Genesis 35:20
Jacob set up a pillar on her grave; it marks Rachel's tomb to this day.
So Jacob set up a pillar
The act of setting up a pillar is significant in the ancient Near Eastern context. The Hebrew word for "pillar" is "מַצֵּבָה" (matzevah), which often denotes a memorial or a marker. In the patriarchal narratives, pillars were used to commemorate significant events or to serve as a witness to a covenant (Genesis 28:18). Jacob's action here is both a personal and a cultural expression of remembrance and honor. It reflects the deep love and respect he had for Rachel, his beloved wife. The pillar serves as a tangible reminder of her life and legacy, a practice that resonates with the human desire to remember and honor those who have passed.

on her grave
The grave, or "קֶבֶר" (kever) in Hebrew, is a place of burial. In ancient times, graves were often marked to signify the resting place of the deceased, and they were treated with reverence. The mention of Rachel's grave highlights the personal loss Jacob experienced. Rachel's death during childbirth (Genesis 35:16-19) was a moment of profound sorrow for Jacob, and marking her grave with a pillar was a way to express his grief and ensure that her memory would endure. This act of marking a grave is a practice that continues in many cultures today, underscoring the universal human need to remember and honor loved ones.

it marks Rachel’s tomb
The phrase "Rachel’s tomb" refers to the specific location where Rachel was buried. The Hebrew word for "tomb" is "קֶבֶר" (kever), the same as "grave," emphasizing the finality and sanctity of the burial site. Rachel's tomb has become a significant historical and religious site, revered by Jews, Christians, and Muslims alike. It is traditionally located near Bethlehem, and its mention in this verse underscores the importance of Rachel in the biblical narrative. Rachel, as the mother of Joseph and Benjamin, holds a special place in the history of Israel, and her tomb serves as a symbol of her enduring legacy.

to this day
The phrase "to this day" suggests the enduring nature of the memorial Jacob established. It indicates that at the time the text was written, Rachel's tomb was still known and recognized. This phrase is often used in the Bible to emphasize the lasting impact of certain events or places (e.g., Deuteronomy 34:6). It serves as a testament to the historical reliability of the biblical narrative and the continuity of tradition. For believers, it is a reminder of the faithfulness of God in preserving the memory of His people and their accounts throughout generations. The enduring nature of Rachel's tomb also speaks to the timelessness of God's promises and the hope of eternal remembrance in Him.

Persons / Places / Events
1. Jacob
The patriarch of the Israelites, son of Isaac and Rebekah, and father of the twelve tribes of Israel. In this passage, he is mourning the death of his beloved wife, Rachel.

2. Rachel
Jacob's favored wife, mother of Joseph and Benjamin. Her death during childbirth is a significant event in Jacob's life and the history of Israel.

3. Pillar
A stone monument set up by Jacob to mark Rachel's grave. It serves as a memorial and a physical reminder of Rachel's life and death.

4. Rachel's Tomb
The burial site of Rachel, which becomes a landmark and a place of remembrance for future generations.

5. Bethlehem
The location near which Rachel was buried. This place later becomes significant as the birthplace of King David and Jesus Christ.
Teaching Points
The Importance of Remembrance
Setting up a pillar signifies the importance of remembering those who have passed and the impact they had on our lives. It encourages us to honor the memory of loved ones and learn from their legacy.

Grief and Hope
Jacob's act of setting up a pillar reflects the human experience of grief. Yet, it also points to hope, as Rachel's legacy continues through her children, particularly Joseph, who plays a crucial role in God's plan for Israel.

Significance of Place
Rachel's tomb near Bethlehem highlights the importance of place in God's redemptive history. It reminds us that God uses specific locations to fulfill His purposes, as seen in Bethlehem's later significance.

Legacy and Influence
Rachel's life and death remind us of the lasting influence one can have. Her account encourages us to consider the legacy we are leaving for future generations.
Bible Study Questions
1. How does Jacob's act of setting up a pillar for Rachel reflect his relationship with her and his understanding of remembrance?

2. In what ways does Rachel's account connect to the broader account of Israel's history and God's redemptive plan?

3. How can we apply the concept of setting up "pillars" in our own lives to remember and honor those who have impacted us?

4. What does the location of Rachel's tomb near Bethlehem teach us about the significance of place in God's plan?

5. How can Rachel's legacy inspire us to consider the influence and impact we have on our families and communities?
Connections to Other Scriptures
Genesis 48:7
Jacob recounts Rachel's death and burial, emphasizing the personal loss and the significance of the location.

1 Samuel 10:2
References Rachel's tomb as a known landmark, indicating its continued importance in Israel's history.

Matthew 2:18
Rachel is symbolically associated with mourning in the prophecy fulfilled during Herod's massacre of the innocents, connecting her account to the broader account of Israel's suffering and hope.
LessonsG. Hughes, B. DGenesis 35:16-20
Rachel's DeathA. Fuller.Genesis 35:16-20
The Death of RachelT. H. Leale.Genesis 35:16-20
Family RecordsR.A. Redford Genesis 35:16-29
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, Zilpah
Places
Allon-bacuth, Bethel, Bethlehem, Canaan, Eder, El-bethel, Ephrath, Hebron, Kiriath-arba, Luz, Mamre, Paddan-aram, Shechem
Topics
Erected, Grave, Jacob, Marks, Named, Pillar, Rachel, Rachel's, Resting-place, Setteth, Standing, Tomb
Dictionary of Bible Themes
Genesis 35:19-20

     5241   burial

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 Year

Our 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

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