Psalms 89:18 — Word Study
WLCכִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃
BSASurelykîy
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לַֽ֭יהוָה | [belongs] to Yahweh | Preposition, noun proper |
| מָֽגִנֵּ֑נוּ | shield our | Noun common both singular construct, suffix |
| וְלִקְד֖וֹשׁ | and [belongs] to [the] holy [one] of | Conjunction, preposition |
| יִשְׂרָאֵ֣ל | Israel | Noun proper |
| מַלְכֵּֽנוּ׃ | king our | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely our shield belongs to the LORD, and our king to the Holy One of Israel. |
| KJV | For the LORD is our defence; and the Holy One of Israel is our king. |
| ASV | For our shield belongeth unto Jehovah; And our king to the Holy One of Israel. |
| YLT | For of Jehovah [is] our shield, And of the Holy One of Israel our king. |
| WEB | For our shield belongs to Yahweh, our king to the Holy One of Israel. |
| BBE | For our breastplate is the Lord; and our king is the Holy One of Israel's. |
The translations agree on the terms used for מָגִן and מַלְכֵּנוּ.
The sentence has a main clause followed by a conjunction and a prepositional phrase, connecting the two subjects.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 89:18
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 Sovereignty of Godgenerated
Psalms 89:18 expresses a deep trust in God as the protector and king of Israel. The psalmist acknowledges that their defense comes from the LORD, emphasizing the relationship between God and His people. This theme of divine protection and kingship is woven throughout the psalm, highlighting God's faithfulness to His covenant people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 47:9 | The nobles of the nations have assembled as the people of the God of Abraham; for the shields of the earth belong to God; He is highly exalted. |
| 2 | Psalm 62:1–2 | In God alone my soul finds rest; my salvation comes from Him. |
| 3 | Psalm 84:11 | For the LORD God is a sun and a shield; the LORD gives grace and glory; He withholds no good thing from those who walk with integrity. |
| 4 | Psalm 91:1–2 | He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. |
| 5 | Genesis 15:1 | After these events, the word of the LORD came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מָגִן, ma.gi.Ne.nugenerated
The word מָגֵן (magen) means 'shield' and symbolizes protection. It represents God as a defender of His people, much like a physical shield protects a warrior in battle.
In this verse, it indicates that the psalmist sees God as the ultimate source of safety and security, reinforcing the idea that true protection comes from the divine rather than human leaders.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb is implied in the structure, with the main clauses connecting the subjects and their predicates: מָגִן and מַלְכֵּנוּ. The sentence emphasizes the relationship between God and His people, highlighting both protection and leadership.
The Hebrew word order places emphasis on the subjects, מָגִן and מַלְכֵּנוּ, as the focal points of the verse.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word σύ to translate מָגִן, indicating a direct connection to the idea of protection. This choice aligns with the Hebrew meaning, reinforcing the concept of God as a shield.
For מַלְכֵּנוּ, the LXX translates it with a term that conveys the idea of exaltation, which may suggest a broader interpretation of kingship and authority.
In plain words — the whole versegenerated
Psalms 89:18 tells us that the LORD is our shield, meaning He protects us, and our king, indicating that He leads us. This verse highlights God's role as both protector and ruler over His people, Israel.
Frequently Asked Questionsgenerated
It means that God provides protection and safety to His people, acting as a defender against harm.
God is called our king to emphasize His authority and leadership over Israel, guiding and ruling His chosen people.
This verse encapsulates the themes of God's faithfulness and sovereignty, which are central to Psalm 89, affirming His commitment to protect and lead His people.
The phrase 'Holy One of Israel' signifies God's unique and set-apart nature, highlighting His sacredness and special relationship with His people.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I better recognize God's authority as my king?
- What does it mean for me to trust in God as my shield?
- How can I reflect God's holiness in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to illustrate God's protective nature and His role as a leader.
"For of the Lord is our taking up" [Psalms 89:18]. For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up.Early Church Fathers on Psalms 89 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 89:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord is our defence,.... From all their enemies, being all around them, as a wall of fire to protect them, and as the mountains were round about Jerusalem, and being kept by his power as in a
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse gives a reason of the psalmist’ s confidence that their horn would be exalted. The Holy One of Israel is our King; having therefore so potent a Friend, we have no reason to despair of our restitution to our former felicity. Or, as the words may well be, and are by divers, rendered, Of or from the Lord is or was our shield, (to wit, our king, as it is explained in the next branch of the verse, compared with ) and of or from the Holy One of Israel, i.e. the Lord, who is oft so called, is or was our king. He gave us our king and royal family at first, and therefore he can easily restore it when he sees it fit.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:18 For the LORD [is] our defence; and the Holy One of Israel [is] our king.Ver. 18. For the Lord is our defence] Heb. our shield; the body cannot be wounded, but through the shield. And the Holy One of Israel is our king] How, then, can any one cry aloud? Micah 4:9.
Read John Trapp on Psalms 89 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) For the Lord.—Or, rather— “For of Jehovah is our shield, And of Israel’s Holy One our king,” “shield” and “king” being in synonymous parallelism. Jehovah is the source of the theocratic power.
Read Charles John Ellicott on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges18. For to Jehovah belongeth our shield; And our King to the Holy One of Israel. Shield, as in Psalms 47:9, is a metaphor for the king as the protector of his people. The king of Israel belongs to Jehovah, because he is appointed by Him to be His representative, as his title Jehovah’s anointed testifies; he derives his authority from Him, and therefore can claim His protection. For Holy One of Israel see note on Psalms 71:22. The A.V. is grammatically unjustifiable; and the R.V. marg. rendering of the second line, Even to the Holy One of Israel our King, though grammatically possible, and supported by some Ancient Versions, is less suitable to the context.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the Lord is our defense - Margin, “Our shield is of the Lord.” The original word rendered “defense,” is shield. Compare Psalms 5:12, note; Psalms 33:20, note; Psalms 59:11, note.
Read Albert Barnes on Psalms 89 →The verse in English, compared — 16 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
Surely our shield belongs to the LORD, and our king to the Holy One of Israel.
For our shield belongs to Yahweh, our king to the Holy One of Israel.
Surely our shield belongs to the LORD, and our king to the Holy One of Israel.
For our shield belongs to the Lord, our king to the Holy One of Israel.
Tyndale line
For the LORD is our defence; and the Holy One of Israel is our king.
For our shield belongeth unto Jehovah; And our king to the Holy One of Israel.
For our shield belongeth unto the LORD; and our king to the Holy One of Israel.
For the LORD is our defense; and the Holy One of Israel is our king.
For our shield apperteineth to the Lord, and our King to the holy one of Israel.
Strictly literal
For Jehovah is our shield, and the Holy One of Israel, our king.
For of Jehovah [is] our shield, And of the Holy One of Israel our king.
For our shield [is] of YHWH, || And our king to the Holy One of Israel.
(89:19) For of the Lord is our shield; and of the Holy One of Israel is our king.
For our shield belongs to Yahweh; our king belongs to the Holy One of Israel.
Simplified
Yes, the Lord is the one who shields us, and our king belongs to the Holy One of Israel.
For our breastplate is the Lord; and our king is the Holy One of Israel's.
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, "כִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃" which translates to, "Surely our shield belongs to the LORD, and our king to the Holy One of Israel." The Septuagint, while not providing a direct translation in this case, matches 5 of the 6 words from the Masoretic Text in its word-by-word correspondence. This indicates a strong agreement in content, though the exact wording and structure may differ due to the nature of translation. The Samaritan Pentateuch and Dead Sea Scrolls are not mentioned here, suggesting they may not provide additional differing readings for this specific verse, or their readings are not available for comparison.
כִּ֣י לַֽ֭יהוָה מָֽגִנֵּ֑נוּ וְלִקְד֖וֹשׁ יִשְׂרָאֵ֣ל מַלְכֵּֽנוּ׃
5 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.
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 89:18
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
HNcbsc/Sp1mp — Noun common both singular construct · suffixHNcbsc/Sp1mp
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
HC/R/Aamsc — Conjunction · prepositionHC/R/Aamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
HNpl — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsc/Sp1bp — Noun common masculine singular construct · suffixHNcmsc/Sp1bp