Kejadian 17:16
Konteks17:16 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!”
Kejadian 18:10
Konteks18:10 One of them 3 said, “I will surely return 4 to you when the season comes round again, 5 and your wife Sarah will have a son!” 6 (Now Sarah was listening at the entrance to the tent, not far behind him. 7
Kejadian 18:1
Konteks18:1 The Lord appeared to Abraham 8 by the oaks 9 of Mamre while 10 he was sitting at the entrance 11 to his tent during the hottest time of the day.
1 Samuel 1:20
Konteks1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. 12
1 Samuel 1:2
Konteks1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
Kisah Para Rasul 4:16
Konteks4:16 saying, “What should we do with these men? For it is plain 13 to all who live in Jerusalem that a notable miraculous sign 14 has come about through them, 15 and we cannot deny it.
Lukas 1:13
Konteks1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 16 and your wife Elizabeth will bear you a son; you 17 will name him John. 18
Lukas 1:31
Konteks1:31 Listen: 19 You will become pregnant 20 and give birth to 21 a son, and you will name him 22 Jesus. 23
[17:16] 1 tn Heb “she will become nations.”
[18:10] 3 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 4 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
[18:10] 5 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 6 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 7 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:1] 8 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 10 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 11 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[1:20] 12 tn Heb “because from the
[4:16] 14 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] 15 tn Or “has been done by them.”
[1:13] 16 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] 17 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] 18 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).
[1:31] 19 tn Grk “And behold.”
[1:31] 20 tn Grk “you will conceive in your womb.”
[1:31] 22 tn Grk “you will call his name.”
[1:31] 23 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.