Psalms 15:1 — Word Study
WLCיְ֭הֹוָה מִי־ יָג֣וּר בְּאָהֳלֶ֑ךָ מִֽי־ יִ֝שְׁכֹּ֗ן בְּהַ֣ר קָדְשֶֽׁךָ׃
BSAA Psalmmizmôwr of DavidDâvid O LORDYᵉhôvâh [Yehovah, The covenant Name of God] whomîy [what person, whoever] may abidegûwr▸ [sojourn, dwell temporarily] in Your tentʼôhel [tabernacle, sacred dwelling place] Whomîy [what person, whoever] may dwellshâkan▸ [live, reside permanently] on Your holyqôdesh [set-apart, sacred] mountainhar [hill, elevated place]
| Greek | English | Parsing |
|---|---|---|
| יְ֭הֹוָה | O Yahweh | Noun proper |
| מִי־ | who? | Pronoun |
| יָג֣וּר | will he sojourn | Verb, Qal, imperfect third person masculine singular |
| בְּאָהֳלֶ֑ךָ | in tent your | Preposition, noun common masculine singular construct, suffix |
| מִֽי־ | who? | Pronoun |
| יִ֝שְׁכֹּ֗ן | will he dwell | Verb, Qal, imperfect third person masculine singular |
| בְּהַ֣ר | on [the] mountain of | Preposition, noun common masculine singular construct |
| קָדְשֶֽׁךָ׃ | holiness your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, who may abide in Your tent? Who may dwell on Your holy mountain? |
| KJV | LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? |
| ASV | Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? |
| YLT | A Psalm of David. Jehovah, who doth sojourn in Thy tent? Who doth dwell in Thy holy hill? |
| WEB | Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill? |
| BBE | Lord, who may have a resting-place in your tent, a living-place on your holy hill? |
The translations agree on the essential meaning of the verse, maintaining the inquiry about worthiness.
The verse consists of two main questions directed to God, emphasizing the inquiry into the nature of righteousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbדָּוִד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 15:1
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 — A Question of Worthinessgenerated
Psalm 15:1 poses a profound question about who is fit to dwell in the sacred space of God. The psalmist seeks to understand the character and integrity required for communion with the divine, setting the stage for the qualities that follow in the subsequent verses. This inquiry reflects a broader theme in the Psalms regarding the nature of righteousness and the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:1–4 | Blessed is the man who does not walk in the counsel of the wicked, or set foot on the path of sinners, or sit in the seat of mockers. |
| 2 | Psalm 23:6 | Surely goodness and mercy will follow me all the days of my life, and I will dwell in the house of the LORD forever. |
| 3 | Psalm 21:3–5 | For You welcomed him with rich blessings; You placed on his head a crown of pure gold. |
| 4 | Psalm 27:4 | One thing I have asked of the LORD; this is what I desire: to dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and seek Him in His temple. |
| 5 | Psalm 61:4 | Let me dwell in Your tent forever and take refuge in the shelter of Your wings. Selah |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יָג֣וּר, ya.Gurgenerated
The verb יָג֣וּר (ya.Gur) means 'to sojourn' or 'to dwell temporarily.' It is in the imperfect tense, indicating an ongoing action, and is parsed in the third person masculine singular. This suggests a person who is in the process of seeking a place to reside, particularly in a sacred context.
The root conveys a sense of being a stranger or guest, emphasizing the transient nature of human existence before God. In this verse, it reflects the psalmist's inquiry into who is worthy to temporarily reside in God's presence, highlighting the sacredness of the space.
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 verse consists of two main clauses, both beginning with the interrogative pronoun מִי (mi), meaning 'who?' Each clause poses a question about the qualifications for dwelling in God's sacred space. The structure emphasizes the inquiry into the nature of righteousness required for communion with God.
The first clause focuses on the temporary aspect of residing, while the second addresses a more permanent dwelling, illustrating a progression in the psalmist's thought regarding the nature of divine fellowship.
Septuagint Backgroundgenerated
The Septuagint translates יָג֣וּר as παροικήσει, which means 'to dwell as a stranger' or 'to reside.' This choice indicates a focus on the temporary nature of human existence in relation to the divine, aligning with the original Hebrew sense of being a sojourner in God's presence.
The use of ἐν for the second clause emphasizes the idea of residing within a sacred space, further reinforcing the theme of holiness associated with God's dwelling.
In plain words — the whole versegenerated
Psalm 15:1 asks who is worthy to live in God's presence. The psalmist seeks to understand what kind of person can dwell in God's sacred space, highlighting the importance of integrity and righteousness in approaching God.
Frequently Asked Questionsgenerated
To abide in God's tent refers to being in His presence, symbolizing a close relationship with Him, characterized by integrity and righteousness.
The question emphasizes the holiness of God and the need for individuals to reflect His character to dwell in His presence.
The following verses outline qualities such as integrity, truthfulness, and respect for others as essential for dwelling in God's presence.
This psalm connects with themes found in other psalms regarding righteousness and the conditions for fellowship with God, such as in Psalm 1:1-4.
Reflection Questionsgenerated
- What qualities do I need to cultivate in my life to draw closer to God?
- How can I ensure that I am living in a way that reflects integrity and righteousness?
- In what ways can I seek to dwell in God's presence daily?
- How does understanding my worthiness to be in God's presence affect my relationship with Him?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing its implications for understanding righteousness and the nature of God's dwelling.
Touching this title there is no question. "O Lord who shall sojourn in Your tabernacle?" [Psalms 15:1].Early Church Fathers on Psalms 15 →
Since the psalm before this also prophesied salvation for the inhabitants of Jerusalem and forecast the return of those already made captive,Early Church Fathers on Psalms 15 →
Unlike some of the psalms, this one is not shrouded in darkness, but here the Lord responds to the prophet’s question following the pattern of the Decalogue,Early Church Fathers on Psalms 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 15:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, who shall abide in thy tabernacle?.... This question, with the following, is put by the psalmist in a view of the sad corruption and degeneracy of mankind described in the preceding psalm,
Read John Gill on Psalms 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? Lord, who shall abide in thy tabernacle? The Lord's abode is represented by the "tabernacle," wherein His worshippers had communion with Him.
Read Robert Jamieson on Psalms 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 15 THE The occasion and time of composing this Psalm is uncertain; but the scope of it is plain, which is to give the character of a holy and happy man, and to describe the way to true blessedness; wherein this is observable, that he is wholly silent as to the ceremonial or ritual observations of the law; not that he doth disown them, or allow the neglect of them, as is manifest from David’ s constant practice, an from many other passages; but that he might undeceive the hypocritical Israelites, who laid too great a stress upon those things, as the diligent performance thereof would excuse their wicked lives, which error almost all the prophets do observe and condemn in them; and…
Read Matthew Poole on Psalms 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 15:1 « A Psalm of David. » LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?Ver. 1. Lord, who shall abide in thy tabernacle?] Heb. who shall sojourn? for that is our condition while here, in a foreign country, and not at home. The Church militant also is transportative, as well as the tabernacle; and not fixed to one place. Never was the ark settled till set in Solomon’ s temple; neither shall we till we come to heaven. David, having described an atheist in Psalms 14:1-4, and finding but too many such in the bosom of the Church, politicians, profane persons, hypocrites, who profess that they know God, but in works they deny him, Titus 1:16 (he that dethroneth…
Read John Trapp on Psalms 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Abide . . . dwell.—Properly, as in margin, sojourn like a passing guest, and dwell like a resident. But here the two terms are apparently used as synonyms. It was the natural form in which to put the question at Jerusalem, where God had His abode in the Temple, and we may paraphrase it thus: “What constitutes a true and genuine citizen of the kingdom of God?” The form of Wordsworth’s poem, “Who is the happy warrior? who is he,” &c, was possibly suggested by the Psalm, and it may be read with advantage by the side of it.
Read Charles John Ellicott on Psalms 15 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XV The important question answered, Who is a proper member of the Church militant? and who shall finally join the Church triumphant? Psalms 15:1 contains the question; Psalms 15:2-5, the answer. NOTES ON PSALM XV The title, מזמור לדוד mizmor ledavid, a Psalm of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in their own land, with the restoration of their temple service and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the most general utility, and demands the…
Read AdamClarke on Psalms 15 →CambridgeThe Cambridge Bible for Schools and Colleges1. More exactly: Jehovah, who shall sojourn in thy tent? Who shall dwell in thy holy mountain? Who is worthy to be received as Jehovah’s guest, to enjoy His protection and hospitality, to dwell in the place which He has consecrated by His Presence? Cp. Psalms 5:4. It is not as a mere form of speech that the Psalmist addresses Jehovah. By this appeal he at once places himself and his readers in immediate relation to Jehovah. The question is asked of Him, and the answer is given as in His Presence. In thy tent might be wholly metaphorical and mean no more than in thy abode, but here where it stands in parallelism to thy holy mountain, it is natural to see a reference to ‘the tent’ which David…
Read Cambridge on Psalms 15 →Albert Barnes1798–1870Barnes' Notes on the BibleLord, who shall abide in thy tabernacle? - Margin, “sojourn.” The Hebrew word means properly to “sojourn;” that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while.
Read Albert Barnes on Psalms 15 →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
O LORD, who may abide in Your tent? Who may dwell on Your holy mountain?
Yahweh, who shall dwell in your sanctuary? Who shall live on your holy hill?
A Psalm of David. O LORD, who may abide in Your tent? Who may dwell on Your holy mountain?
Lord, who may be a guest in your home? Who may live on your holy hill?
Tyndale line
LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?
LORD, who shall sojourn in thy tabernacle? who shall dwell in thy holy hill?
A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
A Psalme of Dauid. Lord, who shall dwell in thy Tabernacle? who shall rest in thine holy Mountaine?
Strictly literal
Jehovah, who shall sojourn in thy tent? who shall dwell in the hill of thy holiness?
A Psalm of David. Jehovah, who doth sojourn in Thy tent? Who doth dwell in Thy holy hill?
A PSALM OF DAVID. YHWH, who sojourns in Your tent? Who dwells in Your holy hill?
“A psalm of David.” Lord, who may sojourn in thy tent? who may dwell on thy holy mount?
Yahweh, who may stay in your tabernacle? Who may live on your holy hill?
From the Latin
The inscription of a title to David himself. Preserve me, O Lord, for I have put trust in thee.
Simplified
Who may enter your sanctuary, Lord? Who may come into your presence on your holy mountain?
Lord, who may have a resting-place in your tent, a living-place on your holy hill?
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 Septuagint largely agree on the wording of this verse, with 7 of the 8 Hebrew words matched in the Greek translation. The Dead Sea Scrolls present a partial agreement, with some words supplied by an editor, indicating a similar understanding of the text's core questions.
יְ֭הֹוָה מִי־ יָג֣וּר בְּאָהֳלֶ֑ךָ מִֽי־ יִ֝שְׁכֹּ֗ן בְּהַ֣ר קָדְשֶֽׁךָ׃
7 of the 8 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.
[יהוה] מי יגור באהל׳ך מי [ישכן] [בהר] [קדש׳ך]
4 words on the leather — 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 15:1
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms