Kejadian 21:17

21:17 But God heard the boy’s voice. ¹  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²  Hagar? Don’t be afraid, for God has heard ³  the boy’s voice right where he is crying.

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ⁴  Sarah just as he had said he would and did ⁵  for Sarah what he had promised. ⁶ 

1 Samuel 11:5

11:5 Now Saul was walking behind the ⁷  oxen as he came from the field. Saul asked, “What has happened to the people? Why are they weeping?” So they told him about ⁸  the men of Jabesh.

1 Samuel 11:2

11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

1 Samuel 14:5

14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ⁹  days, when the disciples were growing in number, ¹⁰  a complaint arose on the part of the Greek-speaking Jews ¹¹  against the native Hebraic Jews, ¹²  because their widows ¹³  were being overlooked ¹⁴  in the daily distribution of food. ¹⁵ 

Mazmur 114:5

114:5 Why do you flee, O sea?

Why do you turn back, O Jordan River?

Yesaya 22:1

The Lord Will Judge Jerusalem

22:1 Here is a message about the Valley of Vision: ¹⁶ 

What is the reason ¹⁷ 

that all of you go up to the rooftops?

[21:17]  ¹ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ² tn Heb “What to you?”

[21:17]  ³ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[21:1]  ⁴ 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 Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ⁵ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ⁶ tn Heb “spoken.”

[11:5]  ⁷ tn Or perhaps, “his oxen.” On this use of the definite article see Joüon 2:506-7 §137.f.

[11:5]  ⁸ tn Heb “the matters of.”

[6:1]  ⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁰ tn Grk “were multiplying.”

[6:1]  ¹¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁴ tn Or “neglected.”

[6:1]  ¹⁵ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[22:1]  ¹⁶ sn The following message pertains to Jerusalem. The significance of referring to the city as the Valley of Vision is uncertain. Perhaps the Hinnom Valley is in view, but why it is associated with a prophetic revelatory “vision” is not entirely clear. Maybe the Hinnom Valley is called this because the destruction that will take place there is the focal point of this prophetic message (see v. 5).

[22:1]  ¹⁷ tn Heb “What to you, then?”