Numbers 9:15 — Word Study
WLCוּבְיוֹם֙ הָקִ֣ים אֶת־ הַמִּשְׁכָּ֔ן כִּסָּ֤ה הֶֽעָנָן֙ אֶת־ הַמִּשְׁכָּ֔ן לְאֹ֖הֶל הָעֵדֻ֑ת וּבָעֶ֜רֶב יִהְיֶ֧ה עַֽל־ הַמִּשְׁכָּ֛ן כְּמַרְאֵה־ אֵ֖שׁ עַד־ בֹּֽקֶר׃
BSAOn the day thatyôwm [of great significance, when the tabernacle was first erected] the tabernaclemishkân [a sacred dwelling place] the Tentʼôhel of the Testimonyʻêdûwth [a witness to God's presence] was set upqûwm [raised, erected, established] the cloudʻânân coveredkâçâh■ [it]mishkân [enveloped, overshadowed] and appearedmarʼeh like fireʼêsh [a manifestation of divine power, a blazing splendor] aboveʻal the tabernaclemishkân [the dwelling place of God] from eveningʻereb [sunset, the end of the day] untilʻad morningbôqer [the break of day, a new beginning]
| Greek | English | Parsing |
|---|---|---|
| וּבְיוֹם֙ | and on [the] day | Conjunction, preposition, noun common masculine singular absolute |
| הָקִ֣ים | set up | Verb, Hiphil, infinitive construct common |
| אֶת־ | the object marker | Particle |
| הַמִּשְׁכָּ֔ן | the tabernacle | Particle, noun common masculine singular absolute |
| כִּסָּ֤ה | it covered | Verb, Piel, perfect third person masculine singular |
| הֶֽעָנָן֙ | the cloud | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַמִּשְׁכָּ֔ן | the tabernacle | Particle, noun common masculine singular absolute |
| לְאֹ֖הֶל | of [the] tent of | Preposition, noun common masculine singular construct |
| הָעֵדֻ֑ת | the testimony | Particle, noun common feminine singular absolute |
| וּבָעֶ֜רֶב | and in the evening | Conjunction, preposition, noun common masculine singular absolute |
| יִהְיֶ֧ה | it was | Verb, Qal, imperfect third person masculine singular |
| עַֽל־ | over | Preposition |
| הַמִּשְׁכָּ֛ן | the tabernacle | Particle, noun common masculine singular absolute |
| כְּמַרְאֵה־ | like [the] appearance of | Preposition, noun common masculine singular construct |
| אֵ֖שׁ | fire | Noun common, both singular absolute |
| עַד־ | until | Preposition |
| בֹּֽקֶר׃ | morning | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the day that the tabernacle, the Tent of the Testimony, was set up, the cloud covered it and appeared like fire above the tabernacle from evening until morning. |
| KJV | ¶ And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. |
| ASV | And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony: and at even it was upon the tabernacle as it were the appearance of fire, until morning. |
| YLT | And in the day of the raising up of the tabernacle hath the cloud covered the tabernacle, even the tent of the testimony; and in the evening there is on the tabernacle as an appearance of fire till morning; |
| WEB | On the day that the tabernacle was raised up, the cloud covered the tabernacle, even the Tent of the Testimony. At evening it was over the tabernacle, as it were the appearance of fire, until morning. |
| BBE | And on the day when the House was put up, the cloud came down on it, on the Tent of witness; and in the evening there was a light like fire over the House till the morning. |
Where they part company is הָקִ֣ים — see How Translations Differ.
The structure includes a main clause followed by several subordinate phrases detailing the actions and descriptions surrounding the tabernacle.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbקוּם
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 — Numbers 9:15
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 Setting Up of the Tabernaclegenerated
Numbers 9:15 describes the significant moment when the tabernacle, also known as the Tent of the Testimony, was erected. This event marks the establishment of a sacred space where God would dwell among the Israelites. The cloud covering the tabernacle signifies God's presence, and the appearance of fire indicates His divine power, emphasizing the holiness of this dwelling place.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 40:2–18 | “On the first day of the first month you are to set up the tabernacle, the Tent of Meeting. |
| 2 | Numbers 14:14 | And they will tell it to the inhabitants of this land. They have already heard that You, O LORD, are in the midst of this people, that You, O LORD, have been seen face to face, that Your cloud stands over them, and that You go before them in a pillar of cloud by day and a pillar of fire by night. |
| 3 | Exodus 14:19–20 | And the angel of God, who had gone before the camp of Israel, withdrew and went behind them. The pillar of cloud also moved from before them and stood behind them, |
| 4 | Exodus 33:9–10 | As Moses entered the tent, the pillar of cloud would come down and remain at the entrance, and the LORD would speak with Moses. |
| 5 | Exodus 40:34 | Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הָקִ֣ים, ha.Kimgenerated
The verb קוּם (qum) means 'to rise' or 'to stand up.' In this context, it refers to the action of setting up or erecting the tabernacle, establishing it as a place for God's presence.
This verb is in the Hiphil stem, indicating a causative action, meaning the tabernacle was caused to stand or be established. The use of this verb highlights the importance of the tabernacle's erection as a pivotal moment in Israel's worship.
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 הָקִ֣ים governs the entire verse, indicating the action of setting up the tabernacle. The sentence structure is complex, with multiple phrases providing details about the tabernacle and the divine phenomena associated with it.
The cloud serves as the subject covering the tabernacle, while the phrase describing the appearance of fire adds a vivid image of God's presence. The use of prepositional phrases helps to clarify the relationship between the tabernacle and the cloud/fire.
Septuagint Backgroundgenerated
In the Septuagint, הָקִ֣ים is translated as ἐστάθη, which carries the meaning of being established or set up. This choice reflects a similar understanding of the action as one of permanence and significance.
The translation of כִּסָּ֤ה as ἐκάλυψεν indicates the act of covering, emphasizing the protective and enveloping nature of God's presence over the tabernacle.
In plain words — the whole versegenerated
Numbers 9:15 describes the day the tabernacle was set up, and how the cloud covered it, appearing like fire from evening until morning. This signifies God's presence with His people in a special way.
Frequently Asked Questionsgenerated
The tabernacle represents a sacred space where God dwells among His people, symbolizing His presence and guidance.
The cloud signifies God's presence and guidance, indicating when the Israelites should move or stay.
The appearance of fire symbolizes God's divine power and holiness, often associated with His presence.
This event marks a critical moment in the Israelites' journey, establishing a central place for worship and God's guidance as they traveled.
Reflection Questionsgenerated
- How can I recognize God's presence in my life today?
- What does it mean to have a sacred space for worship in my own life?
- In what ways can I seek God's guidance as the Israelites did?
- How can I reflect the holiness of God in my daily actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 9:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd on the day that the tabernacle was reared up,.... Which was the first day of the first month in the second year of the people of Israel's coming out of Egypt, Exodus 40:1; the cloud covered the
Read John Gill on Numbers 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.
Read Robert Jamieson on Numbers 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1490 Of the cloud, see . The tabernacle, namely, the tent of the testimony, or, the tabernacle towards or above the tent of the testimony, i.e. that part of the tabernacle in which was the testimony, or the ark of the testimony; for there the cloudy pillar stood, . This was an evident token of God’ s special presence with and providence over them. See ,24 Psalms 105:39. And this cloud was easily distinguished from other clouds, both by its peculiar figure and by its constant residence in that place. The appearance of fire; that they might better discern it, and direct themselves and their journeys or stations by it.
Read Matthew Poole on Numbers 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The cloud covered the tabernacle, namely, the tent of the testimony.—Better, the tabernacle of (or, belonging to) the tent of the testimony. It is stated in Exodus 40:34, after the account of the erection of the Tabernacle, that the cloud covered the Tent of Meeting, and that the glory of the Lord filled the Tabernacle. There is, therefore, no sufficient ground for the supposition that the cloud rested on that part of the Tabernacle exclusively in which the two tables of the testimony were kept, i.e., the Holy or Holies. On the contrary, it is stated in Exodus 40:35 that Moses could not enter the Tent of Meeting, because the cloud abode upon it, where there is no reference to any…
Read Charles John Ellicott on Numbers 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. The cloud covered the tabernacle] See the whole account of this supernatural cloud largely explained, Exodus 23:21; and Exodus 40:34-38. Calmet observes that the 15th verse, beginning a new subject, should begin a new chapter, as it has no connection with what goes before; and he thinks this chapter, begun with the 15th verse, should end with the 28th verse of the following.
Read AdamClarke on Numbers 9 →CambridgeThe Cambridge Bible for Schools and Colleges15. it used to be upon the Dwelling] The verbs throughout the rest of the chapter are frequentative, with the exception of ‘they kept’ in Numbers 9:23.
Read Cambridge on Numbers 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe cloud ... - The phenomenon first appeared at the Exodus itself, Exodus 13:21-22. The cloud did not cover the whole structure, but the “tent of the testimony,” i. e.
Read Albert Barnes on Numbers 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Cloud covered… tabernacle — For a striking note on the cloud see Exodus 13:21. As soon as the tabernacle was dedicated the CLOUD came down upon it and the glory filled it, so that Moses was not able to enter in. Exodus 40:35.
Read Daniel Denison Whedon on Numbers 9 →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
On the day that the tabernacle, the Tent of the Testimony, was set up, the cloud covered it and appeared like fire above the tabernacle from evening until morning.
On the day that the tabernacle was raised up, the cloud covered the tabernacle, even the Tent of the Testimony. At evening it was over the tabernacle, as it were the appearance of fire, until morning.
On the day that the tabernacle, the Tent of the Testimony, was set up, the cloud covered it and appeared like fire above the tabernacle from evening until morning.
On the day that the tabernacle was set up, the cloud covered the tabernacle – the tent of the testimony – and from evening until morning there was a fiery appearance over the tabernacle.
Tyndale line
¶ And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.
And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony: and at even it was upon the tabernacle as it were the appearance of fire, until morning.
And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony: and at even it was upon the tabernacle as it were the appearance of fire, until morning.
And on the day that the tabernacle was erected the cloud covered the tabernacle, namely , the tent of the testimony: and at evening there was upon the tabernacle as it were the appearance of fire, until the morning.
And when the Tabernacle was reared vp, a cloude couered the Tabernacle, namely the Tabernacle of the Testimonie: and at euen there was vpon the Tabernacle, as the appearance of fire vntill the morning.
Strictly literal
And on the day that the tabernacle was set up, the cloud covered the tabernacle of the tent of testimony; and at even it was upon the tabernacle as the appearance of fire, until the morning.
And in the day of the raising up of the tabernacle hath the cloud covered the tabernacle, even the tent of the testimony; and in the evening there is on the tabernacle as an appearance of fire till morning;
And in the day of the raising up of the Dwelling Place, the cloud has covered the Dwelling Place, even the Tent of the Testimony; and in the evening there is as an appearance of fire on the Dwelling Place until morning;
And on the day that the tabernacle was reared up the cloud covered the tabernacle of the tent of the testimony: and in the evening there was upon the tabernacle as it were the appearance of fire, until morning.
On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the covenant decrees. At evening the cloud was over the tabernacle. It appeared like fire until morning.
From the Latin
Now on the day that the tabernacle was reared up, a cloud covered it. But from the evening there was over the tabernacle, as it were, the appearance of fire until the morning.
Simplified
The cloud covered the Tent of the Testimony (the Tabernacle) on the day that it was set up, and looked like fire above it from evening until the morning.
And on the day when the House was put up, the cloud came down on it, on the Tent of witness; and in the evening there was a light like fire over the House till the morning.
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 Samaritan Pentateuch share similarities, with the Samaritan version using the word הוקם (arise) instead of הָקִ֣ים. This suggests a slight variation in the understanding of the action of setting up the tabernacle.
וּבְיוֹם֙ הָקִ֣ים אֶת־ הַמִּשְׁכָּ֔ן כִּסָּ֤ה הֶֽעָנָן֙ אֶת־ הַמִּשְׁכָּ֔ן לְאֹ֖הֶל הָעֵדֻ֑ת וּבָעֶ֜רֶב יִהְיֶ֧ה עַֽל־ הַמִּשְׁכָּ֛ן כְּמַרְאֵה־ אֵ֖שׁ עַד־ בֹּֽקֶר׃
16 of the 18 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.
וביום הוקם את המשׁכן כסה הענן את המשׁכן לאהל העדות ובערב יהיה על המשׁכן כמראה אשׁ עד בקר
2 words differ from the Masoretic Text: הוקם (arise), עדות (reminder)
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 Numbers 9:15
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
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)
HTo — ParticleHTo
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tab'-er-na-k'l ('ohel mo`edh "tent of meeting," mishkan, "dwelling"; skene):
A. STRUCTURE AND HISTORY
I. INTRODUCTORY
1. Earlier "Tent of Meeting"
2. A Stage in Revelation
3. The Tabernacle Proper
II. STRUCTURE
1. The Enclosure or Court
2. Structure, Divisions and Furniture of the Tabernacle
(1) Coverings of the Tabernacle (Exodus 26:1-14; 36:8-19)
(a) Tabernacle Covering Proper
(b) Tent Covering
(c) Protective Covering
(2) Framework and Divisions of the Tabernacle (Exodus 26:15-37; 36:20-38)
Arrangement of Coverings
(3) Furniture of the Sanctuary
(a) The Table of Shewbread
(b) The Candlestick (Lampstand)
(c) The Altar of Incense
III. HISTORY
1. Removal from Sinai
2. Sojourn at Kadesh
3. Settlement in Canaan
4. Destruction of Shiloh
5. Delocalization of Worship
6. Nob and Gibeon
7. Restoration of the Ark
Tabernacle
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., “Siccuth”).
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the movable tent-temple which Moses erected for the service of God, according to the “pattern” which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called “the tabernacle of the congregation,” rather “of meeting”, i.e., where God…
The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44;
A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.
The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in…
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָנָן (anan) means 'cloud' and can refer to a cloud-mass or a theophanic cloud, which is a divine manifestation. It is derived from the root word עָנָה (anah). The term is used in contexts related to weather and divine presence.
עָנָן 87 n.m. cloud-mass, cloud
cloud-mass
cloud of incense
base
H6051 עָנָן cloud-mass, cloud
6051 `anan aw-nawn'
from 6049; a cloud (as covering the sky), i.e. the nimbus or
thunder-cloud:--cloud(-y).
see HEBREW for 06049
עָנָן (a.nan) — cloud.
1) cloud, cloudy, cloud-mass
1a) cloud-mass (of theophanic cloud)
1b) cloud
Aramaic equivalent: a.nan (עֲנָן "cloud" H6050)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
kloud (`anan, `abh; nephele, nephos):
I. Clouds in Palestine.
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15;
The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (
PILLAR OF, the miraculous token of the divine presence and care, Ex 14:24 16:10 Nu 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Ex 13:21,22 14:19,20. By it God directed their movements, Nu 9:15-23 14:14 De 1:33. See the beautiful application of the image to the future church in Isa 4:5.
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)
HTo — ParticleHTo
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tab'-er-na-k'l ('ohel mo`edh "tent of meeting," mishkan, "dwelling"; skene):
A. STRUCTURE AND HISTORY
I. INTRODUCTORY
1. Earlier "Tent of Meeting"
2. A Stage in Revelation
3. The Tabernacle Proper
II. STRUCTURE
1. The Enclosure or Court
2. Structure, Divisions and Furniture of the Tabernacle
(1) Coverings of the Tabernacle (Exodus 26:1-14; 36:8-19)
(a) Tabernacle Covering Proper
(b) Tent Covering
(c) Protective Covering
(2) Framework and Divisions of the Tabernacle (Exodus 26:15-37; 36:20-38)
Arrangement of Coverings
(3) Furniture of the Sanctuary
(a) The Table of Shewbread
(b) The Candlestick (Lampstand)
(c) The Altar of Incense
III. HISTORY
1. Removal from Sinai
2. Sojourn at Kadesh
3. Settlement in Canaan
4. Destruction of Shiloh
5. Delocalization of Worship
6. Nob and Gibeon
7. Restoration of the Ark
Tabernacle
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., “Siccuth”).
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the movable tent-temple which Moses erected for the service of God, according to the “pattern” which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called “the tabernacle of the congregation,” rather “of meeting”, i.e., where God…
The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44;
A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.
The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֵדוּת (eduwth) is a feminine noun meaning 'testimony' or 'witness.' It is derived from the root word עֵד (ed), which also relates to the concept of testimony. The term appears in various contexts in the Old Testament, emphasizing its significance in legal and religious settings.
עֵדוּת 19 and עֵדֻת 27 n.f. testimony
base
H5715 עֵדוּת, עֵדֻת testimony
5715 `eduwth ay-dooth'
feminine of 5707; testimony:--testimony, witness.
see HEBREW for 05707
עֵדוּת (e.dut) — testimony.
testimony
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Testimony
(1.) Witness or evidence (2 Thess. 1:10).
(2.) The Scriptures, as the revelation of God’s will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20).
(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).
The whole revelation of God, testifying to man what he is to believe, do, and hope, Ps 19:7 119:88,99 1Co 1:6 Re 1:2. The two stone tables of the law were a visible "testimony" or witness of God’s covenant with his people; and hence the ark of the covenant was called sometimes the testimony, or the ark of the testimony, Ex 25:22 34:29. See ARK.
→ LEGAL
See EVIDENCE
See WITNESSES
Ark of
See ARK
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tab'-er-na-k'l ('ohel mo`edh "tent of meeting," mishkan, "dwelling"; skene):
A. STRUCTURE AND HISTORY
I. INTRODUCTORY
1. Earlier "Tent of Meeting"
2. A Stage in Revelation
3. The Tabernacle Proper
II. STRUCTURE
1. The Enclosure or Court
2. Structure, Divisions and Furniture of the Tabernacle
(1) Coverings of the Tabernacle (Exodus 26:1-14; 36:8-19)
(a) Tabernacle Covering Proper
(b) Tent Covering
(c) Protective Covering
(2) Framework and Divisions of the Tabernacle (Exodus 26:15-37; 36:20-38)
Arrangement of Coverings
(3) Furniture of the Sanctuary
(a) The Table of Shewbread
(b) The Candlestick (Lampstand)
(c) The Altar of Incense
III. HISTORY
1. Removal from Sinai
2. Sojourn at Kadesh
3. Settlement in Canaan
4. Destruction of Shiloh
5. Delocalization of Worship
6. Nob and Gibeon
7. Restoration of the Ark
Tabernacle
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., “Siccuth”).
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the movable tent-temple which Moses erected for the service of God, according to the “pattern” which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called “the tabernacle of the congregation,” rather “of meeting”, i.e., where God…
The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44;
A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.
The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in…
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn