Psalms 114:2 — Word Study
WLCהָיְתָ֣ה יְהוּדָ֣ה לְקָדְשׁ֑וֹ יִ֝שְׂרָאֵ֗ל מַמְשְׁלוֹתָֽיו׃
BSAJudahYᵉhûwdâh [the tribe descended from Jacob's son] becamehâyâh■ [God’s] sanctuaryqôdesh [the supreme Creator, Elohim, Holy Place, set-apart area, like the temple] IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] His dominionmemshâlâh [kingdom, having control or power over]
| Greek | English | Parsing |
|---|---|---|
| הָיְתָ֣ה | it became | Verb, Qal, perfect third person feminine singular |
| יְהוּדָ֣ה | Judah | Noun proper |
| לְקָדְשׁ֑וֹ | sanctuary his | Preposition, noun common masculine singular construct, suffix |
| יִ֝שְׂרָאֵ֗ל | Israel | Noun proper |
| מַמְשְׁלוֹתָֽיו׃ | dominion his | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Judah became God’s sanctuary, and Israel His dominion. |
| KJV | Judah was his sanctuary, and Israel his dominion. |
| ASV | Judah became his sanctuary, Israel his dominion. |
| YLT | Judah became His sanctuary, Israel his dominion. |
| WEB | Judah became his sanctuary, Israel his dominion. |
| BBE | Judah became his holy place, and Israel his kingdom. |
Where they part company is in the rendering of מַמְשְׁלוֹתָֽיו — see How Translations Differ.
Two main clauses present a parallel structure, emphasizing the roles of Judah and Israel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיְהוּדָה
verbהָיָה
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 114:2
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 Exodus Celebrationgenerated
Psalms 114:2 highlights the transformation of Judah into a sacred space for God and Israel as His kingdom. This verse follows the account of Israel's miraculous departure from Egypt, emphasizing the significance of their new identity as God's chosen people. The psalmist reflects on the divine presence that accompanied them, marking a new chapter in their history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 6:7 | I will take you as My own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians. |
| 2 | Exodus 19:5–6 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
| 3 | Exodus 25:8 | And they are to make a sanctuary for Me, so that I may dwell among them. |
| 4 | Exodus 29:45–46 | Then I will dwell among the Israelites and be their God. |
| 5 | Leviticus 11:45 | For I am the LORD, who brought you up out of the land of Egypt so that I would be your God; therefore be holy, because I am holy. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יְהוּדָה, ye.hu.Dahgenerated
The word יְהוּדָה (yehudah) refers to the tribe descended from Judah, the son of Jacob. It signifies praise and is associated with the southern kingdom of Judah. This term encapsulates both the people and the land, emphasizing their role in God's plan.
In this verse, Judah is described as a sanctuary, indicating a place set apart for worship and divine presence. The use of this term highlights the sanctity and importance of Judah in the context of Israel's relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sanctuary and dominion to convey the meanings of לְקָדְשׁ֑וֹ and מַמְשְׁלוֹתָֽיו respectively.
Sentence Structuregenerated
The verse consists of two main clauses: the first describes Judah's transformation into a sanctuary, and the second identifies Israel as God's dominion. The structure emphasizes the dual role of these two entities in the context of God's relationship with His people.
The finite verb הָיְתָ֣ה (it became) governs both subjects, creating a parallelism that highlights the significance of both Judah and Israel in the divine narrative.
Septuagint Backgroundgenerated
The Septuagint translates הָיְתָ֣ה as ἐγενήθη (it became), which carries a similar meaning but may suggest a more definitive transformation. This choice reflects the translators' understanding of the significance of Judah's role.
The term used for Israel in the Septuagint is ισραηλ, which maintains the same identity as in the Hebrew text, reinforcing the continuity of Israel's significance.
In plain words — the whole versegenerated
Psalms 114:2 tells us that Judah became a sacred place for God, and Israel was established as His kingdom. This verse emphasizes the special relationship between God and His people, highlighting the importance of Judah and Israel in the context of their deliverance from Egypt.
Frequently Asked Questionsgenerated
It signifies that Judah was set apart as a holy place for God's presence, emphasizing the tribe's importance in worship and service to God.
Israel, as God's dominion, represents His rule and authority over His people, indicating that they are under His governance and care.
Judah and Israel represent different aspects of God's chosen people, with Judah focusing on the tribe and worship, while Israel encompasses the broader nation and its identity.
This verse reflects the transformation of Israel after their deliverance from Egypt, marking a new beginning as God's chosen people with a special purpose.
Reflection Questionsgenerated
- In what ways can I recognize and honor the sacred spaces in my life where I encounter God?
- How can I live out my identity as part of God's dominion in my daily life?
- What does it mean for me to be set apart for God, like Judah?
- How can I reflect the values of God's kingdom in my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 114:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJudah was his sanctuary,.... Meaning not the tribe of Judah only, though that in many things had the preeminence; the kingdom belonging to it, the chief ruler being out of it, especially the Messiah;
Read John Gill on Psalms 114 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryJudah was his sanctuary, and Israel his dominion. Judah was his sanctuary. "Was" in Hebrew is feminine, whereas Judah is masculine.
Read Robert Jamieson on Psalms 114 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJudah, or Israel, as it is explained in the next clause; one tribe being put for all; which is a common synecdoche. Judah he mentions as the chief of all the tribes, not only in number and power, but also in dignity, in which the kingdom was to be seated, , &c., as at this time it actually was, and from which the Messias was to spring. His, i.e. God’ s, which is easily understood from the whole context, and from the nature of the thing. Sanctuary; or, holiness; the people of God’ s holiness, as they are called, ; or, his holy people, as ; sanctified or set apart from all the nations of the world to be his peculiar people and possession. His dominion, in a peculiar manner, to be governed by…
Read Matthew Poole on Psalms 114 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 114:2 Judah was his sanctuary, [and] Israel his dominion.Ver. 2. Judah was his sanctuary] Or sanctity, or sanctification. This was a happy change for them, from their Egyptian idolatry, Ezekiel 23:19, like as it was from their Egyptian servitude, when Israel became God’ s dominions, dominations, and signiories.
Read John Trapp on Psalms 114 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Judah was.—Better, became. The feminine verb shows that the country is intended, and not the tribe, and the parallelism directs us to think not of the territory of the tribe of Judah alone, but of the whole country. Notice the art with which the name of God is reserved, and the simple pronoun, His, used. (Comp. Exodus 19:6.)
Read Charles John Ellicott on Psalms 114 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Judah was his sanctuary] He set up his true worship among the Jews, and took them for his peculiar people. And Israel his dominion.] These words are a proof, were there none other, that this Psalm was composed after the days of David, and after the division of the tribes, for then the distinction of Israel and Judah took place.
Read AdamClarke on Psalms 114 →CambridgeThe Cambridge Bible for Schools and Colleges2. Judah became his sanctuary, Israel his dominion (R.V.). The division of the lines is rhythmical not logical. Israel became Jehovah’s sanctuary and dominion. No contrast is intended between Judah and Israel, as though one was preeminent as the centre of religious life, the other as the chief civil power, but for the sake of the parallelism the whole nation is designated by its two principal divisions in later times as in 1 Kings 4:20, and often. By His act of Redemption Jehovah consecrated it to be His dwelling place, and marked His choice of it as His kingdom. See the fundamental passage in Exodus 19:3-6; and cp. Exodus 15:13; Exodus 15:16; Deuteronomy 4:20; Deuteronomy 7:6 ff…
Read Cambridge on Psalms 114 →Albert Barnes1798–1870Barnes' Notes on the BibleJudah was his sanctuary - His home; his abode; his sacred dwelling-place.
Read Albert Barnes on Psalms 114 →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
Judah became God’s sanctuary, and Israel His dominion.
Judah became his sanctuary, Israel his dominion.
Judah became God’s sanctuary, Israel His dominion.
Judah became his sanctuary, Israel his kingdom.
Tyndale line
Judah was his sanctuary, and Israel his dominion.
Judah became his sanctuary, Israel his dominion.
Judah became his sanctuary, Israel his dominion.
Judah was his sanctuary, and Israel his dominion.
Iudah was his sanctification, and Israel his dominion.
Strictly literal
Judah was his sanctuary, Israel his dominion.
Judah became His sanctuary, Israel his dominion.
Judah became His sanctuary, || Israel his dominion.
Judah became his sanctuary, [and] Israel his dominion.
Judah became his holy place, Israel his kingdom.
From the Latin
Because he hath inclined his ear unto me: and in my days I will call upon him.
Simplified
the land of Judah became the Lord's sanctuary, Israel his kingdom.
Judah became his holy place, and Israel his kingdom.
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 states, "Judah became God’s sanctuary, and Israel His dominion" in Hebrew as הָיְתָ֣ה יְהוּדָ֣ה לְקָדְשׁ֑וֹ יִ֝שְׂרָאֵ֗ל מַמְשְׁלוֹתָֽיו׃. The Septuagint agrees with the Masoretic Text, matching all five words in a word-by-word correspondence, although the Greek translation presents them in a different order. There are no significant differences in meaning between these witnesses for this verse.
הָיְתָ֣ה יְהוּדָ֣ה לְקָדְשׁ֑וֹ יִ֝שְׂרָאֵ֗ל מַמְשְׁלוֹתָֽיו׃
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 114:2
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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
N-proper — 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.
מֶמְשָׁלָה (memshalah) refers to rule, dominion, or realm. It is a feminine noun derived from a related word, indicating authority or governance. The entries note its use in various contexts, including the dominion of God.
מֶמְשָׁלָה n.f. rule, dominion, realm
base
H4475 מֶמְשָׁלָה rule, dominion, realm
4475 memshalah mem-shaw-law'
feminine of 4474; rule; also (concretely in plural) a realm
or a ruler:--dominion, government, power, to rule.
see HEBREW for 04474
מֶמְשָׁלָה (mem.sha.lah) — dominion.
1) rule, dominion, realm
1a) rule, dominion, realm, domain
1b) rule
1c) rule, dominion (of God)
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms