Psalms 120:5 — Word Study
WLCאֽוֹיָה־ לִ֭י כִּי־ גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־ אָהֳלֵ֥י קֵדָֽר׃
BSAWoeʼôwyâh△ [sorrow, lament] thatkîy I dwellgûwr■ [sojourn, live as a stranger] in MeshechMeshek [a land of darkness, a region of barbarism] that I liveshâkan■ [reside, abide] amongʻim the tentsʼôhel [nomadic homes, temporary dwellings] of KedarQêdâr [a people of darkness, descendants of Ishmael]
| Greek | English | Parsing |
|---|---|---|
| אֽוֹיָה־ | woe! | Particle |
| לִ֭י | to me | Preposition, suffix |
| כִּי־ | that | Particle |
| גַ֣רְתִּי | I have sojourned | Verb, Qal, perfect first person common singular |
| מֶ֑שֶׁךְ | Meshech | Noun proper |
| שָׁ֝כַ֗נְתִּי | I have dwelt | Verb, Qal, perfect first person common singular |
| עִֽם־ | with | Preposition |
| אָהֳלֵ֥י | [the] tents of | Noun common, masculine plural construct |
| קֵדָֽר׃ | Kedar | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to me that I dwell in Meshech, that I live among the tents of Kedar! |
| KJV | Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar! |
| ASV | Woe is me, that I sojourn in Meshech, That I dwell among the tents of Kedar! |
| YLT | Woe to me, for I have inhabited Mesech, I have dwelt with tents of Kedar. |
| WEB | Woe is me, that I live in Meshech, that I dwell among the tents of Kedar! |
| BBE | Sorrow is mine because I am strange in Meshech, and living in the tents of Kedar. |
The translations agree on the psalmist's lament and the places mentioned.
The verse consists of one main clause followed by a subordinate clause that elaborates on the psalmist's situation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאוֹיָה
verbגּוּר
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 120:5
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 Lament for Peacegenerated
Psalms 120:5 captures the psalmist's deep sorrow for living in a tumultuous environment, specifically in Meshech and among the tents of Kedar. These locations symbolize a life of conflict and distance from peace. The verses surrounding this lament further emphasize the psalmist's feelings of alienation and desire for harmony, as seen in Psalm 120:6 and Psalm 120:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:2–3 | If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. |
| 2 | Jeremiah 15:10 | Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me. |
| 3 | Micah 7:1–2 | Woe is me! For I am like one gathering summer fruit at the gleaning of the vineyard; there is no cluster to eat, no early fig that I crave. |
| 4 | 2 Peter 2:7–8 | and if He rescued Lot, a righteous man distressed by the depraved conduct of the lawless |
| 5 | Revelation 2:13 | I know where you live, where the throne of Satan sits. Yet you have held fast to My name and have not denied your faith in Me, even in the day when My faithful witness Antipas was killed among you, where Satan dwells. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֽוֹיָה, 'o.yah-generated
The word אוֹיָה ('o.yah) is a feminine form of 'woe,' indicating a cry of lament or grief. It expresses a profound sense of sorrow, as seen in contexts like Isaiah 6:5, where the prophet laments his own sinfulness.
This word conveys the psalmist's distress over his circumstances, emphasizing the emotional weight of living in a place that feels hostile and far from peace.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, conveying the psalmist's lament for his dwelling in Meshech and Kedar.
Sentence Structuregenerated
The main finite verb is גַ֣רְתִּי, I have sojourned, which governs the structure of the verse. It is followed by a prepositional phrase indicating where the psalmist has sojourned, and another clause that describes his dwelling.
The order emphasizes the psalmist's feelings of alienation, with the lament expressed first, followed by the specifics of his situation.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew words into Greek, using ἐμακρύνθη for גַ֣רְתִּי, suggesting a sense of distance or separation. This choice reflects the psalmist's feelings of being far from peace.
The Greek rendering captures the essence of the lament, although the word order differs from the Hebrew.
In plain words — the whole versegenerated
Psalms 120:5 expresses the psalmist's sorrow for living in Meshech and among the tents of Kedar, places associated with conflict and darkness. This lament highlights his feelings of being out of place and longing for peace.
Frequently Asked Questionsgenerated
The term 'woe' indicates deep sorrow and lament for his situation and surroundings.
These places symbolize a life of conflict and distance from peace, reflecting the psalmist's feelings of alienation.
Tents represent a transient and unstable existence, emphasizing the psalmist's longing for a permanent home of peace.
It connects with themes of lament and longing for peace found in other passages, such as Jeremiah and Micah.
Reflection Questionsgenerated
- In what ways do I feel out of place in my current environment, and how can I seek peace?
- How can I relate to the psalmist's feelings of sorrow and longing for a better situation?
- What steps can I take to create a sense of peace in my own life?
- How do the themes of this psalm resonate with my personal experiences?
The early church on this verse — how the Fathers read it
Early church fathers like Jerome and Augustine reflect on the themes of this verse, discussing the nature of lament and the longing for peace.
But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever.Early Church Fathers on Psalms 120 →
"Alas, that my sojourning has become far off!" [Psalms 120:5]. It has departed far from You: my pilgrimage has become a far one.Early Church Fathers on Psalms 120 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 120:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe is me, that I sojourn in Mesech,.... Meshech was a son of Japheth, Genesis 10:2; whose posterity are thought by some to be the Muscovites (z) and Scythians, a barbarous sort of people: Mesech is
Read John Gill on Psalms 120 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar! Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar! "Mesech" - i:e., the Moschi, in the regions of Iberia, Armenia, and Colchis.
Read Robert Jamieson on Psalms 120 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMesech and Kedar are two sorts of people, oft mentioned in Scripture, and reckoned amongst the heathen and barbarous nations. But their nurses are not here to be understood properly, (for we do not read that either David or the Israelites in the Babylonish captivity dwelt in their lands,) but only metaphorically, as the ungodly Israelites are called Sodom and Gomorrah, , and Amorites and Hittithes, ,45, and as in common speech among us, men of an evil character are called Turks or Jews. And so he explains himself in the next verse by this description of them, him or them that hated peace, although David sought peace with them, . And so he speaks either, 1. Of the Philistines, among whom he…
Read Matthew Poole on Psalms 120 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 120:5 Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar!Ver. 5. Woe is me, that I sojourn in Mesech] That is, in Muscovio, say some; in Hetruria, say others; in Cappadocia rather, Magog’ s country, Ezekiel 38:2-3; anywhere out of the bosom of the true Church; or (as some sense it) in the Church, but among Israelites worse than any Ishmaelites or Pagans. That I dwell in the tents of Kedar!] With Kedarens or Saracens, as they were afterwards called. Among these David was in danger ne cum lupis ululando tandem et ipse ex ove lupus evaderet. Guilt or grief a good man is sure to get by being in bad company, which maketh him cry, "Oh that I had the wings of a dove,"…
Read John Trapp on Psalms 120 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Mesech.—This name is generally identified with Moschi, mentioned by Herodotus (iii. 94), a tribe on the borders of Colchis and Armenia. It appears again in the prophet Ezekiel 27:13; Ezekiel 38:3; Ezekiel 39:1. The only reason for suspecting the accuracy of this identification is the remoteness from Kedar, who were a nomad tribe of Arabia. (See Genesis 25:13; Son 1:5.) But in the absence of any other indication of the motive for the mention of these tribes here, this very remoteness affords a sufficiently plausible one; or they may be types of savage life, selected the one from the north, and the other from the south, as poetry dictated. It is quite possible that the circumstances amid…
Read Charles John Ellicott on Psalms 120 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. That I sojourn in Mesech] The Chaldee has it, "Wo is me that I am a stranger with the Asiatics, (אוסאי useey,) and that I dwell in the tents of the Arabs." Calmet, who understands the Psalm as speaking of the state of the captives in Babylon and its provinces, says, "Meshec was apparently the father of the Mosquians, who dwelt in the mountains that separate Iberia from Armenia, and both from Colchis. These provinces were subjugated by Nebuchadnezzar; and it is evident from 2Kg 17:23-24; 2Kg 18:11; 2Kg 19:12-13, that many of the Jews were held in captivity in those countries. As to Kedar, it extended into Arabia Petraea, and towards the Euphrates; and is the country afterwards known…
Read AdamClarke on Psalms 120 →
CambridgeThe Cambridge Bible for Schools and Colleges5–7. The Psalmist laments that he is compelled to live among neighbours who are as hostile as rude barbarians.
Read Cambridge on Psalms 120 →
Albert Barnes1798–1870Barnes' Notes on the BibleWoe is me - My lot is a sad and pitiable one, that I am compelled to live in this manner, and to be exposed thus to malignant reproaches. It is like living in Mesech or in Kedar.
Read Albert Barnes on Psalms 120 →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
Woe to me that I dwell in Meshech, that I live among the tents of Kedar!
Woe is me, that I live in Meshech, that I dwell among the tents of Kedar!
Woe to me that I dwell in Meshech, that I live among the tents of Kedar!
How miserable I am! For I have lived temporarily in Meshech; I have resided among the tents of Kedar.
Tyndale line
Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!
Woe is me, that I sojourn in Meshech, That I dwell among the tents of Kedar!
Woe is me, that I sojourn in Meshech, that I dwell among the tents of Kedar!
Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar!
Woe is to me that I remaine in Meschech, and dwell in the tentes of Kedar.
Strictly literal
Woe is me, that I sojourn in Meshech, that I dwell among the tents of Kedar!
Woe to me, for I have inhabited Mesech, I have dwelt with tents of Kedar.
Woe to me, for I have inhabited Mesech, || I have dwelt with tents of Kedar.
Woe is me, that I sojourn in Meshech, that I dwell in the tents of Kedar!
Woe is me because I temporarily live in Meshech; I lived previously among the tents of Kedar.
From the Latin
The Lord is thy keeper, the Lord is thy protection upon thy right hand.
Simplified
I'm sorry for myself, because I live as a foreigner in Meshech, or among the tent-dwellers of Kedar.
Sorrow is mine because I am strange in Meshech, and living in the tents of Kedar.
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 show significant agreement in the content of this verse, with six of the nine words matched. The Septuagint's word order and articles differ, but the core message remains consistent.
אֽוֹיָה־ לִ֭י כִּי־ גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־ אָהֳלֵ֥י קֵדָֽר׃
6 of the 9 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 Psalms 120:5
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.
אוֹיָה (owyah) is a feminine form of the word for 'woe,' indicating a lament or expression of grief. It appears in contexts of sorrow, such as in Psalm 120:5, where it conveys a sense of distress.
אוֹיָה = אוֹי ψ 120:5 א֣וֹיָה לִּ֭י.
done
H190 אוֹיָה
190 'owyah o-yaw'
feminine of 188:--woe.
see HEBREW for 0188
אוֹיָה (o.yah) — woe!.
woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
מֶ֫שֶׁךְ (Meshek) refers to a figure from the Old Testament, specifically a son of Japheth, who is associated with northern nations including the Moschi. The entries indicate that Meshech is linked to the descendants of Japheth and is often mentioned alongside other nations such as Tubal and Magog. The name is thought to mean 'drawing out,' but the lexicons do not provide further details on its derivation.
מֶ֫שֶׁךְ n.pr.gent. the Moschi;—‘son’ of Japeth
base
H4902 מֶ֫שֶׁךְ the Moschi
4902 Meshek meh'-shek
the same in form as 4901, but probably of foreign derivation;
Meshek, a son of Japheth, and the people descended from
him:--Mesech, Meshech.
see HEBREW for 04901
מֶ֫שֶׁךְ (me.shekh) — Meshech.
A man living at the time of the Patriarchs, first mentioned at Gen.10.2;
son of: Japheth (H3315);
brother of: Gomer (H1586), Magog (H4031), Madai (H4074), Javan (H3120), Tubal (H8422) and Tiras (H8494)
§ Mesech or Meshech = "drawing out"
1) son of Japheth, grandson of Noah, and progenitor of peoples to the north of Israel
1a) descendants of Mesech often mentioned in connection with Tubal, Magog, and other northern nations including the Moschi, a people on the borders of Colchis and Armenia
מֶ֫שֶׁךְ (me.shekh) — Meshech.
§ Mesech or Meshech = "drawing out"
descendants of Mesech often mentioned in connection with Tubal, Magog, and other northern nations including the Moschi, a people on the borders of Colchis and Armenia
מֶ֫שֶׁךְ (me.shekh) — Meshech.
§ Mesech or Meshech = "drawing out"
N-proper — Noun properHNpl
Meshech
Drawing out, the sixth son of Japheth (Gen. 10:2), the founder of a tribe (1 Chr. 1:5; Ezek. 27:13; 38:2,3). They were in all probability the Moschi, a people inhabiting the Moschian Mountains, between the Black and the Caspian Seas. In Ps. 120:5 the name occurs as simply a synonym for foreigners or barbarians. “During the ascendency of the Babylonians and Persians in Western Asia, the Moschi were subdued; but it seems probable that a large number of them crossed the Caucasus range and spread over the northern steppes, mingling with the Scythians. There they became known as Muscovs, and gave that name to the Russian nation and its ancient capital by which they are…
who is drawn by force
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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)
N-mp — Noun common · masculine plural constructHNcmpc
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…
קֵדָר (Qedar) refers to a son of Ishmael and his descendants, often associated with a nomadic tribe in the Arabian desert. The name may imply a dark or swarthy appearance, possibly linked to their tents. It is first mentioned in Genesis 25:13, highlighting Kedar's role in the lineage of Arab peoples.
קֵדָר n.pr.gent. (swarthy? black-tented?)
tribe of nomads in Arab. desert
ancestor of 1, son of Ishmael
base
H6938 קֵדָר (swarthy? black-tented?) . tribe of nomads in Arab. desert
. ancestor of 1, son of Ishmael
6938 Qedar kay-dawr'
from 6937; dusky (of the skin or the tent); Kedar, a son of
Ishmael; also (collectively) Bedouin (as his descendants or
representatives):--Kedar.
see HEBREW for 06937
קֵדָר (qe.dar) — Kedar.
A man of the Arabs living at the time of the Patriarchs, first mentioned at Gen.25.13;
son of: Ishmael (H3458);
brother of: Nebaioth (H5032), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Dumah (H1746), Massa (H4854), Hadad (H2301), Tema (H8485), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
§ Kedar = "dark"
1) a son of Ishmael
n pr people
2) the descendants of Kedar
N-proper — Noun proper masculineHNpm
ke'-dar (qedhar; Kedar): Second in order of the sons of Ishmael (Ge 25:13 parallel 1Ch 1:29). The name occurs as typical of a distant eastern country in opposition to the lands of the Mediterranean (Jer 2:10). The author of Second Isa introduces this tribe in company with Nebaioth, and both are represented as owners of flocks (Isa 60:7). Evidence of their nomadic habits appears in Jer 49:28,29, where they are classed among the Bene-Qedhem, and mention is made of their flocks, camels, tents, curtains and furniture. They are spoken of (Isa 42:11) as dwelling in…
Kedar
Dark-skinned, the second son of Ishmael (Gen. 25:13).
It is the name for the nomadic tribes of Arabs, the Bedouins generally (Isa. 21:16; 42:11; 60:7; Jer. 2:10; Ezek. 27:21), who dwelt in the north-west of Arabia. They lived in black hair-tents (Cant. 1:5). To “dwell in the tents of Kedar” was to be cut off from the worship of the true God (Ps. 120:5). The Kedarites suffered at the hands of Nebuchadnezzar (Jer. 49:28, 29).
(dark-skinned), the second in order of the sons of Ishmael, (Genesis 25:13; 1 Chronicles 1:29) and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The "glory of Kedar" is recorded by the prophet Isaiah, (Isaiah 21:13-17) in the burden upon Arabia; and its importance may also be inferred from the "princes of Kedar" mentioned by Ezekiel, (Ezekiel 27:21) as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, "archers" and "mighty men." (Isaiah 21:17) comp. Psal 120:5 That they also settled in villages or towns we find from Isaiah. (Isaiah 42:11) The tribe seems to have been one of the most…
A son of Ishmael, Ge 25:13, the father of the Kedarenians or Cedrei, mentioned by Pliny, who dwelt in the neighborhood of the Nabatheans, in Arabia Deserta. They were a numerous and powerful tribe, not of the best reputation, Ps 120:5, and their name is sometimes put for the whole of Arabia Desert and its wandering inhabitants, Isa 21:16,17 42:11. Their black camel’s hair tents are a picturesque feature in a landscape, So 1:5.
