When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.

Lia, perceiving that she had left off bearing, gave Zelpha her handmaid to her husband.

And when Leah saw that she had ceased to bear, she took Zilpah her maidservant and gave her to Jacob as wife.

When Leah saw that she had left bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.

And Leah seeth that she hath ceased from bearing, and she taketh Zilpah her maid-servant, and giveth her to Jacob for a wife;

When it was clear to Leah that she would have no more children for a time, she gave Zilpah, her servant, to Jacob as a wife.

Leah, perceiving that she had desisted from child-bearing, delivered Zilpah, her handmaid, to her husband.

Vidit autem Leah, quod cessasset parere, et accepit Zilpah ancillam suam, et dedit eam Iahacob in uxorem.

When Leah saw that she had left bearing. Moses returns to Leah, who, not content with four sons, devised a method whereby she might always retain her superior rank: and therefore she also, in turn, substitutes her maid in her place. And truly Rachel deserved such a reward of her perverse design; since she, desiring to snatch the palm from her sister, does not consider that the same contrivance to which she had resorted, might speedily be employed against herself. Yet Leah sins still more grievously, by using wicked and unjust arts in the contest. Within a short period, she had experienced the wonderful blessing of God; and now, because she ceased from bearing, for a little while, she despairs concerning the future, as if she had never participated in the Divine favor. What, if her desire was strong; why did she not resort to the fountain of blessing? In obtruding, therefore, her maid, she gave proof not only of impatience, but also of distrust; because with the remembrance of Divine mercy, faith also is extinguished in her heart. And we know that all who rely upon the Lord are so tranquil and sedate in their mind, that they patiently wait for what he is about to give. And it is the just punishment of unbelief when any one stumbles through excessive haste. So much the more ought we to beware of the assaults of the flesh, if we desire to maintain a right course. As to the name Gad, this passage is variously expounded by commentators. In this point they agree, that vgd (bagad) means the same as if Leah had said "the time of bearing is come." But some suppose gd (Gad,) to be the prosperous star of Jupiter; others, Mercury; others, good fortune. They adduce Isaiah 65:11, where it is written, "they offer a libation to Gad." [1] But the context of the Prophet shows that this ought rather to be understood of the host of heaven, or of the number of false gods; because it immediately follows that they offer sacrifices to the stars, and furnish tables for a multitude of gods: the punishment is then added, that as they had fabricated an immense number of deities, so God will "number" them "to the sword." As it respects the present passage, nothing is less probable than that Leah should extol the planet Jupiter instead of God, seeing that she, at least, maintained the principle that the propagation of the human race flows from God alone. I wonder also that interpreters understand this of prosperous fortune, when Moses afterwards, Genesis 49:19, leads us to an opposite meaning. For the allusion he there makes would be inappropriate, "Gad, a troop shall overcome him," etc., unless it had been the design of Leah to congratulate herself on the troop of her children. For since she had so far surpassed her sister, [2] she declares that she has children in great abundance. When she proclaims herself happy [3] in her sixth son, it again appears in what great esteem fecundity was then held. And certainly it is a great honor, when God confers on mortals the sacred title of parents, and through them propagates the human race formed after his own image.

Footnotes

1 - "Ye are they that forsake the Lord, that forget my holy mountain, that prepare a table for that troop (margin, Meni). -- English Translation. Calvin has quoted from memory, and not accurately, having put libation instead of table. -- Ed.

2 - Nam quum sesquialtera parte superior esset, praedicat se habere in magna copia liberos.

3 - "And Leah said, Happy am I, for the daughters shall call me blessed; and she called his name Asher." -- English Translation. It may be observed that the names given to these children of the hand-maidens were far less indicative of a pious state of mind, than those which Leah had previously given to her own sons. A fact which confirms the remarks of Calvin on the impiety of the course pursued by the rival wives. Rachel seems to make no reference to God in the names of the children of her handmaid; Leah, in imitating the example of her sister, seems to lose her own previous devotional feeling; and both sink in our esteem, as they proceed in their unseemly contentions. -- Ed.

When Leah saw that she had left bearing,.... For a little while, for she afterwards bore again, and observing also what her sister had done:
she took Zilpah her maid, and gave her Jacob to wife: in this she was less excusable than Rachel, since she had four children of her own, and therefore might have been content without desiring others by her maid; nor had she long left off bearing, and therefore had no reason to give up hope of having any more.

Zilpah's Sons. - But Leah also was not content with the divine blessing bestowed upon her by Jehovah. The means employed by Rachel to retain the favour of her husband made her jealous; and jealousy drove her to the employment of the same means. Jacob begat two sons by Zilpah her maid. The one Leah named Gad, i.e., "good fortune," saying, בּגד, "with good fortune," according to the Chethib, for which the Masoretic reading is גּד בּא, "good fortune has come," - not, however, from any ancient tradition, for the Sept. reads ἐν τύχῃ, but simply from a subjective and really unnecessary conjecture, since בּגד = "to my good fortune," sc., a son is born, gives a very suitable meaning. The second she named Asher, i.e., the happy one, or bringer of happiness; for she said, בּאשׁרי, "to my happiness, for daughters call me happy," i.e., as a mother with children. The perfect אשּׁרני relates to "what she had now certainly reached" (Del.). Leah did not think of God in connection with these two births. They were nothing more than the successful and welcome result of the means she had employed.

Rachel had done that absurd and preposterous thing of putting her maid into her husband's bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.