Lexical Summary Rhachél: Rachel Original Word: Ῥαχήλ Strong's Exhaustive Concordance Rachel. Of Hebrew origin (Rachel); Rachel, the wife of Jacob -- Rachel. see HEBREW Rachel NAS Exhaustive Concordance Word Originof Hebrew origin Rachel Definition Rachel, the wife of Jacob NASB Translation Rachel (1). Thayer's Greek Lexicon STRONGS NT 4478: ΡαχηλΡαχηλ (רָחֵל, a ewe or a sheep), ἡ, Rachel (cf. B. D. under the word), the wife of the patriarch Jacob: Matthew 2:18 (from Jeremiah 38:15 Topical Lexicon Biblical narrativeRachel, daughter of Laban and beloved wife of Jacob, first appears in Genesis 29. Jacob’s fourteen-year service for her hand (Genesis 29:18–30) highlights her worth to him and sets the stage for intense household rivalry with her sister Leah. Rachel’s initial barrenness and subsequent cry, “Give me children, or I will die!” (Genesis 30:1), form the emotional core of her story. God eventually opens her womb, granting Joseph and later Benjamin (Genesis 30:22–24; Genesis 35:16–18). She dies giving birth to Benjamin and is buried near Bethlehem (Genesis 35:19), where Jacob sets up a pillar over her tomb. Tribal heritage Through Joseph’s sons Ephraim and Manasseh, Rachel becomes mother to two tribes that dominate later Israelite history. Benjamin, her second son, yields Israel’s first king (1 Samuel 10:20–24) and provides a loyal remnant during the divided-kingdom era (2 Chronicles 11:12–13; 2 Chronicles 15:8-10). Thus Rachel occupies a unique matriarchal position: loved by Jacob, yet mother of tribes representing both northern (Ephraim) and southern (Benjamin) loyalties. Symbolic representation Rachel’s life of longed-for fertility followed by death in childbirth mirrors Israel’s own experience of promise, suffering, and hope. Her tomb “on the way to Ephrath (that is, Bethlehem)” (Genesis 35:19) renders her a continual witness at the crossroads of Israel’s sorrow and redemption. Later writers invoke her memory to personify the collective grief of the nation. Jeremiah’s lament Jeremiah 31:15 places Rachel at Ramah—close to her burial vicinity—as the prophetic voice of mourning when exiles are led away to Babylon: “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.” The oracle immediately turns to consolation (Jeremiah 31:16-17), promising the return of her offspring and foreshadowing new-covenant blessing (Jeremiah 31:31-34). Rachel thus embodies both lament and hope in Jeremiah’s prophecy. Matthew’s fulfillment motif Matthew 2:18 cites Jeremiah verbatim to interpret Herod’s massacre of the infants: “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children, and she refuses to be comforted, because they are no more.” Placing the tragedy near Bethlehem—the very site of Rachel’s grave—Matthew frames it as the climactic sorrow from which Messiah will bring ultimate comfort. The evangelist’s fulfillment formula does more than record an event; it ties the entire Bethlehem narrative to Israel’s historical agony and promised restoration. Continuity of redemption history 1. Covenant faithfulness: God’s remembrance of Rachel’s plea for children (Genesis 30:22) parallels His later remembrance of Israel’s exile and the messianic arrival. Pastoral insights • Grief has a voice in Scripture. The image of Rachel legitimizes sorrow while directing it toward God’s promised comfort. Ministry applications • Comfort the bereaved by reminding them that their tears echo Rachel’s and are noticed by God (Psalm 56:8). Key references Genesis 29:16–35; Genesis 30:1–24; Genesis 35:16–20 1 Samuel 10:2; Jeremiah 31:15–17 Forms and Transliterations Ραχηλ Ῥαχὴλ ράχις Rachel Rachēl Rhachel Rhachēl RhachḕlLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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