And she called his name Joseph; and said, The LORD shall add to me another son. Joseph - [Hebrew, Yowceep (H3130), may he add, from yaacap (H3254), to add. But there is a paranomasia on this verb and 'aacap (H622), to take away, in the preceding clause, so that the name presents the birth of this son in the twofold light of removing the reproach of barrenness from the mother and adding a son (Genesis 30:23-24)]. This name, and those of Issachar and Zebulun, have been fastened upon by De Wette and Knobel as showing in the Mosaic record of them duplicate and contradictory etymologies; but the objections are groundless, as a combination of different and independent ideas in one name is quite in accordance with that fondness for alliteration, of which the Hebrew writings furnish so many examples. In this register of the successive births in Jacob's family, there is a circumstance deserving of notice-namely, the frequent introduction of the divine name in different forms.
The historian may have adopted this style of narration from a pious wish to recognize the direct agency of God in the origin of the Israelite nation (see the note at Genesis 29:31), and the names "Lord," "God" have been used by him indifferently. But if the words, as recorded, were actually uttered by the respective mothers, they must be regarded as indicating the variable state of their religious feelings in the circumstances-Leah being at first impressed with a sense of the goodness and grace of Yahweh in making her "a mother in Israel," but apparently losing sight of Him through the influence of jealousy, and talking only of God (Genesis 30:18; Genesis 30:20); while the proud, worldly-minded Rachel speaks only of Elohim, until she was at length led to trace the agency of Yahweh (Genesis 30:24). Rachel looks to natural means only. And yet, though employing love-apples as a stimulant, she remains sterile, while Leah, who resorts to no such expedients, is again blessed with productiveness. On the whole, the two principal wives of Jacob seem to have been but imperfectly instructed in the revealed knowledge of God; while He, by denying offspring to the favourite wife, and bestowing that privilege on Leah, who had the distinguished honour of being the chief foundress of the house of Israel, showed them, in a manner not to be mistaken or misunderstood, that the children they obtained were not the fruits of nature, but the gifts of grace.