Psalms 135:4 — Word Study
WLCכִּֽי־ יַעֲקֹ֗ב בָּחַ֣ר ל֣וֹ יָ֑הּ יִ֝שְׂרָאֵ֗ל לִסְגֻלָּתֽוֹ׃
BSAForkîy the LORDYâhh [Jah, the self-existent One] has chosenbâchar■ [selected, picked out] ◂JacobYaʻăqôb [as His own special people] IsraelYisrâʼêl [the descendants of Jacob, God's chosen nation] as His treasured possessionçᵉgullâh [valuable, highly prized, a cherished treasure]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יַעֲקֹ֗ב | Jacob | Noun proper masculine |
| בָּחַ֣ר | he has chosen | Verb, Qal, perfect third person masculine singular |
| ל֣וֹ | for himself | Preposition, suffix |
| יָ֑הּ | Yahweh | Noun proper masculine |
| יִ֝שְׂרָאֵ֗ל | Israel | Noun proper |
| לִסְגֻלָּתֽוֹ׃ | to possession his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the LORD has chosen Jacob as His own, Israel as His treasured possession. |
| KJV | For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure. |
| ASV | For Jehovah hath chosen Jacob unto himself, And Israel for his own possession. |
| YLT | For Jacob hath Jah chosen for Himself, Israel for His peculiar treasure. |
| WEB | For Yah has chosen Jacob for himself, Israel for his own possession. |
| BBE | For the Lord has taken Jacob for himself, and Israel for his property. |
Where they part company is בָּחַר — see How Translations Differ.
One main verb with two object clauses detailing God's choices.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיָהּ
verbבָּחַר
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 135:4
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 — God's Choice of Israelgenerated
Psalms 135:4 expresses the LORD's deliberate choice of Jacob and Israel, emphasizing their special status as His people. This selection reflects God's sovereign will and love for His chosen nation, which is a recurring theme throughout the Psalms and the entire Old Testament. The surrounding verses celebrate God's greatness and His active role in the lives of His people, reinforcing the idea of His protective and guiding presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:12 | Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance! |
| 2 | Deuteronomy 7:6–7 | For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for His prized possession out of all peoples on the face of the earth. |
| 3 | Deuteronomy 10:15 | Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day. |
| 4 | 1 Samuel 12:22 | Indeed, for the sake of His great name, the LORD will not abandon His people, because He was pleased to make you His own. |
| 5 | Isaiah 41:8 | “But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend— |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — בָּחַר, ba.Chargenerated
The verb בָּחַר (ba.Char) means 'to choose' or 'to select.' It indicates a deliberate decision, often with a sense of favor or preference. The parsing as a perfect verb in the third person masculine singular shows that this action has been completed — God has made His choice.
This word appears frequently in contexts where God selects individuals or groups for specific purposes, highlighting the significance of divine selection in the biblical narrative.
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 is בָּחַר, he has chosen, which governs the objects יַעֲקֹב and יִשְׂרָאֵל. The structure emphasizes God's action in choosing both Jacob and Israel, indicating a close relationship between the subjects and the divine.
The sentence structure is straightforward, with the subject, verb, and objects clearly defined, allowing for a clear understanding of God's selection.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐχελέχατο for בָּחַר, indicating a choice made with intention. This translation captures the essence of selection, aligning with the Hebrew meaning.
The choice of this particular Greek term reflects a consistent understanding of God's active role in choosing His people.
In plain words — the whole versegenerated
Psalms 135:4 tells us that the LORD has chosen Jacob and Israel as His special people and treasured possession. This reflects God's love and commitment to His chosen nation, emphasizing their unique status among the peoples of the earth.
Frequently Asked Questionsgenerated
It signifies that God has selected Jacob and his descendants, Israel, for a special relationship and purpose among the nations.
Israel is called God's treasured possession because they are valued and cherished by Him, reflecting His love and commitment.
This theme of God's choice is echoed in various scriptures, such as in Deuteronomy 7:6-7 and Isaiah 41:8, where God reaffirms His special relationship with Israel.
We learn about God's sovereignty and His intentionality in choosing individuals and nations for His purposes, which demonstrates His plan throughout history.
Reflection Questionsgenerated
- What does it mean to you that God has chosen His people?
- How can you reflect the value that God places on His people in your own life?
- In what ways do you see God's hand in choosing people for specific purposes today?
- How can understanding God's choice of Israel deepen your faith and appreciation for His plans?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reference this verse to discuss God's choice of Israel and the implications for His people.
"For the Lord has chosen Jacob to Himself, Israel for His own possession" [Psalms 135:4]....Let not Jacob therefore extol himself, let him not boast himself,Early Church Fathers on Psalms 135 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 135:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord hath chosen Jacob unto himself,.... To be his own special people, and not another's; for his own service, and for his glory; and to be an habitation for himself, and to be for ever with him.
Read John Gill on Psalms 135 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
Read Robert Jamieson on Psalms 135 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 135:4 For the LORD hath chosen Jacob unto himself, [and] Israel for his peculiar treasure.Ver. 4. For the Lord hath chosen] God’ s distinguishing grace should make his elect lift up many a humble, joyful, and thankful heart to him. And Israel for his peculiar treasure] Such as he maketh more reckoning of than of all the world besides. The Hebrew word here rendered peculiar treasure, seemeth to signify a jewel made up of three precious stones, in the form of a triangle, Segullah inde dici Segol, grammatici volunt. The saints are God’ s jewels, Malachi 3:17, his ornament, yea, the beauty of his ornament, and that set in majesty, Ezekiel 7:20, his royal diadem, Isaiah 62:3.
Read John Trapp on Psalms 135 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Peculiar treasure.—A special covenant-name for Israel (Exodus 19:5; Deuteronomy 7:6, &c.), and of private property (1 Chronicles 29:3; Ecclesiastes 2:8).
Read Charles John Ellicott on Psalms 135 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. For the Lord hath chosen Jacob] This is a third reason. He has taken the Israelites for his peculiar people, סגלתו segullatho, his peculiar treasure; and now has brought them home to himself from their captivity and wanderings.
Read AdamClarke on Psalms 135 →CambridgeThe Cambridge Bible for Schools and Colleges4. the Lord] Heb. Jah. The verse is based upon Deuteronomy 7:6; cp. Exodus 19:5.
Read Cambridge on Psalms 135 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord hath chosen Jacob unto himself - The descendants of Jacob. He has selected them from among all the inhabitants of the earth to be his special people.
Read Albert Barnes on Psalms 135 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Chosen Jacob—Copied from Deuteronomy 7:6. Peculiar treasure—See Malachi 3:17, where the same word is rendered “jewels.” In these four verses Jehovah occurs four times; Jah, three times; and Elohim, once.
Read Daniel Denison Whedon on Psalms 135 →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
For the LORD has chosen Jacob as His own, Israel as His treasured possession.
For Yah has chosen Jacob for himself, Israel for his own possession.
For the LORD has chosen Jacob as His own, Israel as His treasured possession.
Indeed, the Lord has chosen Jacob for himself, Israel to be his special possession.
Tyndale line
For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
For Jehovah hath chosen Jacob unto himself, And Israel for his own possession.
For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
For the LORD hath chosen Jacob to himself, and Israel for his peculiar treasure.
For the Lord hath chosen Iaakob to himselfe, and Israel for his chiefe treasure.
Strictly literal
For Jah hath chosen Jacob unto himself, Israel for his own possession.
For Jacob hath Jah chosen for Himself, Israel for His peculiar treasure.
For YAH has chosen Jacob for Himself, || Israel for His peculiar treasure.
For Jacob hath the Lord chosen unto himself, Israel, as his peculiar treasure.
For Yahweh has chosen Jacob for himself, Israel as his possession.
From the Latin
Who alone doth great wonders: for his mercy endureth for ever.
Simplified
For the Lord has chosen Jacob for himself; Israel as his very own.
For the Lord has taken Jacob for himself, and Israel for his property.
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 in their wording, with six out of seven words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, confirming the integrity of this verse across different ancient witnesses.
כִּֽי־ יַעֲקֹ֗ב בָּחַ֣ר ל֣וֹ יָ֑הּ יִ֝שְׂרָאֵ֗ל לִסְגֻלָּתֽוֹ׃
6 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.
כי יעקוב בחר ל׳ו וישראל לסגולה ל׳ו
7 words on the leather.
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 135:4
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.
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
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.
The Hebrew word סְגֻלָּה (*segullah*) refers to possession or property, often implying something of special value or a peculiar treasure. It is derived from a passive participle form of a root meaning to shut up, suggesting something that is closely held or treasured.
סְגֻלָּה n.f. possession, property
base
H5459 סְגֻלָּה possession, property
5459 cgullah seg-ool-law'
feminine passive participle of an unused root meaning to shut
up; wealth (as closely shut up):--jewel, peculiar (treasure),
proper good, special.
סְגֻלָּה (se.gul.lah) — possession.
1) possession, property
1a) valued property, peculiar treasure
1b) treasure
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms