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abstract noun. In the plural the word refers to all the individuals who are related to a
person through his father: “But he shall not defile himself, being a chief man among his
people, to profane himself” (Lev. 21:4). This emphasis of the word is related to the
meaning of its cognates in Ugaritic (clan), Arabic (uncle on one’s father’s side), and
Nabataean (uncle on one’s father’s side). The word is quite often combined with divine
names and titles in people’s names (theophoric names) where God is set forth as the God
of a particular tribe, clan, or family—for example, Jekameam (God has raised up a clan
or family, 1 Chron. 23:19) and Jokneam (God has created a clan or family, Josh. 12:22).
Second,
may signify those relatives (including women and children) who are
grouped together locally whether or not they permanently inhabit a given location: “Then
Jacob was greatly afraid and distressed: and he divided the people that was with him, and
the flocks, and herds, and the camels, into two bands” (Gen. 32:7).
Third, this word may refer to the whole of a nation formed and united primarily by
their descent from a common ancestor. Such a group has strong blood ties and social
interrelationships and interactions. Often they live and work together in a society in a
common location. This is the significance of the word in its first biblical appearance:
“And the Lord said, Behold, the people is one, and they have all one language …” (Gen.
11:6). Hence, in this usage
refers not simply to male relatives but to men, women,
and children.
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may also include those who enter by religious adoption and marriage. The
people of Israel initially were the descendants of Jacob (Israel) and their families: “And
he said unto his people [Egyptians], Behold, the people of the children of Israel are more
and mightier than we” (Exod. 1:9). Later the basic unity in a common covenant
relationship with God becomes the unifying factor underlying
!
When they left Egypt,
the people of Israel were joined by many others: “And a mixed multitude went up also
with them; and flocks, and herds, even very much cattle” (Exod. 12:38). Such individuals
and their families were taken into Israel before they observed the Passover: “And when a
stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males
be circumcised, and then let him come near and keep it; and he shall be as one that is
born in the land …” (Exod. 12:48). There is another mention of this group (perhaps) in
Num. 11:4: “And the mixed multitude that was among them fell a lusting: and the
children of Israel also wept again, and said.…”
After that, however, we read of them no more. By the time of the conquest we read
only of the “people” ( ) of Israel entering the land of Canaan and inheriting it (Judg.
5:11). Passages such as Deut. 32:9 clearly focus on this covenantal relationship as the
basis of unity: “For the Lord’s portion is his people; Jacob is the lot of his inheritance.”
This sense certainly emerges in the concept “to be cut off from one’s people”: “And the
uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be
cut off from his people; he hath broken my covenant” (Gen. 17:14).
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can mean all those physical ancestors who lived previously and are now dead. So
Abraham was gathered to his people: “Then Abraham gave up the ghost, and died in a
good old age, an old man, and full of years; and was gathered to his people” (Gen. 25:8).
There might be covenantal overtones here in the sense that Abraham was gathered to all