Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Kejadian 21:1-2

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  21:2 So Sarah became pregnant ⁷  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 25:21

25:21 Isaac prayed to ⁸  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 30:22

30:22 Then God took note of ⁹  Rachel. He paid attention to her and enabled her to become pregnant. ¹⁰ 

Kejadian 30:1

30:1 When Rachel saw that she could not give Jacob children, she ¹¹  became jealous of her sister. She said to Jacob, “Give me children ¹²  or I’ll die!”

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 ¹³  his wife Hannah, and the Lord remembered ¹⁴  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. ¹⁵ 

1 Samuel 2:21-22

2:21 So the Lord graciously attended to Hannah, and she was able to conceive and gave birth to three sons and two daughters. The boy Samuel grew up at the Lord’s sanctuary. ¹⁶ 

2:22 Now Eli was very old when he heard about everything that his sons used to do to all the people of Israel ¹⁷  and how they used to have sex with ¹⁸  the women who were stationed at the entrance to the tent of meeting.

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ¹⁹  he received the ability to procreate, ²⁰  because he regarded the one who had given the promise to be trustworthy.

[1:13]  ¹ 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]  ² 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]  ³ 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).

[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.”

[21:2]  ⁷ tn Or “she conceived.”

[25:21]  ⁸ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[30:22]  ⁹ tn Heb “remembered.”

[30:22]  ¹⁰ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[30:1]  ¹¹ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ¹² tn Heb “sons.”

[1:19]  ¹³ tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.

[1:19]  ¹⁴ 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]  ¹⁵ 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.

[2:21]  ¹⁶ tn Heb “with the Lord.” Cf. NAB, TEV “in the service of the Lord”; NIV, NRSV, NLT “in the presence of the Lord”; CEV “at the Lord’s house in Shiloh.”

[2:22]  ¹⁷ tn Heb “to all Israel.”

[2:22]  ¹⁸ tn Heb “lie with.”

[11:11]  ¹⁹ tn Grk “past the time of maturity.”

[11:11]  ²⁰ 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.”