Genesis 29:33

KJV

And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon.

KJV (with Strong's)

And she conceived {H2029} again, and bare {H3205} a son {H1121}; and said {H559}, Because the LORD {H3068} hath heard {H8085} that I was hated {H8130}, he hath therefore given {H5414} me this son also: and she called {H7121} his name {H8034} Simeon {H8095}.

Complete Jewish Bible

She conceived again, gave birth to a son and said, "It is because ADONAI has heard that I am unloved; therefore he has given me this son also." So she named him Shim'on [hearing].

Berean Standard Bible

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.

American Standard Version

And she conceived again, and bare a son: and said, Because Jehovah hath heard that I am hated, he hath therefore given me this son also: and she called his name Simeon.

Commentary

### SUMMARY
Genesis 29:33 narrates the birth of Leah's second son, Simeon, a name chosen by her to signify God's compassionate attentiveness to her profound suffering. Feeling deeply unloved and marginalized by Jacob, Leah articulates a powerful theological declaration, affirming that the LORD had "heard" her plight. This acknowledgment of divine intervention brought her solace and a sense of validation amidst her challenging family dynamics and personal anguish.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the unfolding narrative of Jacob's complex family life, particularly his polygamous marriages to Leah and Rachel. Following Laban's deception, which resulted in Jacob marrying Leah before Rachel ([Genesis 29:25](/genesis/29-25 "Laban's Deception Regarding Leah")), the text explicitly highlights Jacob's preferential love for Rachel ([Genesis 29:30](/genesis/29-30 "Jacob's Love for Rachel")). Recognizing Leah's unloved status, the divine hand intervenes: "the LORD saw that Leah was hated, and he opened her womb: but Rachel was barren" ([Genesis 29:31](/genesis/29-31 "God's Compassion for Leah")). Leah's firstborn, Reuben, was named in the hope that Jacob would finally love her ([Genesis 29:32](/genesis/29-32 "Reuben's Birth and Meaning")). However, with Simeon's birth, Leah's focus shifts from seeking human affection to a profound recognition and praise of God's direct and attentive response to her distress, marking a significant development in her spiritual journey.
* **Historical & Cultural Context:** In ancient Near Eastern societies, a woman's status and worth were often intrinsically linked to her ability to bear children, especially sons. Barrenness was considered a great misfortune, and conversely, fertility was seen as a divine blessing. Polygamy, though not ideal, was a recognized practice, especially when a primary wife was barren or when political/familial alliances were at play. Within such a household, favoritism, as seen in Jacob's preference for Rachel, could lead to immense emotional pain and rivalry among wives. Naming conventions were also highly significant; names were not arbitrary labels but often reflected the circumstances of birth, parental hopes, or a divine message, serving as a perpetual reminder of an event or a prophecy. Leah's naming of Simeon, therefore, is a public and theological declaration rooted in her personal experience and the cultural understanding of names.
* **Key Themes:** Genesis 29:33 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It powerfully illustrates **God's compassionate sovereignty**, demonstrating that He sees and responds to the suffering of the marginalized and overlooked, even within complex human relationships. The theme of **divine intervention in human barrenness and fertility** is prominent, as God opens Leah's womb while Rachel remains barren, highlighting His active role in the lineage of the covenant people. Furthermore, the verse underscores the **significance of names** as theological statements and personal testimonies, revealing Leah's evolving spiritual understanding and her growing reliance on God's attentiveness over human affection. This narrative also contributes to the theme of **God working through imperfect circumstances**, as the lineage of Israel, despite the challenging family dynamics, continues to unfold according to His divine plan.

### EXPOSITION AND ANALYSIS
Genesis 29:33 captures Leah's deep emotional state and her profound theological interpretation of her circumstances, marking a pivotal moment in her relationship with God. Her declaration is a powerful testament of faith and personal experience.

#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** This refers to the self-Existent or Eternal God, Jehovah, the Jewish national name of God. Leah's use of "LORD" (Yahweh) signifies her understanding that it is the covenant God of Israel, the one true God, who is actively involved in her life and hearing her cry, not merely a generic deity. This emphasizes a personal and relational encounter with the divine.
* **heard (Hebrew, _shâmaʻ'_):** This primitive root means "to hear intelligently," often implying attention, obedience, or understanding. Leah's statement, "the LORD hath heard," indicates not just a passive reception of sound but an active, discerning, and empathetic attentiveness from God. It suggests that God not only perceived her pain but also understood its depth and responded to it.
* **hated (Hebrew, _sânêʼ'_):** This primitive root means "to hate personally," implying a strong aversion or being odious. Leah's raw and honest confession that she "was hated" reveals the intense emotional pain and rejection she experienced from Jacob. This word choice underscores the severity of her suffering, making God's act of "hearing" even more compassionate and significant.

#### Verse Breakdown
* **"And she conceived again, and bare a son":** This clause highlights Leah's continued fertility, a divine blessing that stands in contrast to Rachel's barrenness at this point. It emphasizes God's active hand in her life, enabling her to bear children despite her emotional distress.
* **"and said, Because the LORD hath heard that I [was] hated":** This is Leah's theological interpretation of her circumstances. Her naming of Simeon is not arbitrary but a direct response to her perception of God's intervention. The phrase "the LORD hath heard" indicates a completed action, affirming God's present and active involvement in her suffering and His personal attentiveness to her deepest pain of being unloved by Jacob.
* **"he hath therefore given me this [son] also":** Leah attributes the gift of this son directly to God's compassionate response to her suffering. This demonstrates her recognition of divine providence, seeing her children as direct blessings from God, granted in response to her distress. It shifts the focus from Jacob's affection to God's provision.
* **"and she called his name Simeon":** The name Simeon (Hebrew: _Shim'on_) is a direct linguistic play on the Hebrew verb _shama'_, meaning "to hear." This naming act serves as a perpetual memorial and testimony to God's attentiveness to her cry, embedding her personal experience of divine compassion into the very identity of her son.

#### Literary Devices
The passage employs several significant literary devices. **Etymological Punning** is central, as the name Simeon (שִׁמְעוֹן, _Shim'on_) is directly derived from the Hebrew verb for "to hear" (שָׁמַע, _shamaʻ_), explicitly linking the child's identity to the mother's experience of God's attentiveness. This creates a powerful and memorable connection between the divine act and the human experience. Leah's declaration also functions as a **Theological Statement** or **Confession**, articulating her understanding of God's character as one who hears and responds to the cries of the afflicted. Furthermore, there is an implicit **Contrast** drawn between Jacob's lack of affection for Leah and God's compassionate attentiveness, highlighting the divine care that transcends human failings and preferences. This contrast underscores the theme of God's sovereignty and His ability to work through imperfect human situations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 29:33 powerfully illustrates God's active and compassionate engagement with human suffering, particularly for those who feel marginalized or unloved. Leah's experience highlights that God is not a distant, indifferent deity, but one who intimately knows and responds to the cries of His people, even when their pain is rooted in relational brokenness. Her naming of Simeon is a profound act of faith, acknowledging God's personal intervention and finding solace in His divine "hearing" where human love was absent. This narrative reinforces the truth that God's providence extends into the most personal and painful aspects of our lives, demonstrating His unwavering care and faithfulness.

* [Psalm 34:17](/psalms/34-17 "The LORD Hears the Righteous")
* [Psalm 66:19](/psalms/66-19 "God Has Surely Heard Me")
* [1 Samuel 1:19-20](/1_samuel/1-19-20 "God Remembers Hannah's Prayer")

### REFLECTION AND APPLICATION
Genesis 29:33 offers profound encouragement for anyone who has ever felt overlooked, unloved, or unheard in their personal struggles. Leah's poignant experience reminds us that even in our deepest, most private sorrows, God is intimately attentive to our cries, never distant or indifferent. Her story teaches us to find solace and purpose in God's faithful intervention, even when our primary human desires remain unfulfilled. It reinforces the power of heartfelt prayer, demonstrating that God truly hears and responds to His people, often in ways that transcend our immediate expectations and provide a deeper, divine comfort. This narrative invites us to bring our rawest emotions and deepest pains before God, trusting that He sees, He hears, and He acts with compassion and purpose, even within the most challenging circumstances of our lives.

#### Questions for Reflection
* **In what areas of your life do you feel unseen or unheard, and how does Leah's experience encourage you?**
* **How does Leah's shift from seeking Jacob's love to acknowledging God's hearing inform your own reliance on divine comfort versus human validation?**
* **What does Leah's naming of Simeon teach us about the significance of acknowledging God's hand in our lives, even amidst pain?**

### FAQ
**What does the name Simeon mean, and why is it significant?**

Answer: The name Simeon (Hebrew: _Shim'on_) means "one who hears" or "hearing." It is profoundly significant because Leah, his mother, explicitly states that she named him this because "the LORD hath heard that I was hated." This name serves as a direct, personal testimony to God's attentiveness and compassion in response to her deep emotional pain and feeling of being unloved by Jacob, making the child's very identity a memorial to divine intervention.

**Does God truly "hear" our prayers and struggles, even when we feel forgotten or unloved?**

Answer: Yes, Leah's experience in [Genesis 29:33](/genesis/29-33 "Leah Names Simeon") provides a clear biblical affirmation that God hears the cries of His people, especially those who feel overlooked or are suffering. Her testimony, "the LORD hath heard that I was hated," underscores God's personal and active involvement in the lives of individuals, demonstrating His intimate knowledge of their pain and His readiness to respond. This theme is consistent throughout Scripture, assuring believers that God is attentive to their needs and prayers, even when the answers may not be what they initially expect or desire.

### CHRIST-CENTERED FULFILLMENT
The birth of Simeon, a son named for God's "hearing" of Leah's suffering, powerfully foreshadows the ultimate divine attentiveness and empathetic response found in Jesus Christ. While Leah found solace in God's acknowledgment of her pain, Christ embodies God's full and complete answer to human brokenness, rejection, and sin. He is Immanuel, "God with us" ([Matthew 1:23](/matthew/1-23 "Matthew 1:23 - Immanuel")), who not only hears our cries but fully enters into our suffering, bearing our burdens and offering ultimate healing and reconciliation. Unlike Leah, who was hated by her husband, Jesus, though perfectly loved by the Father, willingly endured hatred and rejection from humanity, identifying with our deepest pains ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")). Simeon's name points to a God who listens, but Christ's incarnation, life, atoning death, and glorious resurrection reveal a God who acts decisively to redeem, fulfilling the deepest longings of the human heart for perfect love, acceptance, and an eternal relationship with the Divine. He is the ultimate "hearing" of God, not just a passive listening, but an active, redemptive response to the cries of a fallen world, offering true comfort and belonging to all who come to Him ([Hebrews 4:15-16](/hebrews/4-15-16 "Hebrews 4:15-16 - Our High Priest")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 34:25

¶ And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

Genesis 30:20

And Leah said, God hath endued me [with] a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.

Genesis 34:30

And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

Genesis 49:5

¶ Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations.

Genesis 49:6

O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

Genesis 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.

Genesis 42:24

And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.