Kejadian 2:23

2:23 Then the man said,

“This one at last ¹  is bone of my bones

and flesh of my flesh;

this one will be called ²  ‘woman,’

for she was taken out of ³  man.” ⁴ 

Kejadian 21:10

21:10 So she said to Abraham, “Banish ⁵  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Kejadian 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ⁶  Then she stopped having children.

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ⁷  and given me a son.” That is why ⁸  she named him Dan. ⁹ 

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ¹⁰  for God sent me ¹¹  ahead of you to preserve life!

Kejadian 47:20

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ¹²  of the Egyptians sold his field, for the famine was severe. ¹³  So the land became Pharaoh’s.

[2:23]  ¹ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

[2:23]  ² tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

[2:23]  sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

[2:23]  ³ tn Or “from” (but see v. 22).

[2:23]  ⁴ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

[21:10]  ⁵ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[29:35]  ⁶ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[30:6]  ⁷ 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]  ⁸ tn Or “therefore.”

[30:6]  ⁹ 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.

[45:5]  ¹⁰ tn Heb “let there not be anger in your eyes.”

[45:5]  ¹¹ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[47:20]  ¹² tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ¹³ tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.