Genesis 30:13
Parallel Verses
English Standard Version
And Leah said, “Happy am I! For women have called me happy.” So she called his name Asher.

King James Bible
And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

American Standard Version
And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher.

Douay-Rheims Bible
And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.

English Revised Version
And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher.

Webster's Bible Translation
And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

Genesis 30:13 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 30:13 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

2257. B.C.

1747. Happy am I. Heb. In my happiness. will call.

Proverbs 31:28 Her children arise up, and call her blessed; her husband also, and he praises her.

Songs 6:9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bore her. The daughters saw her...

Luke 1:48 For he has regarded the low estate of his handmaiden: for, behold, from now on all generations shall call me blessed.

and she.

Genesis 35:26 And the sons of Zilpah, Leah's handmaid: Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

Genesis 46:17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

Genesis 49:20 Out of Asher his bread shall be fat, and he shall yield royal dainties.

Deuteronomy 33:24,25 And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brothers, and let him dip his foot in oil...

Asher. that is, Happy.

Cross References
Luke 1:48
for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed;

Genesis 30:12
Leah's servant Zilpah bore Jacob a second son.

Genesis 49:20
"Asher's food shall be rich, and he shall yield royal delicacies.

Song of Solomon 6:9
My dove, my perfect one, is the only one, the only one of her mother, pure to her who bore her. The young women saw her and called her blessed; the queens and concubines also, and they praised her.

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