Psalms 22:3 — Word Study
WLCוְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃
BSAGodʼĕlôhîym to callqârâʼ by dayyôwmâm notlôʼ to dwellʻânâh nightlayil notlôʼ silencedûwmîyâh
| Greek | English | Parsing |
|---|---|---|
| וְאַתָּ֥ה | and you | Conjunction, pronoun |
| קָד֑וֹשׁ | [are] holy | |
| י֝וֹשֵׁ֗ב | sitting | Verb, Qal, participle (active) masculine singular |
| תְּהִלּ֥וֹת | [the] praises of | Noun common, feminine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet You are holy, enthroned on the praises of Israel. |
| KJV | But thou art holy, O thou that inhabitest the praises of Israel. |
| ASV | But thou art holy, O thou that inhabitest the praises of Israel. |
| YLT | And Thou [art] holy, Sitting — the Praise of Israel. |
| WEB | But you are holy, you who inhabit the praises of Israel. |
| BBE | But you are holy, O you who are seated among the praises of Israel. |
Where they part company is י֝וֹשֵׁ֗ב — see How Translations Differ.
The main clause presents God's holiness, followed by a description of His dwelling place, emphasizing the relationship between God and Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיוֹמָם
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 22:3
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 — Psalm of Lamentgenerated
Psalm 22:3 is part of a lament where the psalmist cries out to God in distress, feeling abandoned yet affirming God's holiness. The psalm captures a deep emotional struggle, reflecting on past faithfulness while yearning for God's presence. This verse emphasizes God's unique holiness and His connection to the praises of His people, Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 145:17 | The LORD is righteous in all His ways and kind in all His deeds. |
| 2 | Isaiah 6:3 | And they were calling out to one another: “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” |
| 3 | Revelation 4:8 | And each of the four living creatures had six wings and was covered with eyes all around and within. Day and night they never stop saying: “Holy, Holy, Holy, is the Lord God Almighty, who was and is and is to come!” |
| 4 | Psalm 50:23 | He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.” |
| 5 | Psalm 65:1 | Praise awaits You, O God, in Zion; to You our vows will be fulfilled. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קָד֑וֹשׁ, ka.Do.oshgenerated
The Hebrew word קָדוֹשׁ (*qadosh*) signifies being set apart or sacred. It describes God’s inherent nature, emphasizing His moral and ceremonial purity. The parsing indicates it is used here as a predicate adjective, affirming God's character in contrast to human experience.
This term is foundational in biblical texts, often associated with the divine and the sacred. In this verse, it underscores the holiness of God, which is a central theme throughout the Psalms, reflecting His separateness from sin and His unique status as the object of worship.
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 clause is governed by the subject אַתָּ֥ה, you, followed by the predicate קָד֑וֹשׁ, holy, and the verb י֝וֹשֵׁ֗ב, sitting. The structure emphasizes God's holiness as the focal point of the verse.
The order of the words highlights the contrast between the psalmist's feelings of abandonment and the affirmation of God's nature, placing significant weight on God's holiness and His relationship with Israel.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew קָד֑וֹשׁ is rendered as κεκράχομαι, which suggests a state of being set apart. This translation maintains the emphasis on God's holiness but may imply a more active role in His separation.
The choice of ἡμέρας for י֝וֹשֵׁ֗ב indicates a focus on God's presence in time, suggesting a continuous dwelling among His people, which enriches the understanding of His relationship with Israel.
In plain words — the whole versegenerated
Psalm 22:3 highlights God's holiness and His dwelling among the praises of Israel. The psalmist acknowledges God's unique nature while expressing feelings of abandonment, affirming that despite his distress, God remains set apart and is present in the worship of His people.
Frequently Asked Questionsgenerated
God being holy means He is set apart from sin and imperfection, embodying purity and moral excellence, as seen in Isaiah 6:3.
God's dwelling in the praises of Israel indicates His presence among His people, responding to their worship and adoration, as reflected in Psalm 50:23.
Holiness is crucial in this verse as it establishes God's unique nature, contrasting human experience with divine perfection, emphasizing His reliability and faithfulness.
Israel represents God's chosen people, whose praises are integral to His presence, highlighting the relationship between God and His covenant community.
Reflection Questionsgenerated
- In what ways can I recognize God's holiness in my life today?
- How does understanding God's presence in our worship change the way I approach prayer?
- What are some praises I can offer to God that reflect His holiness?
- How can I encourage others to acknowledge God's holiness in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing God's dwelling in holiness and the significance of Israel's praise.
"But You dwell in the holy place, O Thou praise of Israel" [Psalms 22:3]. But You dwell in the holy place, and therefore will not hear the unclean words of sins.Early Church Fathers on Psalms 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 22:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou [art] holy,.... Which may be considered either as an argument with his God, why he should hear and answer him, since he is holy, just, and faithful; he has promised, when any call upon him
Read John Gill on Psalms 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou art holy, O thou that inhabitest the praises of Israel. But thou art holy. He, in unshaken faith, proclaims God's holiness at the very time when God was seeming to disregard the cry of faith.
Read Robert Jamieson on Psalms 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou art holy, i. e just and true in all thy ways, and therefore hearing prayers, and keeping thy covenant; a true lover of holiness, and of all holy men. This he adds, either, 1. To aggravate his misery, that such a God should neglect and forsake him. Or rather, 2. To strengthen his faith, and to enforce his prayers, and prevail with God, for the honour of his holy name, to hear and help him. That inhabitest the praises of Israel; either, 1. That dwellest in thy tabernacle and ark, which is called Israel’ s glory, , and the place where God was praised, . Or, 2. That receivest and rightly possessest the praises of Israel, whom the people are perpetually praising for one mercy or another…
Read Matthew Poole on Psalms 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 22:3 But thou [art] holy, [O thou] that inhabitest the praises of Israel.Ver. 3. But thou art holy] And therefore to be sanctified in righteousness, Isaiah 5:16, whatever betide me or my prayers. I also will trust and try thee to the uttermost, for thou waitest to be gracious; and being a God of judgment, thou best understandest when and how to dispense and deal forth thy favours to thy suppliants, Isaiah 30:18. And if I ask good things of thee and miss, it is because I ask amiss, James 4:3. If I be straitened, it is not in thee, but in mine own bowels. They that have conduit water come into their houses, if no water come, they conclude not the spring to be dry, but the pipes to be…
Read John Trapp on Psalms 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) But.—In spite of his seeming desertion the poet still believes Jehovah is the God of the covenant—still the Holy One in whom His people could trust. The phrase “inhabiting the praises of Israel,” recalls the more usual “thou that dwellest between the cherubims” (1 Samuel 4:4; 2 Samuel 6:2; Psalms 80:1; Psalms 99:1, where see Note). But the idea here is more spiritual. The ever-ascending praises of His people become a throne for the Divine King, and take the place of the outstretched wings of the cherubim. Perhaps there is a reminiscence of Exo 15:11-12. This explanation is at once more literal and better than the Rabbinical, “enthroned as the praises.” (Comp. Aquila: “as the hymns.”)
Read Charles John Ellicott on Psalms 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. But thou art holy] Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for thou art holy, and canst do nothing but what is right. This is the language of profound resignation, in trials the most difficult to be borne. Inhabitest the praises of Israel.] Thou dwellest in the sanctuary where the praises, thanksgivings, and sacrifices of thy people are continually offered.
Read AdamClarke on Psalms 22 →CambridgeThe Cambridge Bible for Schools and Colleges3. An appeal to God’s moral character, as the Holy One of Israel. The Heb. word for holy is derived from a root signifying separation. It characterises God negatively, as separate from the limitations and imperfections of the world and man; and positively, it comes to express the essential nature of God in its moral aspect, as pure, righteous, faithful, supremely exalted. In virtue of His holiness he cannot be false to His covenant. Cp. Habakkuk’s plea (Habakkuk 1:12); and for another side of the truth, Isaiah 5:16. O thou that inhabitest the praises of Israel] Rather as R.V. marg., O thou that art enthroned upon the praises of Israel: a bold adaptation of the phrase that sittest enthroned…
Read Cambridge on Psalms 22 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou art holy - Thou art righteous and blameless. This indicates that the sufferer had still unwavering confidence in God.
Read Albert Barnes on Psalms 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Yet You are holy, enthroned on the praises of Israel.
But you are holy, you who inhabit the praises of Israel.
Yet You are holy, enthroned on the praises of Israel.
You are holy; you sit as king receiving the praises of Israel.
Tyndale line
But thou art holy, O thou that inhabitest the praises of Israel.
But thou art holy, O thou that inhabitest the praises of Israel.
But thou art holy, O thou that inhabitest the praises of Israel.
But thou art holy, O thou that inhabitest the praises of Israel.
But thou art holy, and doest inhabite the prayses of Israel.
Strictly literal
And thou art holy, thou that dwellest amid the praises of Israel.
And Thou [art] holy, Sitting — the Praise of Israel.
And You [are] holy, || Sitting—the Praise of Israel.
(22:4) But thou art holy, O thou that dwellest amidst the praises of Israel.
Yet you are holy; you sit as king with the praises of Israel.
From the Latin
He hath converted my soul. He hath led me on the paths of justice, for his own name’s sake.
Simplified
Yet you are holy, and the praises of Israel are your throne.
But you are holy, O you who are seated among the praises of Israel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 22:3 reads, 'וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃', which translates to 'Yet You are holy, enthroned on the praises of Israel.' The Septuagint agrees with this wording, matching all five words in a word-by-word correspondence, although its structure and articles reflect its own Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong textual consistency across these ancient witnesses.
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃
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 22:3
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2ms — Conjunction · pronounHC/Pp2ms
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
HAamsa — HAamsa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
HNcfpc — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.