Psalms 78:60 — Word Study
WLCוַ֭יִּטֹּשׁ מִשְׁכַּ֣ן שִׁל֑וֹ אֹ֝֗הֶל שִׁכֵּ֥ן בָּאָדָֽם׃
BSAHe abandonednâṭash▸ [forsook, left] the tabernaclemishkân [dwelling place, sanctuary] of ShilohShîylôh [place of rest] the tentʼôhel [nomad's home, portable sanctuary] He had pitchedshâkan■ [placed, set up] among menʼâdâm [humanity, people, the Israelites]
| Greek | English | Parsing |
|---|---|---|
| וַ֭יִּטֹּשׁ | and he abandoned | Verb, Qal, sequential imperfect third person masculine singular |
| מִשְׁכַּ֣ן | [the] tabernacle of | Noun common, masculine singular construct |
| שִׁל֑וֹ | Shiloh | Noun proper |
| אֹ֝֗הֶל | [the] tent | Noun common, masculine singular absolute |
| שִׁכֵּ֥ן | [which] he had pitched | Verb, Piel, perfect third person masculine singular |
| בָּאָדָֽם׃ | among humankind | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He abandoned the tabernacle of Shiloh, the tent He had pitched among men. |
| KJV | So that he forsook the tabernacle of Shiloh, the tent which he placed among men; |
| ASV | So that he forsook the tabernacle of Shiloh, The tent which he placed among men; |
| YLT | And He leaveth the tabernacle of Shiloh, The tent He had placed among men, |
| WEB | so that he abandoned the tent of Shiloh, the tent which he placed among men, |
| BBE | So that he went away from the holy place in Shiloh, the tent which he had put among men; |
Where they part company is in the choice of synonyms for 'abandoned' — see How Translations Differ.
The main action is clear, with supporting phrases providing context about what was abandoned and where it was situated.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטַשׁ
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 78:60
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Abandonment of Shilohgenerated
Psalms 78:60 recounts a time when God abandoned the tabernacle at Shiloh, a significant place of worship for the Israelites. This moment is part of a larger narrative reflecting on Israel's disobedience and God's response to their unfaithfulness. The psalmist highlights the consequences of Israel's actions, leading to God's withdrawal from their midst, which is a theme echoed throughout the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 18:1 | Then the whole congregation of Israel assembled at Shiloh and set up the Tent of Meeting there. And though the land was subdued before them, |
| 2 | 1 Samuel 1:3 | Year after year Elkanah would go up from his city to worship and sacrifice to the LORD of Hosts at Shiloh, where Eli’s two sons, Hophni and Phinehas, were priests to the LORD. |
| 3 | 1 Samuel 4:4–11 | So the people sent men to Shiloh, and they brought back the ark of the covenant of the LORD of Hosts, who sits enthroned between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. |
| 4 | Jeremiah 7:12–14 | But go now to the place in Shiloh where I first made a dwelling for My Name, and see what I did to it because of the wickedness of My people Israel. |
| 5 | Jeremiah 26:6–9 | then I will make this house like Shiloh, and I will make this city an object of cursing among all the nations of the earth.’” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נָטַשׁ, Vai.yi.toshgenerated
The verb נָטַשׁ (*natash*) is a Qal form meaning 'to abandon' or 'to forsake.' It carries the sense of leaving something behind, often with a connotation of rejection. The root implies a forceful departure, suggesting a significant break in relationship, particularly in the context of God's presence with His people.
In this verse, it indicates God's decision to forsake the tabernacle at Shiloh, which symbolizes His dwelling among Israel. This abandonment reflects the seriousness of Israel's sin and God's judgment upon them, emphasizing the gravity of losing divine presence.
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 features two finite verbs: יִּטֹּשׁ (*he abandoned*) and שִׁכֵּ֥ן (*he had pitched*). The first verb governs the main action, while the second describes the state of the tent. This structure emphasizes the act of abandonment alongside the description of God's previous dwelling.
The Hebrew syntax places the action of abandonment at the forefront, highlighting its significance. The noun phrases that follow elaborate on what was abandoned, providing clarity on the specific dwelling place and its importance to the Israelites.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb נָטַשׁ is rendered as ἀπώσατο (*he forsook*), which carries a similar meaning of abandonment. This choice reflects the translators' understanding of God's rejection of the tabernacle as a significant and deliberate act.
The translation aligns with the Hebrew context, emphasizing the seriousness of God's withdrawal from Shiloh, thus maintaining the weight of the original message.
In plain words — the whole versegenerated
Psalms 78:60 tells us that God abandoned the tabernacle at Shiloh, the tent where He had been present among His people. This reflects a moment of judgment against Israel for their unfaithfulness, highlighting the consequences of turning away from God.
Frequently Asked Questionsgenerated
It signifies God's rejection of a place where He once dwelled among His people, indicating a serious break in their relationship due to Israel's disobedience.
Shiloh was the location of the tabernacle and the Ark of the Covenant, serving as a central place of worship for the Israelites before the Temple was built in Jerusalem.
This verse illustrates the consequences of Israel's unfaithfulness and God's response, emphasizing that their actions can lead to divine abandonment.
We learn about the seriousness of sin and the importance of maintaining a faithful relationship with God, as abandonment can lead to spiritual desolation.
Reflection Questionsgenerated
- In what ways can I ensure that I remain faithful to God and avoid the pitfalls that led to Israel's abandonment?
- How does understanding God's presence in my life shape my actions and decisions?
- What steps can I take to strengthen my relationship with God, ensuring that I do not experience His withdrawal?
- How can I encourage others to recognize the importance of God's presence in their lives?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as those from Augustine of Hippo, reflect on God's judgment and the consequences of Israel's actions, emphasizing the seriousness of divine abandonment.
"God heard, and He despised:" that is, He gave heed and took vengeance. "And unto nothing He brought Israel exceedingly" [Psalms 78:60].Early Church Fathers on Psalms 78 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 78:60 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo that he forsook the tabernacle of Shiloh.... The tabernacle which Moses built in the wilderness by the command of the Lord, and according to the pattern showed him; and which, when the Israelites
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet they tempted and provoked the most high God, and kept not his testimonies: -Israel's unfaithfulness in the time of the Judges caused God to forsake the tabernacle of Shiloh, and brought down other sore judgments. Verse 56.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe tabernacle of Shiloh; which then was placed in Shiloh, from whence, as the Israelites fetched the ark, so God withdrew himself. Which he placed among men; whereby he insinuates both God’ s wonderful condescension and favour to such worthless and wretched creatures, and their stupendous folly and wickedness in despising and sinning away so glorious a privilege.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:60 So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men;Ver. 60. So that he forsook the tabernacle of Shiloh] Whither it had been brought from Gilgal, and where it had rested a long while, but was forsaken of God when once idolized, 1 Samuel 4:3-5 The tent which he placed among men.] Which was a very great condescension, Isaiah 66:1. Confer John 1:14 Proverbs 8:31.
Read John Trapp on Psalms 78 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(60) Forsook.—The reference is of course to the disastrous defeat by the Philistines (1 Samuel 4). See especially Psalms 78:21 in connection with glory or ornament as applied here to the Ark. For strength in the same connection see Psalms 132:8.
Read Charles John Ellicott on Psalms 78 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 60. He forsook the tabernacle of Shiloh] The Lord, offended with the people, and principally with the priests, who had profaned his holy worship, gave up his ark into the hands of the Philistines. And so true it is that he forsook the tabernacle of Shiloh, that he never returned to it again. See 1 Samuel 6:1; 2 Samuel 6:2-17; 1Kg 8:1; where the several removals of the ark are spoken of, and which explain the remaining part of this Psalm. Because God suffered the Philistines to take the ark, it is said, Psalms 78:61: "He delivered his strength into captivity, and his glory into the enemy's hand;" and Psalms 78:67, that "he refused the tabernacle of Joseph, and chose not the tribe of…
Read AdamClarke on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges60. placed] Lit. caused to dwell. The use of this word here and in Joshua 18:1 (A.V. set up) was probably suggested by its frequent use with reference to the dwelling of God among His people. Cp. Jeremiah 7:12. On the position and history of Shiloh see note on 1 Samuel 1:3.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleSo that he forsook the tabernacle of Shiloh - The tabernacle or tent which had been erected at Shiloh.
Read Albert Barnes on Psalms 78 →The verse in English, compared — 16 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
He abandoned the tabernacle of Shiloh, the tent He had pitched among men.
so that he abandoned the tent of Shiloh, the tent which he placed among men,
He abandoned the tabernacle of Shiloh, the tent He had pitched among men.
He abandoned the sanctuary at Shiloh, the tent where he lived among men.
Tyndale line
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
So that he forsook the tabernacle of Shiloh, The tent which he placed among men;
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
So that hee forsooke the habitation of Shilo, euen the Tabernacle where hee dwelt among men,
Strictly literal
And he forsook the tabernacle at Shiloh, the tent where he had dwelt among men,
And He leaveth the tabernacle of Shiloh, The tent He had placed among men,
And He leaves the Dwelling Place of Shiloh, || The tent He had placed among men,
And he cast off the dwelling at Shiloh, the tabernacle where he had dwelt among men;
He abandoned the sanctuary of Shiloh, the tent where he had lived among people.
Simplified
He abandoned his place at Shiloh, the Tabernacle where he lived among the people.
So that he went away from the holy place in Shiloh, the tent which he had put among 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 and the Septuagint agree on the wording of this verse, with all words matched in the Hebrew and Greek texts. This consistency indicates a shared understanding of the event described, underscoring the significance of God's abandonment of Shiloh.
וַ֭יִּטֹּשׁ מִשְׁכַּ֣ן שִׁל֑וֹ אֹ֝֗הֶל שִׁכֵּ֥ן בָּאָדָֽם׃
6 of the 6 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 78:60
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-ms — Noun common · masculine singular constructHNcmsc
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…
שִׁלוֹ (Shiyloh) refers to Shiloh, a significant location in ancient Palestine, known as a place of rest. It served as a temporary home for the Ark of the Covenant and the Tabernacle, and is associated with the upbringing of the prophet Samuel. The name is linked to the Hebrew root meaning 'rest' and is also connected to the term for a Shilonite, שִׁילֹנִי.
שִׁלוֹ, שִׁילוֹ, שִׁלֹה n.pr.loc. NNE. of Bethel
base
H7887 שִׁלוֹ, שִׁילוֹ, שִׁלֹה, שִׁילֹה
7887 Shiyloh shee-lo'
or Shiloh {shee-lo'}; or Shiylow {shee-lo'}; or Shilow
{shee-lo'}; from the same as 7886; Shiloh, a place in
Palestine:--Shiloh.
see HEBREW for 07886
שִׁלוֹ (shi.loh) — Shiloh.
Shiloh = "place of rest"
a city in Ephraim and temporary home of the Ark of the Covenant and the Tabernacle, the place where Samuel grew up
Also named: shi.lo.ni (שִׁילֹנִי "Shilonite" H7888)
N-proper — Noun properHNpl
Shiloh
Generally understood as denoting the Messiah, “the peaceful one,” as the word signifies (Gen. 49:10). The Vulgate Version translates the word, “he who is to be sent,” in allusion to the Messiah; the Revised Version, margin, “till he come to Shiloh;” and the LXX., “until that which is his shall come to Shiloh.” It is most simple and natural to render the expression, as in the Authorized Version, “till Shiloh come,” interpreting it as a proper name (comp. Isa. 9:6).
Shiloh, a place of rest, a city of Ephraim, “on the north side of Bethel,” from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a “mass of shapeless ruins.” Here the tabernacle was set up after the…
(place of rest), a city of Ephraim. In (Judges 21:19) it is said that Shiloh is "on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah." In agreement with this the traveller of our own city, going north from Jerusalem, lodges the first night at Beitin , the ancient Bethel; the next day, at the distance of a few hours, turns aside to the right, in order to visit Seilun , the Arabic for Shiloh; and then passing through the narrow wady which brings him to the main road, leaves el-Lebban , the Lebonah of Scripture, on the left, as he pursues "the highway" to Nublus , the ancient Shechem. [SHECHEM] Shiloh was one of the earliest and most sacred of the Hebrew sanctuaries. The ark of the covenant, which had been kept at Gilgal during the progress of the conquest, (
1. This term is used, Ge 49:10, to denote the Messiah, the coming of whom Jacob foretells in these words: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be;" that is, until the time of Christ, Judah’s self-governments as a tribe should not ceases. It must be admitted, however, that the literal signification of the word is not well ascertained. Some translate, "The scepter shall not depart from Judah till he comes to whom it belongs." Others, with more probability, till the coming of the Peacemaker, or of the One desired.
2. A famous city of Ephraim, about ten miles south of Shechem, and twenty-four north of Jerusalem. Here Joshua assembled the people to make the second distribution of the Land of Promise; and her the tabernacle of the…
sent
Shiloh (name of a city)
peace; abundance
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-ms — Noun common · masculine singular absoluteHNcmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
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-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa