Psalms 87:2 — Word Study
WLCאֹהֵ֣ב יְ֭הוָה שַׁעֲרֵ֣י צִיּ֑וֹן מִ֝כֹּ֗ל מִשְׁכְּנ֥וֹת יַעֲקֹֽב׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] lovesʼâhab [has affection for, is devoted to] the gatesshaʻar [city entrances, points of access] of ZionTsîyôwn [the mountain in Jerusalem] more than allkôl [above, beyond, everything, the entirety] the dwellingsmishkân [tabernacles, places of residence] of JacobYaʻăqôb [the son of Isaac, a key figure in Israel's history]
| Greek | English | Parsing |
|---|---|---|
| אֹהֵ֣ב | [is] loving | Verb, Qal, participle (active) masculine singular |
| יְ֭הוָה | Yahweh | Noun proper |
| שַׁעֲרֵ֣י | [the] gates of | Noun common, masculine plural construct |
| צִיּ֑וֹן | Zion | Noun proper |
| מִ֝כֹּ֗ל | more than all | Preposition, noun common masculine singular construct |
| מִשְׁכְּנ֥וֹת | [the] dwelling places of | Noun common, feminine plural construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD loves the gates of Zion more than all the dwellings of Jacob. |
| KJV | The LORD loveth the gates of Zion more than all the dwellings of Jacob. |
| ASV | Jehovah loveth the gates of Zion More than all the dwellings of Jacob. |
| YLT | Jehovah is loving the gates of Zion Above all the tabernacles of Jacob. |
| WEB | Yahweh loves the gates of Zion more than all the dwellings of Jacob. |
| BBE | The Lord has more love for the doors of Zion than for all the tents of Jacob. |
The translations agree on the meaning of the LORD's love for Zion's gates.
The sentence has a main clause followed by an object phrase and a comparative phrase, highlighting the LORD's love in a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָהֵב
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 87:2
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 Significance of Ziongenerated
Psalm 87:2 highlights the special affection that the LORD has for Zion, emphasizing its importance as a city of God. This verse is part of a psalm that celebrates Zion's unique status among the cities of Israel, indicating that the LORD values its gates above all other places where His people dwell. The context of the psalm reflects a deep reverence for Zion's spiritual significance, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:67–69 | He rejected the tent of Joseph and refused the tribe of Ephraim. |
| 2 | Psalm 132:13–14 | For the LORD has chosen Zion; He has desired it for His home: |
| 3 | Deuteronomy 12:5 | Instead, you must seek the place the LORD your God will choose from among all your tribes to establish as a dwelling for His Name, and there you must go. |
| 4 | 2 Chronicles 6:6 | But now I have chosen Jerusalem for My Name to be there, and I have chosen David to be over My people Israel.’ |
| 5 | Isaiah 14:32 | What answer will be given to the envoys of that nation? “The LORD has founded Zion, where His afflicted people will find refuge.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֹהֵ֣ב, 'o.Hevgenerated
The Hebrew word אָהֵב (*'ahab*) is a participle meaning 'loving' and conveys a sense of affection and devotion. It is derived from a root that encompasses various forms of love, including familial, romantic, and divine love. In this verse, it indicates the LORD's special affection for the gates of Zion.
The participial form emphasizes an ongoing state of love, suggesting that God's devotion to Zion is both active and enduring. This word captures the essence of God's relationship with His chosen city, highlighting a profound connection that transcends mere preference.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all expressing the LORD's love for the gates of Zion.
Sentence Structuregenerated
The main verb is אֹהֵ֣ב, is loving, which governs the entire sentence. The structure shows that the subject, יְ֭הוָה (Yahweh), is clearly identified as the one who loves. The phrase that follows, שַׁעֲרֵ֣י צִיּ֑וֹן (the gates of Zion), serves as the object of His love, while the comparative phrase מִ֝כֹּ֗ל מִשְׁכְּנ֥וֹת יַעֲקֹֽב (more than all the dwellings of Jacob) provides additional context for this affection.
The sentence structure emphasizes the LORD's prioritization of Zion's gates over Jacob's dwellings, showcasing the significance of Zion in God's plan.
Septuagint Backgroundgenerated
The Septuagint translates אֹהֵ֣ב as ἀγαπᾷ (agapa), which also means 'to love.' This choice reflects a consistent understanding of divine love, emphasizing the depth of affection the LORD has for Zion.
The translation of שַׁעֲרֵ֣י as πύλας (pylas, meaning 'gates') maintains the focus on the entrances of Zion, reinforcing the idea of access and significance.
In plain words — the whole versegenerated
Psalm 87:2 expresses the LORD's love for the gates of Zion, indicating that He values them more than all the places where Jacob's descendants dwell. This highlights the special importance of Zion as a city chosen by God.
Frequently Asked Questionsgenerated
It signifies that God has a special affection for Zion, viewing it as a significant place in His divine plan.
The gates represent access to the city and symbolize the importance of Zion as the dwelling place of God among His people.
Jacob represents the people of Israel, and the comparison highlights God's preference for Zion over all their dwelling places.
It shows that God has a chosen place where His presence dwells, emphasizing His love and commitment to that location.
Reflection Questionsgenerated
- In what ways can I recognize and appreciate the significance of my spiritual 'Zion'?
- How can I express my love for God as He expresses His love for Zion?
- What does this verse teach me about God's priorities in my life?
- How can I create spaces in my life that reflect the significance of God's presence?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who reflects on the significance of the LORD's love for Zion.
"The Lord loves the gates of Sion more than all the dwellings of Jacob" [Psalms 87:2].Early Church Fathers on Psalms 87 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 87:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord loveth the gates of Zion,.... Which the Targum interprets of the schools, as preferable to the synagogues: the Lord loves Zion herself; that is, the church, and therefore has chosen it for
Read John Gill on Psalms 87 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD loveth the gates of Zion more than all the dwellings of Jacob. The Lord loveth the gates of Zion more than all the dwellings of Jacob - (Psalms 78:68).
Read Robert Jamieson on Psalms 87 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe gates, i.e. the city gates, being oft put for cities, as 16:5 . Of Zion; largely so called, as was now said, to wit, of Jerusalem, which was built upon and near Mount Zion. He saith Zion rather than Jerusalem, to intimate that he loved Jerusalem for Zion’ s sake, or for the temple, which is oft said to be in Zion; which place he loved and chose for his peculiar dwelling-place. More than all the dwellings of Jacob; more than all other places of the land of Canaan in which the Israelites dwelt. For although the tabernacle was for a season in some other parts of the land, yet the temple, the place of God’ s fixed residence, was no where but in this city.
Read Matthew Poole on Psalms 87 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 87:2 The LORD loveth the gates of Zion more than all the dwellings of Jacob.Ver. 2. The Lord loveth the gates of Zion] Nothing but his mere love moved him to make choice of it, above all other places, there to declare his power, presence, and goodness. He first chose it for his love, and then loved it for his choice; and so he doth his Church.
Read John Trapp on Psalms 87 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The Lord loveth the gates of Zion more than all the dwellings of Jacob.] That is, he preferred Zion for his habitation, to be the place of his temple and sanctuary, before any other place in the promised land. Mystically, the Lord prefers the Christian Church to the Jewish: the latter was only a type of the former; and had no glory by reason of the glory that excelleth. To this position no exception can be made.
Read AdamClarke on Psalms 87 →CambridgeThe Cambridge Bible for Schools and Colleges2. the gates of Zion] A poetical expression for the city, specially appropriate with reference to the thought of the crowd of pilgrims (Psalms 122:2) entering it from all nations (Isaiah 60:11; Revelation 22:14). more than all the dwellings of Jacob] Better than any of the other cities of Israel, though they too are goodly (Numbers 24:5, where the same word is rendered ‘tabernacles’).
Read Cambridge on Psalms 87 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord loveth the gates of Zion - Compare Psalms 78:68. The gates of a city were the places of concourse; where business was transacted; where courts were held.
Read Albert Barnes on Psalms 87 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Gates of Zion—A metonomy for Zion itself. The gates anciently were places of public assemblage: “I will declare all thy praises in the gates of Zion.” Psalms 9:14.
Read Daniel Denison Whedon on Psalms 87 →The verse in English, compared — 17 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
The LORD loves the gates of Zion more than all the dwellings of Jacob.
Yahweh loves the gates of Zion more than all the dwellings of Jacob.
The LORD loves the gates of Zion more than all the dwellings of Jacob.
The Lord loves the gates of Zion more than all the dwelling places of Jacob.
Tyndale line
The LORD loveth the gates of Zion more than all the dwellings of Jacob.
Jehovah loveth the gates of Zion More than all the dwellings of Jacob.
The LORD loveth the gates of Zion more than all the dwellings of Jacob.
The LORD loveth the gates of Zion more than all the dwellings of Jacob.
The Lord loueth the gates of Zion aboue all the habitations of Iaakob.
Strictly literal
Jehovah loveth the gates of Zion more than all the habitations of Jacob.
Jehovah is loving the gates of Zion Above all the tabernacles of Jacob.
YHWH is loving the gates of Zion || Above all the dwelling places of Jacob.
The Lord loveth the gates of Zion more than all the dwellings of Jacob.
Yahweh loves the gates of Zion more than all the tents of Jacob.
From the Latin
O Lord, the God of my salvation: I have cried in the day, and in the night before thee.
Simplified
Jerusalem is the city that the Lord loves more than any other city in Israel.
The Lord has more love for the doors of Zion than for all the tents 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 of Psalms 87:2 states, 'The LORD loves the gates of Zion more than all the dwellings of Jacob.' The Septuagint, while it has a different word order and articles, agrees with the Masoretic Text in meaning and essentially conveys the same message. There are no significant differences in the core content of this verse among the ancient witnesses, indicating a strong consistency in the text regarding the LORD's preference for Zion over Jacob's dwellings.
אֹהֵ֣ב יְ֭הוָה שַׁעֲרֵ֣י צִיּ֑וֹן מִ֝כֹּ֗ל מִשְׁכְּנ֥וֹת יַעֲקֹֽב׃
6 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 87:2
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.
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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)
N-proper — Noun properHNpt
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-mp — Noun common · masculine plural constructHNcmpc
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…
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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 constructHNcfpc
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