Bilhah, Rachel's handmaid, bears Jacob a son whom Rachel names Dan, from the Hebrew din, "judgment" (Genesis 30:6). Rachel says, God has judged me and heard my prayer.
The Targum Pseudo-Jonathan makes the name into a prophecy. So it is to be that He shall judge by the hand of Shimshon bar Manovach, who shall be of his seed; and hath He not delivered into his hand the people of the Philistaee?
Rachel sees Samson. She sees the judge who will rise from the tribe of Dan centuries later (Judges 13:2). She sees his long hair, his strength, his single-handed war against the Philistines. She sees the pillars of Dagon's temple falling on his shoulders.
The matriarch who just received her first son through a surrogate is already seeing the shape of her line's greatest warrior. The Aramaic din becomes not only God's judgment of her infertility but God's judgment of the enemies of Israel. Both meanings live in one name.
This is how the Targum Pseudo-Jonathan works across the genealogy of Israel. Every tribe's name contains a prophecy of that tribe's later moment of national significance. Judah will produce David. Levi will produce Moses and Aaron. Dan will produce Samson. The mothers were not guessing. They were seeing.
Samson himself is the tragic hero of the book of Judges. He is flawed, passionate, violent, devoted. He dies bringing down an enemy temple. From Rachel's perspective at the moment of naming, she sees only the deliverance of Israel through his hand — the final din, the judgment that vindicates the covenant against its oppressors.
The takeaway: when a Jewish mother names a child, she often speaks more than she knows. Rachel named Dan and saw a warrior who would not be born for four hundred years.