Psalms 129:1 — Word Study
WLCרַ֭בַּת צְרָר֣וּנִי מִנְּעוּרַ֑י יֹֽאמַר־ נָ֝א יִשְׂרָאֵֽל׃
BSAA songshîyr of ascentsmaʻălâh ◂Many a timerab [often, frequently] they have persecuted metsârar■ [afflicted, distressed] from my youthnâʻûwr [early, the state of being young] let IsraelYisrâʼêl [please, I pray, the descendants of Jacob] nownâʼ declareʼâmar▸ [say, speak]
| Greek | English | Parsing |
|---|---|---|
| רַ֭בַּת | much | Adj |
| צְרָר֣וּנִי | people have opposed me | Verb qal perfect third person common plural, suffix |
| מִנְּעוּרַ֑י | since youth my | Preposition, noun common masculine plural construct, suffix |
| יֹֽאמַר־ | let it say | Verb, Qal, imperfect third person masculine singular |
| נָ֝א | please | Particle |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Many a time they have persecuted me from my youth— let Israel now declare— |
| KJV | Many a time have they afflicted me from my youth, may Israel now say: |
| ASV | Many a time have they afflicted me from my youth up, Let Israel now say, |
| YLT | A Song of the Ascents. Often they distressed me from my youth, Pray, let Israel say: |
| WEB | Many times they have afflicted me from my youth up. Let Israel now say: |
| BBE | Great have been my troubles from the time when I was young (let Israel now say); |
Where they part company is צְרָר֣וּנִי — see How Translations Differ.
One main clause with two phrases providing context and a call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbמִן
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 129:1
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 — A Psalm of Ascentgenerated
Psalm 129:1 reflects the psalmist's experience of persecution throughout his youth, a common theme in the Psalms where the faithful cry out to God for justice and deliverance. This verse serves as an introduction to a series of reflections on suffering and divine protection, paralleling themes found in other psalms of ascent.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:1–23 | When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, |
| 2 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 3 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 4 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 5 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — צְרָר֣וּנִי, tze.ra.Ru.nigenerated
The verb צָרַר (tsarar) is a Qal perfect form meaning 'to bind' or 'to confine.' It conveys a sense of opposition or affliction, indicating that the psalmist has faced significant distress from adversaries. This word captures the essence of rivalry and hostility, as seen in various contexts throughout the Hebrew Bible.
The use of the suffix indicates that the psalmist is speaking of personal experience, emphasizing the ongoing nature of this distress. The word's range includes not only physical confinement but also emotional and spiritual struggles, making it a powerful descriptor of the psalmist's plight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יֹֽאמַר (yo.mar-), meaning 'let it say,' governs the sentence, with the subject יִשְׂרָאֵֽל (Yisra'el) following it. The structure emphasizes the call to Israel to acknowledge the psalmist's suffering.
The opening phrase רַ֭בַּת (Ra.bat) serves as an adverbial modifier, indicating the frequency of persecution, while the verb צְרָר֣וּנִי (tze.ra.Ru.ni) is the action being described.
Septuagint Backgroundgenerated
The Septuagint translates צְרָר֣וּנִי as ἀναβαθμῶν (anabathmōn), which can imply a sense of elevation or ascent, suggesting a broader interpretation of the psalmist's struggles as part of a journey towards divine vindication.
This choice of wording indicates a potential interpretative shift, highlighting the psalmist's resilience in the face of adversity rather than merely the act of being persecuted.
In plain words — the whole versegenerated
Psalm 129:1 expresses how the psalmist has faced persecution many times since youth and calls on Israel to acknowledge this suffering. This theme of distress and resilience is common in the Psalms.
Frequently Asked Questionsgenerated
The psalmist is recounting the frequent opposition and suffering faced throughout his life, particularly from a young age.
The call to Israel serves to unite the community in acknowledging shared suffering and resilience against adversity.
This verse reflects common themes in the Psalms of ascent, where the faithful recount their struggles and seek God's deliverance.
Mentioning youth highlights the long-standing nature of the psalmist's trials, emphasizing that these experiences have been a part of his life from an early age.
Reflection Questionsgenerated
- In what ways have I experienced opposition or challenges in my own life?
- How can I find strength in my community, like Israel, when facing difficulties?
- What does it mean to me that the psalmist has faced struggles since youth?
- How can I declare my experiences of resilience and faith in the face of adversity?
The early church on this verse — how the Fathers read it
Early church fathers comment on this psalm to highlight the enduring nature of suffering and the faithfulness of God, drawing from the text to illustrate their teachings.
"Many a time have they fought against me from my youth up" [Psalms 129:1].Early Church Fathers on Psalms 129 →
"Many a time have they fought against me from my youth up." The church speaks of those whom it tolerates, and as if it were asked, "Is it now?" The church is of ancient birth.Early Church Fathers on Psalms 129 →
“They have often attacked me from my youth, but as a matter of fact they did not prevail against me.” And in the earlier, fifth psalm of ascent there is a similar beginning.Early Church Fathers on Psalms 129 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 129:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMany a time have they afflicted me from my youth,.... That is, the enemies of Israel, afterwards called "ploughers".
Read John Gill on Psalms 129 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMany a time have they afflicted me from my youth, may Israel now say: Psalms 129:1-8.-Though many and deep have been Israel's afflictions, the righteous Lord hath cut the cords of the wicked (Psalms
Read Robert Jamieson on Psalms 129 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 129 THE This Psalm contains a joyful and thankful remembrance of the church’ s former and manifold calamities from barbarous enemies, and of God’ s wonderful mercy in delivering them out of their hands. The various manifold afflictions of the church described, but delivered out of all, . The haters thereof cursed, and devoted to judgment, . They; mine enemies or oppressors; which is easily understood, both from the nature of the thing, and from , where they are expressed under the name of ploughers. From my youth; from the time that I was a people, when I was in Egypt and came out of it, which is called the time of Israel’ s youth, .
Read Matthew Poole on Psalms 129 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 129:1 « A Song of degrees. » Many a time have they afflicted me from my youth, may Israel now say:Ver. 1. Many a time] Or, much, and long. Have they] i.e. The persecutors that deserve not a name. The rich man is not named (as Lazarus is), because not worthy, Luke 16:19. They shall be written in the earth, Jeremiah 17:13. Afflictcted me] i.e. The whole community of saints; spoken of here in the singular, for their, 1. unity; 2. paucity. From my youth] The first that ever died, died for religion; so early came martyrdom into the world. May Israel now say] Who yet are promised peace, Psalms 128:6; but so was Josiah, and yet he died in battle, 2 Chronicles 34:28. But the very God of…
Read John Trapp on Psalms 129 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Many a time.—Or more literally, much. (See margin.) From my youth.—Here, of course, not the youth of a person, but of the nation. The poet glances back even to the Egyptian bondage. (See Hosea 2:15, “as in the days of her youth, and as in the days when she came up out of the land of Egypt;” comp. Ezekiel 23:3; Jeremiah 2:2; Jeremiah 22:21, recalling all the long series of oppressions suffered by the race.) May Israel now say.—There is in the original no adverb of time: “let Israel say.”
Read Charles John Ellicott on Psalms 129 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXIX The Jews give an account of the afflictions which they have passed through, 1-3. And thank God for their deliverance, 4. The judgments that shall fall on the workers of iniquity, 5-8. NOTES ON PSALM CXXIX This Psalm was written after the captivity; and contains a reference to the many tribulations which the Jews passed through from their youth, i.e., the earliest part of their history, their bondage in Egypt. It has no title in any of the Versions, nor in the Hebrew text, except the general one of A Psalm of Degrees. The author is uncertain. Verse 1. Many a time have they afflicted me] The Israelites had been generally in affliction or captivity from the earliest part of their…
Read AdamClarke on Psalms 129 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. Throughout its history Israel has been harassed by enemies, but in His faithfulness Jehovah has preserved His people from destruction.
Read Cambridge on Psalms 129 →Albert Barnes1798–1870Barnes' Notes on the BibleMany a time - Margin, as in Hebrew, “much.” Probably, however, the idea is, as expressed in our translation, “many a time;” “often.” So it is in the Latin Vulgate and the Septuagint; and this accords better with the connection.
Read Albert Barnes on Psalms 129 →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
Many a time they have persecuted me from my youth— let Israel now declare—
Many times they have afflicted me from my youth up. Let Israel now say:
A song of ascents. Many a time they have persecuted me from my youth—let Israel now declare—
“Since my youth they have often attacked me,” let Israel say.
Tyndale line
Many a time have they afflicted me from my youth, may Israel now say:
Many a time have they afflicted me from my youth up, Let Israel now say,
Many a time have they afflicted me from my youth up, let Israel now say;
A Song of degrees. Many a time have they afflicted me from my youth, may Israel now say:
A song of degrees. They haue often times afflicted me from my youth (may Israel nowe say)
Strictly literal
Many a time have they afflicted me from my youth — oh let Israel say —
A Song of the Ascents. Often they distressed me from my youth, Pray, let Israel say:
A SONG OF THE ASCENTS. Often they distressed me from my youth, || Pray, let Israel say:
“A song of the degrees.” Many a time have they assailed me from my youth, so should Israel say;
“Often since my youth they have attacked me,” let Israel say.
From the Latin
Out of the depths I have cried to thee, O Lord:
Simplified
Many enemies have attacked from the time I was young. Let everyone in Israel say:
Great have been my troubles from the time when I was young (let Israel now say);
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 aligns with the Septuagint in the overall message, with both texts affirming the psalmist's experience of persecution. The Dead Sea Scrolls show some restoration, but the core message remains consistent across these witnesses.
רַ֭בַּת צְרָר֣וּנִי מִנְּעוּרַ֑י יֹֽאמַר־ נָ֝א יִשְׂרָאֵֽל׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שיר [המעלות] [רבות] צררו׳ני מנעור׳י יואמר נא ישראל
4 words on the leather — 2 partly restored, 2 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 129:1
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.
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsc
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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.