Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ¹  Sarah just as he had said he would and did ²  for Sarah what he had promised. ³ 

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 1:19-20

1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with ⁷  his wife Hannah, and the Lord remembered ⁸  her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ⁹ 

Mazmur 113:9

113:9 He makes the barren woman of the family ¹⁰ 

a happy mother of children. ¹¹ 

Praise the Lord!

Lukas 1:24-25

1:24 After some time ¹²  his wife Elizabeth became pregnant, ¹³  and for five months she kept herself in seclusion. ¹⁴  She said, ¹⁵  1:25 “This is what ¹⁶  the Lord has done for me at the time ¹⁷  when he has been gracious to me, ¹⁸  to take away my disgrace ¹⁹  among people.” ²⁰ 

Lukas 1:36

1:36 “And look, ²¹  your relative ²²  Elizabeth has also become pregnant with ²³  a son in her old age – although she was called barren, she is now in her sixth month! ²⁴ 

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ²⁵  he received the ability to procreate, ²⁶  because he regarded the one who had given the promise to be trustworthy.

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

[21:1]  ² tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ³ tn Heb “spoken.”

[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.”

[1:19]  ⁷ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

[1:19]  ⁸ sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.

[1:20]  ⁹ tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

[113:9]  ¹⁰ tn Heb “of the house.”

[113:9]  ¹¹ tn Heb “sons.”

[1:24]  ¹² tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ¹³ tn Or “Elizabeth conceived.”

[1:24]  ¹⁴ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ¹⁵ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ¹⁶ tn Grk “Thus.”

[1:25]  ¹⁷ tn Grk “in the days.”

[1:25]  ¹⁸ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁹ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ²⁰ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:36]  ²¹ tn Grk “behold.”

[1:36]  ²² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ²³ tn Or “has conceived.”

[1:36]  ²⁴ 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.

[11:11]  ²⁵ tn Grk “past the time of maturity.”

[11:11]  ²⁶ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”