Psalms 121:4 — Word Study
WLCהִנֵּ֣ה לֹֽא־ יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל׃
BSABeholdhinnêh [see, look] the Protectorshâmar [Keeper, Guardian] of IsraelYisrâʼêl [God's chosen people] will neitherlôʼ [not at all] slumbernûwm▸ [doze, fall into a light sleep] norlôʼ [not] sleepyâshên▸ [be lazy, grow old]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֣ה | there! | Particle |
| לֹֽא־ | not | Particle |
| יָ֭נוּם | he will slumber | Verb, Qal, imperfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יִישָׁ֑ן | he will sleep | Verb, Qal, imperfect third person masculine singular |
| שׁ֝וֹמֵ֗ר | [the] protector of | Verb, Qal, participle (active) masculine singular common |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, the Protector of Israel will neither slumber nor sleep. |
| KJV | Behold, he that keepeth Israel shall neither slumber nor sleep. |
| ASV | Behold, he that keepeth Israel Will neither slumber nor sleep. |
| YLT | Lo, He slumbereth not, nor sleepeth, He who is preserving Israel. |
| WEB | Behold, he who keeps Israel will neither slumber nor sleep. |
| BBE | See, the eyes of Israel's keeper will not be shut in sleep. |
The translations agree on the meaning of God's unwavering vigilance, with no significant differences noted.
The structure consists of a main clause followed by two negated verbs, emphasizing God's constant watchfulness.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנוּם
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 121:4
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 Assurance of God's Protectiongenerated
Psalm 121:4 assures the people of Israel of God's unwavering vigilance. The psalmist highlights that, unlike humans who may grow tired and sleep, God is always alert and attentive to His people. This theme of divine protection is echoed throughout the psalm, reinforcing the idea that God is a reliable guardian.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:1 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 2 | Psalm 32:7–8 | You are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah |
| 3 | Psalm 127:1 | Unless the LORD builds the house, its builders labor in vain; unless the LORD protects the city, its watchmen stand guard in vain. |
| 4 | Isaiah 27:3 | I, the LORD, am its keeper; I water it continually. I guard it night and day so no one can disturb it; |
| 5 | 1 Kings 18:27 | At noon Elijah began to taunt them, saying, “Shout louder, for he is a god! Perhaps he is deep in thought, or occupied, or on a journey. Perhaps he is sleeping and must be awakened!” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שׁוֹמֵר, Sho.Mergenerated
The word שׁוֹמֵר (sho.mer) is a participle from the root שָׁמַר (to keep or guard). It signifies one who protects or watches over. In this context, it describes God as the constant guardian of Israel, emphasizing His active role in their safety and well-being.
This participle form indicates an ongoing action, highlighting that God is perpetually in the role of protector. The implications of this word extend to both physical and spiritual safeguarding, assuring the faithful that they are under divine watch.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions affirming that God will neither slumber nor sleep.
Sentence Structuregenerated
The main verb of the verse is יָ֭נוּם (ya.num), meaning 'he will slumber,' which is negated by the preceding לֹא (lo') and followed by another negation of sleep with לֹא (ve.lo'). This structure emphasizes the certainty of God's vigilance.
The sentence is constructed to contrast God's eternal watchfulness against the human tendency to sleep, reinforcing the theme of divine protection.
Septuagint Backgroundgenerated
The Septuagint translates שׁוֹמֵר as φυλάσσων (phulassōn), meaning 'guarding' or 'keeping.' This choice aligns with the Hebrew meaning, emphasizing God's protective role.
The use of ἰδοὺ (idou) for הִנֵּה indicates a direct call to attention, similar to the Hebrew's function, reinforcing the immediacy of God's watchfulness.
In plain words — the whole versegenerated
Psalm 121:4 tells us that God, the Protector of Israel, is always awake and alert. Unlike humans who may fall asleep, God is constantly watching over His people, ensuring their safety and care.
Frequently Asked Questionsgenerated
It means that God is always vigilant and attentive to the needs of His people, never growing tired or inattentive.
It reassures them that they are under constant divine protection, emphasizing God's reliability as their guardian.
The term 'Protector' highlights God's role as a guardian who actively watches over and cares for His people.
We can find comfort in knowing that God is always present and attentive to our needs, providing peace and security in our daily lives.
Reflection Questionsgenerated
- How does knowing God is always awake and watching over us change the way we approach our challenges?
- In what areas of your life do you need to remember God's protective presence?
- How can you encourage others to trust in God's constant vigilance?
- What practical steps can you take to cultivate a deeper awareness of God's presence in your daily life?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to highlight God's constant vigilance and care for His people, drawing from its assurance in their teachings.
We attribute to God, as it were, every state that corresponds to our circumstances. For this reason, when we are half asleep and behaving slothfully, God, since he judges us unworthy of his observant watchfulness over us,Early Church Fathers on Psalms 121 →
Choose for yourself Him, who will neither sleep nor slumber, and your foot shall not be moved. God is never asleep: if you dost wish to have a keeper who never sleeps, choose God for your keeper.Early Church Fathers on Psalms 121 →
Not without reason, brothers. For Samaritan is interpreted as guard. He knew that he was our guard. For “he neither slumbers nor sleeps, who guards Israel,” and “Unless the Lord guard the city,Early Church Fathers on Psalms 121 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 121:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, he that keepeth Israel shall neither slumber nor sleep.
Read John Gill on Psalms 121 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, he that keepeth Israel shall neither slumber nor sleep. Behold, he that keepeth Israel shall neither slumber nor sleep.
Read Robert Jamieson on Psalms 121 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 121:4 Behold, he that keepeth Israel shall neither slumber nor sleep.Ver. 4. Behold, he that keepeth, &c.] He repeateth that sweetest promise (that we may roll it as sugar under our tongues, that we may suck and be satisfied, Isaiah 66:11), and setteth it forth with a behold, q.d. mark it, "and know thou it for thy good," Job 5:27. Shall neither slumber nor sleep] Shall not fetch one wink of sleep. Dormitamus priusquam dormiamus, we slumber before we sleep; but God shall do neither. His seven eyes are ever open, yea, they run to and fro through the whole earth, Zechariah 4:10, sc. spectat universes, quasi singulos; sic singulos, quasi solos. Howbeit, he looketh with special care and…
Read John Trapp on Psalms 121 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Slumber nor sleep.—This repetition, with the addition of a synonym, offers a very good instance of the step-like style supposed by many critics to give their name to these psalms. But it must be carefully noticed that there is no climax in the force of the two words, the first, if anything, being the stronger. It is used of the sleep of death (Psalms 76:5).
Read Charles John Ellicott on Psalms 121 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. He that keepeth Israel] The Divine Being represents himself as a watchman, who takes care of the city and its inhabitants during the night-watches; and who is never overtaken with slumbering or sleepiness. There is a thought in the Antigone of Sophocles, that seems the counterpart of this of the psalmist, Τανσαν, Ζευ, δυναμιντιςανδρων Ὑπερβασιακατασχοι, Τανουθ' ὑπνοςαἱ - ρειποθ' ὁπαντογηρως, Ακαματοιτεθεων Μηνες; Antig. ver. 613, Edit. Johnson. Shall men below control great Jove above, Whose eyes by all-subduing sleep Are never closed, as feeble mortals' are; But still their watchful vigil keep Through the long circle of th' eternal year? FRANKLIN.
Read AdamClarke on Psalms 121 →CambridgeThe Cambridge Bible for Schools and Colleges3, 4. It is possible to suppose that the speaker of Psa 121:1-2. addresses himself, but it is more natural to hear in these verses the voice of another speaker, answering the first with words of encouragement.
Read Cambridge on Psalms 121 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, he that keepeth Israel - The Keeper - the Guardian - of his people. The psalmist here passes from his own particular case to a general truth - a truth to him full of consolation.
Read Albert Barnes on Psalms 121 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. He that keepeth Israel—The safety of Israel is due to the vigilant care of God. It is a divine gift. Neither slumber nor sleep—As the heathen gods were supposed to do. See 1 Kings 18:27.
Read Daniel Denison Whedon on Psalms 121 →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
Behold, the Protector of Israel will neither slumber nor sleep.
Behold, he who keeps Israel will neither slumber nor sleep.
Behold, the Protector of Israel will neither slumber nor sleep.
Look! Israel’s protector does not sleep or slumber!
Tyndale line
Behold, he that keepeth Israel shall neither slumber nor sleep.
Behold, he that keepeth Israel Will neither slumber nor sleep.
Behold, he that keepeth Israel shall neither slumber nor sleep.
Behold, he that keepeth Israel shall neither slumber nor sleep.
Beholde, he that keepeth Israel, wil neither slumber nor sleepe.
Strictly literal
Behold, he that keepeth Israel will neither slumber nor sleep.
Lo, He slumbereth not, nor sleepeth, He who is preserving Israel.
Behold, He does not slumber, nor sleep, || He who is preserving Israel.
Behold, he slumbereth not, and he sleepeth not—the keeper of Israel.
See, the guardian of Israel never slumbers or sleeps.
From the Latin
For thither did the tribes go up, the tribes of the Lord: the testimony of Israel, to praise the name of the Lord.
Simplified
In fact he who watches over you doesn't take naps or fall asleep.
See, the eyes of Israel's keeper will not be shut in sleep.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in the wording of this verse, with all seven Hebrew words matched in the Greek translation. The Dead Sea Scrolls also reflect the same message, with one word partially restored and one supplied by an editor, maintaining the integrity of the text.
הִנֵּ֣ה לֹֽא־ יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל׃
7 of the 7 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.
הנה לוא ינום ולוא יישן [שומר] ישראל בלילה
6 words on the leather — 1 partly restored, 1 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 Psalms 121:4
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נוּם (nuwm) is a primitive root meaning to slumber or be drowsy. The entries indicate that it encompasses the concepts of sleep and drowsiness, particularly in the Qal form. There are no significant disagreements among the lexicons regarding its meaning.
נוּם vb. be drowsy, slumber
base
H5123 נוּם be drowsy, slumber
5123 nuwm noom
a primitive root; to slumber (from drowsiness):--sleep,
slumber.
נוּם (num) — to slumber.
1) to be drowsy, slumber, sleep
1a) (Qal) to slumber, be drowsy
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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
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.