2 Chronicles 6:1 — Word Study
WLCאָ֖ז אָמַ֣ר שְׁלֹמֹ֑ה יְהוָ֣ה אָמַ֔ר לִשְׁכּ֖וֹן בָּעֲרָפֶֽל׃
BSAThenʼâz [at that time, previously] SolomonShᵉlômôh [the king of Israel] declaredʼâmar■ ◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] has saidʼâmar■ [spoken, commanded] that He would dwellshâkan [live, reside, have His presence] in the thick cloudʻărâphel [dense, heavy, darkness, gloom, or a dark cloud]
| Greek | English | Parsing |
|---|---|---|
| אָ֖ז | then | Adverb |
| אָמַ֣ר | he said | Verb, Qal, perfect third person masculine singular |
| שְׁלֹמֹ֑ה | Solomon | Noun proper masculine |
| יְהוָ֣ה | Yahweh | Noun proper |
| אָמַ֔ר | he has said | Verb, Qal, perfect third person masculine singular |
| לִשְׁכּ֖וֹן | to dwell | Preposition, verb qal infinitive construct common |
| בָּעֲרָפֶֽל׃ | in thick darkness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Solomon declared: “The LORD has said that He would dwell in the thick cloud; |
| KJV | Then said Solomon, The LORD hath said that he would dwell in the thick darkness. |
| ASV | Then spake Solomon, Jehovah hath said that he would dwell in the thick darkness. |
| YLT | Then said Solomon, 'Jehovah said — to dwell in thick darkness, |
| WEB | Then Solomon said, “Yahweh has said that he would dwell in the thick darkness. |
| BBE | Then Solomon said, O Lord, to the sun you have given the heaven for a living-place, but your living-place was not seen by men, |
Where they part company is in the rendering of לִשְׁכּ֖וֹן — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause and a prepositional phrase, clearly outlining the declaration and its content.
6 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
subjectשְׁלֹמֹה
verbאָמַר
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 — 2 Chronicles 6:1
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 — Solomon's Declarationgenerated
2 Chronicles 6:1 describes Solomon's declaration regarding God's promise to dwell among His people, emphasizing the significance of the temple as a place of divine presence. This moment reflects the culmination of Solomon's efforts in building the temple, as he acknowledges God's words and intentions, which resonate throughout Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:21 | And the people stood at a distance as Moses approached the thick darkness where God was. |
| 2 | Exodus 24:15–18 | When Moses went up on the mountain, the cloud covered it, |
| 3 | Leviticus 16:2 | And the LORD said to Moses: “Tell your brother Aaron not to enter freely into the Most Holy Place behind the veil in front of the mercy seat on the ark, or else he will die, because I appear in the cloud above the mercy seat. |
| 4 | Deuteronomy 4:11 | You came near and stood at the base of the mountain, a mountain blazing with fire to the heavens, with black clouds and deep darkness. |
| 5 | 1 Kings 8:12–21 | Then Solomon declared: “The LORD has said that He would dwell in the thick cloud. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Margenerated
The verb אָמַר (amar) means 'to say' or 'to speak.' It is a versatile word in Hebrew, used in various contexts including commands, promises, and declarations. In this verse, it emphasizes the authoritative nature of God's communication, highlighting that what is said carries weight and significance.
This form is in the perfect tense, indicating a completed action in the past. Solomon is not merely recounting a command; he is affirming a divine promise that has been established, thus reinforcing the importance of God's words in the context of the temple's dedication.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses declared for אָמַר, aligning with the KJV and ASV, both of which also convey the sense of a formal statement.
Sentence Structuregenerated
The verse consists of a main clause introduced by the finite verb אָמַר, he said, with additional phrases elaborating on the subject and the content of the declaration. The structure emphasizes Solomon's role as the speaker and the significance of the LORD's message.
The word order places the adverb אָז (az) at the beginning, indicating a temporal setting for the declaration, which adds context to the statement being made.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἶπεν (eipen), meaning 'he said.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the focus on the act of speaking.
For לִשְׁכּ֖וֹן, the LXX uses κατασκηνῶσαι (kataskēnōsai), which implies a sense of settling down or residing, aligning well with the Hebrew meaning of dwelling among the people.
In plain words — the whole versegenerated
2 Chronicles 6:1 shows Solomon declaring that the LORD has said He would dwell in a thick cloud. This statement underscores the importance of God's presence in the temple, highlighting the connection between the divine and the physical space of worship.
Frequently Asked Questionsgenerated
It signifies God's presence being both majestic and mysterious, indicating that He is among His people while also maintaining a sense of holiness and separation.
It marks a pivotal moment in Israel's history, as it acknowledges God's promise and the establishment of the temple as a central place of worship.
This theme of God's presence in a cloud is seen throughout Scripture, such as in Exodus when He led the Israelites through the wilderness, emphasizing His guidance and protection.
As king, Solomon serves as the mediator between God and the people, affirming God's words and establishing the temple as a sacred space for worship.
Reflection Questionsgenerated
- How can I recognize God's presence in my life today, similar to how He dwelled in the temple?
- What does it mean for me to make space for God in my own life?
- In what ways can I share the importance of God's presence with others?
- How does understanding God's promise to dwell with His people affect my relationship with Him?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Chronicles 6:1 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Solomon, The LORD hath said that he would dwell in the thick darkness. The Lord hath said that he would dwell in the thick darkness.
Read Robert Jamieson on 2 Chronicles 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible2 CHAPTER 6 Solomon blesseth the people, and praiseth God. . His excellent prayer, wherein he showeth the right use of the temple . This whole chapter, for the substance, and almost all the words of it, are explained See Poole "".
Read Matthew Poole on 2 Chronicles 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 6:1 Then said Solomon, The LORD hath said that he would dwell in the thick darkness.Ver. 1. Then said Solomon.] See 1 Kings 8:12-14, &c.
Read John Trapp on 2 Chronicles 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVI. 2. KING SOLOMON BLESSES HIS PEOPLE AND HIS GOD (2 Chronicles 6:1-11.) (Comp. 1 Kings 8:12-21.) This section also is in verbal agreement with the parallel account, with a few slight exceptions. (1) The thick darkness.—‘Araphel, which is explained as caligo nubium, “gloom of clouds.” (See Exodus 20:21; Deuteronomy 4:11; Psalms 18:9. Comp. the Greek, ὅ ?ñöíç.) The Targum on 1 Kings 8:12 reads Jerusalem, but this is probably a gloss.
Read Charles John Ellicott on 2 Chronicles 6 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VI Solomon's prayer at the dedication of the temple, 1-42. NOTES ON CHAP. VI Verse 1. The Lord hath said that he would dwell] Solomon, seeing the cloud descend and fill the house, immediately took for granted that the Lord had accepted the place, and was now present. What occurred now was precisely the same with what took place when Moses reared the tabernacle in the wilderness; see Exodus 40:34-35: A cloud covered the tent-and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent - because the glory of the Lord filled the tabernacle. The Chaldee paraphrases thus: "Then said Solomon, It has pleased God to place his majesty in the city of…
Read AdamClarke on 2 Chronicles 6 →CambridgeThe Cambridge Bible for Schools and CollegesCh. 2 Chronicles 6:1-11 (= 1 Kings 8:12-21). Solomon’s Blessing 1, 2. These verses come from 1 Kings, the only important variation being, But I have built (Chron.), for I have surety built (1 Kin.). They seem to have been originally taken from some song.
Read Cambridge on 2 Chronicles 6 →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
Then Solomon declared: “The LORD has said that He would dwell in the thick cloud;
Then Solomon said, “Yahweh has said that he would dwell in the thick darkness.
Then Solomon declared: “The LORD has said that He would dwell in the thick cloud.
Then Solomon said, “The Lord has said that he lives in thick darkness.
Tyndale line
Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
Then spake Solomon, Jehovah hath said that he would dwell in the thick darkness.
Then spake Solomon, The LORD hath said that he would dwell in the thick darkness.
Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
Then Salomon sayd, The Lord hath sayde that he would dwell in the darke cloude:
Strictly literal
Then said Solomon: Jehovah said that he would dwell in the thick darkness.
Then said Solomon, 'Jehovah said — to dwell in thick darkness,
Then Solomon said, “YHWH said [He would] dwell in thick darkness,
Then said Solomon, “The Lord said that he would dwell in the thick darkness.
Then Solomon said, “Yahweh has said that he would live in thick darkness,
From the Latin
Then Solomon said: The Lord promised that he would dwell in a cloud.
Simplified
Then Solomon spoke, “The Lord said that he lives in deep darkness.
Then Solomon said, O Lord, to the sun you have given the heaven for a living-place, but your living-place was not seen by men,
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 (MT) of 2 Chronicles 6:1 states, "Then Solomon declared: 'The LORD has said that He would dwell in the thick cloud,'" while the Septuagint (LXX) agrees with the MT in content, matching all seven words in a word-by-word correspondence. This indicates a strong alignment between the two texts regarding this verse. There are no significant differences noted in the surviving witnesses, including the Samaritan Pentateuch and the Dead Sea Scrolls, which further support the MT's reading.
אָ֖ז אָמַ֣ר שְׁלֹמֹ֑ה יְהוָ֣ה אָמַ֔ר לִשְׁכּ֖וֹן בָּעֲרָפֶֽל׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 2 Chronicles 6:1
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
N-proper — Noun proper masculineHNpm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
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
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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.…
עֲרָפֶל (araphel) refers to a cloud, specifically a heavy or dark cloud. It conveys a sense of gloom or thick darkness, as noted in various lexicons. The word is built from a root associated with darkness, and it emphasizes the heaviness of the cloud.
עֲרָפֶל n.m. cloud, heavy cloud
base
H6205 עֲרָפֶל cloud, heavy cloud
6205 `araphel ar-aw-fel'
probably from 6201; gloom (as of a lowering sky):--(gross,
thick) dark (cloud, -ness).
see HEBREW for 06201
עֲרָפֶל (a.ra.phel) — cloud.
cloud, heavy or dark cloud, darkness, gross darkness, thick darkness
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,