Kejadian 17:5

17:5 No longer will your name be ¹  Abram. Instead, your name will be Abraham ²  because I will make you ³  the father of a multitude of nations.

Kejadian 17:15

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ⁴  Sarah ⁵  will be her name.

Kejadian 33:20

33:20 There he set up an altar and called it “The God of Israel is God.” ⁶ 

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ⁷ 

Bilangan 13:16

13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. ⁸ 

Bilangan 13:2

13:2 “Send out men to investigate ⁹  the land of Canaan, which I am giving ¹⁰  to the Israelites. You are to send one man from each ancestral tribe, ¹¹  each one a leader among them.”

1 Samuel 12:25

12:25 But if you continue to do evil, both you and your king will be swept away.”

1 Samuel 12:2

12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day.

Kisah Para Rasul 17:34

17:34 But some people ¹²  joined him ¹³  and believed. Among them ¹⁴  were Dionysius, who was a member of the Areopagus, ¹⁵  a woman ¹⁶  named Damaris, and others with them.

Yesaya 62:2-4

62:2 Nations will see your vindication,

and all kings your splendor.

You will be called by a new name

that the Lord himself will give you. ¹⁷ 

62:3 You will be a majestic crown in the hand of the Lord,

a royal turban in the hand of your God.

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁸  you will be called “My Delight is in Her,” ¹⁹ 

and your land “Married.” ²⁰ 

For the Lord will take delight in you,

and your land will be married to him. ²¹ 

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ²² 

The sovereign Lord will kill you,

but he will give his servants another name.

Yohanes 1:42

1:42 Andrew brought Simon ²³  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²⁴  You will be called Cephas” (which is translated Peter). ²⁵ 

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ²⁶  I will give him some of the hidden manna, and I will give him a white ²⁷  stone, ²⁸  and on that stone will be written a new name that no one can understand ²⁹  except the one who receives it.’

[17:5]  ¹ tn Heb “will your name be called.”

[17:5]  ² sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ³ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:15]  ⁴ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ⁵ sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[33:20]  ⁶ tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.

[35:10]  ⁷ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[13:16]  ⁸ sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.

[13:2]  ⁹ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ¹⁰ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ¹¹ tn Heb “one man one man of the tribe of his fathers.”

[17:34]  ¹² tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹³ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹⁴ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁵ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹⁶ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[62:2]  ¹⁷ tn Heb “which the mouth of the Lord will designate.”

[62:4]  ¹⁸ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁹ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ²⁰ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ²¹ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[65:15]  ²² tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[1:42]  ²³ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ²⁴ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ²⁵ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[2:17]  ²⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ²⁷ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ²⁸ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ²⁹ tn Or “know”; for the meaning “understand” see L&N 32.4.