Abarim Publications' online Biblical Hebrew Dictionary
In the Bible occurs one important noun derived from this root, and a verb derived from the noun: The noun is the masculine אהל ('ohel), meaning either tent (Song of Solomon 1:5, Jeremiah 6:3), or general dwelling or habitation (Psalm 91:10, Isaiah 16:5). In the majority of occurrences of this noun, it refers to the tabernacle: the Tent of the Meeting (Exodus 33:7, Numbers 12:5). From the noun comes the denominative verb אהל ('ahal), meaning to pitch a tent. This verb occurs only in Genesis 13:12 and 13:18 and Isaiah 13:20.
This verb's most essential concern appears to be the transition from a nomadic to a sedentary lifestyle and sums up deliberations about a clan's safety and accessibility. A tent would be the center of a camp and the clan's most central hub. It would also be the place where thoughts were exchanged and thus in effect where language and cultural expressions were crafted. The tent was the place where the mental equivalent of nuclear fusion began to occur on an industrial scale, and is the cultural equivalent of the interior of a star. Being a tent-maker (as Paul was in Corinth; Acts 18:3) does not so much refer to literally sowing tarp but rather to literally creating opportunities for any sort of synergy to occur.
In Job 25:5, friend Bildad says, "Even the moon has no אהל ('hl) in his eyes," which has prompted scholars to assume that there had to be another but identical verb that means to shine. Here at Abarim Publications we see no reason to assume a second verb. We do see, however, that the ancients knew about nuclear fusion and also realized that the moon doesn't have any.
Yet another noun אהל ('ahal) denotes sweet smelling aloes (Proverbs 7:17, Psalm 45:9), or associated trees (Numbers 24:6), and scholars assume a third identical verb that is supposed to mean to smell sweet. Here at Abarim Publications we see no reason for a third verb since a wafting scent that arises from blossoms is similar enough to light emerging from stars.