Israel (i.e. Jisrael), the adopted name of Jacob, including his descendants (literally or figuratively)
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Israel names Israel, the people descended from Jacob and the covenant people within God's redemptive history. In the New Testament, the word appears in praise, promise, proclamation, warning, and theological argument.
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Full entry for Ἰσραήλ (G2474) · Open the biblical lexicon
Israel names Israel, the people descended from Jacob and the covenant people within God's redemptive history. In the New Testament, the word appears in praise, promise, proclamation, warning, and theological argument.
The BSB source-word alignment has 68 aligned rows for this entry. Common renderings include of Israel (30), Israel (23), Israelites (6), to Israel (5), {did} Israel (1).
The source-word alignment first shows this entry at Matthew 2:6. Its strongest book concentrations include Acts (15), Luke (12), Matthew (12), Romans (11).
Israel names Israel, the people descended from Jacob and the covenant people within God's redemptive history. In the New Testament, the word appears in praise, promise, proclamation, warning, and theological argument. Simeon speaks of glory for God's people Israel. Nathanael confesses Jesus as King of Israel. Peter proclaims that all Israel must know God has made the crucified Jesus both Lord and Christ.
Paul says God brought to Israel the Savior Jesus, and later wrestles with Israel's identity, unbelief, promise, and future mercy. The word must therefore be handled with canonical care: it is neither a mere ethnic label nor a blank symbol detached from covenant history, Christ, and God's faithfulness.
Israel in the New Testament keeps the story of God's covenant people in view while centering that story on Jesus the Messiah. The term can name the people, the nation's leaders and hearers, the promised recipients of the Savior, and the theological question of promise, unbelief, remnant, and future mercy.
A light for revelation to the Gentiles, and for glory to Your people Israel.”
Simeon calls the Child a light for Gentiles and glory for God's people Israel. Israel's hope and Gentile revelation meet in Christ.
“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”
Nathanael confesses Jesus as Son of God and King of Israel. The word belongs to messianic recognition.
Therefore let all Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Christ!”
Peter tells all Israel that God made the crucified Jesus both Lord and Christ. Israel is addressed with gospel indictment and promise.
From the descendants of this man, God has brought to Israel the Savior Jesus, as He promised.
Paul says God brought to Israel the Savior Jesus from David's descendants. The term carries promise, Davidic hope, and fulfillment.
It is not as though God’s word has failed. For not all who are descended from Israel are Israel.
Paul says not all descended from Israel are Israel. The word becomes part of his careful distinction about promise, descent, and God's faithfulness.
And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob.
Paul says all Israel will be saved as part of his argument about mercy, hardening, and God's irrevocable gifts. The verse requires careful handling in context.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Israel (i.e. Jisrael), the adopted name of Jacob, including his descendants (literally or figuratively)
:--Israel.
Textus Receptus witness, full corpus Greek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
16 of 70 Greek text appearances shown. Linked morphology labels have verse guides.
Israel
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Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 5 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 2 selected witnesses from 68 lexical occurrence verses.
Hebrew roots and equivalents that share conceptual or etymological ground with this Greek word.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Israel is a word that requires more care than slogans allow. The New Testament does not treat Israel as irrelevant after Jesus comes. Simeon speaks of Israel's glory as Gentile revelation appears in the same Child. Nathanael calls Jesus King of Israel. Peter and Paul proclaim to Israel that the crucified and risen Jesus is Lord, Christ, and Savior from David's line.
Romans then forces readers to think carefully about descent, promise, remnant, hardening, mercy, and future salvation. The word therefore helps teachers resist both contempt and confusion. God's faithfulness to Israel is not solved by ignoring Israel, and Israel's hope is not understood apart from Christ.
Rom.9.6
Israel can refer to the patriarchal name, the people, the nation, or a theological category within Paul's argument. The word's meaning is not invented by the reader; it is constrained by covenant history and immediate context.
The name Israel reaches back to Jacob, the tribes, covenant promise, exodus, kingdom, exile, and prophetic hope. The New Testament carries that history forward by proclaiming Jesus as Israel's Messiah and the Savior through whom Gentiles are also brought near.
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