2 Tawarikh 6:18

6:18 “God does not really live with humankind on the earth! ¹  Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Yohanes 1:14

1:14 Now ²  the Word became flesh ³  and took up residence ⁴  among us. We ⁵  saw his glory – the glory of the one and only, ⁶  full of grace and truth, who came from the Father.

Kisah Para Rasul 7:48-49

7:48 Yet the Most High ⁷  does not live in houses made by human hands, ⁸  as the prophet says,

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ⁹ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁰  who is ¹¹  Lord of heaven and earth, does not live in temples made by human hands, ¹² 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹³  as he customarily did, and on three Sabbath days he addressed ¹⁴  them from the scriptures,

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹⁵  whether principalities or powers – all things were created through him and for him.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ¹⁷  named Nicodemus, who was a member of the Jewish ruling council, ¹⁸ 

[6:18]  ¹ tn Heb “Indeed, can God really live with mankind on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which is reflected in the translation “God does not really live with mankind on the earth.”

[1:14]  ² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ³ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁴ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ⁵ tn Grk “and we saw.”

[1:14]  ⁶ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[7:48]  ⁷ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁸ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:49]  ⁹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[17:24]  ¹⁰ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹¹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹² sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:2]  ¹³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[1:16]  ¹⁵ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:1]  ¹⁷ sn See the note on Pharisees in 1:24.

[3:1]  ¹⁸ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).