And with her last breath--for she was dying--she named him Ben-oni. But his father called him Benjamin. And with her last breathThis phrase captures the poignant moment of Rachel's final moments. The Hebrew word for "breath" here is "נֶפֶשׁ" (nephesh), often translated as "soul" or "life." It signifies the essence of life departing from her. In the ancient Near Eastern context, the breath was seen as the life force given by God, and its departure marked the end of earthly existence. Rachel's last act of naming her son reflects the deep maternal bond and the significance of names in Hebrew culture. for she was dying
The Hebrew verb "מֵתָה" (metah) is used here, indicating the process of dying. This moment is a fulfillment of the sorrow Jacob feared when he reluctantly agreed to leave Laban's house. Rachel's death in childbirth is a reminder of the fragility of life and the cost of God's promises being fulfilled. It also highlights the theme of suffering and blessing intertwined throughout the patriarchal narratives. she named him Ben-oni
Rachel names her son "Ben-oni," which means "son of my sorrow" or "son of my trouble" in Hebrew. This name reflects her anguish and the circumstances of his birth. In the ancient world, names were often prophetic or descriptive of circumstances, and Rachel's choice encapsulates her personal grief. It also serves as a reminder of the pain that often accompanies the fulfillment of God's promises. But his father called him Benjamin
Jacob's decision to rename his son "Benjamin," meaning "son of the right hand" or "son of the south," reflects a shift from sorrow to strength and favor. The "right hand" in biblical symbolism often denotes power, authority, and blessing. By renaming him, Jacob asserts a hopeful future for his son, aligning with God's promises to his family. This act of renaming also signifies the father's authority and the importance of names in shaping identity and destiny in biblical narratives. Persons / Places / Events 1. RachelThe beloved wife of Jacob, who is giving birth to her second son. Her death during childbirth is a pivotal moment in Jacob's family history. 2. JacobThe patriarch of the Israelite tribes, who renames his son from Ben-oni to Benjamin, signifying a shift from sorrow to strength. 3. Ben-oniThe name given by Rachel, meaning "son of my sorrow" in Hebrew, reflecting her pain and the circumstances of his birth. 4. BenjaminThe name given by Jacob, meaning "son of the right hand" or "son of the south," indicating a position of favor and strength. 5. BethlehemThe place near where Rachel dies and is buried, later becoming significant as the birthplace of King David and Jesus. Teaching Points The Power of NamingNames in the Bible often reflect character or destiny. Rachel's choice of Ben-oni reflects her immediate sorrow, while Jacob's renaming to Benjamin reflects hope and future strength. Consider how we name and frame our circumstances. Transformation Through FaithJacob's decision to rename his son demonstrates a shift from focusing on immediate pain to embracing God's promises. In our lives, we can choose to see beyond our current struggles to God's greater plan. Legacy of FaithRachel's death and Jacob's response remind us of the importance of leaving a legacy of faith and hope for future generations, even in times of personal loss. God's Sovereignty in SufferingRachel's death is a reminder of the reality of suffering, yet God's purposes prevail. Trusting in God's sovereignty can bring peace amidst life's trials. Bible Study Questions 1. How does the naming of Ben-oni and Benjamin reflect the different perspectives of Rachel and Jacob? How can this inform our understanding of handling grief and hope? 2. In what ways does the account of Rachel and Jacob encourage us to trust in God's promises despite our immediate circumstances? 3. How can the transformation from Ben-oni to Benjamin inspire us to reframe our own challenges in light of God's greater plan? 4. What parallels can you draw between Rachel's experience and other biblical figures who faced sorrow and found hope in God? 5. How does the location of Bethlehem in this account connect to its significance in the broader biblical account, and what does this teach us about God's unfolding plan? Connections to Other Scriptures Genesis 30:1-24Provides background on Rachel's struggle with infertility and her deep desire for children, which adds depth to her naming of Ben-oni. 1 Samuel 1:20Hannah names her son Samuel, reflecting her own struggles and prayers, similar to Rachel's experience. Philippians 3:8Paul speaks of counting all things as loss for the sake of Christ, paralleling Jacob's transformation of sorrow into strength through faith. Matthew 2:18Rachel's weeping is referenced in the context of Herod's massacre, connecting her sorrow to future events in Bethlehem. 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 Benjamin, Benoni, Ben-oni, Ben-o'ni, Calleth, Child, Death, Departing, Died, Dying, Hour, Named, Pass, SoulDictionary of Bible Themes Genesis 35:18 5044 names, giving of
5436 pain
5561 suffering, nature of Genesis 35:16-18 5095 Jacob, life
5720 mothers, examples 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 35:18 NIVGenesis 35:18 NLTGenesis 35:18 ESVGenesis 35:18 NASBGenesis 35:18 KJV
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