Original Word: שָׁכַן
Part of Speech: Verb
Transliteration: shakan
Pronunciation: shah-KAHN or shah-KEN
Phonetic Spelling: (shaw-kan')
KJV: abide, continue, (cause to, make to) dwell(-er), have habitation, inhabit, lay, place, (cause to) remain, rest, set (up)
NASB: dwell, dwells, live, dwelling, dwelt, establish, lived
Word Origin: [a primitive root (apparently akin (by transmission) to H7901 (שָׁכַב - slept) through the idea of lodging]

1. to reside or permanently stay (literally or figuratively)

abide, continue, cause to, make to dweller, have habitation, inhabit, lay, place,

A primitive root (apparently akin (by transmission) to shakab through the idea of lodging; compare cikluwth, shakam); 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 cikluwth

see HEBREW shakam

Word Origin
a prim. root
Definition
to settle down, abide, dwell
NASB Translation
abide (1), abide* (1), abides (1), camping (1), continue (1), dwell (56), dwellers (1), dwelling (7), dwells (11), dwelt (5), establish (5), inhabitants (1), inhabited (1), lay (1), lie (1), lies down (1), live (9), lived (3), lives (1), living (1), lying down (1), nest (2), pitched (1), remain (1), remained (2), remains (1), rest (1), rested (1), set (1), settle (2), settled (3), settled down (2), stands (1), stationed (1), stay (1), staying (1).

שָׁכַן, שָׁכֵ֑ן verb settle down, abide, dwell (Late Hebrew id.; Ecclus 43:17d +; Phoenician שכן Lzb³⁷⁵; Aramaic שְׁכֵין; Syriac , all dwell; Arabic rest, dwell, compare Assyrian šakânu, set, lay, deposit, set up (a dwelling), intransitive be situated (of city), maškanu, place, dwelling-place); —

Qal Perfect3masculine singular ׳שׁ Exodus 40:35 5t.; שָׁכֵ֑ן Deuteronomy 33:12 2t., etc.; Imperfect3masculine singularיִשְׁכֹּן Genesis 16:12 +; יִשְׁכָּןֿ Numbers 9:17 2t.; 3 masculine plural יִשְׁכֹּ֑נוּ Jeremiah 49:31; 3feminine plural תִּשְׁכֹּ֑נָּה Ezekiel 17:23, etc.; Imperative masculine singular שְׁכֹן Genesis 26:2; Psalm 37:27; שְׁכָןֿ Psalm 37:3; masculine plural שִׁכְנוּ. Jeremiah 48:28; Infinitive construct בִּשְׁכֹּן (Ges^{§ 45g}) Genesis 35:22, לִשְׁמֹּן2Chronicles 6:1, etc.; suffix שָׁכְּנִי Exodus 29:46; שִׁכְנוֺ Deuteronomy 12:5 (but see Pi`el 1), etc.; Participle שֹׁכֵן Genesis 14:13 +, שֹׁכְּנִי (Ges^{§ 90 l m}) Deuteronomy 33:16 3t.; suffix feminine singular שֹׁכַנְתְּי Jeremiah 51:13; Passive participle, apparently plural construct with art, הַשְּׁכוּנֵי Judges 8:11 (but corrupt, proper name, of a location needed, see GFM): —

1 settle down to abide:

a. of person: encamp Numbers 24:2 (E); settle permanently Psalm 102:29 (absolute: "" יִכּוֺן); כמלך ׳שׁ Job 29:25 ("" ישׁב); settle down (to remain) Judges 5:17; תַּחְתָּיו 2 Samuel 7:10 = 1 Chronicles 17:9 (not to be removed); especially at rest, peace, in security, לבטח Jeremiah 23:6; Jeremiah 33:16; Deuteronomy 33:12, compare בין כתפים Deuteronomy 33:12; Psalm 16:9 (שׂמח ןן); בטח Deuteronomy 33:28; Proverbs 1:33; (ל)בדד Numbers 23:9 (poem) Jeremiah 49:31; Micah 7:14; land of Egypt Jeremiah 46:26 (remain undisturbed), so Jeremiah 50:39; Isaiah 13:20 ("" תֵּשֵׁב, compare ישׁב

4); with מרומים Isaiah 33:16; absolute Nahum 3:18, subject אדּירים (We רָֽשְׁנוּ, Now יִשְׁכְּבוּ; "" נָמוּ); Proverbs 7:11 her feet tarry not in her house.

b. of animals: כְּלָבִיא Deuteronomy 33:20; ב location Isaiah 34:11; Job 37:8; שָׁם Isaiah 13:21; birds תַּחַת ׳שׁ (under) Ezekiel 17:23, בְּצֵל ׳שׁ Ezekiel 17:23; with עַל = upon Ezekiel 31:13, = by Psalm 104:12; with accusative סֶלַע Job 39:28; absolute, of man under figure of bird, אָע֫וּפָה וְאֶשְׁכֹּ֑נָה Psalm 55:7.

c. things: with עַל of cloud, Job 3:5 settle down over; compare Exodus 24:16; Exodus 40:35; Numbers 9:17,18,22 (all P); with בְּ Numbers 10:12 (P).

2 abide, dwell:

a. of men: absolute Psalm 37:27 (לְעוֺלָם); שָׁ֫מָּה Isaiah 65:9; with ב location Psalm 69:37; Job 18:15; Job 30:6; Micah 4:10; Jeremiah 48:28 10t.; לְחוֺף יִמִּים Genesis 49:13; with עַל, by Judges 5:17; Jeremiah 51:13; upon Jeremiah 37:29; על פני Genesis 16:12 (J); with עִם with Psalm 120:5; Psalm 120:6; with accusative Proverbs 2:21; Jeremiah 17:5 5t.; מִן ֗֗֗ עַד Genesis 25:18 (J); שֹׁכְנֵי אָ֑רֶץ Isaiah 18:3 ("" ישְׁבֵי תֵבֵל).

b. of the dead: שֹׁכְנֵי עָפָר Isaiah 26:19 ("" רְפָאִים); compare Job 26:5 ("" id.), so mortals; שֹׁכְנֵי בָתֵּי חֹמֶר Job 4:19; דוּמָה ׳שׁ Psalm 94:17 (i.e. שׁאול).

c. of God: בָּֽעֲרָפֶל ׳שׁ 1 Kings 8:12 2Chronicles 6:1 (poem); מָרוֺם Isaiah 33:5; עַד Isaiah 57:15; מָרוֺם וְקָדוֺשׁ Isaiah 57:15; סְנֶה ׳שׁ Deuteronomy 33:16 (theoph.); בְּאָֽהֳלֵישֵֿׁם Genesis 9:27 (J, see Br^{MP 82}; al. Japheth subject); בְּתוֺכָם Exodus 25:8; Exodus 29:46; Numbers 5:3 (all P), Ezekiel 43:9; with בְּתוֺךְ elsewhere Exodus 29:45 (P) + 6 t.; ב location Psalm 85:10; later בְּצִיּוֺן Joel 4:17; Joel 4:21; בְּהַר צִיּוֺן Isaiah 8:18; Psalm 68:17; Psalm 68:19 (absolute) + 4 t.; שֹׁכֵן יְרוּשָׁלִַם Psalm 135:21.

d. things: אֹהֶל מוֺעֵד, with את Leviticus 16:16 (P); שָׁם ׳מִשְׁכַּן י Joshua 22:19 (P); אוֺר Job 38:19.

e. abstract subj,: מִשְׁמָּט Isaiah 32:16 (בַּמִּדְבָּר); חָכְמָה with accusative עָרְמָה Proverbs 8:12.

Pi`el Perfect3masculine singular שִׁכֵּן Psalm 78:60; 1singular שִׁכַּנְתִּי Jeremiah 7:7,12; Imperfect1singular אֲשַׁכְּנָה Jeremiah 7:3; Infinitive construct שַׁכֵּן Numbers 14:30 7t.; suffix שַׁכְּנוֺ Deuteronomy 12:5 (so read for ᵑ0 לְשִׁכְנוֺ, compare Kö^{ii. l. 21}); —

1 make settle down, establish: בָּֽאָדָֽם ׳אֹהֶל שׁ Psalm 78:60 especially in Deuteronomy, לְשַׁכֵּן שְׁמוֺ שָׁם establish his name there (compare šakan šuma as Canaanism Wkl^{TelAm.138 Rev. 20; 181.6}) Deuteronomy 12:11; Deuteronomy 14:23; Deuteronomy 16:2,6,11; Deuteronomy 26:2, compare Jeremiah 7:12; Nehemiah 1:9; + לָשׂוּם אֶתִשְֿׁמוֺ שָׁם לְשִׁכְנוֺ Deuteronomy 12:5 (read לְשַׁכְּנוֺ).

2 make to dwell: with accusative of person, ב location, Numbers 14:30 (J) Jeremiah 7:3,7.

Hiph`il Perfect1singular הִשְׁכַּ֫נְתִּי Ezekiel 3:24; Imperfect3masculine singular jussive יַשְׁכֵּן Psalm 7:6, וַיַּשְׁכֵּן Genesis 3:24; Psalm 78:55, etc.; —

1. a. lay, כבודי לעפר lay my honour in the dust (of death); place, set, Genesis 3:24 (J); place, establish, אהל מועד at Shilo Joshua 18:1 (P).

b. cause birds to settle, עַל Ezekiel 32:4.

2 cause to dwell, with accusative of person, ב location, Psalm 78:55; compare Job 11:14.

Semantic Scope of שָׁכַן

The root conveys the idea of settling down, establishing residence, pitching a tent, or taking up permanent habitation. It can describe ordinary human settlement, the dwelling of Yahweh among His people, or the anticipated future resting of the divine presence. Context determines whether the sense is physical, relational, or eschatological, yet in every usage the term retains its central idea of a deliberate, stable presence.

Patriarchal Foundations

Genesis introduces שָׁכַן within covenantal promise. “May God enlarge Japheth; may he dwell in the tents of Shem” (Genesis 9:27). The prayer anticipates a unifying divine presence that transcends tribal boundaries. Later, Abram “settled by the oaks of Mamre” (Genesis 13:18), illustrating faithful residence in the land God would later give to his descendants. Thus, early occurrences connect dwelling with covenant, land, and blessing.

Exodus and the Tabernacle

The Exodus narrative transforms שָׁכַן from general habitation to a technical term for God’s covenantal nearness. “Then have them make a sanctuary for Me, and I will dwell among them” (Exodus 25:8). The Tabernacle (mishkan, a noun derived from the same root) embodies the verb’s theological weight: the Holy One voluntarily resides in the midst of an unholy people through atoning sacrifice and priestly mediation. Repeated phrases such as “that I may dwell among them” (Exodus 29:45-46) underscore divine initiative and commitment.

Sinai Wilderness Journey

During Israel’s years in the wilderness, שָׁכַן marks the visible arrangement of the tribes around the Tent of Meeting (Numbers 2:2). Yahweh’s dwelling determines Israel’s camp order, travel schedule, and identity. When sin threatens the camp, Moses pleads, “Oh Lord, among us; otherwise we perish” (Numbers 14:9-13 paraphrased), recognizing that survival depends on God’s continued presence.

Conquest and Settlement

Joshua and Judges apply שָׁכַן to Israel’s occupation of Canaan. “The Israelites dwelt among the Canaanites … and served their gods” (Judges 3:5-6). Here the verb exposes compromise: the people who were to be distinct become entangled. Thus שָׁכַן can reveal spiritual fidelity or failure, depending on what or whom one chooses to dwell with.

Monarchy and Temple

With David and Solomon, dwelling language transitions from tent to permanent house. Solomon proclaims, “I have indeed built You an exalted house, a place for You to dwell forever” (1 Kings 8:13). Psalmists celebrate this reality: “Surely His salvation is near to those who fear Him … that glory may dwell in our land” (Psalm 85:9). Yet prophets warn that temple walls cannot guarantee God’s residence without obedience (Jeremiah 7:3-14).

Protective Presence

Several psalms employ שָׁכַן for refuge. “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty” (Psalm 91:1). The verb frames trust: secure habitation under divine wings contrasts with transient human protection.

Prophetic Hope

Prophets envision renewed dwelling after exile. “Sing and rejoice, O daughter of Zion, for I am coming, and I will dwell among you” (Zechariah 2:10). Ezekiel promises, “My dwelling place will be with them; I will be their God, and they will be My people” (Ezekiel 37:27). The covenant formula culminates in an everlasting indwelling that no sin or enemy can annul.

Eschatological Fulfillment

Isaiah looks forward to a messianic king: “A throne will be established in loving devotion … one who judges … and is prompt in righteousness” (Isaiah 16:5). Revelation echoes the Hebrew root conceptually: “Behold, the dwelling place of God is with man” (Revelation 21:3), presenting the consummation of the Old Testament trajectory inaugurated by שָׁכַן.

Christological Dimensions

The Gospel of John deliberately mirrors שָׁכַן: “The Word became flesh and dwelt among us” (John 1:14). The Incarnation embodies the Tabernacle idea—God pitching His tent within human experience, displaying glory and offering covenant fellowship. Pentecost extends this indwelling to the corporate church through the Holy Spirit (Acts 2), providing personal and communal realization of the promise.

Ministry Applications

1. Worship centers on the assurance that God chooses to dwell with His people. Corporate gatherings reenact the Tabernacle principle, demanding holiness and gratitude.

2. Discipleship calls believers to make room for God’s Word to “dwell richly” (Colossians 3:16), mirroring the Old Testament call for Israel to conform life around the divine presence.

3. Mission advances God’s dwelling to the nations. As Israel’s camp visibly surrounded the Tabernacle, so the church lives so that “God may dwell among them,” inviting outsiders into covenant fellowship.

4. Pastoral care rests on Psalm 91:1-2; shepherds direct suffering saints to abiding refuge in the Most High.

Summary

שָׁכַן weaves through Scripture as a golden thread: from patriarchal tents to the cosmic New Jerusalem, it declares Yahweh’s intent to reside with His people. Whether describing earthly settlements or heavenly realities, the verb underscores covenant grace, relational intimacy, and eschatological hope.

אֶ֝שְׁכְּנָ֗ה אֶשְׁכָּן־ אֶשְׁכּ֑וֹן אשכון אשכן־ אשכנה בִּשְׁכֹּ֤ן בשכן הַשְּׁכוּנֵ֣י הַשֹּׁכְנִ֖ים הַשֹּׁכֵ֖ן הַשֹּׁכֵ֣ן השכוני השכן השכנים וְ֭אֶשְׁכּוֹן וְאֶשְׁכֹּֽנָה׃ וְהִשְׁכַּנְתִּ֤י וְיִשְׁכְּנ֖וּ וְיִשְׁכֹּ֖ן וְשִׁכְנ֣וּ וְשִׁכַּנְתִּ֤י וְשָׁ֣כַנְתִּ֔י וְשָׁ֤כְנוּ וְשָׁכְנ֖וּ וְשָׁכְנ֣וּ וְשָׁכַ֣ן וְשָׁכַ֣נְתְּ וְשָׁכַ֤ן וְשָׁכַ֥ן וְשָׁכַנְתִּ֖י וְשָׁכַנְתִּ֣י וְשָׁכַנְתִּ֥י וְשֹׁ֣כְנֵי וְשֹׁכְנֵיהֶֽם׃ וַאֲשַׁכְּנָ֣ה וַיִּשְׁכְּנ֨וּ וַיִּשְׁכֹּ֤ן וַיִּשְׁכֹּ֥ן וַיִּשְׁכֹּן֩ וַיִּשְׁכּ֤וֹן ׀ וַיַּשְׁכִּ֥ינוּ וַיַּשְׁכֵּ֥ן וַיַּשְׁכֵּן֩ וּשְׁכֹ֥ן ואשכון ואשכנה ואשכנה׃ והשכנתי וישכון וישכינו וישכן וישכנו ושכן ושכנו ושכני ושכניהם׃ ושכנת ושכנתי יִ֝שְׁכֹּ֗ן יִ֭שְׁכֹּן יִשְׁכְּנ֖וּ יִשְׁכְּנ֥וּ יִשְׁכְּנוּ־ יִשְׁכָּן־ יִשְׁכֹּ֑ן יִשְׁכֹּ֔ן יִשְׁכֹּ֣ן יִשְׁכֹּ֥ן יִשְׁכֹּ֧ן יִשְׁכֹּ֪ן יִשְׁכֹּֽן׃ יִשְׁכֹּֽנוּ׃ יִשְׁכּ֑וֹן יִשְׁכּ֑וֹנוּ יִשְׁכּֽוֹן׃ יַשְׁכֵּ֣ן ישכון ישכון׃ ישכונו ישכן ישכן־ ישכן׃ ישכנו ישכנו־ ישכנו׃ כנתי לְשַׁכֵּ֣ן לְשַׁכֵּ֤ן לְשַׁכֵּ֥ן לְשָׁכְנִ֣י לִשְׁכֹּ֑ן לִשְׁכֹּ֖ן לִשְׁכֹּ֣ן לִשְׁכֹּ֤ן ׀ לִשְׁכּ֖וֹן לשכון לשכן לשכני שְׁכָן־ שְׁכֹ֣ן שִׁכֵּ֥ן שִׁכַּ֧נְתִּֽי שָֽׁכְנָ֖ה שָֽׁכְנָה־ שָֽׁכַן־ שָׁ֝כַ֗נְתִּי שָׁכְנ֥וּ שָׁכֵ֔ן שָׁכֵֽן׃ שָׁכַ֣נְתִּי שָׁכַ֥ן שָׁכַ֬נְתָּ שֹֽׁכְנִי֙ שֹׁ֘כֵ֤ן שֹׁכְנִ֖י שֹׁכְנִ֣י שֹׁכְנִ֥י שֹׁכְנֵ֣י שֹׁכְנֵ֬י שֹׁכֵ֕ן שֹׁכֵ֖ן שֹׁכֵ֣ן שֹׁכֵ֥ן שֹׁכֵ֨ן שֹׁכַנְתְּ֙ שכן שכן־ שכן׃ שכנה שכנה־ שכנו שכני שכנת שכנתי תִּשְׁכָּן־ תִּשְׁכֹּ֥ן תִּשְׁכֹּֽנָּה׃ תִּשְׁכּ֣וֹן תִשְׁכֹּ֖ן תִשְׁכֹּֽן׃ תִשְׁכּ֖וֹן תַּשְׁכֵּ֖ן תשכון תשכן תשכן־ תשכן׃ תשכנה׃ ’eš·kān- ’eš·kə·nāh ’eš·kō·wn ’eškān- ’eškənāh ’eškōwn biš·kōn bishKon biškōn Chanti eshkeNah eshKon haš·šə·ḵū·nê haš·šō·ḵə·nîm haš·šō·ḵên hashshechuNei hashshoChen hashshocheNim haššəḵūnê haššōḵên haššōḵənîm ḵan·tî ḵantî lə·šā·ḵə·nî lə·šak·kên ləšāḵənî ləšakkên leshacheNi leshakKen liš·kō·wn liš·kōn lishKon liškōn liškōwn šā·ḵan šā·ḵan- šā·ḵan·tā šā·ḵan·tî šā·ḵə·nāh šā·ḵə·nāh- šā·ḵə·nū šā·ḵên šāḵan šāḵan- šāḵantā šāḵantî šāḵên šāḵənāh šāḵənāh- šāḵənū šə·ḵān- šə·ḵōn šəḵān- šəḵōn shaChan shaChanta shaChanti shaChen shacheNah shacheNu sheChon shikKanti shikKen shochanT shoChen shocheNei shocheNi šik·kan·tî šik·kên šikkantî šikkên šō·ḵant šō·ḵə·nê šō·ḵə·nî šō·ḵên šōḵant šōḵên šōḵənê šōḵənî taš·kên tashKen taškên tiš·kān- tiš·kō·wn ṯiš·kō·wn tiš·kōn ṯiš·kōn tiš·kōn·nāh tishkon tishKonnah tiškān- tiškōn ṯiškōn tiškōnnāh tiškōwn ṯiškōwn ū·šə·ḵōn ūšəḵōn usheChon vaashakkeNah vaiyashKen vaiyashKinu vaiyishkeNu vaiyishKon Veeshkon veeshKonah vehishkanTi veshaChan veshaChant veshachanTi veShachenu veshichNu veshikkanTi veShochenei veshocheneiHem veyishkeNu veyishKon wa’ăšakkənāh wa·’ă·šak·kə·nāh way·yaš·kên way·yaš·kî·nū way·yiš·kə·nū way·yiš·kō·wn way·yiš·kōn wayyaškên wayyaškînū wayyiškənū wayyiškōn wayyiškōwn wə’eškōnāh wə’eškōwn wə·’eš·kō·nāh wə·’eš·kō·wn wə·hiš·kan·tî wə·šā·ḵan wə·šā·ḵan·tî wə·šā·ḵant wə·šā·ḵə·nū wə·šik·kan·tî wə·šiḵ·nū wə·šō·ḵə·nê wə·šō·ḵə·nê·hem wə·yiš·kə·nū wə·yiš·kōn wəhiškantî wəšāḵan wəšāḵant wəšāḵantî wəšāḵənū wəšikkantî wəšiḵnū wəšōḵənê wəšōḵənêhem wəyiškənū wəyiškōn yaš·kên yashKen yaškên yiš·kān- yiš·kə·nū yiš·kə·nū- yiš·kō·nū yiš·kō·w·nū yiš·kō·wn yiš·kōn yishkenu yishKon yishKonu yiškān- yiškənū yiškənū- yiškōn yiškōnū yiškōwn yiškōwnūInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts