Kejadian 17:21
Konteks17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”
Kejadian 21:1-2
Konteks21:1 The Lord visited 1 Sarah just as he had said he would and did 2 for Sarah what he had promised. 3 21:2 So Sarah became pregnant 4 and bore Abraham a son in his old age at the appointed time that God had told him.
Kejadian 21:1
Konteks21:1 The Lord visited 5 Sarah just as he had said he would and did 6 for Sarah what he had promised. 7
1 Samuel 2:5
Konteks2:5 Those who are well-fed hire themselves out to earn food,
but the hungry no longer lack.
Even 8 the barren woman gives birth to seven, 9
but the one with many children withers away. 10
1 Samuel 2:1
Konteks“My heart rejoices in the Lord;
my horn 12 is exalted high because of the Lord.
I loudly denounce 13 my enemies,
for I am happy that you delivered me. 14
Kisah Para Rasul 13:2
Konteks13:2 While they were serving 15 the Lord and fasting, the Holy Spirit said, “Set apart 16 for me Barnabas and Saul for the work to which I have called them.”
Kisah Para Rasul 13:2
Konteks13:2 While they were serving 17 the Lord and fasting, the Holy Spirit said, “Set apart 18 for me Barnabas and Saul for the work to which I have called them.”
Kisah Para Rasul 4:16
Konteks4:16 saying, “What should we do with these men? For it is plain 19 to all who live in Jerusalem that a notable miraculous sign 20 has come about through them, 21 and we cannot deny it.
Mazmur 113:9
Konteks113:9 He makes the barren woman of the family 22
a happy mother of children. 23
Praise the Lord!
Yesaya 54:1
Konteks54:1 “Shout for joy, O barren one who has not given birth!
Give a joyful shout and cry out, you who have not been in labor!
For the children of the desolate one are more numerous
than the children of the married woman,” says the Lord.
Lukas 1:13
Konteks1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 24 and your wife Elizabeth will bear you a son; you 25 will name him John. 26
Lukas 1:20
Konteks1:20 And now, 27 because you did not believe my words, which will be fulfilled in their time, 28 you will be silent, unable to speak, 29 until the day these things take place.”
Lukas 1:36
Konteks1:36 “And look, 30 your relative 31 Elizabeth has also become pregnant with 32 a son in her old age – although she was called barren, she is now in her sixth month! 33
Yohanes 16:21
Konteks16:21 When a woman gives birth, she has distress 34 because her time 35 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 36 has been born into the world. 37
Kisah Para Rasul 7:17
Konteks7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, 38 the people increased greatly in number 39 in Egypt,
Kisah Para Rasul 7:20
Konteks7:20 At that time Moses was born, and he was beautiful 40 to God. For 41 three months he was brought up in his father’s house,
Galatia 4:4
Konteks4:4 But when the appropriate time 42 had come, God sent out his Son, born of a woman, born under the law,
[21:1] 1 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
[21:1] 2 tn Heb “and the
[21:2] 4 tn Or “she conceived.”
[21:1] 5 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
[21:1] 6 tn Heb “and the
[2:5] 8 tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
[2:5] 9 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
[2:1] 11 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 12 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
[2:1] 13 tn Heb “my mouth opens wide against.”
[2:1] 14 tn Heb “for I rejoice in your deliverance.”
[13:2] 15 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:2] 17 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[4:16] 20 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 21 tn Or “has been done by them.”
[113:9] 22 tn Heb “of the house.”
[1:13] 24 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 25 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 26 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:20] 28 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 29 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:36] 31 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 32 tn Or “has conceived.”
[1:36] 33 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[16:21] 34 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
[16:21] 36 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 37 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
[7:17] 38 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
[7:17] 39 tn Grk “the people increased and multiplied.”
[7:20] 40 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 41 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[4:4] 42 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
