Psalms 132:2 — Word Study
WLCאֲשֶׁ֣ר נִ֭שְׁבַּע לַיהוָ֑ה נָ֝דַ֗ר לַאֲבִ֥יר יַעֲקֹֽב׃
BSAhowʼăsher he swore an oathshâbaʻ■ [made a solemn promise, vowed] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] [and] vowednâdar■ [pledged, made a commitment] to the Mighty Oneʼâbîyr [strong and powerful] of JacobYaʻăqôb [the son of Isaac and Rebekah]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר | who | Particle |
| נִ֭שְׁבַּע | he swore an oath | Verb, Niphal, perfect third person masculine singular |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| נָ֝דַ֗ר | he vowed | Verb, Qal, perfect third person masculine singular |
| לַאֲבִ֥יר | to [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 | how he swore an oath to the LORD, and vowed to the Mighty One of Jacob: |
| KJV | How he sware unto the LORD, and vowed unto the mighty God of Jacob; |
| ASV | How he sware unto Jehovah, And vowed unto the Mighty One of Jacob: |
| YLT | Who hath sworn to Jehovah. He hath vowed to the Mighty One of Jacob: |
| WEB | how he swore to Yahweh, and vowed to the Mighty One of Jacob: |
| BBE | How he made an oath to the Lord, and gave his word to the great God of Jacob, saying, |
Where they part company is נִ֭שְׁבַּע — see How Translations Differ.
The main clause is followed by a participial phrase that expands on David's vow, showcasing the structure of the promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַע
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 132:2
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 — David's Oath to Godgenerated
Psalm 132:2 reflects on the dedication of David to the LORD, emphasizing his solemn promises made in a time of commitment. This verse is part of a larger prayer that recalls David's hardships and his unwavering faithfulness to God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:12 | Your vows are upon me, O God; I will render thank offerings to You. |
| 2 | Psalm 65:1 | Praise awaits You, O God, in Zion; to You our vows will be fulfilled. |
| 3 | Psalm 66:13–14 | I will enter Your house with burnt offerings; I will fulfill my vows to You— |
| 4 | Psalm 116:14–18 | I will fulfill my vows to the LORD in the presence of all His people. |
| 5 | Psalm 119:106 | I have sworn and confirmed that I will keep Your righteous judgments. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִ֭שְׁבַּע, Nish.ba'generated
The verb שָׁבַע (*shaba`*) means to swear or take an oath, indicating a serious promise made before God. It is in the Niphal stem, suggesting a passive or reflexive action, where David is bound by his own words.
This construction highlights the solemnity of David's commitment. By swearing an oath, he invokes God's presence as a witness to his promise, emphasizing the gravity of his vow.
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 main verb is נִ֭שְׁבַּע, he swore an oath, which governs the sentence. It is followed by a prepositional phrase indicating the object of the oath and another clause that describes the vow made.
The structure emphasizes David's actions and the significance of his promises to God, showcasing the commitment he made to the Mighty One of Jacob.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נִ֭שְׁבַּע is rendered as ὤμοσεν, which also means 'he swore.' This choice maintains the solemnity of David's promise.
The translation reflects a direct correspondence, emphasizing the continuity of the promise across translations.
In plain words — the whole versegenerated
Psalm 132:2 tells us how David made a solemn promise to the LORD and vowed to the Mighty One of Jacob. This verse highlights David's commitment to God and his desire to honor that promise.
Frequently Asked Questionsgenerated
David's swearing an oath signifies a serious promise made to God, committing himself to fulfill his vows.
The Mighty One of Jacob refers to God, emphasizing His strength and power, which David acknowledges in his vows.
This verse reflects David's dedication and faithfulness, as he faced many challenges and remained committed to his promises to God.
Making vows in the Bible signifies a deep commitment to God, often in response to a specific need or request, demonstrating faith and trust.
Reflection Questionsgenerated
- What commitments have I made to God in my own life?
- How can I ensure that I keep my promises to God?
- In what ways can I reflect David's faithfulness in my daily actions?
- What does it mean to me to call God the Mighty One?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 132:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow he sware unto the Lord, [and] vowed unto the mighty [God] of Jacob.
Read John Gill on Psalms 132 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow he sware unto the LORD, and vowed unto the mighty God of Jacob; The mighty God of Jacob - from Genesis 49:24.
Read Robert Jamieson on Psalms 132 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe made a solemn vow, and confirmed it with an oath; which he undoubtedly did, although no mention be made of it 2Sa 7. Thus many historical passages which were omitted in their proper places, are afterwards recorded upon other occasions; of which examples have been formerly noted. Of Jacob; of Israel; Jacob and Israel are frequently put for their posterity; as hath been frequently observed.
Read Matthew Poole on Psalms 132 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 132:2 How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob;Ver. 2. How he sware unto the Lord] Out of the abundance of his affections, 1 Chronicles 29:3, he solemnly took God to witness; and this he did, say the Rabbis, at that time when he saw the punishing angel, and was terrified. And vowed unto the mighty God of Jacob] Jacob is mentioned, say the Hebrews, Quia primo vovit. because he first vowed to God, Genesis 28:20, whence he is called, Pater votorum, the Father of vows (Kimchi, Aben Ezra).
Read John Trapp on Psalms 132 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) How he sware.—Literally, who sware. The expression “Mighty One of Jacob” is taken from the patriarch himself (Genesis 49:24; comp. Isaiah 1:24, &c).
Read Charles John Ellicott on Psalms 132 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. How he sware unto the Lord] It is only in this place that we are informed of David's vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.
Read AdamClarke on Psalms 132 →CambridgeThe Cambridge Bible for Schools and Colleges2. How he sware] Or, Who sware: a poetical mode of expressing the earnestness of his resolution. There is no mention of any oath or vow in the historical narrative. The fact of the translation of the Ark to Zion is recorded in 2 Samuel 6, David’s desire to build a Temple in 2 Samuel 7. the Mighty One of Jacob] Cp. Psalms 132:5. This title, derived from Genesis 49:24, is a reminder that it was to Jehovah that David owed his victories (2 Samuel 5:12; 2 Samuel 7:1). It is used in Isaiah 49:26; Isaiah 60:16; cp. Isaiah 1:24.
Read Cambridge on Psalms 132 →Albert Barnes1798–1870Barnes' Notes on the BibleHow he sware unto the Lord - The solemn oath which he took that he would make this the first object; that he would give himself no rest until this was done; that he would sacrifice his personal ease
Read Albert Barnes on Psalms 132 →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
how he swore an oath to the LORD, and vowed to the Mighty One of Jacob:
how he swore to Yahweh, and vowed to the Mighty One of Jacob:
how he swore an oath to the LORD, and vowed to the Mighty One of Jacob:
and how he made a vow to the Lord, and swore an oath to the powerful ruler of Jacob.
Tyndale line
How he sware unto the LORD, and vowed unto the mighty God of Jacob;
How he sware unto Jehovah, And vowed unto the Mighty One of Jacob:
How he sware unto the LORD, and vowed unto the Mighty One of Jacob:
How he swore to the LORD, and vowed to the mighty God of Jacob;
Who sware vnto the Lord, and vowed vnto the mightie God of Iaakob, saying,
Strictly literal
How he swore unto Jehovah, vowed unto the Mighty One of Jacob:
Who hath sworn to Jehovah. He hath vowed to the Mighty One of Jacob:
Who has sworn to YHWH, || He has vowed to the Mighty One of Jacob:
How he swore unto the Lord; how he vowed unto the mighty One of Jacob:
Call to mind how he swore to Yahweh, how he vowed to the Mighty One of Jacob.
From the Latin
Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, Which ran down to the skirt of his garment:
Simplified
He made a promise to the Lord, a vow to the Mighty One of Jacob:
How he made an oath to the Lord, and gave his word to the great God of Jacob, saying,
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 agree on the wording of the verse, with all six words matched in the Greek translation. This consistency indicates a shared understanding of David's oath.
אֲשֶׁ֣ר נִ֭שְׁבַּע לַיהוָ֑ה נָ֝דַ֗ר לַאֲבִ֥יר יַעֲקֹֽב׃
6 of the 6 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 132:2
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
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
נָדַר (nadar) is a Hebrew verb meaning to vow or make a vow, particularly in the context of promising something to God. The entries consistently emphasize its use as a primitive root related to making commitments. There are no significant disagreements among the lexicons regarding its meaning.
H5087 נָדַר vow
5087 nadar naw-dar'
a primitive root; to promise (pos., to do or give something
to God):--(make a) vow.
נָדַר (na.dar) — to vow.
1) to vow, make a vow
1a) (Qal) to vow a vow
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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