Psalms 45:15 — Word Study
WLCתּ֭וּבַלְנָה בִּשְׂמָחֹ֣ת וָגִ֑יל תְּ֝בֹאֶ֗ינָה בְּהֵ֣יכַל מֶֽלֶךְ׃
BSAThey are led inyâbal▸ [with grandeur, in a joyful procession] they enterbôwʼ [come into, approach] of the kingmelek [ruler, sovereign]
| Greek | English | Parsing |
|---|---|---|
| תּ֭וּבַלְנָה | they are brought | Verb, Hophal, imperfect third person feminine plural |
| בִּשְׂמָחֹ֣ת | with joy | Preposition, noun common feminine plural absolute |
| וָגִ֑יל | and rejoicing | Conjunction, noun common masculine singular absolute |
| תְּ֝בֹאֶ֗ינָה | they go | Verb, Qal, imperfect third person feminine plural |
| בְּהֵ֣יכַל | in [the] palace of | Preposition, noun common masculine singular construct |
| מֶֽלֶךְ׃ | [the] king | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are led in with joy and gladness; they enter the palace of the king. |
| KJV | With gladness and rejoicing shall they be brought: they shall enter into the king’s palace. |
| ASV | With gladness and rejoicing shall they be led: They shall enter into the king’s palace. |
| YLT | They are brought with joy and gladness, They come into the palace of the king. |
| WEB | With gladness and rejoicing they shall be led. They shall enter into the king’s palace. |
| BBE | With joy and rapture will they come; they will go into the king's house. |
The translations agree on the joyful and grand nature of the entrance into the king's palace.
The sentence has a main clause with two prepositional phrases providing additional context about the manner and location of the entrance.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 45:15
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 Royal Wedding Celebrationgenerated
Psalms 45:15 captures a moment of celebration as individuals are led into the presence of the king with joy and gladness. This verse is part of a larger poetic reflection on a royal wedding, emphasizing the beauty and grandeur of the occasion. The preceding verses describe the bride's entrance, setting a tone of festivity and honor, while the following verses speak to the legacy and praise that will follow this royal event.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:10 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| 2 | Isaiah 51:11 | So the redeemed of the LORD will return and enter Zion with singing, crowned with everlasting joy. Gladness and joy will overtake them, and sorrow and sighing will flee. |
| 3 | Isaiah 55:12–13 | You will indeed go out with joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands. |
| 4 | Isaiah 60:19–20 | No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. |
| 5 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תּ֭וּבַלְנָה, Tu.val.nahgenerated
The verb תּ֭וּבַלְנָה (Tu.val.nah) is a Hophal form, indicating a passive action where the subjects are being brought or led. It conveys a sense of grandeur and ceremony, suggesting that the individuals are not just entering but are being conducted with honor.
This word is derived from the root יָבַל (yabal), which means to lead or conduct. The use of this verb in the context of a royal procession emphasizes the significance of the event and the joy associated with it.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the translation uses led for תּ֭וּבַלְנָה, maintaining the sense of being brought into the king's presence with honor.
Sentence Structuregenerated
The main verb תּ֭וּבַלְנָה governs the entire clause, indicating the action of being led in. The structure highlights the joyful nature of the procession, with additional phrases describing the manner of their entrance.
The sentence is built around the leading verb, with prepositional phrases providing context about the joy and the location (the palace of the king), emphasizing the celebratory atmosphere.
Septuagint Backgroundgenerated
The Septuagint translates תּ֭וּבַלְנָה as ἀπενεξθήσονται, which conveys a similar meaning of being led or brought forth. This choice reflects a focus on the act of leading in a ceremonial context.
The Greek term used suggests a formal and dignified entrance, aligning with the celebratory theme of the Hebrew text.
In plain words — the whole versegenerated
Psalms 45:15 describes a joyful procession where people are led into the king's palace with happiness and rejoicing. This verse highlights the grandeur of the event and the celebratory atmosphere surrounding the royal occasion.
Frequently Asked Questionsgenerated
It signifies that the individuals are entering the king's presence in a celebratory manner, highlighting the importance of the occasion.
The palace represents the royal authority and grandeur of the event, indicating that this is a significant moment in a royal context.
The emotions of joy and gladness are emphasized, reflecting the celebratory nature of the entrance into the king's palace.
This verse contributes to the theme of celebration and honor surrounding a royal wedding, showcasing the joy of the participants.
Reflection Questionsgenerated
- What are some moments in my life where I have felt joy similar to this procession?
- How can I celebrate significant events in my life with the same sense of grandeur and joy?
- What does it mean to me to enter a place of honor, like the king's palace?
- How can I express joy and gladness in my daily life?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo cites this verse to illustrate the joy of being brought into the presence of the king, emphasizing the celebratory nature of the occasion.
"With gladness and rejoicing shall they be brought and shall be led into the Temple of the King" [Psalms 45:15].Early Church Fathers on Psalms 45 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 45:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWith, gladness and rejoicing shall they be brought,.... With joy unspeakable, and full of glory in themselves, because of what they shall be delivered from; from all outward troubles and afflictions;
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWith gladness and rejoicing shall they be brought: they shall enter into the king's palace. No JFB commentary on this verse.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFull of joy for the glory and felicity of the bride and bridegroom, and for the comfort and benefit which redoundeth to themselves from it.
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:15 With gladness and rejoicing shall they be brought: they shall enter into the king’ s palace.Ver. 15. With, gladness and rejoicing] As at marriages is usual. Samson’ s wife, solecised in weeping at such a feast. Oh the joy! said that dying saint. But what in the meanwhile?
Read John Trapp on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges15. shall they be brought] Shall they be conducted, as in Psalms 45:14. The procession which conducted the bride to her new home was an important part of the marriage ceremony, and was always accompanied with songs and music and dancing and every mark of rejoicing. See 1Ma 9:37 ff. “The children of Jambrin made a great marriage, and were bringing the bride from Nadabath with a great escort, inasmuch as she was the daughter of one of the great nobles of Canaan.… And there was much ado, and a great train of baggage; and the bridegroom came forth with his friends and his brethren to meet them, with drums and instruments of music and many weapons.”
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleWith gladness and rejoicing shall they be brought - They shall come forth, attending the bride, with music and songs; the procession will be one of hilarity and joy.
Read Albert Barnes on Psalms 45 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14, 15. Having described (Psalms 45:13) the splendour of the “king’s daughter,” in her private chamber as one attired for the marriage, the psalmist now proceeds to the ceremony of escorting her to
Read Daniel Denison Whedon on Psalms 45 →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
They are led in with joy and gladness; they enter the palace of the king.
With gladness and rejoicing they shall be led. They shall enter into the king’s palace.
They are led in with joy and gladness; they enter the palace of the king.
They are bubbling with joy as they walk in procession and enter the royal palace.
Tyndale line
With gladness and rejoicing shall they be brought: they shall enter into the king’s palace.
With gladness and rejoicing shall they be led: They shall enter into the king’s palace.
With gladness and rejoicing shall they be led: they shall enter into the king’s palace.
With gladness and rejoicing shall they be brought: they shall enter into the king's palace.
With ioy and gladnes shall they be brought, and shall enter into the Kings palace.
Strictly literal
With joy and gladness shall they be brought; they shall enter into the king's palace.
They are brought with joy and gladness, They come into the palace of the king.
They are brought with joy and gladness, || They come into the palace of the King.
(45:16) They are led forth with rejoicings and gladness, they enter into the palace of the king.
They will be led by gladness and rejoicing; they will enter into the king's palace.
Simplified
What a happy, joyful procession enters the king's palace!
With joy and rapture will they come; they will go into the king's house.
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 reads תּ֭וּבַלְנָה בִּשְׂמָחֹ֣ת וָגִ֑יל תְּ֝בֹאֶ֗ינָה בְּהֵ֣יכַל מֶֽלֶךְ׃, while the Septuagint matches 4 of the 6 words, indicating a close alignment between the two texts in this verse.
תּ֭וּבַלְנָה בִּשְׂמָחֹ֣ת וָגִ֑יל תְּ֝בֹאֶ֗ינָה בְּהֵ֣יכַל מֶֽלֶךְ׃
4 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 45:15
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.
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
V-Hophal-Imperf-3fs — Verb · Hophal · imperfect third person feminine pluralHVHi3fp
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
HR/Ncfpa — Preposition · noun common feminine plural absoluteHR/Ncfpa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
גִּיל (giyl) primarily refers to rejoicing or joy, but it also denotes a circle or age, suggesting a connection to youth or a period of time. The word is built from the root associated with joy and can imply a sense of revolution or change over time. It appears in contexts related to gladness and youth.
ref
H1524a גִּיל rejoicing H1524b גִּיל circle, age
1524 giyl gheel
from 1523; a revolution (of time, i.e. an age); also joy:--X
exceedingly, gladness, X greatly, joy, rejoice(-ing), sort.
see HEBREW for 01523
גִּיל (gil) — rejoicing.
a rejoicing
גִּיל (gil) — youth.
a circle, young age
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hophal-Inf-c — Verb · Qal · imperfect third person feminine pluralHVqi3fp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…