Keluaran 25:8

25:8 Let them make ¹  for me a sanctuary, ²  so that I may live among them.

Keluaran 29:45

29:45 I will reside ³  among the Israelites, and I will be their God,

Yosua 22:19

22:19 But if your own land ⁴  is impure, ⁵  cross over to the Lord’s own land, ⁶  where the Lord himself lives, ⁷  and settle down among us. ⁸  But don’t rebel against the Lord or us ⁹  by building for yourselves an altar aside from the altar of the Lord our God.

Yosua 22:1

Joshua Sends Home the Eastern Tribes

22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁰  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹¹ 

Kisah Para Rasul 8:27

8:27 So ¹²  he got up ¹³  and went. There ¹⁴  he met ¹⁵  an Ethiopian eunuch, ¹⁶  a court official of Candace, ¹⁷  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁸  had come to Jerusalem to worship, ¹⁹ 

Mazmur 76:2

76:2 He lives in Salem; ²⁰ 

he dwells in Zion. ²¹ 

Mazmur 78:68-69

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

78:69 He made his sanctuary as enduring as the heavens above; ²² 

as secure as the earth, which he established permanently. ²³ 

Mazmur 132:13-14

132:13 Certainly ²⁴  the Lord has chosen Zion;

he decided to make it his home. ²⁵ 

132:14 He said, ²⁶  “This will be my resting place forever;

I will live here, for I have chosen it. ²⁷ 

Yehezkiel 37:26-28

37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. ²⁸  I will establish them, ²⁹  increase their numbers, and place my sanctuary among them forever. 37:27 My dwelling place will be with them; I will be their God, and they will be my people. 37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” ³⁰ 

Efesus 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³¹  of God is among human beings. ³²  He ³³  will live among them, and they will be his people, and God himself will be with them. ³⁴ 

[25:8]  ¹ tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ² tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).

[29:45]  ³ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[22:19]  ⁴ tn Heb “the land of your possession.”

[22:19]  ⁵ sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” (Joshua [WBC], 247).

[22:19]  ⁶ tn Heb “the land of the possession of the Lord.”

[22:19]  ⁷ tn Heb “where the dwelling place of the Lord resides.”

[22:19]  sn The phrase where the Lord himself lives refers to the tabernacle.

[22:19]  ⁸ tn Heb “and take for yourselves in our midst.”

[22:19]  ⁹ tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, vÿ’otanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (’al) for the preposition אֶל (’el, “to”).

[8:13]  ¹⁰ tn Or “he kept close company with.”

[8:13]  ¹¹ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[8:27]  ¹² tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹³ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹⁴ tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[8:27]  ¹⁵ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹⁶ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁷ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹⁸ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[76:2]  ²⁰ sn Salem is a shorter name for Jerusalem (see Gen 14:18).

[76:2]  ²¹ tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).

[78:69]  ²² tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

[78:69]  ²³ tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

[132:13]  ²⁴ tn Or “for.”

[132:13]  ²⁵ tn Heb “he desired it for his dwelling place.”

[132:14]  ²⁶ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ²⁷ tn Heb “for I desired it.”

[37:26]  ²⁸ sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.

[37:26]  ²⁹ tn Heb “give them.”

[37:28]  ³⁰ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

[21:3]  ³¹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³² tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ³³ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ³⁴ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.