Kejadian 4:1-2
Konteks4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5 4:2 Then she gave birth 6 to his brother Abel. 7 Abel took care of the flocks, while Cain cultivated the ground. 8
Kejadian 4:25
Konteks4:25 And Adam had marital relations 9 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 10 me another child 11 in place of Abel because Cain killed him.”
Kejadian 16:11
Konteks16:11 Then the Lord’s angel said to her,
“You are now 12 pregnant
and are about to give birth 13 to a son.
You are to name him Ishmael, 14
for the Lord has heard your painful groans. 15
Kejadian 29:32
Konteks29:32 So Leah became pregnant 16 and gave birth to a son. She named him Reuben, 17 for she said, “The Lord has looked with pity on my oppressed condition. 18 Surely my husband will love me now.”
Kejadian 30:6
Konteks30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 19 and given me a son.” That is why 20 she named him Dan. 21
Kejadian 30:8
Konteks30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 22 So she named him Naphtali. 23
Kejadian 30:1
Konteks30:1 When Rachel saw that she could not give Jacob children, she 24 became jealous of her sister. She said to Jacob, “Give me children 25 or I’ll die!”
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. 26
1 Samuel 4:21
Konteks4:21 She named the boy Ichabod, 27 saying, “The glory has departed from Israel,” referring to the capture of the ark of God and the deaths of her father-in-law and her husband.
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 5 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[4:2] 6 tn Heb “And she again gave birth.”
[4:2] 7 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
[4:2] 8 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:25] 9 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 10 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[16:11] 12 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 13 tn The active participle refers here to something that is about to happen.
[16:11] 14 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 15 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:11] sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
[29:32] 16 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 17 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 18 tn Heb “looked on my affliction.”
[29:32] sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the
[30:6] 19 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 21 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:8] 22 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
[30:8] 23 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
[30:1] 24 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[1:20] 26 tn Heb “because from the
[4:21] 27 sn The name Ichabod (אִי־כָבוֹד) may mean, “Where is the glory?”