Genesis 29:30 explains Leah's unloved condition, providing context for God's action in the next verse.

Genesis 20:18 shows God closing wombs, paralleling His opening of Leah's womb.

In Genesis 30:22, God finally remembers Rachel and opens her womb too — the direct counterpart to His favor shown to Leah here.

Genesis 30:23 records Rachel finally conceiving after years of barrenness — the direct narrative continuation where God's compassion extends to her as well.

In Genesis 30:1, Rachel's jealousy and desperation are the direct consequence of what happens here — God favoring Leah with children while Rachel remains barren.

Genesis 11:30 records Sarah's barrenness — another matriarch unable to conceive, establishing a recurring pattern God resolves across the patriarchal narratives.

In Genesis 30:2, Jacob's rebuke echoes this truth: God alone controls the womb, affirming the same divine sovereignty over fertility shown here.

Genesis 20:17 shows God restoring fertility through Abraham's prayer — another instance of divine power over barrenness in the Abraham-Isaac-Jacob lineage.

In Genesis 25:21, prayer leads to conception, another instance of God opening wombs.

Genesis 21:2 emphasizes the timing of conception, echoing God's intervention for Leah.

Genesis 21:1 depicts God's faithfulness to Sarah, similar to granting Leah children.

Deuteronomy 21:15 legislates against favoritism seen in Jacob's family, addressing the unloved wife scenario.

In Judges 13:3, God announces He will open Manoah's wife's womb — the same sovereign act of granting conception shown here with Leah.

1 Samuel 1:5 states the LORD closed Hannah's womb — the flip side of the same truth: God sovereignly controls who conceives and who doesn't.

In 1 Samuel 1:20, God opens Hannah's womb just as He opened Leah's here — another barren woman granted a child by divine intervention.

Ruth 4:13 credits the LORD with enabling Ruth to conceive — the same divine compassion granting children to women in difficult circumstances.

Judges 13:2 introduces another barren woman, Manoah's wife, echoing the same pattern of divine intervention in fertility that begins here with Leah.

Psalm 127:3 states children are a heritage and reward from the LORD — the theological principle behind God opening Leah's womb here.

Luke 1:7 describes Elizabeth's barrenness — same pattern of divine compassion for the unloved or overlooked, with God sovereignly opening a closed womb.

In 1 Samuel 1:27, Hannah confirms the LORD granted her child — echoing this moment where God opens Leah's womb out of compassion.

In 1 Samuel 2:21, God continues to bless Hannah with more children — extending the same pattern of divine favor toward the barren woman shown here.