Tafsiran yang Mengutip untuk Kejadian 4:17

AND SHE CONCEIVED AND BORE CAIN. The sense of it is that she gave birth to a son, and she called his name Cain [from the word kanah, acquisition], because she said, I have gotten a man with [the help of] the Eternal. In a similar sense is the verse, And she conceived and bore Enoch,⁴¹⁵Further, Verse 17. and many similar verses in this chapter and in other places.
“Eth Hashem (with the Eternal). When He created me and my husband He created us by Himself, but in the case of this one, we are co-partners with him.” Thus the words of Rashi.
The correct interpretation appears to me to be that she said: “This son will be for me an acquisition for the Eternal, for when we shall die he will exist in our stead to worship his Creator.” This is also the opinion of Onkelos who translated eth hashem to mean “before the Eternal.” [The word eth in the following verses is translated] in a similar sense: And it shall be shown ‘eth hakohen’ (the priest),⁴¹⁶Leviticus 13:49. meaning to the priest; And David came near ‘eth ha’am’ (the people),⁴¹⁷I Samuel 30:21. meaning to the people. Or it may be that eth hashem has the same interpretation as in the verses: And Enoch walked ‘eth ha’elokim’ (with G-d);⁴¹⁸Genesis 5:22. See following note. Noah walked ‘eth ha’elokim’ (with G-d).⁴¹⁹Ibid., 6:9. The sense here in the verse before us would thus be: I have acquired a man to walk with G-d.
Now she [Eve] called one son by a name indicating “acquisition,” and the second one she called Abel, denoting “vanity” because man’s acquisition is likened to vanity. But she did not wish to say so explicitly. Therefore, no reason is written for the name of the second son. The secret received by tradition concerning Abel is very profound.⁴²⁰See my Hebrew commentary, p. 43.

Burn them thoroughly - There is no place in the Text where something is told that has no impact in the story [therefore, ask:] Why do I care if they were using stones; bricks; were constructing using wood; or made their brick by burning? Even before the Flood it is written "and afterward he build a city" (Genesis 4:17)! And it appears that here there is a hint regarding our sages' tradition that Avraham Avinu was thrown in the fiery furnace - and from the verse "that took you out from Ur Kasdim" (Genesis 15:7) there is no real proof, since from the simple meaning it is simply the name of a place, as it is written "in the land of his birth, Ur Kasdim" (Gen. 11:28) "and went out with them from Ur Kasdim" (Gen. 11:31) etc. But from here we have a hint to the issue of what obviously was happening before the tradition saying that they threw Avraham Avinu into the fiery furnace: they did not make the furnace for this need [to burn people], rather this was the fiery furnace (in Daniel, see Dan. 3:6) done for the need of people [to fire bricks]. And the Text is informing that this furnace was for the need of the city and the tower, and from this we understand how big and deep was this furnace, and from this furnace Avraham Avinu was saved.

The reason the Torah considered it imperative to mention the names of all of these locations is that they were all part of the territories of Sichon and Og and their significance in terms of idolatry far outshone their local importance as they represented important idolatrous doctrines, doctrines completely opposed to Judaism and Monotheism. Their significance in their time paralleled the importance of the idolatry practiced of the generation of the Tower, the people of which arrogated to themselves the power to uproot G’d in the heavens from His throne. Those people who had phrased their ideology in the innocent sounding slogan “let us make a name for ourselves,” (compare Genesis 11,4 and the commentary of our author there) were the (ideological) descendants of Kayin who had been described earlier in antediluvian times (Genesis 4,17) as בונה עיד constantly engaged in building a city (or cities). The fact that the tribes of Reuven and Gad were well aware of the historical and theological significance of these locations under Sichon and Og prompted them to rename them and thus to eradicate the ideology they had stood for in former times. It was their sincere intention to convert all these places into centers where the Lord would be worshipped instead.
This is why they prefaced their request to Moses with the words: “if it pleases you let this land be given to your servants as an heritage;” they meant: “seeing the whole purpose of the Children of Israel crossing the Jordan and disinheriting the Canaanites is to establish a civilization bent on serving the Lord, this is something that we can also do right here.” Their implied point was that if the land captured from Sichon and Og were to remain unpopulated and all the twelve tribes were to live only on the west bank of the Jordan, the vacuum would be filled by other people bent on acquiring grazing land and these people would perpetuate idolatry in that region. It was therefore much better to allow them, who had a surfeit of livestock, to take over these lands instead and to practice Judaism in that region.

they call by their names their houses that they build so that they will have a memorial. (Gen. 4:17): “and named the city after his son Enoch.” Antiochus built Antioch; Seleucus built Seleucia.