Jacob

Fausset's Bible Dictionary

(See Esau ; Isaac ("supplanter", or "holding the heel".) Esau's twin brother, but second in point of priority. Son of Isaac, then 60 years old, and Rebekah. As Jacob "took his brother by the heel (the action of a wrestler) in the womb" ( Hosea 12:3), so the spiritual Israel, every believer, having no right in himself to the inheritance, by faith when being born again of the Spirit takes hold of the bruised heel, the humanity, of Christ crucified, "the Firstborn of many brethren." He by becoming a curse for us became a blessing to the true Israel; contrast  Hebrews 12:16-17. Jacob was a "plain," i.e. an upright man, steady and domestic, affectionate, so his mother's favorite:  Genesis 25:24, etc., "dwelling in tents," i.e. staying at home, minding the flocks and household duties; not, like Esau, wandering abroad in keen quest of game, "a man of the field," wild, restless, self indulgent, and seldom at home in the tent.

Having bought the birthright from Esau, he afterward, at Rebekah's instigation, stole the blessing which his father intended for Esau, but which God had appointed to him even when the two sons were yet unborn; "the elder shall serve the younger" ( Genesis 25:23;  Genesis 27:29;  Malachi 1:3;  Romans 9:12). His seeking a right end by wrong means (Genesis 27) entailed a life-long retribution in kind. Instead of occupying the first place of honour in the family he had to flee for his life; instead of a double portion, he fled with only the staff in his hand. It was now, when his schemes utterly failed, God's grace began to work in him and for him, amidst his heavy outward crosses. If he had waited in faith God's time, and God's way, of giving the blessing promised by God, and not unlawfully with carnal policy foiled Isaac's intention, God would have defeated his father's foolish purpose and Jacob would have escaped his well deserved chastisement.

The fear of man, precautions cunning, habitual timidity as to danger, characterize him, as we might have expected in one quiet and shrewd to begin with, then schooled in a life exposed to danger from Esau, to grasping selfishness from Laban, and to undutifulness from most of his sons ( Genesis 31:15;  Genesis 31:42;  Genesis 34:5;  Genesis 34:30;  Genesis 43:6;  Genesis 43:11-12). Jacob's grand superiority lay in his abiding trust in the living God. Faith made him "covet earnestly the best gift," though his mode of getting it (first by purchase from the reckless, profane Esau, at the cost of red pottage, taking ungenerous advantage of his brother's hunger; next by deceit) was most unworthy.

When sent forth by his parents to escape Esau, and to get a wife in Padan Aram, he for the first time is presented before us as enjoying God's manifestations at Bethel in his vision of the ladder set up on earth, and the top reaching heaven, with "Jehovah standing above, and the angels of God ascending and descending (not descending and ascending, for the earth is presupposed as already the scene of their activity) on it," typifying God's providence and grace arranging all things for His people's good through the ministry of "angels" (Genesis 28;  Hebrews 1:14). When his conscience made him feel his flight was the just penalty of his deceit God comforts him by promises of His grace.

Still more typifying Messiah, through whom heaven is opened and also joined to earth, and angels minister with ceaseless activity to Him first, then to His people ( John 14:6;  Revelation 4:1;  Acts 7:56;  Hebrews 9:8;  Hebrews 10:19-20). Jacob the man of guile saw Him at the top of the ladder; Nathanael, an Israelite without guile, saw Him at the bottom in His humiliation, which was the necessary first step upward to glory.  John 1:51; "hereafter," Greek "from now," the process was then beginning which shall eventuate in the restoration of the union between heaven and earth, with greater glory than before ( Revelation 5:8; Revelation 21:1 - 22:21). Then followed God's promise of (1) the land and (2) of universal blessing to all families of the earth "in his seed," i.e. Christ; meanwhile he should have

(1) God's presence,

(2) protection in all places,

(3) restoration to home,

(4) unfailing faithfulness ( Genesis 28:15; compare  Genesis 28:20-21).

Recognizing God's manifestation as sanctifying the spot, he made his stony pillow into a pillar, consecrated with oil (See Bethel ), and taking up God's word he vowed that as surely as God would fulfill His promises (he asked no more than "bread and raiment") Jehovah should be his God, and of all that God gave he would surely give a tenth to Him; not waiting until he should be rich to do so, but while still poor; a pattern to us (compare  Genesis 32:10). Next follows his seven years' service under greedy Laban, in lieu of presents to the parents (the usual mode of obtaining a wife in the East,  Genesis 24:53, which Jacob was unable to give), and the imposition of Leah upon him instead of Rachel; the first installment of his retributive chastisement in kind for his own deceit. Kennicott suggested that Jacob served 14 years for his wives, then during 20 years he took care of Laban's cattle as a friend, then during six years he served for wages ( Genesis 31:38;  Genesis 31:41).

"One ( Zeh ) 20 years I was with thee (tending thy flocks, but not in thy house); another ( Zeh ) 20 years I was for myself in thy house, serving thee 14 years for thy two daughters, and six years for thy cattle." The ordinary view that he was only 20 years old in Padan Aram would make him 77 years old in going there; and as Joseph, the second youngest, was born at the end of the first 14 years, the 11 children born before Benjamin would be all born within six or seven years, Leah's six, Rachel's one, Bilhah's two, and Zilpah's two. It is not certain that Dinah was born at this time. Zebulun may have been borne by Leah later than Joseph, it not being certain that the births all followed in the order of their enumeration, which is that of the mothers, not that of the births. Rachel gave her maid to Jacob not necessarily after the birth of Leah's fourth son; so Bilhah may have borne Dan and Naphtali before Judah's birth.

Leah then, not being likely to have another son, probably gave Zilpah to Jacob, and Asher and Naphtali were born; in the beginning of the last of the seven years probably Leah bore Issachar, and at its end Zebulun. But in the view of Kennicott and Speaker's Commentary Jacob went to Laban at 57; in the first 14 years had sons, Reuben, Simeon, Levi, and Judah by Leah; Dan and Naphtali by Bilhah; in the 20 years ( Genesis 35:38) next had Gad and Asher by Zilpah, Issachar and Zebulun by Leah, lastly Dinah by Leah and Joseph by Rachel; then six years' service for cattle, then flees from Padan Aram where he had been 40 years, at 97. In Jacob's 98th year Benjamin is born and Rachel dies. Joseph at 17 goes to Egypt, at 30 is governor. At 130 Jacob goes to Egypt ( Genesis 46:1); dies at 147 ( Genesis 47:28).

The assigning of 40, instead of 20, years to his sojourn with Laban allows time for Er and Onan to be grown up when married; their strong passions leading them to marry, even so, at an early age for that time. The common chronology needs some correction, since it makes Judah marry at 20, Er and Onan at 15. On Jacob desiring to leave, Laban attested God's presence with Jacob. "I have found by experience (Hebrew "by omens from serpents," the term showing Laban's paganness:  Genesis 30:19;  Genesis 30:32) that the Lord hath blessed me for thy sake." Jacob then required as wages all the speckled and spotted sheep and goats, which usually are few, sheep in the East being generally white, the goats black or brown, not speckled.

With characteristic sharpness Jacob adopted a double plan of increasing the wages agreed on. Peeling rods of (Gesenius) storax ("poplar"), almond ("hazel"), and plane tree ("chesnut") in strips, so that the dazzling white wood of these trees should appear under the dark outside, he put them in the drinking troughs; the cattle consequently brought forth spotted, speckled young, which by the agreement became Jacob's. Thus by trickery he foiled Laban's trickery in putting three days' journey between his flock tended by Jacob and Jacob's stipulated flock of spotted and speckled goats and brown put under the care of his sons. Secondly, Jacob separated the speckled young, which were his, so as to be constantly in view of Laban's one-colored flock. Moreover he adopted the trick with the rods only at the copulation of the strong sheep, namely, at the summer copulation not the autumn; for lambs conceived in spring were thought stronger.

Laban changed the terms frequently ("ten times") when he saw Jacob's success, but in vain. Jacob accounted to his wives for his success by narrating his dream, which he had at the time the cattle conceived ( Genesis 31:10). This dream was at the beginning of the six years. "God hath taken away your father's cattle and given them to me." God's command to Jacob to return was in a dream at the close of the six years ( Genesis 31:11-13; in 12 translated leaped for "leap," and were for "are".) In the latter God states the true cause of his success; not his trickery, but "I have seen all that Laban doeth unto thee": the repetition of "in a dream" twice implies two dreams. Jacob's polygamy was contrary to the original law of paradise ( Genesis 2:23-24;  Matthew 19:5). Leah was imposed on him when he had designed to marry Rachel only, and the maids were given him by his wives to obtain offspring.

The times of ignorance, when the gospel had not yet restored the original standard, tolerated evils which would be inexcusable now. Jealousies were the result of polygamy in Jacob's case, as was sure to happen. The most characteristic scene of Jacob's higher life was his wrestling until break of day (compare  Luke 6:12) with the Angel of Jehovah, in human form, for a blessing. "By his strength he had power with God, yea he had power over the Angel and prevailed, he wept and made supplication unto Him" ( Hosea 12:3-4). So He received the name Israel, "contender with God," a pattern to us ( Matthew 11:12;  Matthew 15:22;  Revelation 3:21;  Luke 13:24). (See Israel .) His "strength" was conscious weakness constraining him, when his thigh was put out of joint and he could put forth no effort of his own, to hang upon Him; teaching us the irresistible might of conscious weakness hanging on Almighty strength ( Job 23:6;  Isaiah 27:5;  Isaiah 40:29-31;  2 Corinthians 12:9-10).

"I will not let Thee go except Thou bless me" is a model prayer ( Genesis 32:26). Tears (recorded by Hosea under an independent Spirit of revelation) and supplications were his weapons; type of Messiah ( Hebrews 5:7). The vision of the two encampments of angels on either side of him prepared him for the vision of the Lord of angels. (See Mahanaim .) Thus he saw, "they that be with us (believers) are more than they that be with" our enemies ( 2 Kings 6:16-17). Wrestling first with God, we can victoriously wrestle with Satan ( Ephesians 6:12). Jacob like David felt "what time I am afraid, I will trust in Thee" ( Psalms 56:3-4;  Psalms 56:11;  1 Samuel 30:6).

His is one of the earliest prayers on record ( Genesis 32:7;  Genesis 32:9-12). He pleads as arguments (compare  Isaiah 43:26), first God's covenant keeping character to the children of His people, "O God of my father Abraham and Isaac"; next, His word and promises ( Isaiah 31:3;  Isaiah 31:13), "the Lord which saidst unto me, Return ... and I will deal well with thee"; next, his own unworthiness, "I am not worthy of the least of all the mercies," etc. (compare  Isaiah 28:20-22); next the petition itself, "deliver me ... from Esau," appealing to God's, known pity for the helpless, "I fear him lest he ... smite ... the mother with the children"; again falling back on God's own word, "Thou saidst, I will surely do thee good, and make thy seed as the sand of the sea;" etc. The present, artfully made seem larger by putting a space between drove and drove, and each driver in turn saying, "they be thy servant Jacob's, ... a present unto my lord Esau," was calculated by successive appeals to impress the impulsive elder brother ( Matthew 5:25).

Having left Canaan in guilt, now on his return Jacob must re-enter it with deep searchings of heart and wrestlings with God for the recovery of that sinless faith which he had forfeited by deceit and which lays hold of the covenant. Jacob is made to know he has more to fear from God's displeasure than from Esau's enmity Once that he stands right with God he need not fear Esau. There followed therefore the wrestling "alone" with Jehovah (compare  Matthew 14:23;  Mark 1:35); his being named "Israel"; and his asking God's name, to which the only reply was, God "blessed him there." Blessing is God's name, i.e. the character wherein He reveals Himself to His people ( Exodus 34:5-7). Jacob called the place Peniel, "the face of God." Next Jacob came to Succoth, then crossed Jordan, and near Shechem bought his only possession in Canaan, the field whereon he tented, from the children of Hamer, Shechem's father, for 100 kesita, i.e. ingots of silver of a certain weight.

The old versions translated "lambs," an ancient standard of wealth before coinage was practiced. For "Shalem, a city of Shechem," translated with Samaritan Pentateuch, "Jacob came in peace to the city of Shechem," though there is still a Salim E. of Nablus (Shechem). His settlement here in the N. instead of with his father in the S. at Beersheba may have been to avoid collision with Esau and to make an independent settlement in the promised land. It seems to have been in a time of his temporary religious declension after his escape from Esau through God's interposition. Undue intercourse with the Canaanites around ended in Dinah's fall and the cruel retribution by Simeon and Levi, which so imperiled his position among the surrounding Canaanites, and which so deeply affected him ( Genesis 33:17;  Genesis 33:19; Genesis 34;  Genesis 49:5-6).

It is true he erected an altar, Εl Εlohe Ιsrael , claiming God as his own "the God of Israel." Still God saw need for calling him to a personal and domestic revival. Jacob understood it so, and called his household to put away their strange gods (namely, Rachel's stolen Teraphim and the idols of Shechem, which was spoiled just before), their earrings (used as idolatrous phylacteries), and uncleanness; and then proceeded to perform what he had vowed so long ago, namely, to make the stone pillar God's house ( Genesis 28:22). When thus once more he sought peace with God "the terror of God was upon the cities around" (compare  Joshua 2:9). They made no attempt such as Jacob feared to avenge the slaughter of the Shechemites. Reaching Bethel once more after 40 years, where he had seen the heavenly ladder, he has a vision of God confirming his name "Israel" and the promise of nations springing from him, and of his seed inheriting the land; He therefore rears again the stone pillar to Εl Shaddai , "God Almighty," the name whereby God had appeared to Abram also when He changed his name to Abraham.

Then followed the birth of Benjamin, which completed the tribal twelve (Genesis 35). The loss of his favorite son Joseph was his heaviest trial, his deceit to Isaac now being repaid by his sons' cruel deceit to himself. Tender affection for wife and children was his characteristic ( Genesis 37:33-35;  Genesis 42:36;  Genesis 45:28). By special revelation at Beersheba (Genesis 46) allaying his fears of going to Egypt, which Isaac had been expressly forbidden to do ( Genesis 26:2), he went down. This marks the close of the first stage in the covenant and the beginning of the second stage. Leaving Canaan as a family, Israel returned as a nation.

In Egypt the transformation took place; the civilization, arts, and sciences of Egypt adapted it well for the divine purpose of training Israel in this second stage of their history; Jacob and his family, numbering 70, or as Stephen from Septuagint reads, 75 souls ( Acts 7:14), according as Joseph's children only or his grandchildren also are counted. Jacob's sons' wives are not reckoned in the 70 persons, only the unmarried daughter Dinah and a granddaughter. In the number are included, according to Hebrew usage, some who were still "in the loins of their fathers." Benjamin's (then only 24) ten sons were probably born in Egypt subsequently. So Pharez' two sons and Asher's two grandsons by Beriah. In the genealogy those named are the heads of tribes and of famiLies. At 130 Jacob blessed Pharaoh and termed his life a "pilgrimage" of days "few and evil" (47;  Hebrews 11:9;  Hebrews 11:13). The catalog of ills includes his sufferings:

(1) from Esau,

(2) Laban,

(3) maiming by the Angel,

(4) Dinah's violation and Simeon and Levi's cruelty,

(5) loss of Joseph,

(6) Simeon's imprisonment,

(7) Benjamin's departure,

(8) Rachel's death,

(9) Reuben's incest.

All these seemed "against" him, but all was for him, because God was for him ( Romans 8:28;  Romans 8:31;  Romans 8:37;  Genesis 42:36). His true grandeur and sublimity burst forth at his latter end; his triumphant and grateful review of life," God, before whom my fathers did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lad!" His blessing Joseph's sons was an act of "faith" ( Hebrews 11:21), "leaning upon the top of his staff," an additional fact brought out by Paul (adopting Septuagint), as he worshipped on his bed ( Genesis 47:31;  Genesis 48:2); the staff symbolized his "pilgrim" spirit seeking the heavenly city ( Genesis 32:10). Faith adapted him to receive prophetic insight into the characters and destiny of Ephraim and Manasseh respectively, as also of his other representatives.

He anticipates the future as present, saying "I have given to thee (Joseph's descendants) above thy brethren (Ephraim was the chief tribe of the N.) one portion of that land which I in the person of my descendants (Joshua and Israel) am destined to take with sword and bow from the Amorites" ( Genesis 48:22). In  Genesis 49:28 his prophecy as to his several sons and the tribes springing from them is called a "blessing" because, though a portion was denunciatory, yet as a whole all were within the covenant of blessing, but with modifications according to their characteristics. What already was gave intimation to the spirit of prophecy in Jacob of what would be. His prophecy of Shiloh's coming in connection with Judah's ceasing to have the sceptre and a lawgiver more accurately defined the Messianic promise than it had been before.

The general promise of "the seed" sprung from Abraham, Isaac, and Jacob he now limits to Judah. His faith in "bowing on his bed" after Joseph promised to bury him in Canaan ( Genesis 47:29-30) consisted in his confidence of God's giving Canaan to his seed, and he therefore earnestly desired to be buried there. Epistle to Hebrew omits his last blessing on his 12 sons, because Paul "plucks only the flowers by his way and leaves the whole meadow to his hearers" (Delitzsch). His secret and true life is epitomized in "I have waited for Thy salvation, O Lord" ( Genesis 49:18). At 147 he died, and his body was embalmed and after a grand state funeral procession buried with his fathers in the cave of Machpelah before Mamre (Genesis 1).

Hastings' Dictionary of the Bible

Jacob 1. Son of Isaac and Rebekah. His name is probably an elliptical form of an original Jakob’el , ‘God follows’ ( i.e. ‘rewards’), which has been found both on Babylonian tablets and on the pylons of the temple of Karnak. By the time of Jacob this earlier history of the word was overlooked or forgotten, and the name was understood as meaning ‘one who takes by the heel, and thus tries to trip up or supplant’ (  Genesis 25:26;   Genesis 27:36 ,   Hosea 12:3 ). His history is recounted in   Genesis 25:21 to   Genesis 50:13 , the materials being unequally contributed from three sources. For the details of analysis see Dillmann, Com ., and Driver, LOT [Note: OT Introd. to the Literature of the Old Testament.] 3 , p. 16. P [Note: Priestly Narrative.] supplies but a brief outline; J [Note: Jahwist.] and E [Note: Elohist.] are closely interwoven, though a degree of original independence is shown by an occasional divergence in tradition, which adds to the credibility of the joint narrative.

Jacob was born in answer to prayer ( Genesis 25:21 ), near Beersheba; and the later rivalry between Israel and Edom was thought of as prefigured in the strife of the twins in the womb (  Genesis 25:22 f., 2Es 3:16;   Esther 6:8-10  Esther 6:8-10 ,   Romans 9:11-13 ). The differences between the two brothers, each contrasting with the other in character and habit, were marked from the beginning. Jacob grew up a ‘quiet man’ (  Genesis 25:27 RVm [Note: Revised Version margin.] ), a shepherd and herdsman. Whilst still at home, he succeeded in overreaching Esau in two ways. He took advantage of Esau’s hunger and heedlessness to secure the birthright, which gave him precedence even during the father’s lifetime (  Genesis 43:33 ), and afterwards a double portion of the patrimony (  Deuteronomy 21:17 ), with probably the domestic priesthood. At a later time, after careful consideration (  Genesis 27:11 ff.), he adopted the device suggested by his mother, and, allaying with ingenious falsehoods (  Genesis 27:20 ) his father’s suspicion, intercepted also his blessing. Isaac was dismayed, but instead of revoking the blessing confirmed it (  Genesis 27:33-37 ), and was not able to remove Esau’s bitterness. In both blessings later political and geographical conditions are reflected. To Jacob is promised Canaan, a well-watered land of fields and vineyards (  Deuteronomy 11:14;   Deuteronomy 33:28 ), with sovereignty over its peoples, even those who were ‘brethren’ or descended from the same ancestry as Israel (  Genesis 19:37 f.,   2 Samuel 8:12;   2 Samuel 8:14 ). Esau is consigned to the dry and rocky districts of Idumæa, with a life of war and plunder; but his subjection to Jacob is limited in duration (  2 Kings 8:22 ), if not also in completeness (  Genesis 27:40 f., which points to the restlessness of Edom).

Of this successful craft on Jacob’s part the natural result on Esau’s was hatred and resentment, to avoid which Jacob left his home to spend a few days ( Genesis 27:44 ) with his uncle in Haran. Two different motives are assigned. JE [Note: Jewish Encyclopedia.] represents Rebekah as pleading with her son his danger from Esau; but P [Note: Priestly Narrative.] represents her as suggesting to Isaac the danger that Jacob might marry a Hittite wife (  Genesis 27:46 ). The traditions appear on literary grounds to have come from different sources; but there is no real difficulty in the narrative as it stands. Not only are man’s motives often complex; but a woman would be likely to use different pleas to a husband and to a son, and if a mother can counsel her son to yield to his fear, a father would be more alive to the possibility of an outbreak of folly. On his way to Haran, Jacob passed a night at Bethel (cf.   Genesis 13:3 f.), and his sleep was, not unnaturally, disturbed by dreams; the cromlechs and stone terraces of the district seemed to arrange themselves into a ladder reaching from earth to heaven, with angels ascending and descending, whilst Jehovah Himself bent over him (  Genesis 28:13 RVm [Note: Revised Version margin.] ) with loving assurances. Reminded thus of the watchful providence of God, Jacob’s alarms were transmuted into religions awe. He marked the sanctity of the spot by setting up as a sacred pillar the boulder on which his head had rested, and undertook to dedicate a tithe of all his gains. Thence forward Bethel became a famous sanctuary, and Jacob himself visited it again (  Genesis 35:1; cf.   Hosea 12:4 ).

Arrived at Haran, Jacob met in his uncle his superior for a time in the art of overreaching. By a ruse Laban secured fourteen years’ service ( Genesis 29:27 ,   Hosea 12:12 , Jdt 8:26 ), to which six years more were added, under an ingenious arrangement in which the exacting uncle was at last outwitted (  Genesis 30:31 ff.). At the end of the term Jacob was the head of a household conspicuous even in those days for its magnitude and prosperity. Quarrels with Laban and his sons ensued, but God is represented as intervening to turn their arbitrary actions (  Genesis 31:7 ff.) to Jacob’s advantage. At length he took flight whilst Laban was engaged in sheep-shearing, and, re-crossing the Euphrates on his way home, reached Gilead. There he was overtaken by Laban, whose exasperation was increased by the fact that his teraphim , or household gods, had been taken away by the fugitives, Rachel’s hope in stealing them being to appropriate the good fortune of her fathers. The dispute that followed was closed by an alliance of friendship, the double covenant being sealed by setting up in commemoration a cairn with a solitary boulder by its side (  Genesis 31:45 f.,   Genesis 31:52 ), and by sharing a sacrificial meal. Jacob promised to treat Laban’s daughters with special kindness, and both Jacob and Laban undertook to respect the boundary they had agreed upon between the territories of Israel and of the Syrians. Thereupon Laban returned home; and Jacob continued his journey to Canaan, and was met by the angels of God (  Genesis 32:1 ), as if to congratulate and welcome him as he approached the Land of Promise.

Jacobs next problem was to conciliate his brother, who was reported to be advancing against him with a large body of men ( Genesis 32:6 ). Three measures were adopted. When a submissive message elicited no response, Jacob in dismay turned to God, though without any expression of regret for the deceit by which he had wronged his brother, and proceeded to divide his party into two companies, in the hope that one at least would escape, and to try to appease Esau with a great gift. The next night came the turning-point in Jacob’s life. Hitherto he had been ambitious, steady of purpose, subject to genuine religious feeling, but given up almost wholly to the use of crooked methods. Now the higher elements in his nature gain the ascendency; and henceforth, though he is no less resourceful and politic, his fear of God ceases to be spoilt by intervening passions or a competing self-confidence. Alone on the banks of the Jabbok ( Wady Zerka ), full of doubt as to the fate that would overtake him, he recognizes at last that his real antagonist is not Esau but God. All his fraud and deceit had been pre-eminently sin against God; and what he needed supremely was not reconciliation with his brother, but the blessing of God. So vivid was the impression, that the entire night seemed to be spent in actual wrestling with a living man. His thigh was sprained in the contest; but since his will was so fixed that he simply would not be refused, the blessing came with the daybreak (  Genesis 32:28 ). His name was changed to Israel , which means etymologically ‘God perseveres,’ but was applied to Jacob in the sense of ‘Perseverer with God’ (  Hosea 12:3 f.). And as a name was to a Hebrew a symbol of nature (  Isaiah 1:26;   Isaiah 61:3 ), its change was a symbol of a changed character; and the supplanter became the one who persevered in putting forth his strength in communion with God, and therefore prevailed. His brother received him cordially (  Isaiah 33:4 ), and offered to escort him during the rest of the journey. The offer was courteously declined, ostensibly because of the difference of pace between the two companies, but probably also with a view to incur no obligation and to risk no rupture. Esau returned to Seir; and Jacob moved on to a suitable site for an encampment, which received the name of Succoth, from the booths that were erected on it (  Isaiah 33:17 ). It was east of the Jordan, and probably not far from the junction with the Jabbok. The valley was suitable for the recuperation of the flocks and herds after so long a journey; and it is probable, from the character of the buildings erected, as well as from the fact that opportunity must be given for Dinah, one of the youngest of the children (  Isaiah 30:21 ), to reach a marriageable age (  Isaiah 34:2 ff.), that Jacob stayed there for several years.

After a residence of uncertain length at Succoth, Jacob crossed the Jordan and advanced to Shechem , where he purchased a plot of ground which became afterwards of special interest. Joshua seems to have regarded it as the limit of his expedition, and there the Law was promulgated and Joseph’s hones were buried (  Joshua 24:25;   Joshua 24:32; cf.   Acts 7:16 ); and for a time it was the centre of the confederation of the northern tribes (  1 Kings 12:1 ,   2 Chronicles 10:1 ). Again Jacob’s stay must not be measured by days; for he erected an altar (  2 Chronicles 33:20 ) and dug a well (  John 4:6;   John 4:12 ), and was detained by domestic troubles, if not of his own original intention. The troubles began with the seduction or outrage of Dinah; but the narrative that follows is evidently compacted of two traditions. According to the one, the transaction was personal, and involved a fulfilment by Shechem of a certain unspecified condition; according to the other, the entire clan was involved on either side, and the story is that of the danger of the absorption of Israel by the local Canaanites and its avoidance through the interposition of Simeon and Levi. But most of the difficulties disappear on the assumption that Shechem’s marriage was, as was natural, expedited, a delight to himself and generally approved amongst his kindred (  Genesis 34:19 ). That pressing matter being settled, the question of an alliance between the two cians, with the sinister motives that prevailed on either side, would be gradually, perhaps slowly, brought to an issue. There would be time to persuade the Shechemites to consent to be circumcised, and to arrange for the treacherous reprisai. Jacob’s part in the proceedings was confined chiefly to a timid reproach of his sons for entangling his household in peril, to which they replied with the plea that the honour of the family was the first consideration.

The state of feeling aroused by the vengeance executed on Shechem made it desirable for Jacob to continue his journey. He was directed by God to proceed some twenty miles southwards to Bethel. Before starting, due preparations were made for a visit to so sacred a spot. The amulets and images of foreign gods in the possession of his retainers were collected and huried under a terebinth ( Genesis 35:4; cf.   Joshua 24:26 ,   Judges 9:6 ). The people through whom he passed were smitten with such a panic by the news of what had happened at Shechem as not to interfere with him. Arrived at Bethel, he added an altar (  Genesis 35:7 ) to the monolith he had erected on his previous visit, and received in a theophany, for which in mood he was well prepared, a renewal of the promise of regal prosperity. The additional pillar he set up (  Genesis 35:14 ) was probably a sepulchral stele to the memory of Deborah (cf.   Genesis 35:20 ), dedicated with appropriate religious services; unless the verse is out of place in the narrative, and is really J [Note: Jahwist.] ’s version of what E [Note: Elohist.] relates in   Genesis 28:18 . From Bethel Jacob led his caravan to Ephrath, a few miles from which place Rachel died in childbirth. This Ephrath was evidently not far from Bethel, and well to the north of Jerusalem (  1 Samuel 10:2 f.,   Jeremiah 31:15 ); and therefore the gloss ‘the same is Bethlehem’ must be due to a confusion with the other Ephrath (  Ruth 4:11 ,   Micah 5:2 ), which was south of Jerusalem. The next stopping-place was the tower of Eder (  Genesis 35:21 ) or ‘the flock’ a generic name for the watch-towers erected to aid in the protection of the flocks from robbers and wild beasts.   Genesis 4:8 applies a similar term to the fortified southern spur of Zion. But it cannot he proved that the two allusions coalesce; and actually nothing is known of the site of Jacob’s encampment, except that it was between Ephrath and Hebron. His journey was ended when he reached the last-named place (  Genesis 35:27 ), the home of his fathers, where he met Esau again, and apparently for the last time, at the funeral of Isaac.

From the time of his return to Hebron, Jacob ceases to be the central figure of the Biblical narrative, which thenceforward revolves round Joseph. Among the leading incidents are Joseph’s mission to inquire after his brethren’s welfare, the inconsolable sorrow of the old man on the receipt of what seemed conclusive evidence of Joseph’s death, the despatch of his surviving sons except Benjamin to buy corn in Egypt (cf.  Acts 7:12 ff.), the bitterness of the reproach with which he greeted them on their return, and his belated and despairing consent to another expedition as the only alternative to death from famine. The story turns next to Jacob’s delight at the news that Joseph is alive, and to his own journey to Egypt through Beersheha, his early home, where he was encouraged by God in visions of the night (  Genesis 46:1-7 ). In Egypt he was met by Joseph, and, after an interview with the Pharaoh, settled in the pastoral district of Goshen (  Genesis 47:6 ), afterwards known as ‘the land of Rameses’ (from Rameses ii. of the nineteenth dynasty), in the eastern part of the Delta (  Genesis 47:11 ). This migration of Jacob to Egypt was an event of the first magnitude in the history of Israel (  Deuteronomy 26:5 f.,   Acts 7:14 f.), as a stage in the great providential preparation for Redemption. Jacob lived in Egypt seventeen years (  Genesis 47:28 ), at the close of which, feeling death to be nigh, he extracted a pledge from Joseph to bury him in Canaan, and adopted his two grandsons, placing the younger first in anticipation of the pre-eminence of the tribe that would descend from him (  Genesis 48:19 ,   Hebrews 11:21 ). To Joseph himself was promised, as a token of special affection, the conquered districts of Shechem on the lower slopes of Gerizim (  Genesis 48:22 ,   John 4:5 ). Finally, the old man gathered his sons about him, and pronounced upon each in turn a blessing, afterwards wrought up into the elaborate poetical form of   Genesis 49:2-27 . The tribes are reviewed in order, and the character of each is sketched in a description of that of its founder. The atmosphere of the poem in regard alike to geography and to history is that of the period of the judges and early kings, when, therefore, the genuine tradition must have taken the form in which it has been preserved. After blessing his sons, Jacob gave them together the directions concerning his funeral which he had given previously to Joseph, and died (  Genesis 49:33 ). His body was embalmed, convoyed to Canaan by a great procession according to the Egyptian custom, and buried in the cave of Machpeiah near Hebron (  Genesis 50:13 ).

Opinion is divided as to the degree to which Jacob has been idealized in the Biblical story. If it be remembered that the narrative is based upon popular oral tradition, and did not receive its present form until long after the time to which it relates, and that an interest in national origins is both natural and distinctly manifested in parts of Genesis, some idealization may readily he conceded. It may be sought in three directions in the attempt to find explanations of existing institutions, in the anticipation of religious conceptions and sentiments that belonged to the narrator’s times, and in the investment of the reputed ancestor with the characteristics of the tribe descended from him. All the conditions are best met by the view that Jacob was a real person, and that the incidents recorded of him are substantially historical. His character, as depicted, is a mixture of evil and good; and his career shows how, by discipline and grace, the better elements came to prevail, and God was enabled to use a faulty man for a great purpose.

2 . Father of Joseph, the husband of Mary (  Matthew 1:15 f.).

R. W. Moss.

Watson's Biblical & Theological Dictionary

the son of Isaac and Rebekah. He was the younger brother of Esau, and a twin. It was observed, that at his birth he held his brother Esau's heel, and for this reason was called Jacob,  Genesis 25:26 , which signifies "he supplanted." Jacob was of a meek and peaceable temper, and loved a quiet pastoral life; whereas Esau was of a fierce and turbulent nature, and was fond of hunting. Isaac had a particular fondness for Esau; but Rebekah was more attached to Jacob. The manner in which Jacob purchased his brother's birthright for a mess of pottage, and supplanted him by obtaining Isaac's blessing, is already referred to in the article ESAU.

The events of the interesting and chequered life of Jacob are so plainly and consecutively narrated by Moses, that they are familiar to all; but upon some of them a few remarks may be useful. As to the purchase of the birthright, Jacob appears to have been innocent so far as any guile on his part, or real necessity from hunger on the part of Esau, is involved in the question; but his obtaining the ratification of this by the blessing of Isaac though agreeable, indeed, to the purpose of God, that the elder should serve the younger, was blamable as to the means employed. The remarks of Dr. Hales on this transaction implicate Isaac also:—Thirty-seven years after, when Jacob was seventy-seven years old, according to Abulfaragi, and Isaac a hundred and thirty-seven, when he was old, and his sight had failed, and he expected soon to die, his partiality for Esau led him to attempt to set aside the oracle, and the cession of Esau's birthright to Jacob, by conferring on him the blessing of Abraham, in reward for bringing him savoury venison to eat, before his death. In this design, however, he was disappointed by the artifice of Rebekah, who dressed her favourite Jacob in his brother's clothes, and made him personate Esau, and thereby surreptitiously obtained for him the blessing: "Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee,"  Genesis 27:1-29 . It is remarkable that, notwithstanding the agitation of Isaac, when "he trembled very exceedingly," at the detection of the fraud, he did not attempt to rescind the blessing, nor transfer it to Esau; but, on the contrary, confirmed it on Jacob: "Yea, and he shall be blessed." His wishes were overruled and controlled by that higher power which he vainly endeavoured to counteract; and that he spoke as the Spirit gave him utterance, appears from his prediction respecting Esau's family: "And it shall come to pass, when thou shalt have the dominion, that thou shalt break thy brother's yoke from off thy neck,"  Genesis 27:40; which was fulfilled in the days of Jehoram, king of Judah, when "the Edomites revolted from under the dominion of Judah, and made themselves a king unto this day,"  2 Chronicles 21:8-10 .

According to this view, all the parties were more or less culpable; Isaac, for endeavouring to set aside the oracle which had been pronounced in favour of his younger son; but of which he might have an obscure conception; Esau, for wishing to deprive his brother of the blessing which he had himself relinquished; and Rebekah and Jacob, for securing it by fraudulent means, not trusting wholly in the Lord. That their principal object, however, was the spiritual part of the blessing, and not the temporal, was shown by the event. For Jacob afterward reverenced Esau as his elder brother, and insisted on Esau's accepting a present from his hand in token of submission  Genesis 33:3-15 . Esau also appears to have possessed himself of his father's property during Jacob's long exile. But though the intention of Rebekah and Jacob might have been free from worldly or mercenary motives, they ought not to have done evil that good might come. And they were both severely punished in this life for their fraud, which destroyed the peace of the family, and planted a mortal enmity in the breast of Esau against his brother: "Is he not rightly named Jacob?" a supplanter; "for he hath supplanted me these two times: he took away my birthright, and lo, now he hath taken away my blessing. The days of mourning for my father are at hand; then will I slay my brother Jacob,"

 Genesis 27:36-41 . And there can be little doubt of his intention of executing his threat, when he came to meet him on his return, with such an armed force as strongly alarmed Jacob's fears, had not God changed the spirit of Esau into mildness, so that "he ran to meet Jacob, and fell on his neck, and they wept,"  Genesis 33:4 . Rebekah, also, was deprived of the society of her darling son, whom "she sent away for one year," as she fondly imagined, "until his brother's fury should turn away,"  Genesis 27:42-44; but whom she saw no more; for she died during his long exile of twenty years, though Isaac survived,  Genesis 35:27 . Thus was "she pierced through with many sorrows." Jacob, also, had abundant reason to say, "Few and evil have been the days of the years of my pilgrimage,"

 Genesis 47:9 . Though he had the consolation of having the blessing of Abraham voluntarily renewed to him by his father, before he was forced to fly from his brother's fury,  Genesis 28:1-4 , and had the satisfaction of obeying his parents in going to Padanaram, or Charran, in quest of a wife of his own kindred,  Genesis 28:7; yet he set out on a long and perilous journey of six hundred miles and upward, through barren and inhospitable regions, unattended and unprovided, like a pilgrim, indeed, with only his staff in his hand  Genesis 32:10 . And though he was supported with the assurance of the divine protection, and the renewal of the blessing of Abraham by God himself, in his remarkable vision at Bethel, and solemnly devoted himself to his service, wishing only for food and raiment, and vowing to profess the worship of God, and pay tithe unto him should he return back in peace,  Genesis 28:10-22; yet he was forced to engage in a tedious and thankless servitude of seven years, at first for Rachel, with Laban, who retaliated upon him the imposition he had practised on his own father; and substituted Leah, whom he hated, for Rachel, whom he loved; and thereby compelled him to serve seven years more; and changed his wages several times during the remainder of his whole servitude of twenty years; in the course of which, as he pathetically complained, "the drought consumed him by day, and the frost by night, and the sleep departed from his eyes," in watching Laban's flocks,  Genesis 31:40; and at last he was forced to steal away, and was only protected from Laban's vengeance, as afterward from Esau's, by divine interposition. Add to these his domestic troubles and misfortunes; the impatience of his favourite wife, "Give me children, or I die;" her death in bearing her second son, Benjamin; the rape of his daughter Dinah; the perfidy and cruelty of her brothers, Simeon and Levi, to the Shechemites; the misbehaviour of Reuben; the supposed death of Joseph, his favourite and most deserving son:—these were, all together, sufficient to have brought down his gray hairs with sorrow to the grave, had he not been divinely supported and encouraged throughout the whole of his pilgrimage. For the circumstances which led Jacob into Egypt, see Joseph .

When Jacob, at the invitation of Joseph, went down to Egypt, Joseph introduced his father to his royal master; and the patriarch, in his priestly character, blessed Pharaoh, and supplicated the divine favour for the king. The venerable appearance and the pious demeanour of Jacob led the monarch to inquire his years; to which he replied, "The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been; and I have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." This answer of the patriarch was not the language of discontent, but the solemn reflection of a man who had experienced a large share of trouble, and who knew that the whole of human life is indeed but "a vain show,"  Genesis 47:1-10 .

Jacob spent the remainder of his days in tranquillity and prosperity, enjoying the society of his beloved child seventeen years. The close of his life was a happy calm, after a stormy voyage. The patriarch, perceiving that his dissolution was near, sent for Joseph, and bound him by a solemn promise to bury him with his fathers in Canaan. Shortly after this, Jacob was taken ill, and it being reported to Joseph, he hastened to the bedside of his father, taking with him his two sons, Manasseh and Ephraim. On hearing that his son was come, Jacob exerted all his strength, and sat up in his bed to receive him, and to impart that blessing which, in the spirit of prophecy, he was commissioned to bequeath. He next blessed the infant children of Joseph; but, as he placed his hands upon their heads, he crossed them, putting his right upon Ephraim the younger, and his left upon Manasseh the elder. Joseph wished to correct the mistake of his father, but Jacob persisted, being guided by a divine impulse; and he gave to each of the lads a portion in Israel, at the same time declaring that the younger should be greater than the elder,  Genesis 48:22 . When this interview was ended, Jacob caused all his sons to assemble round his dying bed, that he might inform them what would befall them in the last days,  Genesis 49:1-2 . Of all the predictions which he pronounced with his expiring breath, the most remarkable and the most interesting is that relating to Judah: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be,"  Genesis 49:10 . One grand personage was in the mind of the patriarch, as it had been in the contemplation of his predecessors, even the illustrious Deliverer who should arise in after ages to redeem his people, and bring salvation to the human race. The promised Seed was the constant object of faithful expectation; and all the patriarchal ordinances, institutions, and predictions, had an allusion, positive or incidental, to the Messiah. Hitherto the promise was confined generally to Abraham, Isaac, and Jacob, that from them the glorious blessing should arise; but now, under the divine direction, the dying patriarch fortels in what tribe, and at what period, the great Restorer shall come. The sovereign authority was to continue in the possession of Judah, till from that tribe Shiloh should appear, and then the royalty must cease. This was fulfilled; for the tribe of Judah possessed legislative power till the time of Christ, and from that period the Jewish people have neither had dominion nor priesthood. Jesus Christ, therefore, must either be the true Shiloh, or the prophecy has failed; for the Jews cannot prove that they have had any thing like temporal power since his crucifixion. When they were so clamorous for the execution of Jesus, and Pilate told them to take the law into their own hands, they shrunk fearfully from the proposal, and acknowledged their slavish state by saying, "It is not lawful for us to put any man to death,"  John 18:31 . Here, then, we have a glorious proof of the veracity of Scripture, and an incontestible evidence of the truth of our religion.

When Jacob had finished blessing his sons, he charged them to bury him in the cave of Machpelah, with Abraham and Isaac, and, "gathering his feet into the bed, he yielded up the ghost, and was gathered unto his people,"

 Genesis 49:33 . Joseph, having closed the eyes of his father, and wept over him, commanded the physicians to embalm the body. After a general mourning of seventy days, he solicited the king's permission to go with the remains of Jacob into Canaan, to which Pharaoh consented; and with Joseph went up all the state officers and principal nobility of Egypt, so that when they came to the place of interment, the Canaanites were astonished, and said, "This is a grievous mourning to the Egyptians,"  Genesis 50:1-11 .

Holman Bible Dictionary

 Genesis 25:26 Genesis 27:36 Genesis 25:1 1:5 Genesis 25:21-26 Genesis 29:21-30 Genesis 32:28 Genesis 49:2

Texts from Ugarit and Assyria have persons named Jacob, but these are not Israelites. Their name is often connected with one of their gods, becoming Jacob-el or Jacob-baal. In such a form, it probably means “may El protect.” The Old Testament knows only one Jacob. No one else received the patriarch's name.

Between the Testaments other Jews received the name Jacob; the one New Testament example is the father of Joseph and thus the earthly grandfather of Jesus ( Matthew 1:16 ). Jacob stands as a strong witness that the God who made all the people of the earth also worked in Israel's history, calling the patriarchs to a destiny He would fulfill even when they least deserved it.

Jacob in Genesis Jacob's story occupies half the Book of Genesis. Living up to his name, Jacob bargained for Esau's birthright. See Birthright . Parental partiality fostered continuing hostility between Esau, the hunter beloved of his father, and Jacob, the quiet, settled, integrated person

favored by his mother. The tensions between brothers seemed to threaten the fulfillment of the divine promise.

Esau's thoughtlessness lost him his birthright and allowed Jacob to have material superiority. Nevertheless, Isaac intended to bestow the blessing of the firstborn upon Esau. The oracle Rebekah received ( Genesis 25:23 ) probably encouraged her to counter Isaac's will and to gain the blessing for her favorite son by fraud. The blessing apparently conveyed the status of head of family apart from the status of heir. To his crass lies and deception, Jacob even approached blasphemy, using God's name to bolster his cause, “Because the Lord your God granted me success” ( Genesis 27:20 NRSV). The father's blindness deepened the pathos. The blind father pronounced the blessing he could never recall. Jacob became the bearer of God's promises and the inheritor of Canaan. Esau, too, received a blessing, but a lesser one. He must serve Jacob and live in the less fertile land of Edom, but his day would come (  Genesis 27:40 ). The split between brothers became permanent. Rebekah had to arrange for Jacob to flee to her home in Paddan-aram to escape Esau's wrath ( Genesis 27:46-28:1 ).

At age 40, Jacob fled his home to begin his life as an individual. Suddenly, a lonely night in Bethel, interrupted by a vision from God, brought reality home. Life had to include wrestling with God and assuming responsibility as the heir of God's promises to Abraham ( Genesis 28:10-22 ). Jacob made an oath, binding himself to God. Here is the center of Jacob's story; all else must be read in light of the Bethel experience.

In Aram with his mother's family, the deceiver Jacob met deception. Laban tricked him into marrying poor Leah, the elder daughter, before he got his beloved Rachel, the younger. Fourteen years he labored for his wives ( Genesis 29:1-30 ). Six more years of labor let Jacob return the deception and gain wealth at the expense of his father-in-law, who continued his deception, changing Jacob's wages ten times ( Genesis 31:7 ,Genesis 31:7, 31:41 ) Amid the family infighting, both men prospered financially, and Jacob's family grew. Eventually he had twelve children from four women ( Genesis 29:31-30:24 ).

Intense bargaining ensued when Jacob told Laban he wanted to follow God's call and return to the land of his birth. Supported by his wives, who claimed their father had cheated them of their dowry ( Genesis 31:15 ), Jacob departed while Laban and his sons were away in the hills shearing sheep. Starting two days later, Laban and his sons could not overtake Jacob until they reached Gilead, 400 miles from Haran.

Laban complained that he had not had an opportunity to bid farewell to his daughters with the accustomed feast. More importantly, he wanted to recover his stolen gods ( Genesis 31:30 ,Genesis 31:30, 31:32 ). These gods were small metal or terra-cotta figures of deities. See Terraphim. Without the images, his family lost the magical protection which he thought the gods provided from demons and disasters. Since no fault could be found in Jacob's conduct in Haran, all Laban could do was to suggest a covenant of friendship. Laban proposed the terms as (1) never ill-treating his daughters, (2) never marrying any other women, and (3) establishing the site of the covenant as a boundary neither would cross with evil intent. Jacob was now head of his own household. He was ready to climb to a higher plane of spiritual experience.

As Jacob approached the Promised Land, a band of angels met him at Mahanaim ( Genesis 32:1-2 ). They probably symbolized God's protection and encouragement as he headed southward to meet Esau for the first time in twenty years. Esau's seemingly hostile advance prompted a call for clear evidence of God's guarding. Shrewdly, Jacob sent an enormous gift to his brother and divided his retinue into two groups. Each group was large enough to defend itself or to escape if the other was attacked. To his scheme Jacob added prayer. He realized that it was ultimately God with whom he must deal. When all had crossed the Jabbok River, Jacob met One who wrestled with him until daybreak ( Genesis 32:1 ).

The two struggled without one gaining advantage, until the Opponent dislocated Jacob's hip. Jacob refused to release his Antagonist. Clinging to Him, he demanded a blessing. This would not be given until Jacob said his name. By telling it, Jacob acknowledged his defeat and admitted his character. The Opponent emphasized His superiority by renaming the patriarch. He became Israel, the one on whose behalf God strives. He named the place Peniel (face of God), because he had seen God face to face and his life had been spared ( Genesis 32:30 ).

Jacob's fear of meeting Esau proved groundless. Seemingly, Esau was content to forget the wrongs of the past and to share his life. As two contrary natures are unlikely to live long in harmony, Jacob chose the better course turning westward to the Promised Land. Esau headed to Seir to become the father of the Edomites. The twins did not meet again until their father's death ( Genesis 35:27-29 ).

From Succoth, Jacob traveled to Shechem, where he built an altar to God. The son of the city ruler raped Jacob's daughter, Dinah. Jacob's sons demanded that the Shechemites be circumcised before any intermarriages were permitted. The leading citizens followed the king in the request. They hoped to absorb the Hebrews' wealth and property into their own. While the men of Shechem were recovering from surgery and unable to defend themselves, Simeon and Levi killed them to avenge their sister. Jacob condemned their actions, but had to leave Shechem.

From Shechem, he returned to Bethel. Once again he received the patriarchal promises. Losses and grief characterized this period. The death of his mother's nurse ( Genesis 35:8;  Genesis 24:59 ) was followed by the death of his beloved wife Rachel while giving birth to Benjamin at Ephrath ( Genesis 35:19;  Genesis 48:7 ). About the same time Reuben forfeited the honor of being the eldest son by sexual misconduct ( Genesis 35:22 ). Finally, the death of Jacob's father, who had been robbed of companionship with both sons, brought Jacob and Esau together again at the family burial site in Hebron.

Although  Genesis 37-50 revolve around Joseph, Jacob is still the central figure. The self-willed older sons come and go at his bidding.

Descent to Egypt When severe famine gripped Canaan, Jacob and his sons set out for Egypt. At Beer-sheba Jacob received further assurance of God's favor ( Genesis 46:1-4 ). Jacob dwelt in the land of Goshen until his death. Jacob bestowed the blessing not only upon his favorite son Joseph, but also upon Joseph's two oldest sons, Ephraim and Manasseh. He was finally laid to rest at Hebron in the cave Abraham had purchased ( Genesis 50:12-14 ).

Four New Testament passages recall events in his life. The woman at the well in Sychar declared to Jesus that Jacob provided the well ( John 4:12 ). Stephen mentioned the famine and Jacob's journey to Egypt in the course of his defense before the Sanhedrin ( Acts 7:8-16 ). Paul presented

Jacob as an example of the sovereign choice of God and of the predestination of the elect ( Romans 9:10-13 ). The writer of Hebrews held up Jacob as one of the examples of active faith ( Hebrews 11:9 ,Hebrews 11:9, 11:20-22 ).

Jacob's Character Throughout the narrative a persistent faith in the God of the fathers shines through. Jacob's life was a story of conflict. He always seemed to be running from someone or something—from Esau, from Laban, or from famine in Canaan. His life, like that of all Israelites, was a checkered history of rebellion and flight.

Jacob is no ideal. Jacob's better nature struggled with his sinful self. What raised Jacob above himself was his reverent, indestructible longing for the salvation of his God.

Jacob's Religion As the religion of Israel and thus the roots of Christianity claim to derive from the patriarchs, it is necessary to attempt to understand Jacob's spiritual life. See God Of The Fathers .

Jacob's religion was consistent with the beliefs and practices of his fathers. He received instruction from Isaac concerning the history of Abraham, covenant, and the great promises. Jacob encountered God at Bethel at the moment of greatest need in his life. He was fleeing from home to distant unknown relatives. A secondhand religion would not do. Jacob's dream was

his firsthand encounter with God. The threefold promise of land, descendants, and a blessing to all nations were personalized for him. Jacob saw in the vision the majesty and glory of God. At Bethel Jacob worshiped God and vowed to take Yahweh as his God.

At Peniel, Jacob wrestled face-to-face with God. He saw how weak he was before God. It taught him the value of continued prayer from one who is helpless. Jacob emerged from Peniel willing to let his life fall into God's control. He was wounded but victorious. God gave him a crippled body but a strengthened faith. It was a new Jacob—Israel—who hobbled off to meet Esau. He had learned obedience through suffering.

Theological Significance God did not chose Jacob because of what he was but because of what he could become. His life is a long history of discipline, chastisement, and purification by affliction. Not one of his misdeeds went unpunished. He sowed deception and reaped the same, first from Laban and then from his own sons.

Jacob's story is a story of conflict. The note of conflict is even heard before his birth ( Genesis 25:22-23 ). However, in the midst of the all-too-human quarrels over family and fortune, God was at work protecting and prospering His blessed.

With the other patriarchs God acted directly, but with Jacob God seemed to be withdrawn at times. Yet, God was no less at work. He worked through unsavory situations and unworthy persons. Even in Jacob's web of conflict and tragedy, God's hand guided, though half-hidden.

Gary D. Baldwin

Bridgeway Bible Dictionary

Events relating to a child’s birth often influenced parents in their choice of a name for the child. Isaac and Rebekah gave the second of their twin sons the name Jacob (meaning ‘to hold the heel’) because at the birth the baby Jacob’s hand took hold of the heel of the first twin, Esau ( Genesis 25:24-26). When the two boys grew to adulthood, Jacob proved to be true to his name when he again took hold of what belonged to his brother, by cunningly taking from him the family birthright and the father’s blessing ( Genesis 27:36).

From the beginning God made it clear that he had chosen Jacob, not Esau, as the one through whom he would fulfil his promises to Abraham. But that was no excuse for Jacob’s trickery ( Genesis 25:23;  Malachi 1:2;  Romans 9:10-13).

The line of descent from Abraham through Isaac and Jacob was the line God used to produce the nation that became his channel of blessing to the whole world ( Genesis 28:13-14). To the generations that followed, God was known as the God of Abraham, Isaac and Jacob ( Genesis 50:24;  Exodus 3:6;  Deuteronomy 1:8;  Matthew 22:32;  Acts 3:13). The nation descended from Jacob was commonly called Israel (after Jacob’s alternative name;  Genesis 32:28), though in poetical writings it was sometimes called Jacob ( Numbers 23:21;  Isaiah 2:5;  Isaiah 43:28;  Malachi 3:6;  Romans 11:26).

Building for the future

Jacob was a selfishly ambitious young man who was determined to become powerful and prosperous. By ruthless bargaining he took from Esau the right of the firstborn to become family head and receive a double portion of the inheritance ( Genesis 25:27-34; see Firstborn ). Later, by lies and deceit, he gained his father’s blessing This confirmed the benefits of the birthright, in relation to both the family and the nation that was to grow out of it ( Genesis 27:1-29; see Blessing ). (Concerning the lesser blessings given to the elder brother see Esau .)

To escape his brother’s anger, Jacob fled north. His excuse was that he was going to Paddan-aram to look for a wife among his parent’s relatives ( Genesis 27:41-46;  Genesis 28:1-5). Before Jacob left Canaan, God graciously confirmed the promise given to Abraham, and assured Jacob that one day he would return to Canaan ( Genesis 28:10-22).

It was twenty years before Jacob returned. In Paddan-aram he fell in love with Rachel, younger daughter of his uncle Laban, and agreed to work seven years for Laban as the bride-price for Rachel. Laban tricked Jacob by giving him Leah, the elder daughter, instead. He then agreed to give Rachel as well, but only after Jacob agreed to work another seven years as the extra bride-price ( Genesis 29:1-30).

Upon completion of the second seven years, Jacob decided to work an additional six years. His purpose was to build up his personal flocks of sheep and goats, which he considered to be compensation for Laban’s repeated trickery. There was a constant battle, as two cunning dealers tried to outdo each other ( Genesis 30:25-43;  Genesis 31:41).

During these twenty years Jacob also built a large family. Leah produced several sons, but Rachel remained childless. Rachel therefore gave her maid to Jacob, so that through the maid he might produce sons whom Rachel could adopt as her own. Not to be outdone, Leah did the same. Finally Rachel produced a son, Joseph, and he became Jacob’s favourite ( Genesis 29:31-35;  Genesis 30:1-24). When at last Jacob and his family fled from Laban, Laban pursued them. In the end Jacob and Laban marked out a boundary between them and made a formal agreement not to attack each other again (Genesis 31).

A changed man

As he headed for Canaan, Jacob knew that if he was to live in safety he would have to put things right with Esau. Esau by this time had established a powerful clan (Edom) in neighbouring regions to the south-east. Jacob was beginning to learn humility such as he had not known before and cried to God for help ( Genesis 32:1-12).

God taught Jacob, through a conflict he had one night with a special messenger from God, that his proud self-confidence had to be broken if he was really to receive God’s blessing. The crisis in Jacob’s life was marked by God’s gift to him of a new name, Israel, ‘an overcomer with God’ ( Genesis 32:13-32). Jacob began to change. He humbled himself before Esau and begged his forgiveness, with the result that instead of further tension and conflict between the two brothers there was friendship and cooperation ( Genesis 33:1-17).

Jacob then crossed the Jordan into Canaan, where he demonstrated his faith in God’s promises by buying a piece of land. He at least now had permanent possession of part of the land God had promised to him and his descendants ( Genesis 33:18-20). At Bethel God renewed his promises ( Genesis 35:1-15; cf.  Genesis 28:13-22). As if to emphasize that this occupancy of Canaan was by God’s grace alone, the writer of Genesis includes two shameful stories that show the unworthiness of Jacob’s family to receive God’s blessings (Genesis 34; Genesis 38). The only son of Jacob to be born in Canaan was the youngest, Benjamin ( Genesis 35:16-26).

The family moved south to Hebron to be with the aged Isaac in his last few years ( Genesis 35:27-28). It seems that Jacob remained there while his sons took his flocks from place to place looking for pastures ( Genesis 37:14-17). Out of these circumstances came the dramatic sequence of events recorded in the long story of Joseph (see Joseph The Son Of Jacob ). The outcome of that story was that Jacob and all his family moved south through Beersheba and settled in Egypt ( Genesis 46:1-7;  Genesis 46:26).

Jacob lived in Egypt seventeen years ( Genesis 47:28). Before he died, he raised Joseph’s two sons, Ephraim and Manasseh, to the same status as his own sons ( Genesis 48:1-6). This was because he had given Joseph the birthright that the eldest son had lost ( 1 Chronicles 5:1-2; cf.  Genesis 35:22). Now Joseph, through his two sons, would receive twice the inheritance of the other sons ( Genesis 48:14-16;  Genesis 49:26). Jacob then announced his blessing on all his sons in turn ( Genesis 49:1-27;  Hebrews 11:21). By insisting that his sons bury him in Canaan, he expressed his faith that Canaan would become the land of his descendants ( Genesis 47:29-31;  Genesis 49:28-33; cf.  Genesis 46:4). His sons carried out his wish ( Genesis 50:12-13).

Easton's Bible Dictionary

 Genesis 25:26 27:36 Hosea 12:2-4 Genesis 25:29-34

When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch ( Genesis 27 ), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family ( Genesis 49:3 ); (2) a double portion of the paternal inheritance ( Deuteronomy 21:17 ); (3) the priestly office in the family ( Numbers 8:17-19 ); and (4) the promise of the See d in which all nations of the earth were to be blessed ( Genesis 22:18 ).

Soon after his acquisition of his father's blessing ( Genesis 27 ), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union."

At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" ( Genesis 31 ). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.

Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1,2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12).

He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (32:25-31).

After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29).

Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls ( Exodus 1:5;  Deuteronomy 10:22;  Acts 7:14 ), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" ( Genesis 48 ). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See Hebron .)

The history of Jacob is referred to by the prophets (  Hosea 12:3,4,12 ) and ( Malachi 1:2 ). In  Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (  Romans 9:11-13;  Hebrews 12:16;  11:21 ). See references to his vision at Bethel and his possession of land at Shechem in  John 1:51;  4:5,12; also to the famine which was the occasion of his going down into Egypt in  Acts 7:12 (See Luz; BETHEL .)

Morrish Bible Dictionary

Son of Isaac and Rebekah. Though a twin, he is called 'the younger,' being born after Esau. Before the children were born it was said, "the elder shall serve the younger." The promises made by God to Abraham were thus confirmed to Jacob, as they had been to Isaac. When they grew up, Esau became a hunter, whereas Jacob was a peaceful man, dwelling in tents. Isaac loved Esau, and Rebekah loved Jacob. The typical character of these three patriarchs has been described thus: "In general, Abraham is the root of all promise, and the picture of the life of faith; Isaac is a type of the heavenly Man, who receives the church; and Jacob represents Israel as heir of the promises according to the flesh." The difference may be seen by comparing  Genesis 22:17 ('stars ' and 'sand'), with   Genesis 26:4 ('stars' only), and   Genesis 28:14 ('dust of the earth' only).

Though Jacob was heir of the promises, and valued God's blessing in a selfish manner, he sought it not by faith, but tried in an evil and mean way to obtain it: first in buying the birthright when his brother was at the point of death; and then, in obtaining the blessing from his father by lying and deceit: a blessing which would surely have been his in God's way if he had waited: cf.  Genesis 48:14-20 .

Jacob had then to become a wanderer; but God was faithful to him, and spoke to him, not openly as to Abraham, but in a dream. The ladder reaching to heaven, and the angels ascending and descending on it, showed that he on earth was the object of heaven's care. The promises as to the land being possessed by his descendants, and all nations being blessed in his Seed, were confirmed to him, with this difference that in connection with the latter promise it says " in thee and in thy seed ," because it includes the earthly blessings to his seed in the millennium. God also said He would keep Jacob wherever he went, and bring him back to the promised land. Jacob called the place Beth-el, saying that it was the house of God, and the gate of heaven. It is figurative of Israel's position, not in heaven, but the 'gate' is theirs. He made a vow that if God would bless him and bring him back in peace, Jehovah should be his God. This was not the language of faith.

Jacob, who had tricked his brother, was treated in a similar way by Laban, and Leah was given to him as wife instead of Rachel, though he had Rachel, the one he loved, afterwards. He had not learnt to trust God, but used subtle ways to increase his possessions; and he also was dealt with in a like manner, having his wages changed 'ten times.' But God was watching over him and bade him return to the land of his fathers; and when Laban pursued after him, God warned him in a dream not to speak to Jacob either good or bad. They made a covenant together, and each went his way.

Immediately afterwards the angels of God met Jacob, and he recognised them as 'God's host.' Then he had to meet Esau, and doubtless conscience smote him, for he was greatly alarmed. He prayed to God for help, yet was full of plans, sending presents to appease his brother, and

dividing his people into two bands, so that if one of them were smitten, the other might escape. When he was alone God took him in hand: a 'man' (called 'the angel' in  Hosea 12:4 ) wrestled with him. He was lamed, yet he clung, and in faith said, "I will not let thee go, except thou bless me." He was accounted a victor, and his name was changed from Jacob to ISRAEL: "for as a prince hast thou power with God and with men, and hast prevailed." God did not yet make known His name to him.

God protected him from Esau, as He had from Laban: they kissed each other and wept. He then feigned that he would follow Esau to Seir, but turned aside to Shechem, where he bought the portion of a field, thus settling down for his own ease in the midst of the Canaanites, instead of going to Beth-el, God's house, from whence he had started. His peace was soon disturbed by his daughter Dinah going to see the daughters of the land, and being dishonoured, which was avenged by the slaughter of the Shechemites by his sons Simeon and Levi, bringing Jacob into great fear.

God used this humiliating sorrow to discipline Jacob, and recover him to his true calling. He therefore bade Jacob go to Beth-el, and make an altar there. This disclosed a sad state of things: he had to meet God, and must purify himself, and his household must put away their strange gods. He built an altar and called it, 'El-beth-el;' 'the God of Bethel.' God renewed His promises and revealed Himself to Jacob as GOD ALMIGHTY.

Jacob loved Joseph more than all his other sons, which caused them to hate Joseph; they also hated him for the communications given to him through dreams, and eventually sold him to the Ishmeelites. Again Jacob was dealt with deceitfully; his sons pretended that they had found Joseph's coat stained with blood, and Jacob was greatly distressed. But God was watching and overruling all for good. When Jacob and his household arrived in Egypt, he as a prince of God blessed Pharaoh king of Egypt. He lived in Egypt seventeen years, and died at the good old age of 147.

Jacob at the close of his life rose up to the height of God's thoughts, and by faith blessed the two sons of Joseph, being led of God to cross his hands, and gave the richest blessing to Ephraim. Then, as a true prophet of God, he called all his sons before him, and blessed them, with an appropriate prophecy as to the historical future of each (considered under each of the sons' names). He fell asleep, and his body was embalmed and carried into Palestine to lie with those of Abraham and Isaac.

Jacob being named ISRAEL led to his descendants being called the Children Of Israel They are however frequently addressed as 'JACOB,' or 'house of Jacob,' as if they had not preserved the higher character involved in the name of 'Israel,' but must be addressed by the natural name of their forefather, Jacob.  Genesis 25 —   Genesis 49 .

Hastings' Dictionary of the New Testament

JACOB. — 1 . According to the genealogical list in Matthew, Jacob (Ἰακώβ) is the father of Joseph the husband of Mary ( Matthew 1:15-16).

2 . One of the reputed progenitors of the Jewish nation. Apart from the reference to Jacob’s well (πηγὴ τοῦ Ἰακώβ, see next art.), in  John 4:6, and his place in the genealogies of Matthew and Luke ( Matthew 1:2,  Luke 3:34), Jacob is mentioned in the Gospels only as one of the three patriarchs ( Matthew 8:11 ‘Many shall come from the east and the west; and shall sit down with Abraham and Isaac and Jacob …’ cf.  Luke 13:28 f.,  Matthew 22:32 ||  Mark 12:26,  Luke 20:37 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’). These three were grouped from early times ( Exodus 2:24;  Exodus 3:6;  Exodus 3:15-16,  Leviticus 26:42,  1 Kings 18:36,  2 Kings 13:23,  Jeremiah 33:26,  1 Chronicles 29:18,  2 Chronicles 30:6), and occupied a place apart in Jewish thought. According to the Rabbis, they alone were entitled to be called אָבוֹח ‘fathers.’ To them was traced not only the origin of the nation, but also the beginning of true worship. As a descendant of these three, a Jew might claim nobility and a special relationship to God. This claim was recognized as וְכוּחאָבוֹח ‘righteousness of the fathers,’ and was based on  Exodus 32:13. It was denounced by John the Baptist (see Abraham, and cf.  Matthew 3:9,  Luke 3:8), and it figured prominently in the conflicts between Jesus and the Pharisees (cf.  John 8:33;  John 8:37). Apparently in the time of Jesus it was liable to be abused, and on this account later Rabbis refused to lay stress upon it, declaring it no longer valid. In Rabbinic literature, Jacob is recognized as the most important of the three patriarchs (cf.  Leviticus 26:42). He prevails with God ( Genesis 32:28). He names the sanctuary the house of God ( Genesis 28:22), and, in contrast to Abraham the father of Ishmael, and Isaac the father of Esau, Jacob inherits the promise in his children (49).

Literature.—A most suggestive analysis of the character of Jacob, and a full discussion of the problems of the narrative in Genesis, including the names ‘Jacob’ and ‘Israel,’ is given by Driver in Hasting's Dictionary of the Bible ii. 526–535; cf. also Stanley, Jewish Church , i. pp. 46–66; Gore, Studia Biblica , iii. 37 f.; Ph. Berger, ‘La Signification Historique des Noms des Patriarches Hébreux’ in Mémoires de la Société Linguistique , vi. 150.

G. Gordon Stott.

Smith's Bible Dictionary

Ja'cob. (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. - Editor).

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 concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies, he was aided and strengthened by the interposition of God, and in sign of the grace, won by a night of wrestling with God, his name was changed at Jabbok into Israel .

Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably exceeded his 130th year when he went tither. He was presented to Pharaoh, and dwelt for seventeen years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah.

The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament -  John 1:51;  John 4:5;  John 4:12;  Acts 7:12;  Acts 7:16;  Romans 9:11-13;  Hebrews 11:21;  Hebrews 12:16.

American Tract Society Bible Dictionary

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,  Genesis 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,  Genesis 27:1-28:22 . On his journey the Lord appeared to him in a dream, (see  Genesis 28:10 , etc. His subsequent days, which he calls "few and evil," were clouded with many sorrows, yet amid them all he was sustained by the care and favor of God. On his solitary journey of six hundred miles into Mesopotamia, and during the toils and injuries of this twenty years' service with Laban, God still prospered him, and on his return to the land of promise inclined the hostile spirits of Laban and of Esau to peace. On the border of Canaan the angels of God met him, and the God of angels wrestled with him, yielded him the blessing, and gave him the honored name of Israel. But sore trials awaited him: his mother was no more; his sister-wives imbittered his life with their jealousies; his children Dinah, Simeon, Levi and Reuben filled him with grief and shame; his beloved Rachel and his father were removed by death; Joseph his favorite son he had given up as slain by wild beasts; and the loss of Benjamin threatened to bring his gray hairs with sorrow to the grave. But the sunset of his life was majestically calm and bright. For seventeen years, he enjoyed in the land of Goshen a serene happiness: he gave a dying blessing in Jehovah's name to his assembled sons; visions of their future prosperity rose before his eyes, especially the long line of the royal race of Judah, culminating in the glorious kingdom of  Genesis 24:1-50 . His name is found in the New Testament, illustrating the sovereignty of God and the power of faith,  Romans 9:13   Hebrews 11:9,21 .

People's Dictionary of the Bible

Jacob ( Jâ'Kob ), Supplanter. The second son of Isaac and Rebekah. He was born with Esau probably at the well of Lahairoi, 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.  Genesis 25:21-34;  Genesis 27:1-40. Jacob, in mature years, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padanaram. As he passed through Bethel, God appeared to him. After the lapse of 21 years he returned from Padan-aram with two wives, two concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies he was aided and strengthened by the interposition of God, and in sign of the grace won by a night of wrestling with God his name was changed at Jabbok into Israel. Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably reached his 130th year when he went thither. He was presented to Pharaoh and dwelt for 17 years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah. Gen. chs. 27 to 50. The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament— John 1:51;  John 4:5;  John 4:12;  Acts 7:12-15;  Romans 9:11-13;  Hebrews 11:21;  Hebrews 12:16.

Hawker's Poor Man's Concordance And Dictionary

The ever-memorable name of the ever-memorable person, concerning whom it hath pleased God the Holy Ghost to say so much throughout the whole Scripture. His name signifies a supplanter; but after the memorable scene at Jabbock, when Jacob wrestled with the angel and pevailed, the Lord himself changed his name to Israel, a prince. (See  Genesis 32:27-28) For his history I refer to the book of Genesis, from  Genesis 15:1-21 to the end.

Wilson's Dictionary of Bible Types

 Genesis 25:26 (c) This is a type, throughout his life, of the Christian who, though he fails and falls, quickly builds an altar, brings the Lamb of GOD by faith, and hides under Calvary and the precious blood for every sin. Though Jacob often wandered, he returned to GOD at once. He wanted to know GOD. He wrestled during the season with GOD. He gave liberally to God. God is "the God of Jacob." (See also  Genesis 49:24, and other places).

Webster's Dictionary

(n.) A Hebrew patriarch (son of Isaac, and ancestor of the Jews), who in a vision saw a ladder reaching up to heaven (Gen. xxviii. 12); - also called Israel.

Baker's Evangelical Dictionary of Biblical Theology

See Israel

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Jacob

(Heb. Yaukob', יִעֲקֹב Supplanter, from עָקִב , to bite the Heel [to which signification there is allusion in  Genesis 25:26;  Genesis 27:36; Hosea 12:31; Sept. and N.T. Ι᾿Ακώβ ; Josephus Ι᾿Άκωβος , which latter is identical with the Greek name for "James"), the name of two men in the Bible.

I. The second-born of the twin sons of Isaac by Rebekah (B.C. 2004). His importance in Jewish history requires a copious treatment, which we accordingly give in full detail.

1. His conception is stated to have been supernatural ( Genesis 25:21 sq.). Led by peculiar feelings, Rebekah went to inquire of the Lord (as some think, through the intervention of Abraham) and was informed that she was about to become a mother, that her offspring should be the founders of two nations, and that the elder should serve the younger — circumstances which ought to be borne in mind when a judgment is pronounced on her conduct in aiding Jacob to secure the privileges of birthright to the exclusion of his elder brother Esau. He was born with Esau, when Isaac was 59 and Abraham 159 years old, probably at the well Lahai-roi.

As the boys grew, Jacob appeared to partake of the gentle, quiet, and retiring character of his father, and was accordingly led to prefer the tranquil safety and pleasing occupations of a shepherd's life to the bold and daring enterprises of the hunter, for which Esau had an irresistible predilection. The latter was his father's favorite, however, while Rebekah evinced a partiality for Jacob ( Genesis 25:27-28). That selfishness, and a prudence which approached to cunning, had a seat in the heart of the youth Jacob, appears but too plainly in his dealing with Esau, when he exacted from a famishing brother so large a price for a mess of pottage as the surrender of his birthright ( Genesis 25:29-34). B.C. cir. 1985. (See Kitto, Daily Bible Illust. ad loc.)

The leaning which his mother had in favor of Jacob would naturally be augmented by the conduct of Esan in marrying, doubtless contrary to his parents' wishes, two Hittite women, who are recorded as having been a grief of mind to Isaac and Rebekah ( Genesis 26:34-35). B.C. 1964.

Circumstances thus prepared the way for procuring the transfer of the birthright, when Isaac, being now old, proceeded to take steps to pronounce the irrevocable blessing, which acted with all the force of a modern testamentary bequest. This blessing, then, it was essential that Jacob should receive in preference to Esau. Here Rebekah appears as the chief agent; Jacob is a mere instrument in her hands. Isaac directs Esau to procure him some venison. This Rebekah hears, and urges her reluctant favorite to personate his elder brother. Jacob suggests difficulties; they are met by Rebekah, who is ready to incur any personal danger so that her object be gained (see Thomson, Land and Book, 2, 355). Her voice is obeyed, the food is brought, Jacob is equipped for the deceit; he helps out his fraud by direct falsehood, and the old man, whose senses are now failing, is at last with difficulty deceived (Genesis 27). B.C. 1927. It cannot be denied that this is a most reprehensible transaction, and presents a truly painful picture, in which a mother conspires with one son in order to cheat her aged husband, with a view to deprive another son of his rightful inheritance. Justification is here impossible; but it should not be forgotten, in the estimate we form, that there was a promise in favor of Jacob, that Jacob's qualities had endeared him to his mother, and that the prospect to her was dark and threatening which arose when she saw the negligent Esau at the head of the house, and his hateful wives assuming command over herself.

For the sale of his birthright to Jacob, Esau is branded in the N. Test. as a "profane person" ( Hebrews 12:16). The following sacred and important privileges have been mentioned as connected with primogeniture in patriarchal times, and as constituting the object of Jacob's desire:

(a) Superior rank in the family (see  Genesis 49:3-4).

(b) A double portion of the father's property (so Aben-Ezra) (see  Deuteronomy 21:17, and  Genesis 47:22).

(c) The priestly office in the patriarchal church (see  Numbers 8:17-19). In favor of this, see Jerome, Ad Evang. Ep. 83, § 6; Jarchi, In Genesis 25 ; Estius, Il Hebrews 12 ; Shuckford, Connexion, bk. 7; Blunt, Undes. Coinc. i, 1, § 2, 3; and against it, Vitringa, Observ. Sac; and J. D. Michaelis, Mosaisch. Recht, 2, § 64, cited by Rosenm Ü ller in Genesis 25.

(d) A conditional promise or adumbration of the heavenly inheritance (see Cartwright in the Crit. Sacr. on Genesis 25).

(e) The promise of the Seed in which all nations should be blessed, though not included in the birthright, may have been so regarded by the patriarchs, as it was by their descendants ( Romans 9:8, and Shuckford, 8). The whole subject has been treated in separate essays by Vitringa in his Observat. Sacr. 1. 11, § 2; also by J.H. Hottinger, and by J. J. Schr Ö der. See Eycke, De Venditione Primogeniturae Esavi (Wittenb. 1729); Gmelin, De Benedict. Paterna Esavo A Jacobo Praerepta (Tub. 1706); Heydegger , Hist. Patriarch. 2, 14. (See Birthright).

With regard to Jacob's acquisition of his father's blessing (ch. 27), few persons will accept the excuse offered by St. Augustine (Serm. 4: § 22, 23) for the deceit which he practiced: that it was merely a figurative action, and that his personation of Esau was justified by his previous purchase of Esau's birthright. It is not, however, necessary, with the view of cherishing a Christian hatred of sin, to heap opprobrious epithets upon a fallible man whom the choice of God has rendered venerable in the eyes of believers. Waterland (4, 208) speaks of the conduct of Jacob in language which is neither wanting in reverence nor likely to encourage the extenuation of guilt: "I do not know whether it be justifiable in every particular; I suspect that it is not. There were several very good and laudable circumstances in what Jacob and Rebekah did, but I do not take upon me to acquit them of all blame. Blunt (Undes. Coinc.) observes that none "of the patriarchs can be set up as a model of Christian morals. They lived under a code of laws that were not absolutely good, perhaps not so good as the Levitical; for, as this was but a preparation for the more perfect law of Christ, so possibly was the patriarchal but a preparation for the Law of Moses." The circumstances which led to this unhappy transaction, and the retribution which fell upon all parties concerned in it, have been carefully discussed by Benson (Hulsean Lectures [1822] on Scripture Difficulties, 16, 17). See also Woodgate (Historical Sermons, 9) and Maurice (Patriarchs and Lawgivers, 5). On the fulfillment of the prophecies concerning Esau and Jacob, and on Jacob's dying blessing, see bishop Newton, Dissertations on the Prophecies, § 3, 4.

Punishment soon ensued to all the parties to this iniquitous transaction (see Jarvis, Church of the Redeemed, p. 47). Fear seized the guilty Jacob, who is sent by his father, at the suggestion of Rebekah, to the original seat of the family, in order that he might find a wife among his cousins, the daughters of his mother's brother, Laban the Syrian (Genesis 28). Before he is dismissed, Jacob again receives his father's blessing, the object obviously being to keep alive in the young man's mind the great promise given to Abraham, and thus to transmit that influence which, under the aid of divine Providence, was to end in placing the family in possession of the land of Palestine, and, in so doing, to make it "a multitude of people." The language, however, employed by the aged father suggests the idea that the religious light which had been kindled in the mind of Abraham had lost somewhat of its fullness, if not of its clearness also, since "the blessing of Abraham," which had originally embraced all nations, is now restricted to the descendants of this one patriarchal family. And so it appears, from the language which Jacob employs ( Genesis 28:16) in relation to the dream that he had when he tarried all night upon a certain plain on his journey eastward, that his idea of the Deity was little more than that of a local god: "Surely the Lord is in This place, and I Knew It Not." Nor does the language which he immediately after employs show that his ideas of the relations between God and man were of an exalted and refined nature: "If God will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God." The vision, therefore, with which Jacob was favored was not without occasion, nor could the terms in which he was addressed by the Lord fail to enlarge and correct his conceptions, and make his religion at once more comprehensive and more influential. (Jacob's vision at Bethel is considered by Miegius in a treatise [De Scald Jacobi] in the Thesaur us novus Theologico-Philologicus, 1, 195. See also Augustine, Serm. 122; Kurz, History of the Old Covenant, 1, 309.)

2. Jacob, on coming into the land of the people of the East, accidentally met with Rachel, Laban's daughter, to whom, with true Eastern simplicity and politeness, he showed such courtesy as the duties of pastoral life suggest and admit (Genesis 29). Here his gentle and affectionate nature displays itself under the influence of the bonds of kindred and the fair form of the youthful maiden. "Jacob kissed Rachel, and lifted up his voice and wept." It must be borne in mind, however, that Jacob himself had now reached the mature age of seventy-seven years, as appears from a comparison of Joseph's age ( Genesis 30:25;  Genesis 41:46;  Genesis 45:6) with Jacob's ( Genesis 47:9;  Genesis 31:41). After he had been with his uncle the space of a month, Laban inquires of him what reward he expects for his services. He asks for the "beautiful and well-favored Rachel."

His request is granted on condition of a seven years' service — a long period, truly, but to Jacob "they seemed but a few days for the love he had to her." When the time was expired, the crafty-Laban availed himself of the customs of the country in order to substitute his elder and "tender-eyed" daughter, Leah. In the morning Jacob found how he had been beguiled; but Laban excused himself, saying, "It must not be done in our country, to give the younger before the first-born." Another seven years' service gains for Jacob the beloved Rachel. Leah, however, has the compensatory privilege of being the mother of the first-born, Reuben; three other sons successively follow, namely, Simeon, Levi, and Judah, sons of Leah. This fruitfulness was a painful subject of reflection to the barren Rachel, who employed language on this occasion that called forth a reply from her husband which shows that, mild as was the character of Jacob, it was by no means wanting in force and energy ( Genesis 30:2). An arrangement, however, took place, by which Rachel had children by means of her maid, Bilhah, of whom Dan and Naphtali were born. Two other sons, Gad and Asher, were born to Jacob of Leah's maid, Zilpah. Leah herself bare two more sons, namely, Issachar and Zebulun; she also bare a daughter, Dinah. At length Rachel herself bare a son, and she called his name Joseph. As this part of the sacred history has been made the subject of cavil on the alleged ground of anachronism (see Hengstenberg, Auth. des Pentat. 2, 851), it may be well to present here a table showing the chronological possibility of the birth of these children within the years allotted in the narrative ( Genesis 29:32;  Genesis 30:24).

Jacob's polygamy is an instance of a patriarchal practice quite repugnant to Christian morality, but to be accounted for on the ground that the time had not then come for a full expression of the will of God on this subject. The mutual rights of husband and wife were recognized in the history of the Creation, but instances of' polygamy are frequent among persons mentioned in the sacred records, from Lamech ( Genesis 4:19) to Herod (Josephus, At. 17, 1, 2). In times when frequent wars increased the number of captives and orphans, and reduced nearly all service to slavery, there may have been some reason for extending the recognition and protection of the law to concubines or half-wives, as Bilhah and Zilpah. In the case of Jacob, it is right to bear in mind that it was not his original intention to marry both the daughters of Laban. (See, on this subject, Augustine, Contra Faustum, 22, 47-54.)

Most faithfully and with great success had Jacob served his uncle for fourteen years, when he became desirous of returning to his parents. At the urgent request of Laban, however, he is induced to remain for an additional term of six years. The language employed upon this occasion ( Genesis 30:25 sq.) shows that Jacob's character had gained considerably during his service, both in strength and comprehensiveness; but the means which he employed in order to make his bargain with his uncle work so as to enrich himself, prove too clearly that his moral feelings had not undergone an equal improvement (see Baumgarten, Comment. I, 1, 276), and that the original taint of prudence, and the sad lessons of his mother in deceit, had produced some of their natural fruit in his bosom. (Those who may wish to inquire into the nature and efficacy of the means which Jacob employed, may, in addition to the original narrative, consult Michaelis and Rosenm Ü ller on the subject, as well as the following: Jerome, Quaest. in Genesis; Pliny, Hist. Nat. 7, 10; Oppian, Cyneg. 1, 330 sq.; Michaelis Verm. Schrift. i, 61 sq.; Hastfeer, Ueber Schafzucht; Bochart, Hieroz. 1, 619; Nitschmann, De corylo Jacobi in Thesaur. novus Theologico- Philologicus, 1, 201. Winer [Handw Ö rterb. s.v. Jacob] gives a parallel passage from Elian, Hist. Anitw. 8, 21.)

The prosperity of Jacob displeased and grieved Laban, so that a separation seemed desirable. His wives are ready to accompany him. Accordingly, he set out, with his family and his property, "to go to Isaac his father in the land of Canaan" (Genesis 31) (B.C. 1907). It was lot till the third day that Laban learned that Jacob had fled, when he immediately set out in pursuit of his nephew, and, after seven days' journey, overtook him in Mount Gilead. Laban, however, is divinely warned not to hinder Jacob's return. Reproach and recrimination ensued. Even a charge of theft is put forward by Laban: "Wherefore hast thou stolen my gods?" In truth, Rachel had carried off certain images which were the objects of worship. Ignorant of this misdeed, Jacob boldly called for a search, adding, "With whomsoever thou findest thy gods, let him not live." A crafty woman's cleverness eluded the keen eye of Laban.

Rachel, by an appeal which one of her sex alone could make, deceived her father. Thus one sin begets another; superstition prompts to theft, and theft necessitates deceit. Whatever opinion may be formed of the teraphim (q.v.) which Rachel stole, and which Laban was so anxious to discover, and whatever kind or degree of worship may in reality have been paid to them, their existence in the family suffices of itself to show how imperfectly instructed regarding the Creator were at this time those who were among the least ignorant in divine things. Laban's conduct on this occasion called forth a reply from Jacob, from which it appears that his service had been most severe, and which also proves that, however this severe service might have encouraged a certain servility, it had not prevented the development in Jacob's soul of a high and energetic spirit, which, when roused, could assert its rights, and give utterance to sentiments both just, striking, and forcible, and in the most poetical phraseology. Peace, however, being restored, Laban on the ensuing morning took a friendly, if not an affectionate farewell of his daughters and their sons, and returned home.

3. So far, things have gone prosperously with Jacob; the word of God to him at Bethel, promising protection and blessing, has been wonderfully verified, and, with a numerous family and large possessions, he has again reached in safety the borders of Canaan. But is there still no danger in front? Shortly after parting with Laban, he met, we are told, troops of angels, apparently a double band, and wearing somewhat of a warlike aspect, for he called the place in honor of them by the name of Mahanaim [Two Hosts] ( Genesis 32:1-2. Whether this sight was presented to him in vision, or took place as an occurrence in the sphere of ordinary life, may be questioned, though the latter supposition seems best to accord with the narrative; but it is not of material moment, for either way the appearance was a reality, and bore the character of a specific revelation to Jacob, adapted to the circumstances in which he was placed. It formed a fitting counterpart to what he formerly had seen at Bethel; angels were then employed to indicate the peaceful relation in which he stood to the heavenly world when obliged to retire from Canaan, and now, on his return, they are again employed with a like friendly intent-to give warning, indeed, of a hostile encounter, but at the same time to assure him of the powerful guardianship and support of heaven. The former part of the design was not long in finding confirmation; for, on sending messengers to his brother Esau with a friendly greeting, and apprising him of his safe return after a long and prosperous sojourn in Mesopotamia, he learned that Esau was on his way to meet him with a host of 400 men.

There could be no reasonable doubt, especially after the preliminary intimation given through the angelic bands, as to the intention of Esau in advancing towards his brother with such a force. The news of Jacob's reappearance in Canaan, and that no longer as a dependant upon others, but as possessed of ample means and a considerable retinue, awoke into fresh activity the slumbering revenge of Esau, and led him, on the spur of the moment, to resolve on bringing the controversy between them to a decisive issue. This appears from the whole narrative to be so plainly the true state of matters, that it seems needless to refer to other views that have been taken of it. But Jacob was not the man at any time to repel force with force, and he had now learned, by a variety of experiences, where the real secret of his safety and strength lay. His first impressions, however, on getting the intelligence, were those of trembling anxiety and fear; but, on recovering himself a little, he called to his aid the two great weapons of the believer-pains and prayer. He first divided his people, with the flocks and herds, into two companies, so that if the one were attacked the other might escape. Then he threw himself in earnest prayer and supplication on the covenant-mercy and faithfulness of God, putting God in mind of his past loving-kindnesses, at once great and undeserved; reminding him also of the express charge he had given Jacob to return to Canaan, with the promise of his gracious presence, and imploring him now to establish the hopes he had inspired by granting deliverance from the hands of Esau. So ended the first night; but on the following day further measures were resorted to by Jacob, though still in the same direction. Aware of the melting power of kindness, and how "a gift in secret pacifieth anger," he resolved on giving from his substance a munificent present to Esau, placing each kind by itself, one after the other, in a succession of droves, so that on hearing, as he passed drove after drove, the touching words, "A present sent to my lord Esau from thy servant Jacob," it might be like the pouring of live coals on the head of his wrathful enemy. How could he let his fury explode against a brother who showed himself so anxious to be on terms of peace with him? It could scarcely be, unless there were still in Jacob's condition the grounds of a quarrel between him and his God not yet altogether settled, and imperiling the success even of the best efforts and the most skilful preparations. That there really was something of the sort now supposed seems plain from what ensued.

Jacob had made all his arrangements, and had got his family as well as his substance transported over the Jabbok (a brook that traverses the land of Gilead, and runs into the Jordan about half way between the Lake of Galilee and the Dead Sea), himself remaining behind for the night. It is not said for what purpose he so remained, but there can be little doubt it was for close and solitary dealing with God. While thus engaged, one suddenly appeared in the form of a man, and in the guise of an enemy wrestling with him and contending for the mastery. Esau was still at some distance, but here was an adversary already present with whom Jacob had to maintain a severe and perilous conflict; and this plainly an adversary in appearance only human, but in reality the angel of the Lord's presence. It was as much as to say, "You have reason to be afraid of the enmity of one mightier than Esau, and, if you can only prevail in getting deliverance from this, there is no fear that matters, will go well with you otherwise; right with God, you may trust him to set you right with your brother." The ground and reason of the matter lay in Jacob's deceitful and wicked conduct before leaving the land of Canaan, which had fearfully compromised the character of God, and brought disturbance into Jacob's relation to the covenant. Leaving the land of Canaan covered with guilt, and liable to wrath, he must now re-enter it amid sharp contending, such as might lead to great searchings of heart, deep spiritual abasement, and the renunciation of all sinful and crooked devices as utterly at variance with the childlike simplicity and confidence in God which it became him to exercise. In the earnest conflict, he maintained his ground, till the heavenly combatant touched the hollow of his thigh and put it out of joint, in token of the supernatural might which this mysterious antagonist had at his command, and showing how easy it had been for him (if he had so pleased) to gain the mastery.

But even then Jacob would not quit his hold; nay, all the more he would retain it, since now he could do nothing more, and since, also, it was plain he had to do with one who had the power of life and death in his hand; he would, therefore, not let him go till he obtained a blessing. Faith thus wrought mightily out of human weakness-strong by reason of its clinging affection, and its beseeching importunity for the favor of heaven, as expressed in  Hosea 12:4 : " By his strength he had power with God; yea, he had power over the angel, and prevailed; he wept and made supplication unto him." In attestation of the fact, and for a suitable commemoration of it, he had his name changed from Jacob to Israel (combatant or wrestler with God); "for as a prince," it was added, by way of explanation, "hast thou power with God and with men, and hast prevailed." Jacob, in turn, asked after the name of the person who had wrestled with him-not as if any longer ignorant who it might be, but wishing to have the character or manifestation of Godhead, as this had now appeared to him, embodied in a significant and appropriate name. His request, however, was denied; the divine wrestler withdrew, after having blessed him. But Jacob himself gave a name to the place, near the Jabbok, where the memorable transaction had occurred: he called it Peniel (the face of God), "for," said he, "I have seen God face to face, and my life is preserved" ( Genesis 32:25-31). The contest indicated that he had reason to fear the reverse: but his preservation was the sign of reconciliation and blessing.

This mysterious wrestling has been a fruitful source of difficulty and misinterpretation (see Hofmann, Varia Sacra, 185 sq.; Heumann, Sylloq. diss. 1, 147 sq.). The narrator did not, we think, intend it for the account of a dream or illusion (see Ziegler in Henke's Nat. Mag. 2, 29 sq.; Hengstenberg, Bileam, p. 51; Herder, Geist der Heb. Poesie, 1, 266; Tuch's Genesis p. 468). A literal interpretation may seem difficult, for it makes the Omnipotent vanquish one of his own creatures, not without a long struggle, and at last only by a sort of art or stratagem (compare similar accounts in heathen mythology, Bauer, Heb. Mythol. 1, 251 sq.; Movers, Phonic. 1, 433; Bohlen, Isdien, i, 225). At the same time it must be said that the only way to expound the narrative is to divest ourselves of our own modern associations, and endeavor to contemplate it from the position in which its author stood (see Bush's Note, ad loc.). Still, the question recurs, What was the fact which he has set forth in these terms? (see De Wette, Krit. d. Is. Gesch. p. 132; Ewald, Israeliten, 1, 405; Rosenm Ü ller, Scholia, ad loc.) The design (says Wellbeloved, ad loc.), "was to encourage Jacob, returning to his native land, and fearful of his brother's resentment, and to confirm his faith in the existence and providence of God. And who will venture to say that in that early period any other equally efficacious means could have been employed?" (Comp. the language already quoted [ Genesis 32:28].)' A very obvious end pursued throughout the history of Jacob was the development of his religious convictions; and the event in question, no less than the altars he erected and the dreams he had, may have materially conduced to so important a result. That it had a lasting spiritual effect upon Jacob is evident from the devout tenor of his after life. (For a beautiful exposition of this event, see Charles Wesley's poem entitled "'Wrestling Jacob." Compare Krummacher, Jacob Wrestling [Lond. 1838].)

After this night of anxious but triumphant wrestling, Jacob rose from Peniel with the sun shining- upon him (an emblem of the bright and radiant hope which now illuminated his inner man), and went on his way halting- weakened corporeally by the conflict in which he had engaged, that he might have no confidence in the flesh, but strong in the divine favor and blessing. Accordingly, when Esau approached with his formidable host, all hostile feelings gave way; the victory had been already won in the higher sphere of things, and he who turneth the hearts of kings like the rivers of water, made the heart of Esau melt like wax before the liberal gifts, the humble demeanor, and earnest entreaties of his brother. They embraced each other as brethren, and for the present at least, and for anything that appears during the remainder of their personal lives, they maintained the most friendly relations.

4. After residing for a little on the farther side of Jordan, at a place called Succoth, from Jacob's having erected there booths (Hebrew Sukkoth) for his cattle, he crossed the Jordan, and pitched his tent near Shechene ultimately the center of the Samaritans. [In the received text, it is said ( Genesis 33:18), "He came to Shalem, a city of Shechem" — but some prefer the reading Shalom: "He came in peace to city of Shechem."] There he bought a piece of ground from the family of Shechem, and obtained a footing among the people as a man of substance, whose friendship it was desirable to cultivate. But ere long, having, by the misconduct of Hamor the Hivite (See Dinah) and the hardy valor of his sons, been involved in danger from the natives of Shechem in Canaan, Jacob is divinely directed, and, under the divine protection, proceeds to Bethel, where he is to "make an altar unto God, that appeared unto thee when thou fleddest from the lace of Esau thy brother" (Genesis 34, 35) (B.C. cir. 1900). Obedient to the divine command, he first purifies his family from "strange gods," which he hid under "the oak which is by Shechem," after which God appeared to him again, with the important declaration, "I am God Almighty," and renewed the Abrahamic covenant. While journeying from Beth-el to Ephrath, his beloved Rachel lost her life in giving birth to her second son. Benjamin ( Genesis 35:16-20) (B.C. cir. 1899). At length Jacob came to his father Isaac at Mamre, the family residence, in time to pay the last attentions to the aged patriarch ( Genesis 35:27) (B.C. 1898). The complete reconciliation between Jacob and Esau at this time is shown by their uniting in the burial rites of their father. Not long after this bereavement, Jacob was robbed of his beloved son, Joseph, through the jealousy and bad faith of his brothers (Genesis 37) (B.C. 1896).' This loss is the occasion of showing us how strong were Jacob's paternal feelings; for, on seeing; what appeared to be proofs that "some evil beast had devoured Joseph," the old man "rent his clothes, and put sackcloth- upon his loins, and mourned for his son many days, and refused to be comforted" ( Genesis 37:33).

A widely extended famine induced Jacob to send his: sons down into Egypt, where he had heard there was corn, without knowing by whose instrumentality (Genesis 42 sq.) (B.C. 1875). The patriarch, however, retained his youngest son Benjamin, "lest mischief should befall him," as it had befallen Joseph. The young men returned with the needed supplies of corn. They related, however, that they had been taken for spies, and that there was but one way in which they could disprove the charge, namely, by carrying down Benjamin to "the lord of the land." This Jacob vehemently refused ( Genesis 42:36). The pressure of the famine, however, at length forced Jacob to allow Benjamin to accompany his brothers on a second visit to Egypt; whence, in due time, they brought back to their father the pleasing intelligence, "Joseph is yet alive, and he is governor over all the land of Egypt." How naturally is the effect of t

Kitto's Popular Cyclopedia of Biblial Literature

Ja´cob, was the second son of Isaac by his wife Rebekah. Her conceiving is stated to have been supernatural. Led by peculiar feelings she went to inquire of the Lord, and was informed that she was indeed with child; that her offspring should be the founders of two nations, and that the elder should serve the younger: circumstances which ought to be borne in mind when a judgment is pronounced on her conduct in aiding Jacob to secure the privileges of birth to the exclusion of his elder brother Esau.

As the boys grew, Jacob appeared to partake of the gentle, quiet, and retiring character of his father, and was accordingly led to prefer the tranquil safety and pleasing occupations of a shepherd's life to the bold and daring enterprises of the hunter, for which Esau had an irresistible predilection. Jacob, therefore, passed his days in or near the paternal tent, simple and unpretending in his manner of life, and finding in the flocks and herds which he kept images and emotions which both filled and satisfied his heart. That selfishness and a prudence which approached to cunning had a seat in the heart of the youth Jacob, appears but too plain in his dealing with Esau, when he exacted from a famishing brother so large a price for a mess of pottage as the surrender of his birthright.

The leaning which his mother had in favor of Jacob would naturally be augmented by the conduct of Esau in marrying, doubtless contrary to his parents' wishes, two Hittite women, who are recorded to have been a grief of mind unto Isaac and to Rebekah.

Circumstances thus prepared the way for procuring the transfer of the birthright, when Isaac, being now old, proceeded to take steps to pronounce the irrevocable blessing which acted with all the force of a modern testamentary bequest. This blessing, then, it was essential that Jacob should receive in preference to Esau. Here Rebekah appears the chief agent; Jacob is a mere instrument in her hands. Isaac directs Esau to procure him some venison. This Rebekah hears, and urges her reluctant favorite to personate his elder brother. Jacob suggests difficulties; they are met by Rebekah, who is ready to incur any personal danger so that her object might be gained. Her voice is obeyed, the venison is brought, Jacob is equipped for the deceit; he helps out his fraud by direct falsehood, and the old man, whose senses are now failing, is at last with difficulty deceived. It cannot be denied that this is a most reprehensible transaction, and presents a truly painful picture; in which a mother conspires with one son in order to cheat her aged husband, with a view to deprive another son of his rightful inheritance. Justification is here impossible; but it should not be forgotten in the estimate we form that there was a promise in favor of Jacob, that Jacob's qualities had endeared him to his mother, and that the prospect to her was dark and threatening which arose when she saw the neglected Esau at the head of the house, and his hateful wives assuming command over herself.

Punishment in this world always follows close upon the heels of transgression. Fear seized the guilty Jacob, who is sent by his father, at the suggestion of Rebekah, to the original seat of the family, in order that he might find a wife among his cousins, the daughters of his mother's brother, Laban the Syrian. Before he is dismissed Jacob again receives his father's blessing, the object obviously being to keep alive in the young man's mind the great promise given to Abraham, and thus to transmit that influence which, under the aid of Divine Providence, was to end in placing the family in possession of the land of Palestine, and in so doing to make it 'a multitude of people.' On his journey eastward he tarried all night upon a certain plain, where he was favored with a vision, and received a promise of divine protection in all the way on which he should go.

Jacob, on coming 'into the land of the people of the East,' providentially met with Rachel, Laban's daughter, to whom, with true Eastern simplicity and politeness, he showed such courtesy as the duties of pastoral life suggest and admit. And here his gentle and affectionate nature displays itself under the influence of the bonds of kindred and the fair form of youth:—'Jacob kissed Rachel, and lifted up his voice and wept.'

After he had been with his uncle the space of a month, Laban inquires of him what reward he expects for his services. He asks for the 'beautiful and well-favored Rachel.' His request is granted on condition of a seven years' service—a long period truly, but to Jacob 'they seemed but a few days for the love he had to her.' When the time was expired, the crafty Laban availed himself of the customs of the country, in order to substitute his elder and 'tender-eyed' daughter Leah. In the morning Jacob found how he had been beguiled; but Laban excused himself, saying, 'It must not be done in our country, to give the younger before the first-born.' Another seven years service gains for Jacob the beloved Rachel. Leah, however, has the compensatory privilege of being the mother of the first-born—Reuben; three other sons successively follow, namely, Simeon, Levi, and Judah, sons of Leah. This fruitfulness was a painful subject of reflection to the barren Rachel, who employed language on this occasion that called forth a reply from her husband which shows that, mild as was the character of Jacob, it was by no means wanting in force and energy . An arrangement, however, took place, by which Rachel had children by means of her maid Bilhah, of whom Dan and Naphtali were born. Two other sons—Gad and Asher—were born to Jacob of Leah's maid, Zilpah. Leah herself bare two more sons, namely, Issachar and Zebulun; she also bare a daughter, Dinah. At length Rachel herself bare a son, and she called his name Joseph.

Most faithfully, and with great success, had Jacob served his uncle for fourteen years, when he became desirous of returning to his parents. At the urgent request of Laban, however, he is induced to remain. The language employed upon this occasion (, sq.) shows that Jacob's character had gained considerably during his service both in strength and comprehensiveness; but the means which he employed in order to make his bargain with his uncle work so as to enrich himself, prove too clearly that his moral feelings had not undergone an equal improvement, and that the original taint of prudence, and the sad lessons of his mother in deceit, had produced some of their natural fruit in his bosom.

The prosperity of Jacob displeased and grieved Laban, so that a separation seemed desirable. His wives are ready to accompany him. Accordingly he set out, with his family and his property, 'to go to Isaac his father in the land of Canaan.' It was not till the third day that Laban learned that Jacob had fled, when he immediately set out in pursuit of his nephew, and after seven days' journey overtook him in Mount Gilead. Laban, however, is divinely warned not to hinder Jacob's return. Reproach and recrimination ensued. Even a charge of theft is put forward by Laban—'Wherefore hast thou stolen my gods?' In truth, Rachel had carried off certain images which were the objects of superstitious reverence. Ignorant of this misdeed, Jacob boldly called for a search, adding, 'With whomsoever thou findest thy gods, let him not live.' A crafty woman's cleverness eluded the keen eye of Laban. Rachel, by an appeal which one of her sex alone could make, deceived her father.

Laban's conduct on this occasion called forth a reply from Jacob, from which it appears that his service had been most severe, and which also proves that however this severe service might have encouraged a certain servility, it had not prevented the development in Jacob's soul of a high and energetic spirit, which when roused could assert its rights and give utterance to sentiments both just, striking, and forcible.

Peace, however, being restored, Laban, on the ensuing morning, took a friendly, if not an affectionate farewell of his daughters and their sons, and returned home. Meanwhile Jacob, going on his way, had to pass near the land of Seir, in which Esau dwelt. Remembering his own conduct and his brother's threat, he was seized with fear, and sent messengers before in order to propitiate Esau, who, however, had no evil design against him; but, when he 'saw Jacob, ran to meet him and embraced him, and fell on his neck and kissed him, and they wept'—the one tears of joyful recognition, the other of gladness at unexpected escape.

It was immediately preceding this interview that Jacob passed the night in wrestling with 'a man,' who is afterwards recognized as God, and who at length overcame Jacob by touching the hollow of his thigh. His name also was on this event changed by the mysterious antagonist into Israel, 'for as a prince hast thou power with God and with men and hast prevailed' . It is added that on this account his descendants abstained from eating the thigh of slaughtered animals.

Having, by the misconduct of Hamor the Hivite and the hardy valor of his sons, been involved in danger from the natives of Shechem in Canaan, Jacob is divinely directed, and under the divine protection proceeds to Bethel, where he is to 'make an altar unto God that appeared unto thee when thou fleddest from the face of Esau thy brother.' Obedient to the divine command, he first purifies his family from 'strange gods,' which he hid under 'the oak which is by Shechem;' after which God appeared to him again with the important declaration, 'I am God Almighty,' and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath, his beloved Rachel lost her life in giving birth to her second son, Benjamin. At length Jacob came to his father Isaac at Mamre, the family residence, in time to pay the last attentions to the aged patriarch. Not long after this bereavement Jacob was robbed of his beloved son Joseph through the jealousy and bad faith of his brothers. This loss is the occasion of showing us how strong were Jacob's paternal feelings; for on seeing what appeared to be proofs that 'some evil beast had devoured Joseph,' the old man 'rent his clothes, and put sackcloth upon his loins, and mourned for his son many days, and refused to be comforted…. I will go down into the grave unto my son mourning' .

A widely extended famine induced Jacob to send his sons down into Egypt, where he had heard there was corn, without knowing by whose instrumentality. The patriarch, however, retained his youngest son Benjamin, 'lest mischief should befall him,' as it had befallen Joseph. The young men returned with the needed supplies of corn. They related, however, that they had been taken for spies, and that there was but one way in which they could disprove the charge, namely, by carrying down Benjamin to 'the lord of the land.' This Jacob vehemently refused:—'Me have ye bereaved; Joseph is not, and Simeon is not, and ye will take Benjamin; my son shall not go down with you; if mischief befall him, then shall ye bring down my gray hairs with sorrow to the grave' . The pressure of the famine, however, at length forced Jacob to allow Benjamin to accompany his brothers on a second visit to Egypt; whence in due time they brought back to their father the pleasing intelligence, 'Joseph is yet alive, and he is governor over all the land of Egypt.' How naturally is the effect of this on Jacob told—'and Jacob's heart fainted, for he believed them not.' When, however, they had gone into particulars, he added, 'Enough, Joseph my son is yet alive; I will go and see him before I die.'

Encouraged 'in the visions of the night,' Jacob goes down to Egypt. 'And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive' . Joseph proceeded to conduct his father into the presence of the Egyptian monarch, when the man of God, with that self-consciousness and dignity which religion gives, instead of offering slavish adulation, 'blessed Pharaoh.' Struck with the patriarch's venerable air, the king asked, 'How old art thou?' What composure and elevation is there in the reply, 'The days of the years of my pilgrimage are an hundred and thirty years; few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage: and Jacob blessed Pharaoh, and went out from before Pharaoh' .

Jacob, with his sons, now entered into possession of some of the best land of Egypt, where they carried on their pastoral occupations, and enjoyed a very large share of earthly prosperity. The aged patriarch, after being strangely tossed about on a very rough ocean, found at last a tranquil harbor, where all the best affections of his nature were gently exercised and largely unfolded. After a lapse of time Joseph, being informed that his father was sick, went to him, when 'Israel strengthened himself, and sat up in his bed.' He acquainted Joseph with the divine promise of the land of Canaan which yet remained to be fulfilled, and took Joseph's sons, Ephraim and Manasseh, in place of Reuben and Simeon, whom he had lost. Then having convened his sons, the venerable patriarch pronounced on them also a blessing, which is full of the loftiest thought, expressed in the most poetical diction, and adorned by the most vividly descriptive and engaging imagery, showing how deeply religions his character had become, how freshly it retained its fervor to the last, and how greatly it had increased in strength, elevation, and dignity:—'And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed and yielded up the ghost, and was gathered unto his people' .

The Nuttall Encyclopedia

A Hebrew patriarch, younger son of Isaac and Rebecca, the favourite of his mother, and had twelve sons, the fathers of the twelve tribes of Israel; his character and the story of his life are naïvely delineated in the book of Genesis.