Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan.
Parallel Translations
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Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan.
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And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.
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And Rachel said: 'God hath judged me, and hath also heard my voice, and hath given me a son.' Therefore called she his name Dan.
Cross-references (11)
Passages linked to Genesis 30:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Lamentations 3:59 Yahweh, you have seen my wrong. Judge my cause.
- Psalms 35:24 Vindicate me, Yahweh my God, according to your righteousness. Don’t let them gloat over me.
- Psalms 43:1 Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men.
- Genesis 49:16-17 “Dan will judge his people, as one of the tribes of Israel. Dan will be a serpent on the trail, an adder in the path, that bites the horse’s heels, so that his rider falls backward.
- Genesis 29:32-35 Leah conceived, and bore a son, and she named him Reuben. For she said, “Because Yahweh has looked at my affliction; for now my husband will love me.” She conceived again, and bore a son, and said, “Because Yahweh has heard that I am hated, he has therefore given me this son also.” She named him Simeon. She conceived again, and bore a son. She said, “Now this time my husband will be joined to me, because I have borne him three sons.” Therefore his name was called Levi. She conceived again, and bore a son. She said, “This time I will praise Yahweh.” Therefore she named him Judah. Then she stopped bearing.
- Genesis 35:25 The sons of Bilhah (Rachel’s servant): Dan and Naphtali.
- Genesis 46:23 The son of Dan: Hushim.
- Deuteronomy 33:22 About Dan he said, “Dan is a lion’s cub that leaps out of Bashan.”
- Jeremiah 13:2 So I bought a belt according to Yahweh’s word, and put it on my waist.
- Jeremiah 13:24 “Therefore I will scatter them, as the stubble that passes away, by the wind of the wilderness.
- Jeremiah 15:14-20 I will make them to pass with your enemies into a land which you don’t know; for a fire is kindled in my anger, which will burn on you.” Yahweh, you know. Remember me, visit me, and avenge me of my persecutors. You are patient, so don’t take me away. Know that for your sake I have suffered reproach. Your words were found, and I ate them. Your words were to me a joy and the rejoicing of my heart, for I am called by your name, Yahweh, God of Armies. I didn’t sit in the assembly of those who make merry and rejoice. I sat alone because of your hand, for you have filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuses to be healed? Will you indeed be to me as a deceitful brook, like waters that fail? Therefore Yahweh says, “If you return, then I will bring you again, that you may stand before me; and if you take out the precious from the vile, you will be as my mouth. They will return to you, but you will not return to them. I will make you to this people a fortified bronze wall. They will fight against you, but they will not prevail against you; for I am with you to save you and to deliver you,” says Yahweh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain Gen 30:6 And Rachel said, God hath judged me,…
Gen 30:6 And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.
Ver. 6. God hath judged me, &c.] A vile profanation of God’s holy name, under an opinion and pretence of piety. So they that, brow-beating their brethren, better than themselves, said, "Let the Lord be glorified"; {Isa 66:5} and it grew to a proverb, In nomine Domini incipit omne malum . The conspirators in Edward VI’s time endorsed their letters with "Glory be to God on high, on earth peace," &c. {a} A fair glove drawn upon a foul hand.
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{a} Act. and Mon.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain God hath judged me, pleaded my cause, or given…
God hath judged me, pleaded my cause, or given sentence for me, as this phrase is oft taken.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Bilhah, Rachel's maid, conceived again,.... Soon after the…
And Bilhah, Rachel's maid, conceived again,.... Soon after the birth of her first child:
and bare Jacob a second son; this was his sixth son, but the second by Bilhah.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 6. Called she his name Dan.] Because she…
Verse 6. Called she his name Dan.] Because she found God had judged for her, and decided she should have a son by her handmaid; hence she called his name דן dan, judging.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Dan, means judgment. From the same root as Adonis;…
Dan, means judgment. From the same root as Adonis; Adoni, my lord or judge, &c. Rachel’s whole solicitude was for children. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 6. Dan — Which means a judge, for, as…
6. Dan — Which means a judge, for, as she puts it, God had judged her cause, and vindicated her in this procedure. Observe that Rachel here speaks of God, Elohim, whereas Leah acknowledged Jehovah.
Gen_30:32-33; Gen_30:35. In Gen_30:20, however, Leah uses the name Elohim, and in Gen_30:24, Rachel acknowledges Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. judged] Heb. dan, “he judged.” When Rachel says…
6. judged] Heb. dan, “he judged.” When Rachel says “he has judged me,” she means “God has decided in my favour.” For this use of “judge” in the sense of “vindicate,” cf. Psa_43:1, “Judge me, O God, and plead my cause”; Psa_54:1, “Save me, O God, … and judge me.” The name “Dan” is possibly an abbreviation of a longer form, such as Daniel, and Abidan (Num_1:11).
Dan and Naphtali, as Bilhah’s children, are associated with the Rachel children in tribal history; cf. Judges 5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) God hath judged me.—Rachel has no misgivings herself…
(6) God hath judged me.—Rachel has no misgivings herself as to the rectitude of her conduct, and by the name she gives the child, she affirms that God also had given a decision in her favour; for “Dan” means judging. While, too, Leah had spoken of Jehovah, Rachel speaks of Elohim, not merely because she could not expect a child of Bilhah to be the ancestor of the Messiah, but because she was herself half an idolater (Gen_31:19). When, however, she has a child of her own, she, too, taught by long trial, speaks of Jehovah (Gen_30:24).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Rachel said, God hath judged me, chastened me,"…
And Rachel said, God hath judged me, chastened me," as in Gen_15:14; (Ainsworth, Wordsworth) better, "hath procured for me justice," as if reckoning her sterility an injustice by the side of Leah"s fecundity (Keil, Lange); or, hath carried through my cause like a patron, i.e. hath vindicated me from the reproach of barrenness (Munster, Rosenm or, hath dealt with me according to his sovereign justice, withholding" from me the fruit of the womb while I was forgetful of my dependence on him, and granting me posterity when I approached him in humble supplication (Murphy), which it is obvious from the next clause that Rachel didand hath also heard my voice, and hath given me a son. With undue severity older interpreters regard Rachel as using the Divine name more hypocritarum, who, when their schemes prosper, think that God favors them (Vatablus, Calvin). The employment of Elohim by Jacob and Rachel, supposed to mark the first thirteen verses as belonging to the primitive document (Tuch, Bleek, Kalisch), though by others (Davidson, Colenso) they are ascribed to the Jehovist, is sufficiently explained by Rachers consciousness that in a large measure her handmaid"s son was rather the fruit of her own impious device than the gift of Jehovah (Hengstenberg). Therefore called she his name Dan i.e. "Judge," one decreeing justice, vindex, from WD, to judge (Gesenius, Keil, Lange, et alii), though, as in other proper names, e.g. Joseph, Zebulun, in which two verbs are alluded to, Michaelis thinks non ajudicando solum, sed et ab audiendo nomen accepisse Danem, and connects it with another verb, a denominative from an Arabic root, signifying to hear (vide "Suppl.," p. 425).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.