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First available on November 17, 2007

shâkhan 'to dwell'

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	Jonathan Went teaches biblical Hebrew and Jewish background to Christianity. His "Biblical Hebrew made easy" course can be found at www.biblicalhebrew.com. He specialises in Hermeneutics, Judaica and Patristics (Early Church). He is the editor of the new Hebraic Roots journal, Roots and Branches (www.rootsandbranchespress.com) and also runs www.BMSoftware.com a biblical and multilingual software site.

shâkhan 'to dwell' $FkAa (Strong's #7931)

The word $FkAa shâkhan (Strong's #7931, x129) is the verb behind the well known but non-biblical term $ÃkInÓh shekhinah, used for the presence of God, a feminine word often seen as describing the Spirit or glory of God.

The first use of the verb is God's "placing" or "causing to dwell" cherubim at the eastern edge of Eden to guard against man's return to the Tree of Life (Genesis 3:24).

Next the verb is used in Noah's blessing of Japheth that he would "dwell, lodge, reside" in the tents of Shem, with Canaan as servant (Genesis 9:27).

Most other references are covered by a very normal "living, dwelling" description without any supernatural overtones.

The first of 43 divine uses is Exodus 24:16, "Now the glory of the LORD abode/rested on Mount Sinai". This is followed by the instructions to build a mIq:DF$ miq'dâsh (Strong's #4720, x74) or "sanctuary, holy set apart place" that God may dwell, perhaps "remain" among them. Whether the place is necessary for the dwelling is debatable since God is said to dwell among the people (Exodus 29:45-46), in Jerusalem (Zechariah 8:3), or via his glory KFbOd kâbhôwdh (Strong's #3519, x200) in the land (Psalm 85:9 [Heb.v10]).

The Greek word skhnh skênê "dwelling" (Strong's #4633, x20), e.g., John 1:14, is thought to be derived from $ÃkInÓh shekhinah. Compare the consonants s-k-n with sh-k-n, bearing in mind that 'sh' and 's' often transpose as سکن sakana in Arabic equates to $FkAa shâkhan. Other Arabic derivative words help to give a fuller picture of both the broader and the core semantic meaning:

سکن   sakana "to become still, calm, rest, come to a stop, abate, dwell"
سکن   sakan "means or time for rest, dwelling"
سکني   sakanîy "housing"
سکن   sukun "calm, tranquility, state of rest"
سکنية   sukûnîya "immobility, lack of development, quiescence"
سکن   sakîna "immanent presence of God, God-inspired calm and peace of mind"

The sense of permanence, immanence, substance, calm stability rather than a transitory temporary intangible presence seems paramount. This is worth bearing in mind given that a well known derivative of $FkAa shâkhan is the word mI$:kFa mish'kân (Strong's #4908, x139) and is similarly used in the sense of dwelling-place in the Bible, e.g., Psalm 132:5; Habakkuk 1:6 and Ezekiel 37:27 (echoed in Revelation 21:3) apart from its more common use as a common word for the Tabernacle (Exodus 26:1-35) which should, therefore, not be seen as a second-class temporary structure but a legitimate substantial dwelling place.

$FkAa shâkhan is often found paralleled with other "dwelling" verbs such as GWr gûwr, (Strong's #1481, x98) and yÓ$Ab yâshabh (Strong's #3427, x1090), the former which often implies a temporary dwelling and the latter more established, so nothing of any certainty can be read into $FkAa shâkhan's sense of permanence.

"LORD, who may abide (GWr gûwr) in Your tabernacle?
  Who may dwell ($FkAa shâkhan) in Your holy hill?"   (Psalm 15:1)

"All inhabitants (yÓ$Ab yâshabh) of the world
  and dwellers ($FkAa shâkhan) on the earth"   (Isaiah 18:3)

It has been muted that $FkAa shâkhan is more temporary and yÓ$Ab yâshabh more permanent and that the latter is rarely, if ever, used for God's dwelling on earth. In 2 Chronicles Solomon speaks of God's enigmatic $ÃkInÓh Shekhinah-like dwelling in an obscure "dark cloud" from a root word )FrAv ‘âraph (Strong's #6201, x2) meaning "to drop, descend". The very idea behind the descent of a cloud-like Shekhinah-spirit-presence.

"Then Solomon spoke: 'The LORD said He would dwell ($FkAa shâkhan) in the dark cloud. I have surely built You an exalted house, And a place for You to dwell (yÓ$Ab yâshabh) in forever.'" (2 Chronicles 6:1-2)

Admittedly, the shift from the ethereal cloud to an exalted house might imply a change of substance in terms of the dwelling. But permanence does not seem to be a prerequisite of yÓ$Ab yâshabh over $FkAa shâkhan, nor does yÓ$Ab yâshabh reserve unto itself the idea of heavenly dwelling to $FkAa shâkhan's earthbound residence.

Another derivative of $FkAa shâkhan is $FkAa shâkhên (Strong's #7934, x20) meaning "near neighbour" used of people and nations. $FkAa shâkhên is often used of a next-door neighbour, as during the first Passover (Exodus 12:4), of tent and house dwellers, so no distinction of structure or permanence in relationship. So, certainly, $FkAa shâkhan implies proximity, nearness, and with little emphasis on anything intangible or impermanent. Hence the derived word $ÃkInÓh Shekhinah, used of God's presence, need not be seen as ethereal, distant and vague but substantial, close, neighbourly and dwelling in peace and calm.

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