Psalms 22:28 — Word Study
WLCכִּ֣י לַ֭יהוָה הַמְּלוּכָ֑ה וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃
BSAbelongs to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] over the nationsgôwy [Gentiles, non-Hebrew peoples, all countries]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לַ֭יהוָה | [belongs] to Yahweh | Preposition, noun proper |
| הַמְּלוּכָ֑ה | the kingship | Particle, noun common feminine singular absolute |
| וּ֝מֹשֵׁ֗ל | and [he is] ruling | Conjunction, verb qal participle (active) masculine singular |
| בַּגּוֹיִֽם׃ | over the nations | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For dominion belongs to the LORD and He rules over the nations. |
| KJV | For the kingdom is the LORD’s: and he is the governor among the nations. |
| ASV | For the kingdom is Jehovah’s; And he is the ruler over the nations. |
| YLT | For to Jehovah [is] the kingdom, And He is ruling among nations. |
| WEB | For the kingdom is Yahweh’s. He is the ruler over the nations. |
| BBE | For the kingdom is the Lord's; he is the ruler among the nations. |
The translations agree on the meaning of God's dominion and rule without significant variation.
The sentence is structured with a main clause followed by a conjunction and a prepositional phrase, clearly presenting the relationship between God's dominion and His rule.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 22:28
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sovereignty of the LORDgenerated
Psalm 22:28 emphasizes the sovereignty of the LORD, affirming that all dominion and authority belong to Him. This verse is part of a larger psalm that reflects on God's power and the recognition of His rule by all nations, as seen in the preceding verses where the psalmist speaks of all the ends of the earth turning to the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 47:7–8 | For God is King of all the earth; sing profound praises to Him. |
| 2 | Daniel 7:14 | And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed. |
| 3 | Obadiah 1:21 | The deliverers will ascend Mount Zion to rule over the mountains of Esau. And the kingdom will belong to the LORD. |
| 4 | Zechariah 14:9 | On that day the LORD will become King over all the earth—the LORD alone, and His name alone. |
| 5 | Matthew 6:13 | And lead us not into temptation, but deliver us from the evil one. ’ |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מֹשֵׁ֗ל, mo.shelgenerated
The verb מֹשֵׁ֗ל (mo.shel) is a qal participle meaning 'to rule' or 'to have dominion'. It indicates an active role in governance, emphasizing God's authority over creation. The parsing as a masculine singular participle highlights that this ruling is a continuous action.
This word conveys the idea of a king exercising control, and in this context, it underscores the LORD's active governance over the nations, reinforcing His position as sovereign.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb מֹשֵׁ֗ל governs the sentence, indicating the action of ruling. The structure is straightforward, with the subject being the LORD and the predicate expressing His dominion over the nations.
The Hebrew word order places emphasis on the kingship of the LORD first, followed by the action of ruling, which is a common structure in Hebrew poetry to highlight the subject's authority.
Septuagint Backgroundgenerated
The Septuagint translates מֹשֵׁ֗ל as ἐπιστραφήσονται, which suggests a broader interpretation of God's rule, indicating a turning or returning to Him. This choice reflects a potential emphasis on the response of the nations to God's sovereignty.
This rendering highlights the relationship between God's authority and the nations' acknowledgment of that authority, suggesting a dynamic interaction.
In plain words — the whole versegenerated
Psalm 22:28 tells us that the LORD has dominion and rules over all nations. This verse emphasizes God's authority and kingship, affirming that He governs everything and everyone.
Frequently Asked Questionsgenerated
It means that God has ultimate authority and control over all creation, including the nations of the earth.
God's rule implies that all nations are under His authority and will ultimately recognize His sovereignty.
The term 'nations' refers to all peoples, emphasizing that God's authority extends beyond Israel to all Gentiles and countries.
Acknowledging God's kingship is essential as it recognizes His sovereignty and encourages nations to turn to Him in reverence and worship.
Reflection Questionsgenerated
- In what ways do I see God's authority in the world around me?
- How can I acknowledge God's rule in my own life?
- What does it mean for me to submit to God's kingship?
- How can I encourage others to recognize the sovereignty of the LORD?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's sovereignty and rule over all nations, highlighting its theological significance.
In these words he very aptly proclaims the glorious works after his resurrection, which are fulfilled in the calling of people from all nations and by the election of people from the ends of the earth,Early Church Fathers on Psalms 22 →
God will rule over the nations, for the kingdom belongs to the Lord. Kingdoms do not belong to the nations, but to the Lord, who by his own power both changes and retains kings.Early Church Fathers on Psalms 22 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 22:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the kingdom [is] the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediatorial kingdom: this was Christ's by the
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the kingdom is the LORD's: and he is the governor among the nations.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is added as a reason why the Gentiles should be converted, because God is not only the God and Lord of the Jews, but also of the Gentiles, and of all nations, ,30. And therefore though for a time he thought fit to confine his kingdom to Israel, yet he had resolved in due time to enlarge his kingdom, and to set up his throne and government in the Gentile world, which were no less created and redeemed by him than the Jews. Compare 14:9.
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:28 For the kingdom [is] the LORD’ S: and he [is] the governor among the nations. Ver. 28. For the kingdom is the Lord’ s] The spiritual kingdom over the Church, and the universal kingdom over all the world, belongeth unto Christ, the eternal God.
Read John Trapp on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. The kingdom is the Lord's] That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall be God's subjects; and righteousness, peace, and joy in the Holy Ghost, be universally diffused.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges28. The reason for this homage. It is but the recognition of the present fact of Jehovah’s universal sovereignty. Cp. Obadiah 1:21; Psalms 93:1; Psalms 96:10; Psalms 97:1; Zechariah 14:16-17. and he is the governor &c.] R.V., and he is the ruler over the nations. Cp. Psalms 66:7; Psalms 103:19.
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the kingdom is the Lord’s - The dominion belongs of right to Yahweh, the true God. See Matthew 6:13; Psalms 47:7-8. And he is the governor among the nations - He is the rightful governor or ruler among the nations.
Read Albert Barnes on Psalms 22 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For dominion belongs to the LORD and He rules over the nations.
For the kingdom is Yahweh’s. He is the ruler over the nations.
For dominion belongs to the LORD and He rules over the nations.
For the Lord is king and rules over the nations.
Tyndale line
For the kingdom is the LORD’s: and he is the governor among the nations.
For the kingdom is Jehovah’s; And he is the ruler over the nations.
For the kingdom is the LORD’S: and he is the ruler over the nations.
For the kingdom is the LORD'S: and he is the governor among the nations.
For the kingdome is the Lords, and he ruleth among the nations.
Strictly literal
For the kingdom is Jehovah's, and he ruleth among the nations.
For to Jehovah [is] the kingdom, And He is ruling among nations.
For to YHWH [is] the kingdom, || And He is ruling among nations.
(22:29) For the kingdom is the Lord's, and he governeth the nations.
For the kingdom is Yahweh's; he is the ruler over the nations.
Simplified
For kingly power belongs to the Lord; he is the one who rules over the nations.
For the kingdom is the Lord's; he is the ruler among the nations.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in content, with all five words matched in the Hebrew text. This consistency indicates a shared understanding of the verse's meaning across these ancient witnesses.
כִּ֣י לַ֭יהוָה הַמְּלוּכָ֑ה וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 22:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Preposition · noun properHR/Npt
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
HC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.