
H8297
"Sarai"
N-proper
Sarai was Abraham's wife, first mentioned in Genesis 11:29, and her name means princess, later changed to Sarah.
Definition: A woman living at the time of the Patriarchs, first mentioned at Gen.11.29; daughter of: Terah (H8646); sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085); mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15; Another name of sa.rah (שָׂרָה "Sarah" H8283) § Sarai = "princess" original name of Sarah the wife of Abram or Abraham
Usage: Occurs in 13 OT verses. KJV: Sarai. See also: Genesis 11:29; Genesis 16:1; Genesis 17:15.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אַבְרָ֗ם
ʼAbrâm
H87
"Abram"
N-proper
Abram was the original name of Abraham, a key figure in the Bible. He was the son of Terah, brother of Nahor and Haran, and husband of Sarah, Hagar, and Keturah, as told in Genesis 11:26--17:5.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.11.26; son of: Terah (H8646); brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989); father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085) § Abram = "exalted father" original name of Abraham
Usage: Occurs in 50 OT verses. KJV: Abram. See also: Genesis 11:26; Genesis 14:13; Nehemiah 9:7.
הִנֵּה
hinnêh
H2009
"behold"
Part
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Definition: behold, lo, see, if
Usage: Occurs in 799 OT verses. KJV: behold, lo, see. See also: Genesis 1:29; Genesis 42:35; Deuteronomy 19:18.
נָ֞א
nâʼ
H4994
"please"
Part
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Definition: 1) I (we) pray, now, please 1a) used in entreaty or exhortation
Usage: Occurs in 374 OT verses. KJV: I beseech (pray) thee (you), go to, now, oh. See also: Genesis 12:11; Judges 4:19; 1 Kings 13:6.
עֲצָרַ֤/נִי
ʻâtsâr
H6113
"to restrain"
V-Qal-Perf-3ms | Suff
This Hebrew word means to restrain or hold back, often used in the context of controlling one's actions or emotions. In the book of Psalms, it describes God's power to restrain evil. The word can also mean to assemble or rule over something.
Definition: 1) to restrain, retain, close up, shut, withhold, refrain, stay, detain 1a) (Qal) 1a1) to restrain, halt, stop 1a2) to retain 1b) (Niphal) to be restrained, be stayed, be under restraint
Usage: Occurs in 45 OT verses. KJV: [idiom] be able, close up, detain, fast, keep (self close, still), prevail, recover, refrain, [idiom] reign, restrain, retain, shut (up), slack, stay, stop, withhold (self). See also: Genesis 16:2; 1 Chronicles 12:1; Psalms 106:30.
יְהוָה֙
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
מִ/לֶּ֔דֶת
yâlad
H3205
"to beget"
Prep | V-Qal-Inf-a
In the Bible, this Hebrew word means to give birth or beget a child, like when Eve gave birth to Cain in Genesis 4:1. It can also mean to help someone give birth, like a midwife. This word is used in many KJV translations, including Genesis and Isaiah.
Definition: 1) to bear, bringforth, beget, gender, travail 1a) (Qal) 1a1) to bear, bring forth 1a1a) of child birth 1a1b) of distress (simile) 1a1c) of wicked (behaviour) 1a2) to beget 1b) (Niphal) to be born 1c) (Piel) 1c1) to cause or help to bring forth 1c2) to assist or tend as a midwife 1c3) midwife (participle) 1d) (Pual) to be born 1e) (Hiphil) 1e1) to beget (a child) 1e2) to bear (fig. -of wicked bringing forth iniquity) 1f) (Hophal) day of birth, birthday (infinitive) 1g) (Hithpael) to declare one's birth (pedigree)
Usage: Occurs in 403 OT verses. KJV: bear, beget, birth(-day), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman). See also: Genesis 3:16; Genesis 30:19; 2 Samuel 21:22.
בֹּא
bôwʼ
H935
"Lebo"
V-Qal-Impv-2ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
נָא֙
nâʼ
H4994
"please"
Part
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Definition: 1) I (we) pray, now, please 1a) used in entreaty or exhortation
Usage: Occurs in 374 OT verses. KJV: I beseech (pray) thee (you), go to, now, oh. See also: Genesis 12:11; Judges 4:19; 1 Kings 13:6.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
שִׁפְחָתִ֔/י
shiphchâh
H8198
"maidservant"
N-fs | Suff
A shiphchah was a female slave or servant in a household, often belonging to a mistress. This term is used to describe a lowly position, and is sometimes used as a term of humility or respect.
Definition: 1) maid, maid-servant, slavegirl 1a) maid, maid-servant (as belonging to a mistress) 1b) of address, speaker, humility (fig)
Usage: Occurs in 58 OT verses. KJV: (bond-, hand-) maid(-en, -servant), wench, bondwoman, womanservant. See also: Genesis 12:16; Ruth 2:13; Psalms 123:2.
אוּלַ֥י
ʼûwlay
H194
"perhaps"
Adv
Ulay means perhaps or if not, used to express uncertainty or doubt. It appears in various forms, such as peradventure or unless. It helps to convey tentative ideas.
Definition: 1) perhaps, peradventure 2) if peradventure 3) unless 4) suppose
Usage: Occurs in 44 OT verses. KJV: if so be, may be, peradventure, unless. See also: Genesis 16:2; 1 Samuel 14:6; Isaiah 37:4.
אִבָּנֶ֖ה
bânâh
H1129
"to build"
V-Niphal-Imperf-1cs
The Hebrew word bânâh means to build something, like a house or a family. It can also mean to establish or repair something, and is used in various contexts throughout the Bible.
Definition: 1) to build, rebuild, establish, cause to continue 1a) (Qal) 1a1) to build, rebuild 1a2) to build a house (ie, establish a family) 1b) (Niphal) 1b1) to be built 1b2) to be rebuilt 1b3) established (of restored exiles) (fig.) 1b4) established (made permanent) 1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine) Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Usage: Occurs in 345 OT verses. KJV: (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. See also: Genesis 2:22; 1 Kings 8:48; 2 Chronicles 20:8.
מִמֶּ֑/נָּה
min
H4480
"from"
Prep | Suff
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)
Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.
וַ/יִּשְׁמַ֥ע
shâmaʻ
H8085
"to hear"
Conj | V-Qal-ConsecImperf-3ms
To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.
Definition: : hear v 1) to hear, listen to, obey 1a) (Qal) 1a1) to hear (perceive by ear) 1a2) to hear of or concerning 1a3) to hear (have power to hear) 1a4) to hear with attention or interest, listen to 1a5) to understand (language) 1a6) to hear (of judicial cases) 1a7) to listen, give heed 1a7a) to consent, agree 1a7b) to grant request 1a8) to listen to, yield to 1a9) to obey, be obedient 1b) (Niphal) 1b1) to be heard (of voice or sound) 1b2) to be heard of 1b3) to be regarded, be obeyed 1c) (Piel) to cause to hear, call to hear, summon 1d) (Hiphil) 1d1) to cause to hear, tell, proclaim, utter a sound 1d2) to sound aloud (musical term) 1d3) to make proclamation, summon 1d4) to cause to be heard n m 2) sound
Usage: Occurs in 1072 OT verses. KJV: [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness. See also: Genesis 3:8; Exodus 32:18; Deuteronomy 27:9.
אַבְרָ֖ם
ʼAbrâm
H87
"Abram"
N-proper
Abram was the original name of Abraham, a key figure in the Bible. He was the son of Terah, brother of Nahor and Haran, and husband of Sarah, Hagar, and Keturah, as told in Genesis 11:26--17:5.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.11.26; son of: Terah (H8646); brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989); father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x Another name of av.ra.ham (אַבְרָהָם "Abraham" H0085) § Abram = "exalted father" original name of Abraham
Usage: Occurs in 50 OT verses. KJV: Abram. See also: Genesis 11:26; Genesis 14:13; Nehemiah 9:7.
לְ/ק֥וֹל
qôwl
H6963
"voice"
Prep | N-ms
A voice or sound, it can refer to the sound of a person speaking, an animal, or a musical instrument. In the Bible, it is often used to describe God's voice or the sound of praise and worship.
Definition: : sound/noise 1) voice, sound, noise 1a) voice 1b) sound (of instrument)
Usage: Occurs in 436 OT verses. KJV: [phrase] aloud, bleating, crackling, cry ([phrase] out), fame, lightness, lowing, noise, [phrase] hold peace, (pro-) claim, proclamation, [phrase] sing, sound, [phrase] spark, thunder(-ing), voice, [phrase] yell. See also: Genesis 3:8; Judges 5:11; Job 4:10.
שָׂרָֽי
Sâray
H8297
"Sarai"
N-proper
Sarai was Abraham's wife, first mentioned in Genesis 11:29, and her name means princess, later changed to Sarah.
Definition: A woman living at the time of the Patriarchs, first mentioned at Gen.11.29; daughter of: Terah (H8646); sister of: Abraham (H0085), Nahor (H5152H) and Haran (H2039); married to Abraham (H0085); mother of: Isaac (H3327); also called Sarai at Gen.11.29,30,31; 12.5,11,17; 16.1,2,3,5,6,8; 17.15; Another name of sa.rah (שָׂרָה "Sarah" H8283) § Sarai = "princess" original name of Sarah the wife of Abram or Abraham
Usage: Occurs in 13 OT verses. KJV: Sarai. See also: Genesis 11:29; Genesis 16:1; Genesis 17:15.
Study Notes — Genesis 16:2
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- Cross References
- Genesis 16:2 Summary
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- Gill's Exposition on Genesis 16:2
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- Matthew Poole's Commentary on Genesis 16:2
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- Ellicott's Commentary on Genesis 16:2
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- Cambridge Bible on Genesis 16:2
- Whedon's Commentary on Genesis 16:2
- Sermons on Genesis 16:2
Context — Hagar and Ishmael
1Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar.
2So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai.
3So after he had lived in Canaan for ten years, his wife Sarai took her Egyptian maidservant Hagar and gave her to Abram to be his wife. 4And he slept with Hagar, and she conceived. But when Hagar realized that she was pregnant, she began to despise her mistress.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:4 | If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free. |
| 2 | Genesis 18:10 | Then the LORD said, “I will surely return to you at this time next year, and your wife Sarah will have a son!” Now Sarah was behind him, listening at the entrance to the tent. |
| 3 | Genesis 3:17 | And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life. |
| 4 | Psalms 127:3 | Children are indeed a heritage from the LORD, and the fruit of the womb is His reward. |
| 5 | Genesis 17:16 | And I will bless her and will surely give you a son by her. I will bless her, and she will be the mother of nations; kings of peoples will descend from her.” |
| 6 | Genesis 30:22 | Then God remembered Rachel. He listened to her and opened her womb, |
| 7 | Genesis 25:21 | Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. |
| 8 | Genesis 20:18 | for on account of Abraham’s wife Sarah, the LORD had completely closed all the wombs in Abimelech’s household. |
| 9 | Genesis 3:12 | And the man answered, “The woman whom You gave me, she gave me fruit from the tree, and I ate it.” |
| 10 | Genesis 3:1–6 | Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, “Did God really say, ‘You must not eat from any tree in the garden?’” The woman answered the serpent, “We may eat the fruit of the trees of the garden, but about the fruit of the tree in the middle of the garden, God has said, ‘You must not eat of it or touch it, or you will die.’” “You will not surely die,” the serpent told her. “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. |
Genesis 16:2 Summary
[This verse shows that Sarai and Abram were trying to have a baby, but Sarai was unable to get pregnant, so she suggested that Abram have a child with her maidservant Hagar, which was a common practice in ancient times, as seen in Genesis 30:3-4. This decision was driven by Sarai's desire to build a family, but it ultimately led to tension and complications, as seen in Genesis 16:4. We can learn from this verse that sometimes we try to 'help' God fulfill His promises, rather than waiting on His timing, which can lead to problems, as seen in this story. As the Bible says in Proverbs 3:5-6, we should trust in the Lord with all our heart and not lean on our own understanding.]
Frequently Asked Questions
Why did Sarai suggest that Abram have a child with her maidservant Hagar?
Sarai suggested this because she believed the Lord had prevented her from bearing children, as stated in Genesis 16:2, and she wanted to build a family through Hagar, which was a common practice in ancient times, similar to what is described in Genesis 30:3-4.
Was Abram's decision to listen to Sarai and have a child with Hagar a sin?
While the Bible does not explicitly state that Abram's decision was a sin, it does show that Abram's actions were driven by Sarai's suggestion rather than a direct command from God, which can be seen as a lack of trust in God's plan, as emphasized in Proverbs 3:5-6.
How does this verse relate to the larger story of God's promise to Abram?
This verse shows that Sarai and Abram were trying to fulfill God's promise to Abram, as stated in Genesis 12:2-3, through their own efforts, rather than waiting on God's timing, which ultimately led to complications and tension, as seen in Genesis 16:4.
What can we learn from Sarai's statement that 'the Lord has prevented me from bearing children'?
Sarai's statement reveals her awareness of God's sovereignty, as seen in Genesis 16:2, and her recognition that her barrenness was not just a natural circumstance, but also a part of God's plan, which is a theme that is developed further in Genesis 18:10-14 and Romans 9:8-13.
Reflection Questions
- What are some ways that I try to 'help' God fulfill His promises in my life, rather than waiting on His timing?
- How do I respond when I feel like God is not answering my prayers or fulfilling my desires, like Sarai did in this verse?
- What are some potential consequences of taking matters into my own hands, rather than trusting in God's plan, as seen in this verse?
- How can I cultivate a deeper trust in God's sovereignty, like Sarai's statement reveals, even in the midst of difficult circumstances?
Gill's Exposition on Genesis 16:2
And Sarai said unto Abram, behold now, the Lord hath restrained me from bearing,.... Or, "hath shut me up" (d); that is, her womb, as were the wombs of the house of Abimelech, Genesis 20:18; so that
Jamieson-Fausset-Brown on Genesis 16:2
And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.
Matthew Poole's Commentary on Genesis 16:2
She reckons the children of her bond-woman would be accounted her children. See . Abram hearkened to the voice of Sarai; supposing that God would accomplish his promise of a seed to come out of his loins by this way; and knowing that Sarai was not yet mentioned in the promise, as the person by whom he should have that seed; and not consulting with God, which he should have done.
Trapp's Commentary on Genesis 16:2
Genesis 16:2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.Ver. 2. The Lord hath restrained me.] She faults herself, not her husband, as many a cranky dame would have done. It may be that I may obtain children by her.] Heb., Be builded by her; as God "made the midwives’ houses," that is, gave them children, for their mercy to the poor children,and as he promised to make David a house, that is, to give him seed to sit upon his throne. Sarai’ s aim was good here, but the means she used naught. She was too hasty; Abram too facile; both to blame, for want of faith, and violation of wedlock. Albeit this might be a sin of ignorance in them, as was also polygamy. God had promised a seed to Abram, but not expressly as yet unto Sarai. Now, by the law, bondservants’ children were their master’ s. And among the heathens, Stratonice, the wife of King Diotarus, being barren, gave secretly her maid Electra unto her husband, by whom she had an heir to the crown.
Ainsworth. Plutarch.
Ellicott's Commentary on Genesis 16:2
(2) That I may obtain children by her.—Heb., that I may be builded by her. The words, ben=a son, bath (originally banth)=a daughter, baith (banith) =a house, and bânâh=to build, all belong to the same root in Hebrew, the idea being that the children build the house, and give a man the pledge of continuance. Until late times the tent was the habitation, while the house was the family (Genesis 7:1). Thus the phrase “to build a man a sure house” meant, to give him lasting prosperity (1 Samuel 2:35). Hence, too, the close connection between building and the bestowal of children in Psalms 127. As then the children of a woman bestowed by her mistress upon the husband were regarded as belonging to the wife (Genesis 30:3), Sarah, despairing of bearing a son herself, as she was now seventy-five, and had been ten years in Canaan, concluded that her heir was to be born of a substitute. As regards the morality of the act, we find that marriage with one wife was the original law (Genesis 2:24), and that when polygamy was introduced it was coupled by the inspired narrator with violence and licence (Genesis 4:19). Monogamy was the rule, as we see in the households of Noah, Terah, Isaac, and others; but many, like Esau and Jacob, allowed themselves a greater latitude. In so doing, their conduct falls below the level of Christian morality, but everyone’s actions are strongly influenced by the general views of the people among whom he lives; and in Abram’s case it must be said in his defence that, with so much depending on his having offspring, he took no steps to obtain another wife, but remained content with the barren Sarai. When he did take Hagar it was at his wife’s request, and for a reason which seemed to them adequate, and even religious.
Rachel subsequently did the same for a much lower motive. The consent of the wife was in such cases all-important; and so in India, in ancient times, it was necessary to make a second marriage valid (see Wilson’s Hindu Theatre, i. 179).
Adam Clarke's Commentary on Genesis 16:2
Verse 2. Go in unto my maid.] It must not be forgotten that female slaves constituted a part of the private patrimony or possessions of a wife, and that she had a right, according to the usages of those times, to dispose of them as she pleased, the husband having no authority in the case. I may obtain children by her.] The slave being the absolute property of the mistress, not only her person, but the fruits of her labour, with all her children, were her owner's property also. The children, therefore, which were born of the slave, were considered as the children of the mistress. It was on this ground that Sarai gave her slave to Abram; and we find, what must necessarily be the consequence in all cases of polygamy, that strifes and contentions took place.
Cambridge Bible on Genesis 16:2
2. it may be that I shall obtain children by her] Heb. lit. be builded by her; the same expression occurs in Genesis 30:3; the idea is that of the building up of a house (cf. Rth 4:11, Deuteronomy 25:9). The suggestion which Sarai here makes, may be illustrated from Genesis 30:3-4; Genesis 30:9. Childlessness was, and still is, in the East, a great reproach (cf. 1 Samuel 1:2-20). It was the custom also in Babylonia, as is shewn by the Code of Hammurabi, that “if a man’s wife was childless, he was allowed to take a concubine and bring her into his house, but he was not to place her upon an equal footing with the wife. Or, the wife might give her husband a maidservant (amtu), and, if she brought up children, he was forbidden to take in addition a concubine” (S. A. Cook, The Laws of Moses and the Code of Hammurabi, p. iii). by her] By the adoption of Hagar’s children as her own.
Whedon's Commentary on Genesis 16:2
2. It may be that I may obtain children by her — Hebrews, Perhaps I shall be builded from her. The word rendered obtain children is áðä, to build, from which comes the Hebrew word áï, ben, son.
Sermons on Genesis 16:2
| Sermon | Description | |
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In Waiting by K.P. Yohannan | K.P. Yohannan emphasizes the importance of waiting on God's timing, using Abraham's journey as a key example. Despite God's promise of a son, Abraham and Sarah grew impatient and a |
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Responding Properly to God's Promises by Bob Hoekstra | Bob Hoekstra preaches on the importance of responding properly to God's promises, using the example of Sarah who, despite initial doubts and attempts to fulfill the promise on her |
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What Child Is This? the Benedictus by J. Glyn Owen | In this sermon, the speaker discusses the prevailing conditions of desolation and darkness in the world during the time of Zechariah. He emphasizes the need for salvation from enem |
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A Saint at His Worst by J. Glyn Owen | In this sermon, the speaker focuses on the story of Abraham and how God comes close to him to reassure him of his covenant promises. The speaker highlights how God speaks to Abraha |
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On Eagles' Wings Pt 98 by Don Courville | In this sermon, the preacher focuses on the story of Abraham and his faithfulness to God. The sermon highlights the intense struggle Abraham faced when God asked him to sacrifice h |
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Why Did Sarah Laugh? by David Wilkerson | David Wilkerson explores the story of Sarah laughing at God's promise of a son, emphasizing the lesson of faith that God can do the impossible. Despite her disbelief due to her age |
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(John - Part 1): God Has Put Everlasting Into Our Souls by A.W. Tozer | In this sermon, the preacher discusses the clarity and depth of the language used in the fourth gospel, specifically the book of John. He emphasizes that while the language is clea |