Leviticus 26:11 — Word Study
WLCוְנָתַתִּ֥י מִשְׁכָּנִ֖י בְּתוֹכְכֶ֑ם וְלֹֽא־ תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם׃
BSAAnd I will makenâthan [set, give, put] My dwelling placemishkân [tabernacle, holy House, Sacred Tent] among youtâvek and My soulnephesh [the essence of My being, living being] will notlôʼ [absolutely not, under no circumstances] despisegâʻal▸ [abhor, loathe, reject] youʼêth
| Greek | English | Parsing |
|---|---|---|
| וְנָתַתִּ֥י | and I will put | Verb, Qal, sequential perfect first person common singular |
| מִשְׁכָּנִ֖י | dwelling place my | Noun common masculine singular construct, suffix |
| בְּתוֹכְכֶ֑ם | in midst of you | Preposition, noun common masculine singular construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| תִגְעַ֥ל | it will abhor | Verb, Qal, imperfect third person feminine singular |
| נַפְשִׁ֖י | self my | Noun common feminine singular construct, suffix |
| אֶתְכֶֽם׃ | the object marker you | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will make My dwelling place among you, and My soul will not despise you. |
| KJV | And I will set my tabernacle among you: and my soul shall not abhor you. |
| ASV | And I will set my tabernacle among you: and my soul shall not abhor you. |
| YLT | 'And I have given My tabernacle in your midst, and My soul doth not loathe you; |
| WEB | I will set my tent among you, and my soul won’t abhor you. |
| BBE | And I will put my holy House among you, and my soul will not be turned away from you in disgust. |
Where they part company is תִגְעַ֥ל — see How Translations Differ.
The main clause is followed by a prepositional phrase and a negation, emphasizing God's promise and assurance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Leviticus 26:11
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 Promises to Israelgenerated
Leviticus 26:11 is part of God's covenant with Israel, where He outlines blessings for obedience and warns against disobedience. Here, He expresses His desire to dwell among His people, emphasizing the intimate relationship He seeks to maintain with them. This promise is situated within a broader context of blessings that include peace and prosperity, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 25:8 | And they are to make a sanctuary for Me, so that I may dwell among them. |
| 2 | Exodus 29:45 | Then I will dwell among the Israelites and be their God. |
| 3 | Joshua 22:19 | If indeed the land of your inheritance is unclean, then cross over to the land of the LORD’s possession, where the LORD’s tabernacle stands, and take possession of it among us. But do not rebel against the LORD or against us by building for yourselves an altar other than the altar of the LORD our God. |
| 4 | 1 Kings 8:13–27 | I have indeed built You an exalted house, a place for You to dwell forever.” |
| 5 | Psalm 76:2 | His tent is in Salem, His dwelling place in Zion. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — נָתַן, ve.na.ta.Tigenerated
The verb נָתַן (natan) means 'to give' or 'to put.' It conveys a sense of placing or establishing something in a specific location. In this verse, it indicates God's action of establishing His dwelling among the Israelites.
The parsing shows it as a sequential perfect first person common singular, indicating that God Himself will actively place His dwelling among His people. This word reflects God's initiative and desire to be present with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses make for נָתַן.
Sentence Structuregenerated
The finite verb נָתַתִּ֥י (na.tati), I will put, governs the sentence, with a noun phrase describing the object, מִשְׁכָּנִ֖י (mishkani), and a prepositional phrase indicating the location, בְּתוֹכְכֶ֑ם (betokhchem), among you.
The structure emphasizes God's action of placing His dwelling among the people, followed by a strong negation with וְלֹֽא־ (ve.lo') and the verb תִגְעַ֥ל (tig'al), it will abhor, which highlights God's assurance of acceptance.
Septuagint Backgroundgenerated
In the Septuagint, נָתַן is rendered as θήσω (thēsō), meaning 'I will set.' This choice reflects a similar intent of establishing God's presence among His people.
The translation of תִגְעַ֥ל as βδελύχεται (bdelychetai) indicates a strong emotional rejection, aligning with the Hebrew meaning of abhor.
In plain words — the whole versegenerated
Leviticus 26:11 shows God promising to make His dwelling place among the Israelites, assuring them that He will not despise them. This verse emphasizes God's desire to be present with His people and His acceptance of them.
Frequently Asked Questionsgenerated
It signifies God's desire for a close relationship with His people, indicating that He wants to be present and active in their lives.
This assures the Israelites of God's acceptance and love, despite their shortcomings or failures.
It shows God's commitment to His people and His desire for a personal relationship with them.
The tabernacle was a physical representation of God's presence among the Israelites, serving as a place for worship and encounter with God.
Reflection Questionsgenerated
- How can I recognize God's presence in my life today?
- What does it mean to me that God will not despise me?
- In what ways can I cultivate a closer relationship with God?
- How can I be a vessel for God's presence among others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 26:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will set my tabernacle amongst you,.... Which God had directed them to make, and they had made, and also erected; but here he promises to fix and establish it among them, that so it might
Read John Gill on Leviticus 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will set my tabernacle among you: and my soul shall not abhor you. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, .
Read Matthew Poole on Leviticus 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 26:11 And I will set my tabernacle among you: and my soul shall not abhor you.Ver. 11. I will set my tabernacle.] The philosopher could comfort himself, that though he had little else to trust to, yet ενθακαιοι Yεοιιεσιν, Here are the gods with me, meaning his household gods. And he in Plutarch said of the Scythians, That though they had no music, nor vines amongst them, yet they had gods. How much more may the saints glory in God’ s presence! Habent omnia qui habent habentem omnia. August.
Read John Trapp on Leviticus 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) And I will set my tabernacle among you.—Better, And I will set my dwelling-place among you. (See Leviticus 15:31.) Not only will God bless them with these material blessings, but will permanently abide with them in the sanctuary erected in their midst. My soul shall not abhor you.—That is, God has no aversion to them; does not regard it below His dignity to sojourn amongst them, and to show them His favour.
Read Charles John Ellicott on Leviticus 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. I will set my tabernacle among you] This and the following verse contain the grand promise of the Gospel dispensation, viz. the presence, manifestation, and indwelling of God in human nature, and his constant in dwelling in the souls of his followers. So John 1:14 the WORD was made flesh, καιεσκηνωσενενἡμιν, and MADE HIS TABERNACLE among us. And to this promise of the law St. Paul evidently refers, 2 Corinthians 6:16-18 and 2 Corinthians 7:1
Read AdamClarke on Leviticus 26 →CambridgeThe Cambridge Bible for Schools and Colleges3–13. The blessing that shall follow upon obedience. (Cp. Deuteronomy 28:1-11.)
Read Cambridge on Leviticus 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. My tabernacle among you — The highest possible honour and the richest source of blessings are found in the manifested and abiding presence of the gracious Jehovah in the midst of Israel, guiding
Read Daniel Denison Whedon on Leviticus 26 →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
And I will make My dwelling place among you, and My soul will not despise you.
I will set my tent among you, and my soul won’t abhor you.
And I will make My dwelling place among you, and My soul will not despise you.
“‘I will put my tabernacle in your midst and I will not abhor you.
Tyndale line
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will set my Tabernacle among you, and my soule shall not lothe you.
Strictly literal
And I will set my habitation among you; and my soul shall not abhor you;
'And I have given My tabernacle in your midst, and My soul doth not loathe you;
And I have given My Dwelling Place in your midst, and My soul does not loathe you;
And I will set my dwelling among you; and my soul shall not loath you.
I will place my tabernacle among you, and I will not detest you.
From the Latin
I will set my tabernacle in the midst of you, and my soul shall not cast you off.
Simplified
I will come and live with you—I certainly won't reject you.
And I will put my holy House among you, and my soul will not be turned away from you in disgust.
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches the Hebrew text closely, maintaining the same meaning and structure.
וְנָתַתִּ֥י מִשְׁכָּנִ֖י בְּתוֹכְכֶ֑ם וְלֹֽא־ תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם׃
7 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.
ונתתי משׁכני בתוככם ולא תגעל נפשׁי אתכם
Agrees with the Masoretic Text here, word for word.
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 Leviticus 26:11
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.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
גָּעַל (ga'al) means to abhor or loathe. It is a primitive root that conveys a strong sense of rejection or detestation. The verb appears in various forms: in the Qal stem, it means to abhor; in the Niphal, it can imply being defiled; and in the Hiphil, it refers to rejecting something as loathsome.
[גָּעַל] vb. abhor, loathe
Qal abhor, loathe
Niph. the shield of heroes was defiled
Hiph. and doth not curse, or allow, (the cow) to reject as loathsome
base
H1602 גָּעַל abhor, loathe
1602 ga`al gaw-al'
a primitive root; to detest; by implication, to
reject:--abhor, fail, lothe, vilely cast away.
גָּעַל (ga.al) — to abhor.
1) to abhor, loathe, be vilely cast away, fall
1a) (Qal) to abhor, loathe
1b) (Niphal) to be defiled
1c) (Hiphil) to reject as loathsome, show aversion
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
ab-hor': "To cast away," "reject," "despise," "defy," "contemn," "loathe," etc.
(1) Translated in the Old Testament from the following Hebrew words amongst others: (ba'ash), "to be or to become stinking" (1Sa 27:12; 2Sa 16:21); (ga`al), "to cast away as unclean," "to loathe"; compare Eze 16:5 the King James Version; (quts), "to loathe," "to fear" (Ex 1:12 m; 1Ki 11:25; Isa 7:16); (shaqats), "to detest" (Ps 22:24); (ta'abh), (ta`abh), "to contemn" (De 23:7)…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2mp