Kejadian 4:25

4:25 And Adam had marital relations ¹  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ²  me another child ³  in place of Abel because Cain killed him.”

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ⁴  pregnant

and are about to give birth ⁵  to a son.

You are to name him Ishmael, ⁶ 

for the Lord has heard your painful groans. ⁷ 

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ⁸  Abram’s wife, had not given birth to any children, ⁹  but she had an Egyptian servant ¹⁰  named Hagar. ¹¹ 

1 Samuel 1:20

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. ¹² 

Matius 1:21

1:21 She will give birth to a son and you will name him ¹³  Jesus, ¹⁴  because he will save his people from their sins.”

[4:25]  ¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ² 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).

[4:25]  ³ tn Heb “offspring.”

[16:11]  ⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ⁶ 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]  ⁷ 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.

[16:1]  ⁸ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ⁹ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ¹⁰ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ¹¹ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[1:20]  ¹² 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.

[1:21]  ¹³ tn Grk “you will call his name.”

[1:21]  ¹⁴ sn 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.