Genesis 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ¹  Kings of countries ²  will come from her!”

Genesis 3:19

3:19 By the sweat of your brow ³  you will eat food

until you return to the ground, ⁴ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁵ 

Genesis 30:3

30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ⁶  her so that she can bear ⁷  children ⁸  for me ⁹  and I can have a family through her.” ¹⁰ 

Genesis 16:2

16:2 So Sarai said to Abram, “Since ¹¹  the Lord has prevented me from having children, have sexual relations with ¹²  my servant. Perhaps I can have a family by her.” ¹³  Abram did what ¹⁴  Sarai told him.

[17:16]  ¹ tn Heb “she will become nations.”

[17:16]  ² tn Heb “peoples.”

[3:19]  ³ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁴ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁵ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[30:3]  ⁵ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ⁶ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ⁷ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ⁸ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ⁹ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[16:2]  ⁷ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ⁸ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  ⁹ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ¹⁰ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”