Psalms 132:5 — Word Study
WLCעַד־ אֶמְצָ֣א מָ֭קוֹם לַיהוָ֑ה מִ֝שְׁכָּנ֗וֹת לַאֲבִ֥יר יַעֲקֹֽב׃
BSAuntilʻad I findmâtsâʼ▸ [discover, attain] a placemâqôwm [location, dwelling] for the LORDYᵉhôvâh [Yehovah, the sovereign God] a dwellingmishkân [tabernacle, habitation] for the Mightyʼâbîyr One of JacobYaʻăqôb [the strong and powerful, the father of the Israelites]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | until | Preposition |
| אֶמְצָ֣א | I will find | Verb, Qal, imperfect first person common singular |
| מָ֭קוֹם | a place | Noun common, masculine singular absolute |
| לַיהוָ֑ה | for Yahweh | Preposition, noun proper |
| מִ֝שְׁכָּנ֗וֹת | dwelling place | Noun common, feminine plural absolute |
| לַאֲבִ֥יר | for [the] mighty one of | Preposition |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | until I find a place for the LORD, a dwelling for the Mighty One of Jacob. ” |
| KJV | Until I find out a place for the LORD, an habitation for the mighty God of Jacob. |
| ASV | Until I find out a place for Jehovah, A tabernacle for the Mighty One of Jacob. |
| YLT | Till I do find a place for Jehovah, Tabernacles for the Mighty One of Jacob. |
| WEB | until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob.” |
| BBE | Till I have got a place for the Lord, a resting-place for the great God of Jacob. |
Where they part company is מִשְׁכָּנ֗וֹת — see How Translations Differ.
One main verb governs the verse, with two phrases expanding on the purpose and object of the search.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָצָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 132:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Search for God's Dwellinggenerated
Psalms 132:5 reveals the psalmist's earnest desire to find a suitable dwelling for the LORD, reflecting the importance of God's presence among His people. This verse is situated within a larger context that emphasizes the significance of the Ark of the Covenant and its role in Israel's worship and identity. The psalmist's commitment to finding a place for God resonates with the historical longing of the Israelites for divine connection and guidance, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 6:17 | So they brought the ark of the LORD and set it in its place inside the tent that David had pitched for it. Then David offered burnt offerings and peace offerings before the LORD. |
| 2 | 1 Chronicles 15:3–12 | And David assembled all Israel in Jerusalem to bring up the ark of the LORD to the place he had prepared for it. |
| 3 | Acts 7:46 | who found favor in the sight of God and asked to provide a dwelling place for the God of Jacob. |
| 4 | 1 Kings 8:27 | But will God indeed dwell upon the earth? Even heaven, the highest heaven, cannot contain You, much less this temple I have built. |
| 5 | 2 Chronicles 2:6 | But who is able to build a house for Him, since the heavens, even the highest heavens, cannot contain Him? Who then am I, that I should build a house for Him, except as a place to burn sacrifices before Him? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מָקוֹם, Ma.komgenerated
The Hebrew word מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. In this verse, it indicates a specific location intended for the presence of God, highlighting the sacredness of the space sought by the psalmist.
The noun is in the masculine singular absolute form, indicating a concrete location. The emphasis on finding a 'place' underscores the psalmist's dedication to ensuring that God has a proper dwelling among His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אֶמְצָ֣א (find) governs the entire verse, with two objects: מָקוֹם (place) and מִשְׁכָּנ֗וֹת (dwelling place). The structure emphasizes the action of finding and the significance of what is being sought.
The prepositional phrases לַיהוָ֑ה (for the LORD) and לַאֲבִ֥יר (for the Mighty One of Jacob) clarify the purpose of the search, linking the act of finding a place directly to God’s presence and identity.
Septuagint Backgroundgenerated
The Septuagint translates מָקוֹם as τόπον (place), maintaining the same meaning as in the Hebrew. This shows a consistent understanding of the importance of a designated location for divine presence.
For מִשְׁכָּנ֗וֹת, the LXX uses σκήνωμα (dwelling), which also carries the sense of a temporary or movable dwelling, reflecting the historical context of the Israelites' worship practices.
In plain words — the whole versegenerated
Psalms 132:5 expresses the psalmist's commitment to find a place for the LORD, a dwelling for the Mighty One of Jacob. This reflects the deep desire for God's presence among His people, emphasizing the importance of having a sacred space for worship.
Frequently Asked Questionsgenerated
The psalmist is seeking a physical location where God's presence can dwell among His people, emphasizing the importance of divine habitation in their worship.
The Mighty One of Jacob refers to God, highlighting His strength and power as the protector and guide of the Israelites, who trace their lineage back to Jacob.
The verse reflects the historical context of the Ark of the Covenant, which represented God's presence among the Israelites and was central to their worship practices.
Finding a dwelling place for God signifies the desire for a close relationship between God and His people, highlighting the importance of worship and community.
Reflection Questionsgenerated
- What does it mean to me to have a place for God in my life?
- How can I create a sacred space for worship and connection with God?
- In what ways does the presence of God impact my community?
- How can I reflect the strength and might of God in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUntil I find a place for the Lord,.... To build a house on for the Lord; which it seems was unknown till the times of David; for though mention had been made of a place the Lord would choose to cause
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will not give sleep to mine eyes, or slumber to mine eyelids, No JFB commentary on these verses.
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUntil I find out a place for the Lord; either, 1. Until I can understand from God what place he hath chosen for his house to be built in. Or rather, 2. Until I have fitted or raised a house in which the ark may be put; a habitation, as this is explained both in the next clause, and in . For this, and not the former, was the matter both of David’ s desire, and-of God’ s answer delivered by Nathan, 2 Samuel 7.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:5 Until I find out a place for the LORD, an habitation for the mighty [God] of Jacob.Ver. 5. Until I find out a place for the Lord] The Jewish doctors tell us, that as the earth is in the middle of the world, so is Judea in the middle of the earth, Jerusalem in the middle of Judea, the temple in the middle of Jerusalem, and the ark in the middle of the temple. An habitation] Heb. habitations; haply because the temple consisted of three parts, or partitions.
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3-5) It is vain to search the historical accounts for this vow. It may be implied from 2 Samuel 7:2, and from the persistent purpose which David certainly nourished. The LXX. and Vulg. give the vow in even greater detail, adding, “and rest to my temples.”
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The mighty God of Jacob.] עביר יעקב abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Genesis 49:24. Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings.
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges5. a place] Cp. 1 Chronicles 15:1. a habitation &c.] A dwelling place for the Mighty One of Jacob, where His presence might ‘dwell’ among His people (Exodus 25:8-9). The word for dwelling place, or tabernacle, is in the ‘amplificative’ plural, expressing the dignity of the house of Jehovah. Cp. Psalms 43:3; Psalms 84:1.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleUntil I find out a place for the Lord - A place for the ark of God; a place where it may constantly and safely remain.
Read Albert Barnes on Psalms 132 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
until I find a place for the LORD, a dwelling for the Mighty One of Jacob. ”
until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob.”
until I find a place for the LORD, a dwelling for the Mighty One of Jacob.”
until I find a place for the Lord, a fine dwelling place for the powerful ruler of Jacob.”
Tyndale line
Until I find out a place for the LORD, an habitation for the mighty God of Jacob.
Until I find out a place for Jehovah, A tabernacle for the Mighty One of Jacob.
Until I find out a place for the LORD, a tabernacle for the Mighty One of Jacob.
Until I find a place for the LORD, a habitation for the mighty God of Jacob.
Vntill I finde out a place for the Lord, an habitation for the mightie God of Iaakob.
Strictly literal
Until I find out a place for Jehovah, habitations for the Mighty One of Jacob. ...
Till I do find a place for Jehovah, Tabernacles for the Mighty One of Jacob.
Until I find a place for YHWH, dwelling places for the Mighty One of Jacob.”
Until I shall have found out a place for the Lord, a dwelling-place for the mighty One of Jacob.
until I find a place for Yahweh, a tabernacle for the Mighty One of Jacob.”
Simplified
until I find a place where the Lord can live, a home for the Mighty One of Jacob.”
Till I have got a place for the Lord, a resting-place for the great God of Jacob.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads, "until I find a place for the LORD, a dwelling for the Mighty One of Jacob," while the Septuagint closely matches this wording with a word-by-word correspondence, indicating agreement in meaning. The Samaritan Pentateuch and the Dead Sea Scrolls also agree with the Masoretic Text in this verse, affirming the consistency of this passage across different ancient witnesses.
עַד־ אֶמְצָ֣א מָ֭קוֹם לַיהוָ֑ה מִ֝שְׁכָּנ֗וֹת לַאֲבִ֥יר יַעֲקֹֽב׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 132:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms — Noun common · masculine singular absoluteHNcmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-mp — Noun common · feminine plural absoluteHNcfpa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
The Hebrew word אָבִיר (*abiyr*) is derived from the root meaning 'mighty' and is used exclusively to describe God. It serves as a poetic name for God, emphasizing His strength and might.
[אָבִיר] adj. strong; alw. = subst. the Strong, old name of God (poet.)
base
H46 אָבִיר strong; alw. = subst. the Strong, old name of God (poet.)
46 'abiyr aw-beer'
from 82; mighty (spoken of God):--mighty (one).
see HEBREW for 082
אָבִיר (a.vir) — mighty.
1) strong, mighty-used only to describe God
2) the Strong-old name for God (poetic)
Prep | Adj — PrepositionHR/Aamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel