Lexical Summary
shakan or shaken: To dwell, to abide, to reside, to inhabit
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) toH7901 (שָׁכַב - slept) through the idea of lodging]
1. to reside or permanently stay (literally or figuratively)
Strong's Exhaustive Concordance
abide, continue, cause to, make to dweller, have habitation, inhabit, lay, place,
A primitive root (apparently akin (by transmission) toshakab through the idea of lodging; comparecikluwth,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 HEBREWcikluwth
see HEBREWshakam
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto settle down, abide, dwell
NASB Translationabide (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).
Brown-Driver-Briggs
, (Late Hebrew
id.; Ecclus 43:17d +; Phoenician Lzb
375; Aramaic ; 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); —
Perfect3masculine singularExodus 40:35 5t.;Deuteronomy 33:12 2t., etc.;Imperfect3masculine singularGenesis 16:12 +;Numbers 9:17 2t.; 3 masculine pluralJeremiah 49:31; 3feminine pluralEzekiel 17:23, etc.;Imperative masculine singularGenesis 26:2;Psalm 37:27;Psalm 37:3; masculine plural .Jeremiah 48:28;Infinitive construct (Ges§ 45g)Genesis 35:22, 2Chronicles 6:1, etc.; suffixExodus 29:46;Deuteronomy 12:5 (but see ), etc.;ParticipleGenesis 14:13 +, (Ges§ 90 l m)Deuteronomy 33:16 3t.; suffix feminine singularJeremiah 51:13;Passive participle, apparently plural construct with art,Judges 8:11 (but corrupt, proper name, of a location needed, see GFM): —
settle down to abide:
Numbers 24:2 (E); settle permanentlyPsalm 102:29 (absolute: "" );Job 29:25 ("" );settle down (to remain)Judges 5:17;2 Samuel 7:10 =1 Chronicles 17:9 (not to be removed); especially at rest, peace, in security,Jeremiah 23:6;Jeremiah 33:16;Deuteronomy 33:12, compareDeuteronomy 33:12;Psalm 16:9 ();Deuteronomy 33:28;Proverbs 1:33;Numbers 23:9 (poem)Jeremiah 49:31;Micah 7:14; land of EgyptJeremiah 46:26 (remain undisturbed), soJeremiah 50:39;Isaiah 13:20 ("" , compare
); withIsaiah 33:16; absoluteNahum 3:18, subject (We , Now ; "" );Proverbs 7:11her feet tarry not in her house.
Deuteronomy 33:20; locationIsaiah 34:11;Job 37:8;Isaiah 13:21; birds (under)Ezekiel 17:23,Ezekiel 17:23; with =uponEzekiel 31:13, =byPsalm 104:12; with accusativeJob 39:28; absolute, of man under figure of bird,Psalm 55:7.
of cloud,Job 3:5settle down over; compareExodus 24:16;Exodus 40:35;Numbers 9:17,18,22 (all P); withNumbers 10:12 (P).
abide, dwell:
Psalm 37:27 ();Isaiah 65:9; with locationPsalm 69:37;Job 18:15;Job 30:6;Micah 4:10;Jeremiah 48:28 10t.;Genesis 49:13; with ,byJudges 5:17;Jeremiah 51:13;uponJeremiah 37:29;Genesis 16:12 (J); withwithPsalm 120:5;Psalm 120:6; with accusativeProverbs 2:21;Jeremiah 17:5 5t.;Genesis 25:18 (J);Isaiah 18:3 ("" ).
Isaiah 26:19 ("" ); compareJob 26:5 (""id.), so mortals;Job 4:19;Psalm 94:17 (i.e. ).
1 Kings 8:12 2Chronicles 6:1 (poem);Isaiah 33:5;Isaiah 57:15;Isaiah 57:15;Deuteronomy 33:16 (theoph.);Genesis 9:27 (J, see BrMP 82; al. Japheth subject);Exodus 25:8;Exodus 29:46;Numbers 5:3 (all P),Ezekiel 43:9; with elsewhereExodus 29:45 (P) + 6 t.; locationPsalm 85:10; later Joel 4:17; Joel 4:21;Isaiah 8:18;Psalm 68:17;Psalm 68:19 (absolute) + 4 t.;Psalm 135:21.
, withLeviticus 16:16 (P);Joshua 22:19 (P);Job 38:19.
Isaiah 32:16 (); with accusativeProverbs 8:12.
Perfect3masculine singularPsalm 78:60; 1singularJeremiah 7:7,12;Imperfect1singularJeremiah 7:3;Infinitive constructNumbers 14:30 7t.; suffixDeuteronomy 12:5 (so read for , compare Köii. l. 21); —
make settle down, establish:Psalm 78:60 especially in Deuteronomy,establish his name there (comparešakan šuma as Canaanism WklTelAm.138 Rev. 20; 181.6)Deuteronomy 12:11;Deuteronomy 14:23;Deuteronomy 16:2,6,11;Deuteronomy 26:2, compareJeremiah 7:12;Nehemiah 1:9; +Deuteronomy 12:5 (read ).
make to dwell: with accusative of person, location,Numbers 14:30 (J)Jeremiah 7:3,7.
Perfect1singularEzekiel 3:24;Imperfect3masculine singular jussivePsalm 7:6,Genesis 3:24;Psalm 78:55, etc.; —
lay,lay my honour in the dust (of death);place, set,Genesis 3:24 (J);place, establish, at ShiloJoshua 18:1 (P).
cause birdsto settle,Ezekiel 32:4.
cause to dwell, with accusative of person, location,Psalm 78:55; compareJob 11:14.
Topical Lexicon
Semantic Scope of שָׁכַןThe 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 onPsalm 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.
Forms and Transliterations
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 yiškōwnū
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