What Does Zechariah 8:3 Mean in the King James?
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The root of “dwell” also gives “neighbor,” so God’s return makes the divine presence Jerusalem’s nearest resident.
THE MEANING
Truth is more than a claim here; it becomes the name of the place where presence settles among people. The verse meets you now with an image of return: what seemed absent stands in the middle, and what is set apart becomes the character of the shared place.
WHAT THIS UNDOES
It undoes the belief that sacred presence belongs only at a distance: here, it stands in the middle of communal life and gives the place its name.
THE ROOT
וְשָׁכַנְתִּי
ve-shakhanti
GROWS FROM
שכן
sh-k-n: dwell, settle, reside
The root ש־כ־נ gives both שָׁכַן (shakhan), “dwell,” and שָׁכֵן (shakhen), “neighbor.” The verse pictures God’s return as presence taking up residence among the people, close enough to be named as their neighbor.
ALSO GROWS
mishkan: dwelling place, tabernacle
מִשְׁכָּן
The dwelling-place grows from the same root as the act of dwelling, giving the promised presence a place among the people.
shakhen: neighbor, resident
שָׁכֵן
The word for a neighbor is one who dwells nearby, revealing the closeness inside the promise to dwell in Jerusalem’s midst.
שַׁבְתִּי
shavti
GROWS FROM
שוב
sh-w-b: turn back, return
“returned” in this verse is shavti. The root ש־ו־ב carries the movement of turning back or returning. Here the return leads into dwelling: presence does not merely come back through the city but settles in its middle.
ALSO GROWS
shuv: turn back, return
שׁוּב
This is the root’s basic movement, which gives “I am returned” the sense of coming back.
teshuvah: return, turning back
תְּשׁוּבָה
This noun carries the same movement of return found in the verse.
meshuvah: turning away, backsliding
מְשׁוּבָה
This branch names a turning in the opposite direction, bringing the possibility of departure into relief against the promised return.
הַקֹּדֶשׁ
ha-qodesh
GROWS FROM
קדש
q-d-sh: set apart, make sacred
“holy” in this verse is ha-qodesh. The root ק־ד־ש names what is set apart, and it also forms the word for a sanctuary. The mountain is called set apart, marking it as a place distinguished by the presence that dwells among the people.
ALSO GROWS
qadosh: set apart, sacred
קָדוֹשׁ
This adjective carries the same root meaning as the mountain’s designation.
miqdash: sanctuary, sacred place
מִקְדָּשׁ
The sanctuary is a place set apart, linking the mountain’s name to a place of sacred presence.
qadash: be set apart, consecrate
קָדַשׁ
This verb expresses the action behind the mountain’s designation as set apart.
THE PATTERN
Where divine presence takes up residence among people, a place’s shared identity is shaped by that presence.
And I will set my tabernacle among you: and my soul shall not abhor you.And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.THE THREAD
And I will dwell among the children of Israel, and will be their God.Exodus uses the same Hebrew root שכן (sh-k-n), “to dwell,” as Zechariah’s promise. Zechariah opens that dwelling further by naming the place it inhabits a city of truth and a set-apart mountain.
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