Deuteronomy 32:9 — Word Study
WLCכִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַעֲקֹ֖ב חֶ֥בֶל נַחֲלָתֽוֹ׃
BSAButkîy the LORD’sYᵉhôvâh portionchêleq [smoothness, inheritance, or allotted share] is His peopleʻam [a nation, or those belonging to Him] JacobYaʻăqôb [the father of the Israelites] His allottedchebel [measured out, assigned] inheritancenachălâh [something passed down, a family heirloom, or a legacy]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| חֵ֥לֶק | [the] portion of | Noun common, masculine singular construct |
| יְהֹוָ֖ה | Yahweh | Noun proper |
| עַמּ֑וֹ | [is] people his | Noun common masculine singular construct, suffix |
| יַעֲקֹ֖ב | Jacob | Noun proper masculine |
| חֶ֥בֶל | [is] [the] measured portion of | Noun common, both singular construct |
| נַחֲלָתֽוֹ׃ | inheritance his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the LORD’s portion is His people, Jacob His allotted inheritance. |
| KJV | For the LORD’s portion is his people; Jacob is the lot of his inheritance. |
| ASV | For Jehovah’s portion is his people; Jacob is the lot of his inheritance. |
| YLT | For Jehovah's portion [is] His people, Jacob [is] the line of His inheritance. |
| WEB | For Yahweh’s portion is his people. Jacob is the lot of his inheritance. |
| BBE | For the Lord's wealth is his people; Jacob is the land of his heritage. |
Where they part company is in the specific wording for חֵ֥לֶק — see How Translations Differ.
The sentence has a main clause followed by a noun phrase that identifies the subject and another that describes the predicate.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Deuteronomy 32:9
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 Song of Mosesgenerated
Deuteronomy 32:9 emphasizes the unique relationship between the LORD and His people, identifying Israel as His special inheritance. This declaration comes within a poetic framework that recounts God's faithfulness and the importance of Israel among the nations, highlighting their role as His chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 26:18–19 | And today the LORD has proclaimed that you are His people and treasured possession as He promised, that you are to keep all His commandments, |
| 2 | Exodus 15:16 | and terror and dread will fall on them. By the power of Your arm they will be as still as a stone until Your people pass by, O LORD, until the people You have bought pass by. |
| 3 | Exodus 19:5–6 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 4 | 1 Samuel 10:1 | Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance? |
| 5 | Psalm 78:71 | from tending the ewes He brought him to be shepherd of His people Jacob, of Israel His inheritance. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֵ֥לֶק, Che.lekgenerated
The word חֵ֫לֶק (*cheleq*) refers to a portion or share, often in the context of inheritance. It can also imply smoothness, particularly in speech, but here it signifies the LORD's designated share among the nations.
In this verse, it underscores the idea that Israel is not just any people but the chosen inheritance of Yahweh, emphasizing the special bond between God and His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses portion to translate חֵ֫לֶק.
Sentence Structuregenerated
The main verb is יְהֹוָ֖ה, Yahweh, which acts as the subject of the sentence, establishing the LORD as the one who possesses His people. The structure is straightforward, with two noun phrases following the verb: the first identifies the subject and the second describes His inheritance.
The Hebrew word order places emphasis on the LORD's identity and His relationship with His people, indicating that they are a significant part of His divine plan.
Septuagint Backgroundgenerated
The Septuagint translates חֵ֫לֶק as μερὶς, which also means 'portion' and reflects the same idea of a designated share. This choice indicates a consistent understanding of Israel's status as God's inheritance.
The term used in the Septuagint aligns closely with the Hebrew meaning, reinforcing the concept of a special relationship between God and His people.
In plain words — the whole versegenerated
Deuteronomy 32:9 tells us that the LORD considers His people, Israel, as His special inheritance. This verse highlights the unique relationship between God and His chosen nation, emphasizing their significance in His plans.
Frequently Asked Questionsgenerated
It signifies that Israel is specially chosen by God to be His people, reflecting a deep and unique relationship.
Jacob represents the patriarch of the Israelites, symbolizing the entire nation that stems from him.
By calling Israel His inheritance, it illustrates God's commitment and love for them as His treasured possession.
Inheritance in the Bible often refers to the blessings and promises passed down through generations, highlighting the importance of legacy and belonging.
Reflection Questionsgenerated
- In what ways do I see myself as part of God's chosen people?
- How can I better understand the significance of being part of God's inheritance?
- What does it mean for me to live as someone who belongs to the LORD?
- How can I share the message of God's love and inheritance with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 32:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord's portion [is] his people, Jacob [is] the lot of his inheritance.
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion and treasure.
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:9 For the LORD’ S portion [is] his people; Jacob [is] the lot of his inheritance. Ver. 9. For the Lord’ s portion.] Dear to God, though despised of the world. They are the Lord’ s "inheritance," "peculiar" ones, the people of his purchase, that comprehended all his gettings, his "glory," his "ornament," his "throne," his "diadem," "heirs of the kingdom," saith St James, heads destinated to the diadem, saith Tertullian.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8, 9) Comp. Deuteronomy 21:16. “when the Most High made nations to inherit, When He parted the sons of Adam, He set the bounds of the peoples, According to the number of the sons of Israel. For the portion of Jehovah is His people, Jacob the cord [7] of His inheritance” [7] i.e., limit.The allusion is to the dispersion from Babel (Genesis 10, 11). The Jews were accustomed to reckon seventy nations and languages in that dispersion. Seventy members of Jacob’s household went down into Egypt. And literally they interpret this passage to mean that in dividing the lands to the peoples, Jehovah left room for His own, so that they might inherit the promised land without any undue pressure upon…
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The Lord's portion is his people] What an astonishing saying! As holy souls take GOD for their portion, so GOD takes them for his portion. He represents himself as happy in his followers; and they are infinitely happy in, and satisfied with, God as their portion. This is what is implied in being a saint. He who is seeking for an earthly portion, has little commerce with the Most High.
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges9. portion] Or lot; in Deuteronomy 12:12 with inheritance. his people] LXX removes Jacob to this line, and to the end of the following adds Israel. In that case his people is superfluous both to the sense and to the rhythm. lot] Lit. measuring-rope, i.e. scale or range; cp. Deuteronomy 9:26, Psalms 105:11.
Read Cambridge on Deuteronomy 32 →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
But the LORD’s portion is His people, Jacob His allotted inheritance.
For Yahweh’s portion is his people. Jacob is the lot of his inheritance.
But the LORD’s portion is His people, Jacob His allotted inheritance.
For the Lord’s allotment is his people, Jacob is his special possession.
Tyndale line
For the LORD’s portion is his people; Jacob is the lot of his inheritance.
For Jehovah’s portion is his people; Jacob is the lot of his inheritance.
For the LORD’S portion is his people; Jacob is the lot of his inheritance.
For the LORD'S portion is his people; Jacob is the lot of his inheritance.
For the Lordes portion is his people: Iaakob is the lot of his inheritance.
Strictly literal
For Jehovah's portion is his people; Jacob the lot of his inheritance.
For Jehovah's portion [is] His people, Jacob [is] the line of His inheritance.
For YHWH’s portion [is] His people, || Jacob [is] the line of His inheritance.
For the portion of the Lord is his people; Jacob is the lot of his inheritance.
For Yahweh's portion is his people; Jacob is his apportioned inheritance.
From the Latin
But the Lord’s portion is his people: Jacob the lot of his inheritance.
Simplified
But the Lord's people are his, Israel is his chosen one.
For the Lord's wealth is his people; Jacob is the land of his heritage.
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 and the Septuagint show agreement in the core message of the verse, although the Samaritan Pentateuch includes the word ישׂראל (Israel), which specifies the identity of the people as God's inheritance.
כִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַעֲקֹ֖ב חֶ֥בֶל נַחֲלָתֽוֹ׃
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.
כי חלק יהוה עמו יעקב חבל נחלתו ישׂראל
1 word differs from the Masoretic Text: ישׂראל (Israel)
[כי] [חלק] [יהוה] [עמ׳ו] [יעקב] [חבל] נחלת׳ו
nothing on the leather here — 1 partly restored, 6 supplied entire by an editor.
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 Deuteronomy 32:9
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cs — Noun common · both singular constructHNcbsc
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…
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms