Joshua 10:4 — Word Study
WLCעֲלֽוּ־ אֵלַ֣י וְעִזְרֻ֔נִי וְנַכֶּ֖ה אֶת־ גִּבְע֑וֹן כִּֽי־ הִשְׁלִ֥ימָה אֶת־ יְהוֹשֻׁ֖עַ וְאֶת־ בְּנֵ֥י יִשְׂרָאֵֽל׃
BSACome upʻâlâh [ascend to a higher place] and help meʻâzar [assist, aid, or support] We will attacknâkâh▸ [strike, smite, or assault] GibeonGibʻôwn [a Levitical city] becausekîy they have made peaceshâlam■ [established, ratified, or confirmed, shalom, a state of safety or tranquility] withʼêth JoshuaYᵉhôwshûwaʻ [a leader, the son of Nun] and the Israelitesbên [the descendants of Jacob, the chosen people]
| Greek | English | Parsing |
|---|---|---|
| עֲלֽוּ־ | come up | Verb, Qal, imperative second person masculine plural |
| אֵלַ֣י | to me | Preposition, suffix |
| וְעִזְרֻ֔נִי | and help me | Conjunction, verb qal imperative second person masculine plural, suffix |
| וְנַכֶּ֖ה | so we may attack | Conjunction, verb hiphil first person common plural |
| אֶת־ | the object marker | Particle |
| גִּבְע֑וֹן | Gibeon | Noun proper |
| כִּֽי־ | for | Particle |
| הִשְׁלִ֥ימָה | it has made peace | Verb, Hiphil, perfect third person feminine singular |
| אֶת־ | with | Preposition |
| יְהוֹשֻׁ֖עַ | Joshua | Noun proper masculine |
| וְאֶת־ | and with | Conjunction, preposition |
| בְּנֵ֥י | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Come up and help me. We will attack Gibeon, because they have made peace with Joshua and the Israelites.” |
| KJV | Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. |
| ASV | Come up unto me, and help me, and let us smite Gibeon; for it hath made peace with Joshua and with the children of Israel. |
| YLT | 'Come up unto me, and help me, and we smite Gibeon, for it hath made peace with Joshua, and with the sons of Israel.' |
| WEB | “Come up to me and help me. Let’s strike Gibeon; for they have made peace with Joshua and with the children of Israel.” |
| BBE | Come up to me and give me help, and let us make an attack on Gibeon: for they have made peace with Joshua and the children of Israel. |
Where they part company is in the translation of הִשְׁלִ֥ימָה — see How Translations Differ.
The sentence is structured around a command, with a clear reason provided for the intended action.




5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָלָה
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 — Joshua 10:4
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 Alliance Against Gibeongenerated
Joshua 10:4 shows the strategic response of Adoni-zedek, king of Jerusalem, who recognizes the threat posed by Gibeon's alliance with Joshua and the Israelites. This moment illustrates the political maneuvering and alliances in the conquest of Canaan, as described throughout the book of Joshua. The coalition of Amorite kings reflects the tension and conflict of the period, as they band together to confront what they see as a common enemy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 8:9–10 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
| 2 | Isaiah 41:5–7 | The islands see and fear; the ends of the earth tremble. They approach and come forward. |
| 3 | Acts 9:24–27 | but Saul learned of their plot. Day and night they watched the city gates in order to kill him. |
| 4 | Acts 21:28 | crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.” |
| 5 | Revelation 16:14 | These are demonic spirits that perform signs and go out to all the kings of the earth, to assemble them for battle on the great day of God the Almighty. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עָלָה, 'a.lu-generated
The Hebrew verb עָלָה (alah) means 'to ascend' and can imply going up in various contexts, such as physically climbing or rising in status. In this verse, it is used in the imperative form, urging action and movement toward a higher place, which emphasizes the call to gather forces for battle.
The use of this verb in the imperative suggests urgency and a command to act. The word carries a sense of elevation, both literally and metaphorically, as the kings prepare to confront their enemies. This reflects the military and strategic mindset of the leaders during this time.
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 finite verb עֲלֽוּ־ governs the main clause, commanding action to come up and help. The structure emphasizes the urgency of the call to arms, with additional clauses detailing the purpose of the action and the object of their attack.
The sentence is structured around a central command, with subordinate clauses providing context and reasoning, clearly outlining the coalition's intent to strike against Gibeon due to their alliance with Joshua.
Septuagint Backgroundgenerated
The Septuagint translates עֲלֽוּ־ as ἀνάβητε, which also means 'come up' or 'ascend'. This choice reflects a direct correlation to the Hebrew imperative, preserving the urgency of the command.
The Greek word ἐκπολεμήσωμεν for נַכֶּ֖ה indicates a strong intent to engage in battle, aligning with the aggressive tone of the original Hebrew.
In plain words — the whole versegenerated
Joshua 10:4 shows that Adoni-zedek, king of Jerusalem, is asking for help to attack Gibeon because they have made peace with Joshua and the Israelites. This highlights the alliances and conflicts during the conquest of Canaan.
Frequently Asked Questionsgenerated
Adoni-zedek sees Gibeon’s peace with Joshua and the Israelites as a threat, prompting him to seek allies for an attack.
'Come up' implies a call to gather forces and ascend to a higher ground, both literally and strategically, to prepare for battle.
Gibeon's peace with Joshua signifies a shift in alliances during the conquest, showing that some cities chose to ally with Israel rather than resist.
This verse illustrates the intricate alliances and conflicts among the Canaanite kings as they respond to the threat posed by Israel's military campaigns.
Reflection Questionsgenerated
- What can we learn about the importance of alliances from this verse?
- How do the actions of Adoni-zedek reflect the desperation of the Canaanite kings?
- In what ways do we see similar political maneuvering in our own world today?
- How does the concept of peace in this verse contrast with the call to arms?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Joshua 10:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome up unto me, and help me, that we may smite Gibeon,.... For which he thought himself not a match, not only because it was a great city, and full of mighty men, and had other cities subject to it,
Read John Gill on Joshua 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. No JFB commentary on this verse.
Read Robert Jamieson on Joshua 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 10:4 Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. Ver. 4. That we may smite Gibeon: for it hath made peace with Joshua.] This was the quarrel: and to be revenged upon the Gibeonites, these kings would not care to weaken themselves by wasting their forces upon them: as the bee, for like cause, loseth her sting and becometh a drone, if not her life.
Read John Trapp on Joshua 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Come up . . . that we may smite Gibeon.—It is remarkable that we do not read of one direct attack upon Joshua and his army in all the wars of Canaan. The Canaanites seem to have acted strictly upon the defensive: and this fact tallies with what we read of the alarm and depression that spread among them at the passage of Jordan by Israel. And the armies which did take the field were attacked by Joshua in each instance before they had ventured to attack him. In the present instance it was thought necessary to smite Gibeon, not only to make an example of the inhabitants, but also because of its importance as a stronghold in the hands of Israel. The position of the Hivite tetrapolis was…
Read Charles John Ellicott on Joshua 10 →
CambridgeThe Cambridge Bible for Schools and Colleges4. When in describing the assault on Lachish the writer of the Book of Joshua tells us it was the second day before it succeeded, he undesignedly leads us to suspect that Lachish was a stronghold; and on consulting other portions of the history of the Jews we discover that suspicion to be confirmed; and on the whole a coincidence results very characteristic of truth and accuracy, and this in a narrative full of the miraculous. Blunt’s Undesigned Coincidences, pp. 107, 108.
Read Cambridge on Joshua 10 →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
“Come up and help me. We will attack Gibeon, because they have made peace with Joshua and the Israelites.”
“Come up to me and help me. Let’s strike Gibeon; for they have made peace with Joshua and with the children of Israel.”
“Come up and help me. We will attack Gibeon, because they have made peace with Joshua and the Israelites.”
“Come to my aid so we can attack Gibeon, for it has made peace with Joshua and the Israelites.”
Tyndale line
Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
Come up unto me, and help me, and let us smite Gibeon; for it hath made peace with Joshua and with the children of Israel.
Come up unto me, and help me, and let us smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
Come up to me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
Come vp vnto me, and helpe me, that we may smite Gibeon: for they haue made peace with Ioshua and with the children of Israel.
Strictly literal
Come up to me, and help me, that we may smite Gibeon; for it has made peace with Joshua and with the children of Israel.
'Come up unto me, and help me, and we smite Gibeon, for it hath made peace with Joshua, and with the sons of Israel.'
“Come up to me, and help me, and we strike Gibeon, for it has made peace with Joshua, and with the sons of Israel.”
Come up unto me, and help me, that we may smite Gib'on; for it hath made peace with Joshua and with the children of Israel.
“Come up to me and help me. Let us attack Gibeon because they have made peace with Joshua and with the people of Israel.”
From the Latin
Come up to me, and bring help, that we may take Gabaon, because it hath gone over to Josue, and to the children of Israel.
Simplified
“Come and help me attack Gibeon because they have made peace with Joshua and the Israelites.”
Come up to me and give me help, and let us make an attack on Gibeon: for they have made peace with Joshua and the children 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 and the Septuagint largely agree on the wording of this verse, with the Septuagint maintaining a similar structure but differing in word order. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, though some words are restored by editors.
עֲלֽוּ־ אֵלַ֣י וְעִזְרֻ֔נִי וְנַכֶּ֖ה אֶת־ גִּבְע֑וֹן כִּֽי־ הִשְׁלִ֥ימָה אֶת־ יְהוֹשֻׁ֖עַ וְאֶת־ בְּנֵ֥י יִשְׂרָאֵֽל׃
10 of the 13 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.
עלו אל׳י ועזר׳ני [ונכה] [את] [גבעון] כי השלימה את יהושוע ואת ישראל
12 words of the verse are on this fragment — 3 partly restored, 3 supplied entire by an editor.
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 Joshua 10:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
Conj | V-Qal-Impv-2mp | Suff — Conjunction · verb qal imperative second person masculine plural · suffixHC/Vqv2mp/Sp1bs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-Imperf-1cp — Conjunction · verb hiphil first person common pluralHC/Vhu1cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
גִּבְעוֹן (Gib`own) refers to Gibeon, a Levitical city in the tribe of Benjamin, described as a 'hill city.' It is located near modern 'el-Jib,' about 5 miles from Jerusalem. The word is derived from a root meaning 'hilly,' linking it to its geographical features.
גִּבְעוֹן n.pr.loc. Levitical city in tribe of Benjamin; cf. also as n.pr.m.
base
H1391 גִּבְעוֹן Levitical city in tribe of Benjamin
1391 Gib`own ghib-ohn'
from the same as 1387; hilly; Gibon, a place in
Palestine:--Gibeon.
see HEBREW for 01387
גִּבְעוֹן (giv.on) — Gibeon.
§ Gibeon = "hill city"
a Levitical city of Benjamin, modern 'el-Jib', which lies 5 miles or 8 km from Jerusalem
N-proper — Noun properHNpl
gib'-e-un (gibh`on): One of the royal cities of the Hivites (Jos 9:7). It was a greater city than Ai; and its inhabitants were reputed mighty men (Jos 10:2). It fell within the territory allotted to Benjamin (Jos 18:25), and was one of the cities given to the Levites (Jos 21:17).
1. The Gibeonites:
By a stratagem the Gibeonites secured for themselves and their allies in Chephirah, Beeroth and Kirjath-jearim immunity from attack by the Israelites. Terrified by the fate of Jericho and Ai, a company disguised as ambassadors from a far country, their garments and shoes worn, and their provisions moldy as from the length of their journey, went to Joshua at Gilgal, and persuaded…
Gibeon
Hill-city, “one of the royal cities, greater than Ai, and all the men thereof were mighty” (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.
A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32…
(hill city), one of the four , cities of the Hivites, the inhabitants of which made a league with Joshua, (Joshua 9:3-15) and thus escaped the fate of Jericho and Ai. Comp. ch. (Joshua 11:19) Gibeon lay within the territory of Benjamin, ch. (Joshua 18:25) and with its "suburbs" was allotted to the priests, ch. (Joshua 21:17) of whom it became afterwards a principal station. It retains its ancient name almost intact, el-Jib . Its distance from Jerusalem by the main road is about 6 1/2 miles; but there is a more direct road reducing it to five miles.
A considerable city of the Hivites, afterwards a Levitical city in the tribe of Benjamin, Jos 18:25 21:17. It lay near Geba and Gibeah, and is sometimes wrongly taken for Geba. Its Canaanite inhabitants secured a treaty with Joshua and the elders of Israel by strategem, and were made hewers of wood for the sanctuary. Five neighboring kings unitedly fell upon them; but were defeated by the Jews in a great battle, during which "the sun stood still upon Gibeon," Jos 9:10. Here the tabernacle was set up for many years, 1Ch 16:39 21:29 2Ch 1:3,4; and here god communed by night with young king Solomon, 1Ki 3:4-15. It is also…
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)
Conj — 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…
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.
יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)
Moses’ successor, son of Nun
a Bethshemite
h.p. after the restoration, son of Jehozadak
governor of Jerusalem under Josiah
head of one of the classes of priests
a Levitical family-name of frequent occurrence
father of a builder at the wall
a Judaite family-name
n.pr.loc. in south of Judah
base
H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun
. a Bethshemite
. h. p. after the restoration, son of Jehozadak
. governor of Jerusalem under Josiah
. head of one of the classes of priests
. a Levitical family-name of frequent occurrence
. father of a builder at the wall
. a Judaite family-name
. n. pr. loc. in south of Judah
3091 Yhowshuwa` yeh-ho-shoo'-ah
or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;
Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish
leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.
see HEBREW for 03068
see HEBREW for 03467
see HEBREW for 01954
see HEBREW for 03442
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;
son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;
§ Joshua or Jehoshua = "Jehovah is salvation"
1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it
3) son of Jehozadak and high priest after the restoration
4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem
יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.
A man living at the time of United Monarchy, first mentioned at 1Sa.6.14
§ Joshua or Jehoshua = "Jehovah is salvation"
N-proper — Noun proper masculineHNpm
Joshua
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).
He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (
(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (
1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,
Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…
a savior; a deliverer
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HC/R — Conjunction · prepositionHC/R
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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.
