So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). So Rachel diedRachel's death marks a significant moment in the narrative of the patriarchs. She was the beloved wife of Jacob and the mother of Joseph and Benjamin. Her death during childbirth is a poignant reminder of the hardships faced by the matriarchs. Rachel's passing fulfills the sorrow she expressed in Genesis 30:1, where she lamented her barrenness before God blessed her with children. Her death also foreshadows the sorrow associated with Bethlehem, as seen in Matthew 2:18, where Rachel is depicted weeping for her children during Herod's massacre. and was buried
The act of burial is significant in the Hebrew tradition, emphasizing the importance of honoring the dead. Rachel's burial is mentioned specifically, highlighting her importance in Jacob's life and the narrative of Israel. This burial site becomes a landmark, as seen in Genesis 48:7, where Jacob recalls Rachel's death and burial to Joseph. The burial also signifies the transient nature of life and the hope of resurrection, a theme that resonates throughout Scripture. on the way to Ephrath
Ephrath is an ancient name for Bethlehem, indicating the location of Rachel's burial. This journey from Bethel to Ephrath is part of Jacob's return to his father's house, a journey filled with both joy and sorrow. The mention of Ephrath connects Rachel's story to the broader narrative of Israel's history, as Bethlehem becomes a significant location in the lineage of David and ultimately Jesus Christ. The journey also reflects the pilgrim nature of the patriarchs, who were often on the move, trusting in God's promises. (that is, Bethlehem).
Bethlehem, meaning "house of bread," is a town with deep biblical significance. It is the birthplace of King David, as noted in 1 Samuel 16:1, and the prophesied birthplace of the Messiah in Micah 5:2. Rachel's burial here ties her story to the messianic lineage, as Jesus Christ, the Bread of Life, is born in Bethlehem. This connection underscores the fulfillment of God's promises through the generations, linking the patriarchal narratives to the New Testament fulfillment in Christ. Persons / Places / Events 1. RachelThe beloved wife of Jacob and mother of Joseph and Benjamin. Her death marks a significant moment in Jacob's life and the history of Israel. 2. JacobAlso known as Israel, he is the patriarch of the twelve tribes of Israel. Rachel's death deeply affects him, as she was his favored wife. 3. Ephrath (Bethlehem)The location where Rachel was buried. Bethlehem later becomes significant as the birthplace of King David and Jesus Christ. 4. BenjaminRachel's second son, born just before her death. His birth is bittersweet, as it leads to Rachel's demise. 5. BurialThe act of burying Rachel signifies the end of her earthly journey and the continuation of God's promise through her offspring. Teaching Points The Reality of Suffering and LossRachel's death reminds us that suffering and loss are part of the human experience, even for those who are part of God's covenant people. God's Sovereign PlanDespite personal tragedies, God's plan continues. Rachel's burial in Bethlehem ties into the larger redemptive history culminating in Jesus Christ. The Importance of LegacyRachel's legacy lives on through her sons, Joseph and Benjamin, illustrating how our lives can impact future generations. The Significance of PlaceBethlehem's repeated mention in Scripture underscores how God uses specific locations to fulfill His purposes. Hope Beyond GriefWhile Rachel's death is a moment of sorrow, it also points to the hope of God's promises being fulfilled through her descendants. Bible Study Questions 1. How does Rachel's death and burial in Bethlehem connect to the broader account of God's promises to Jacob and his descendants? 2. In what ways does the account of Rachel's life and death encourage us to trust in God's timing and plan, even amidst personal suffering? 3. How does the significance of Bethlehem in Rachel's account foreshadow its importance in the birth of Jesus Christ? 4. What can we learn from Jacob's response to Rachel's death about dealing with grief and loss in our own lives? 5. How does Rachel's legacy through her sons, Joseph and Benjamin, inspire us to consider the impact of our own lives on future generations? Connections to Other Scriptures Genesis 30:1-24Provides background on Rachel's struggle with infertility and her eventual joy at the birth of Joseph, highlighting her importance in Jacob's family. 1 Samuel 16:1Connects to Bethlehem as the future birthplace of King David, showing the ongoing significance of this location in Israel's history. Matthew 2:1-6Bethlehem is prophesied as the birthplace of the Messiah, linking Rachel's burial place to the future hope of Israel. Jeremiah 31:15Rachel is symbolically weeping for her children, connecting her account to the broader account of Israel's suffering and hope. People Allon, Aram, Arba, Asher, Benjamin, Benoni, Bilhah, Dan, Deborah, Eder, Ephrath, Esau, Gad, Isaac, Issachar, Jacob, Joseph, Leah, Levi, Mamre, Naphtali, Rachel, Rebekah, Reuben, Simeon, Zebulun, ZilpahPlaces Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, ShechemTopics Bethlehem, Beth-lehem, Buried, Died, Dieth, Ephrath, Ephratha, Rachel, Rest, RoadDictionary of Bible Themes Genesis 35:19-20 5241 burial
5443 pillars Library February the Eighth Revisiting Old Altars
"I will make there an altar unto God, who answered me in the day of my distress." --GENESIS xxxv. 1-7. It is a blessed thing to revisit our early altars. It is good to return to the haunts of early vision. Places and things have their sanctifying influences, and can recall us to lost experiences. I know a man to whom the scent of a white, wild rose is always a call to prayer. I know another to whom Grasmere is always the window of holy vision. Sometimes a particular pew in a particular church …
John Henry Jowett—My Daily Meditation for the Circling YearOur Last ChapterConcluded with the Words, "For Childhood and Youth are Vanity"...
Our last chapter concluded with the words, "For childhood and youth are vanity": that is, childhood proves the emptiness of all "beneath the sun," as well as old age. The heart of the child has the same needs--the same capacity in kind--as that of the aged. It needs God. Unless it knows Him, and His love is there, it is empty; and, in its fleeting character, childhood proves its vanity. But this makes us quite sure that if childhood can feel the need, then God has, in His wide grace, met the …
F. C. Jennings—Old Groans and New Songs The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only …
Alexander Maclaren—Expositions of Holy Scripture The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that …
Alexander Maclaren—Expositions of Holy Scripture The National Oath at Shechem
'And Joshua said unto the people. Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins. 20. If ye forsake the Lord, and serve strange gods, then He will turn and do you hurt, and consume you, after that He hath done you good. 21. And the people said unto Joshua, Nay; but we will serve the Lord. 22. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen you the Lord, to serve Him. And they said, …
Alexander Maclaren—Expositions of Holy Scripture And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which …
Arthur W. Pink—The Sovereignty of God The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 35:19 NIVGenesis 35:19 NLTGenesis 35:19 ESVGenesis 35:19 NASBGenesis 35:19 KJV
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