Genesis 30:10
Parallel Verses
English Standard Version
Then Leah’s servant Zilpah bore Jacob a son.

King James Bible
And Zilpah Leah's maid bare Jacob a son.

American Standard Version
And Zilpah Leah's handmaid bare Jacob a son.

Douay-Rheims Bible
And when she had conceived and brought forth a son,

English Revised Version
And Zilpah Leah's handmaid bare Jacob a son.

Webster's Bible Translation
And Zilpah, Leah's maid, bore Jacob a son.

Genesis 30:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Bilhah's Sons. - When Rachel thought of her own barrenness, she became more and more envious of her sister, who was blessed with sons. But instead of praying, either directly or through her husband, as Rebekah had done, to Jehovah, who had promised His favour to Jacob (Genesis 28:13.), she said to Jacob, in passionate displeasure, "Get me children, or I shall die;" to which he angrily replied, "Am I in God's stead (i.e., equal to God, or God), who hath withheld from thee the fruit of the womb?" i.e., Can I, a powerless man, give thee what the Almighty God has withheld? Almighty like God Jacob certainly was not; but he also wanted the power which he might have possessed, the power of prayer, in firm reliance upon the promise of the Lord. Hence he could neither help nor advise his beloved wife, but only assent to her proposal, that he should beget children for her through her maid Bilhah (cf. Genesis 16:2), through whom two sons were born to her. The first she named Dan, i.e., judge, because God had judged her, i.e., procured her justice, hearkened to her voice (prayer), and removed the reproach of childlessness; the second Naphtali, i.e., my conflict, or my fought one, for "fightings of God, she said, have I fought with my sister, and also prevailed." אלהים נפתּוּלי are neither luctationes quam maximae, nor "a conflict in the cause of God, because Rachel did not wish to leave the founding of the nation of God to Leah alone" (Knobel), but "fightings for God and His mercy" (Hengstenberg), or, what comes to the same thing, "wrestlings of prayer she had wrestled with Leah; in reality, however, with God Himself, who seemed to have restricted His mercy to Leah alone" (Delitzsch). It is to be noticed, that Rachel speaks of Elohim only, whereas Leah regarded her first four sons as the gift of Jehovah. In this variation of the names, the attitude of the two women, not only to one another, but also to the cause they served, is made apparent. It makes no difference whether the historian has given us the very words of the women on the birth of their children, or, what appears more probable, since the name of God is not introduced into the names of the children, merely his own view of the matter as related by him (Genesis 29:31; Genesis 30:17, Genesis 30:22). Leah, who had been forced upon Jacob against his inclination, and was put by him in the background, was not only proved by the four sons, whom she bore to him in the first years of her marriage, to be the wife provided for Jacob by Elohim, the ruler of human destiny; but by the fact that these four sons formed the real stem of the promised numerous seed, she was proved still more to be the wife selected by Jehovah, in realization of His promise, to be the tribe-mother of the greater part of the covenant nation. But this required that Leah herself should be fitted for it in heart and mind, that she should feel herself to be the handmaid of Jehovah, and give glory to the covenant God for the blessing of children, or see in her children actual proofs that Jehovah had accepted her and would bring to her the affection of her husband. It was different with Rachel, the favourite and therefore high-minded wife. Jacob should give her, what God alone could give. The faithfulness and blessing of the covenant God were still hidden from her. Hence she resorted to such earthly means as procuring children through her maid, and regarded the desired result as the answer of God, and a victory in her contest with her sister. For such a state of mind the term Elohim, God the sovereign ruler, was the only fitting expression.

Genesis 30:10 Parallel Commentaries

Treasury of Scripture Knowledge

Genesis 30:9 When Leah saw that she had stopped bearing, she took her maid Zilpah and gave her to Jacob as a wife.

Genesis 30:11 Then Leah said, "How fortunate!" So she named him Gad.

Cross References
Genesis 30:9
When Leah saw that she had ceased bearing children, she took her servant Zilpah and gave her to Jacob as a wife.

Genesis 30:11
And Leah said, "Good fortune has come!" so she called his name Gad.

Genesis 35:26
The sons of Zilpah, Leah's servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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