Psalms 91:10 — Word Study
WLCלֹֽא־ תְאֻנֶּ֣ה אֵלֶ֣יךָ רָעָ֑ה וְ֝נֶ֗גַע לֹא־ יִקְרַ֥ב בְּאָהֳלֶֽךָ׃
BSAnolôʼ [absence of, none] evilraʻ [bad, morally wrong, or harmful] will befallʼânâh▸ [meet, encounter, or happen to] youʼêl nolôʼ [not any, none] ◂plaguenegaʻ [disease, affliction, or calamity] will approachqârab▸ [come near, draw close to] your tentʼôhel [dwelling, home, or place of residence]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תְאֻנֶּ֣ה | it will happen | Verb, Pual, imperfect third person feminine singular |
| אֵלֶ֣יךָ | to you | Preposition, suffix |
| רָעָ֑ה | harm | Noun common, feminine singular absolute |
| וְ֝נֶ֗גַע | and plague | Conjunction, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| יִקְרַ֥ב | it will draw near | Verb, Qal, imperfect third person masculine singular |
| בְּאָהֳלֶֽךָ׃ | in tent your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | no evil will befall you, no plague will approach your tent. |
| KJV | There shall no evil befall thee, neither shall any plague come nigh thy dwelling. |
| ASV | There shall no evil befall thee, Neither shall any plague come nigh thy tent. |
| YLT | Evil happeneth not unto thee, And a plague cometh not near thy tent, |
| WEB | no evil shall happen to you, neither shall any plague come near your dwelling. |
| BBE | No evil will come on you, and no disease will come near your tent. |
Where they part company is on the word תְאֻנֶּ֣ה — see How Translations Differ.
One main clause with two subjects and a prepositional phrase indicating the location of the promise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָעָה
verbאָנָה
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 91:10
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 Protectiongenerated
Psalm 91:10 assures believers that they will not encounter evil or plague if they make the Lord their refuge. This promise is part of a larger message about God's protection and faithfulness to those who trust in Him, as seen in the preceding and following verses, which emphasize His care and the safety found in His presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 121:7 | The LORD will guard you from all evil; He will preserve your soul. |
| 2 | Proverbs 12:21 | No harm befalls the righteous, but the wicked are filled with trouble. |
| 3 | Romans 8:25 | But if we hope for what we do not yet see, we wait for it patiently. |
| 4 | Deuteronomy 7:15 | And the LORD will remove from you all sickness. He will not lay upon you any of the terrible diseases you knew in Egypt, but He will inflict them on all who hate you. |
| 5 | Job 5:24 | You will know that your tent is secure, and find nothing amiss when inspecting your home. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תְאֻנֶּ֣ה, te.'u.Nehgenerated
The verb תְאֻנֶּ֣ה (te'u.Neh) is a Pual imperfect form meaning 'it will happen' or 'to meet.' It suggests an encounter or occurrence, often in a context that implies a negative outcome, such as harm or affliction.
In this verse, it indicates that evil will not meet or happen to the one who trusts in the Lord. The use of the Pual form conveys a sense of being acted upon, emphasizing that the evil is kept away by divine intervention.
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 finite verb תְאֻנֶּ֣ה governs the main clause, with two subjects: רָעָ֑ה (evil) and נֶ֗גַע (plague). The structure emphasizes the negation of both subjects, making it clear that neither will approach the faithful person's dwelling.
The overall structure reflects a straightforward promise: the absence of evil and plague, with the verb at the center of the assurance.
Septuagint Backgroundgenerated
The Septuagint translates תְאֻנֶּ֣ה as προσελεύσεται, meaning 'will approach.' This choice indicates a direct connection to the idea of encountering or meeting, similar to the Hebrew.
The translation captures the essence of the original Hebrew while adapting it to the Greek context, emphasizing the protective promise.
In plain words — the whole versegenerated
Psalm 91:10 tells us that if we make the Lord our dwelling, no evil or plague will come near our homes. This assurance highlights God's protection over those who trust in Him.
Frequently Asked Questionsgenerated
It means that those who trust in God will be protected from harm and negative experiences.
We make the Lord our dwelling by placing our trust in Him and seeking His presence in our lives.
The term 'plague' can refer to any form of disease, affliction, or calamity that could threaten our well-being.
Knowing that God protects us gives us peace and confidence in facing life's challenges.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I actively trust in God's promises during difficult times?
- What does it mean to me to make the Lord my dwelling?
- How can I share the assurance of God's protection with others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, discussing the nature of afflictions and their relation to sin, providing insight into the understanding of divine protection.
And now that I am writing to you I beseech you. Do not regard the bodily affliction that has befallen you as due to sin. When the apostles speculated concerning the man that was born blind from the womb and asked our Lord and Savior: “Who…Early Church Fathers on Psalms 91 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 91:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere shall no evil befall thee,.... The evil of sin cleaves to the best of saints, the evil of temptations besets them, and the evil of afflictions comes upon them, as chastisements from the Lord;
Read John Gill on Psalms 91 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere shall no evil befall thee, neither shall any plague come nigh thy dwelling.
Read Robert Jamieson on Psalms 91 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, so as to destroy thee, as the next verse limits and expounds it. For surely this promise is not made to all that dwell nigh to his children and servants, who may possibly be wicked men, and so strangers from God’ s covenant and promises. How far this secures his own person, See Poole "".
Read Matthew Poole on Psalms 91 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 91:10 There shall no evil befall thee, neither shall any plague come nigh thy dwelling.Ver. 10. There shall no evil befall the] No devoratory evil, as Tertullian expresseth it; nothing that tendeth ad exitium, but only ad exercitium, and such as shall end in thy good. Neither shall any plague] What a wonderful separation made the Lord between the houses of the Israelites and the Egyptians, Exodus 11:7. See Job 5:1-27, and take these places, as Psalms 91:6. For it may befall a saint to share in a common calamity; as the good corn and weeds are cut down together, but for a different end and purpose, - Non te tua plurima, Pantheu, Labentem texit pietas -
Read John Trapp on Psalms 91 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Dwelling.—Literally, tent: an instance in which the patriarchal life became stereotyped, so to speak, in the language. (See Note, Psalms 104:3.) Even we speak of “pitching our tent.”
Read Charles John Ellicott on Psalms 91 →
CambridgeThe Cambridge Bible for Schools and Colleges10. befall thee] Lit., be let befall thee. Cp. Proverbs 12:21. thy dwelling] Lit., thy tent, a survival of the language of nomad life.
Read Cambridge on Psalms 91 →
Albert Barnes1798–1870Barnes' Notes on the BibleThere shall no evil befall thee - The Chaldee Paraphrase has, “The Lord of the world answered and said, ‘There shall no evil befall thee,’” etc.
Read Albert Barnes on Psalms 91 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Come nigh thy dwelling—The allusion is to Exodus 12:23. Compare Isaiah 54:14
Read Daniel Denison Whedon on Psalms 91 →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
no evil will befall you, no plague will approach your tent.
no evil shall happen to you, neither shall any plague come near your dwelling.
no evil will befall you, no plague will approach your tent.
No harm will overtake you; no illness will come near your home.
Tyndale line
There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
There shall no evil befall thee, Neither shall any plague come nigh thy tent.
There shall no evil befall thee, neither shall any plague come nigh thy tent.
There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
There shall none euill come vnto thee, neither shall any plague come neere thy tabernacle.
Strictly literal
There shall no evil befall thee, neither shall any plague come nigh thy tent.
Evil happeneth not unto thee, And a plague cometh not near thy tent,
Evil does not happen to you, || And a plague does not come near your tent,
No evil shall befall thee, nor shall any plague come nigh unto thy tent.
No evil will overtake you; no affliction will come near your home.
From the Latin
For behold thy enemies, O Lord, for behold thy enemies shall perish: and all the workers of iniquity shall be scattered.
Simplified
nothing evil will happen to you; no plague will come near where you live.
No evil will come on you, and no disease will come near your tent.
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 eight words matched. This consistency across witnesses reinforces the reliability of the promise stated.
לֹֽא־ תְאֻנֶּ֣ה אֵלֶ֣יךָ רָעָ֑ה וְ֝נֶ֗גַע לֹא־ יִקְרַ֥ב בְּאָהֳלֶֽךָ׃
8 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.
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 91:10
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
אָנָה (anah) is a Hebrew root that conveys the idea of meeting or encountering, often in an opportune manner. It can refer to allowing or causing meetings, being sent to meet, or even seeking a quarrel. The entries suggest a range of meanings from casual encounters to more confrontational situations.
[אָנָה] vb. be opportune, meet, encounter opportunely
Pi. cause (or allow) to meet
Pu. be allowed to meet, be sent
Hithp. cause oneself to meet, seek occasion (= seek a quarrel with)
base
H579 אָנָה be opportune, meet, encounter opportunely . cause (or allow) to meet
. be allowed to meet, be sent
. cause oneself to meet, seek occasion (= seek a quarrel with)
579 'anah aw-naw'
a primitive root (perhaps rather identical with 578 through
the idea of contraction in anguish); to approach; hence, to
meet in various senses:--befall, deliver, happen, seek a
quarrel.
see HEBREW for 0578
אָנָה (a.nah) — to meet.
1) to meet, encounter, approach, be opportune
1a) (Piel) to allow to meet, cause to meet
1b) (Pual) to be sent, be allowed to meet
1c) (Hithpael) to seek occasion (quarrel), cause oneself to meet
V-Pual-Imperf-3fs — Verb · Pual · imperfect third person feminine singularHVPi3fs
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2ms
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
נֶ֫גַע (nega`) refers to a stroke or plague, often associated with disease or a mark, particularly in the context of leprosy. It is built from the root meaning 'to strike' and encompasses various forms of affliction, including wounds and spots. The term captures both literal and metaphorical implications of injury or illness.
נֶ֫גַע 78 n.m. stroke, plague, mark, plague-spot
base
H5061 נֶ֫גַע stroke, plague, mark, plague-spot
5061 nega` neh'-gah
from 5060; a blow (figuratively, infliction); also (by
implication) a spot (concretely, a leprous person or
dress):--plague, sore, stricken, stripe, stroke, wound.
see HEBREW for 05060
נֶ֫גַע (ne.ga) — plague.
1) stroke, plague, disease, mark, plague spot
1a) stroke, wound
1b) stroke (metaphorical of disease)
1c) mark (of leprosy)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
plag (negha`, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may…
Plague
A “stroke” of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
See PESTILENCE.
→ As a judgment on the Egyptians Ps 105; 135:8,9; Ac 7:36
→ The plague of
Blood Ex 7:14-25
Frogs Ex 8:1-15
Lice Ex 8:16-19
Flies Ex 8:20
→ On cattle Ex 9:1-7
→ Of boils and open sores Ex 9:8-12
→ Hail Ex 9:18-34
→ Locusts Ex 10:1-20
→ Darkness Ex 10:21-23
→ Death of the firstborn Ex 11:4-7; 12:17,29,30
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
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
