Genesis 29:33
Again she conceived and gave birth to a son, and she said, "Because the LORD has heard that I am unloved, He has given me this son as well." So she named him Simeon.
Again she conceived and gave birth to a son
This phrase indicates the continuation of Leah's fertility, a significant theme in the narrative of Jacob's family. Leah's ability to conceive multiple times highlights the cultural importance of childbearing in ancient Near Eastern societies, where a woman's value was often tied to her ability to produce offspring. This also reflects God's blessing upon Leah, as children were considered a divine gift. The repeated conception underscores the ongoing rivalry between Leah and her sister Rachel, who was initially barren.

and she said, “Because the LORD has heard that I am unloved
Leah acknowledges the LORD's awareness of her situation, emphasizing God's omniscience and compassion. The term "unloved" reflects the Hebrew word "sane," which can mean hated or less loved, indicating Leah's secondary status in Jacob's affections compared to Rachel. This phrase connects to the broader biblical theme of God's concern for the marginalized and oppressed, as seen in other scriptures like Exodus 3:7, where God hears the cries of the Israelites in Egypt.

He has given me this son as well
Leah attributes the birth of her son to divine intervention, recognizing God's active role in her life. This reflects the belief in God's sovereignty over human affairs, a recurring theme throughout the Bible. The phrase "as well" suggests continuity and accumulation of blessings, reinforcing the idea that God continues to provide for Leah despite her difficult circumstances.

So she named him Simeon
The name Simeon is derived from the Hebrew word "shama," meaning "to hear." This naming reflects Leah's acknowledgment of God's response to her plight. In biblical times, names often held significant meaning and were believed to reflect the character or destiny of the individual. Simeon's name serves as a testament to God's attentiveness and care, and it foreshadows the role of the tribe of Simeon in Israel's history. Simeon's later actions, such as his involvement in the incident at Shechem (Genesis 34), also illustrate the complexities of his character and the unfolding of God's plan through Jacob's descendants.

Persons / Places / Events
1. Leah
The first wife of Jacob, who felt unloved compared to her sister Rachel. Leah's struggle for affection and recognition is central to this passage.

2. Jacob
The patriarch who married Leah and Rachel. His preference for Rachel over Leah sets the stage for Leah's feelings of being unloved.

3. Simeon
The second son of Leah and Jacob. His name, derived from the Hebrew "Shimon," means "heard," reflecting Leah's belief that God heard her plight.

4. The LORD (Yahweh)
The covenant God of Israel, who Leah acknowledges as the one who hears her distress and blesses her with children.

5. Rachel
Leah's sister and Jacob's favored wife, whose presence in the account highlights the familial tension and Leah's desire for love and acceptance.
Teaching Points
God Hears the Unloved
Leah's account reminds us that God is attentive to those who feel unloved or marginalized. He hears our cries and responds with compassion.

Finding Identity in God
Leah's naming of Simeon reflects her growing understanding that her worth is not dependent on human affection but on God's recognition and blessing.

The Power of Naming
In biblical times, names often reflected circumstances or divine intervention. Consider how we can name our experiences in light of God's work in our lives.

Trusting God's Timing
Leah's journey shows that God's blessings may not come in the way or time we expect, but they are always purposeful and for our good.

Sibling Rivalry and God's Plan
The tension between Leah and Rachel illustrates how God can work through human conflict to fulfill His promises and purposes.
Bible Study Questions
1. How does Leah's experience of feeling unloved resonate with your own life experiences, and how can you find comfort in knowing that God hears you?

2. In what ways can you identify with Leah's struggle for identity and worth, and how does this passage encourage you to find your identity in God?

3. How does the naming of Simeon reflect Leah's faith journey, and what can we learn about the significance of names and identity in our own spiritual walk?

4. How can Leah's account of God's attentiveness to her plight inspire you to trust in God's timing and provision in your current circumstances?

5. Reflect on a time when you felt overlooked or unloved. How can Leah's account encourage you to seek God's perspective and find peace in His love and purpose for you?
Connections to Other Scriptures
Genesis 29:31
This verse provides context, showing that God saw Leah was unloved and opened her womb, beginning the account of Leah's children.

Exodus 3:7
God tells Moses that He has heard the cries of the Israelites, similar to how He heard Leah's plight, demonstrating His attentiveness to human suffering.

1 Samuel 1:20
Hannah names her son Samuel, meaning "heard by God," paralleling Leah's naming of Simeon, both reflecting God's response to their prayers.
Leah and Rachel: Their Trims and CompensationsT. H. Leale.Genesis 29:29-35
LessonsG. Hughes, B. D.Genesis 29:29-35
Worth Better than BeautyM. M. Kalisch, Ph. D.Genesis 29:29-35
Jacob Among His Mother's KindredR.A. Redford Genesis 29
People
Bilhah, Haran, Jacob, Laban, Leah, Levi, Nahor, Rachel, Rebekah, Reuben, Simeon, Zilpah
Places
Paddan-aram
Topics
Addition, Bare, Beareth, Birth, Bore, Calleth, Child, Conceived, Conceiveth, Ears, Giveth, Hated, Lord's, Loved, Named, Simeon, Unloved
Dictionary of Bible Themes
Genesis 29:31-34

     5225   barrenness

Genesis 29:31-35

     5044   names, giving of
     7266   tribes of Israel

Genesis 29:32-35

     5095   Jacob, life

Library
The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Dispensation of the Divine Favours Reconciled with the Goodness of God.
O God, whose thunder shakes the sky, Whose eye this atom globe surveys, To thee, my only rock, I fly; Thy mercy in thy justice praise. Then why, my soul, dost thou complain? Why drooping seek the dark recess? Shake off the melancholy chain, For God created all to bless.--CHATTERTON. In the preceding part, we considered the doctrine of predestination, under the name of necessity, in its relation to the origin of evil. We there endeavoured to show that it denies the responsibility of man, and
Albert Taylor Bledsoe—A Theodicy, or, Vindication of the Divine Glory

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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