Genesis 16:2 kjv

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.

Genesis 16:2 nkjv

So Sarai said to Abram, "See now, the LORD has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her." And Abram heeded the voice of Sarai.

Genesis 16:2 niv

so she said to Abram, "The LORD has kept me from having children. Go, sleep with my slave; perhaps I can build a family through her." Abram agreed to what Sarai said.

Genesis 16:2 esv

And Sarai said to Abram, "Behold now, the LORD has prevented me from bearing children. Go in to my servant; it may be that I shall obtain children by her." And Abram listened to the voice of Sarai.

Genesis 16:2 nlt

So Sarai said to Abram, "The LORD has prevented me from having children. Go and sleep with my servant. Perhaps I can have children through her." And Abram agreed with Sarai's proposal.

Genesis 16 verses

Genesis 16 2 Meaning

Genesis 16:2 describes Sarai's decision to offer her maidservant, Hagar, to Abram as a surrogate mother due to her own barrenness. Sarai interprets her inability to conceive as a direct action of the Lord (YHWH) and devises a human solution to obtain children and build a family line, given the prevailing cultural practices. Abram complies with Sarai's proposition, signifying his agreement to her plan rather than patiently waiting for God's promised method of conception. This marks a critical moment where human expedience overshadows divine promise, setting in motion events with significant and lasting consequences.

Genesis 16 2 Context

Genesis chapter 16 unfolds following God's explicit covenant with Abram in chapter 15, where YHWH reiterated His promise of a great multitude of descendants, specifically stating that a son "from your own body shall be your heir." Despite this promise, Sarai remained barren (Gen 11:30). The historical-cultural context of the Ancient Near East included customs, notably reflected in the Nuzi tablets and the Code of Hammurabi, where a barren wife could give her maidservant to her husband for the purpose of producing an heir, with the resulting child legally considered the wife's own. Sarai's proposal to Abram, therefore, aligns with a prevailing social norm. However, this human initiative runs contrary to the specific nature of God's promise, which implies a supernatural, direct fulfillment rather than a culturally devised method. This chapter introduces the challenges that arise when human beings attempt to "help God" fulfill His promises.

Genesis 16 2 Word analysis

• And Sarai said unto Abram: Implies Sarai takes the initiative, devising a solution. Her previous state of barrenness (Gen 11:30) is a significant factor in her proposal.
• Behold now (הִנֵּה־נָא - hinneh-na): An urgent plea or interjection drawing immediate attention to what follows. Sarai presents her plan with a sense of conviction or immediate necessity.
• the Lord (יהוה - YHWH): Sarai acknowledges the covenant God. She attributes her barrenness directly to His sovereign action, not merely a natural condition. This recognition of divine involvement highlights a theological truth, yet her response to it is misguided.
• hath restrained me from bearing (עֲצָרַנִי יהוה מִלֶּדֶת - ‘atsarani YHWH milledeh): Literally "YHWH has held me back from giving birth." Sarai accurately understands her condition as divinely orchestrated but prematurely decides it's an unchangeable fate via her own womb. This contrasts with waiting for YHWH's solution to the restraint.
• I pray thee (בֹא־נָא - bo na): An earnest request, "please come," accompanying the command/invitation.
• go in unto (בּוֹא אֶל - bo el): A common biblical euphemism for sexual intercourse.
• my maid (שִׁפְחָתִי - shifḥati): Refers to Hagar, who is Sarai's property/servant. In the cultural context, the child born to the servant by the master would legally be counted as the mistress's own.
• it may be that I may obtain children by her (אִבָּנֶה מִמֶּנָּה - ibbāneh mimmennāh): Literally "I may be built up from her." The Hebrew root banah (בָּנָה) means "to build," and idiomatically refers to establishing a family line through children. Sarai hopes to "build" her family (a line of descendants) through Hagar, fulfilling her own desire and perhaps their understanding of God's promise.
• And Abram hearkened (וַיִּשְׁמַע - vayyishma): "And he heard," "he listened," "he obeyed." This crucial word implies Abram's acceptance and compliance with Sarai's counsel. It's often used when someone follows an instruction or advice. Here, it contrasts with his earlier act of believing God directly (Gen 15:6), suggesting a reliance on human counsel over continued faith in God's specific promise and timing.
• to the voice of Sarai: Abram prioritizes his wife's proposed solution over the explicit divine promise that he would have a biological heir. This choice highlights a failure to wait on God's unique plan, mirroring Adam's "hearkening to the voice of his wife" (Gen 3:17) and resulting in significant family conflict and historical tension.

Genesis 16 2 Bonus section

• The parallel between Abram hearkening to Sarai here and Adam hearkening to Eve in Gen 3:17 is significant. Both instances depict men passively acceding to their wives' misguided initiatives, leading to disobedience and severe consequences, underscoring the spiritual danger of following human counsel over divine command or promise.
• While Sarai's act was culturally acceptable in the Ancient Near East (as evidenced by Nuzi texts which indicate that children born of a handmaiden provided to a husband were considered legal offspring of the wife), God's covenant with Abram explicitly stated the heir would come directly from his "own body" (Gen 15:4), which implied a direct and unique lineage, ultimately via Sarai herself as revealed later. Thus, this cultural solution, while conventional, bypassed God's particular design for the fulfillment of this specific covenant promise.
• The use of YHWH (the personal, covenant name of God) by Sarai suggests she understands they are dealing with the God who made specific promises, not a generic deity. Her attributing her barrenness to YHWH is an acknowledgement of His power, but her plan demonstrates a trust in her own method rather than in YHWH's specific promise regarding their lineage.

Genesis 16 2 Commentary

Genesis 16:2 reveals the tension between human ingenuity and divine promise. Sarai, facing barrenness despite God's earlier commitment to Abram, initiates a culturally permissible yet ultimately faithless attempt to secure an heir. Her understanding that the "Lord has restrained" her from bearing shows a correct theological premise about God's sovereignty, but her response to this perceived divine action—devising a human solution—betrays impatience and a lack of faith in God's specific method of fulfillment. Abram's agreement ("hearkened to the voice of Sarai") is equally critical, indicating a departure from his previous example of profound trust in God. Instead of reconfirming with God or waiting patiently, he accepts a pragmatic, fleshly approach. This collective action introduces an element of human failure and compromise into the divine covenant narrative, immediately sowing the seeds for family strife and setting a precedent for relying on human strength over God's unfailing word. The ensuing narrative will demonstrate the consequences of this decision, illustrating that God’s plan, though seemingly delayed or unconventional, does not require human manipulation for its perfect execution. This verse stands as a profound reminder for believers to trust God’s timing and method for fulfilling His promises, rather than resorting to self-contrived shortcuts.