Keluaran 29:45-46

29:45 I will reside ¹  among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Keluaran 29:1

The Consecration of Aaron and His Sons

29:1 ² “Now this is what ³  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁴  bull and two rams without blemish; ⁵ 

Kisah Para Rasul 8:27

8:27 So ⁶  he got up ⁷  and went. There ⁸  he met ⁹  an Ethiopian eunuch, ¹⁰  a court official of Candace, ¹¹  queen of the Ethiopians, who was in charge of all her treasury. He ¹²  had come to Jerusalem to worship, ¹³ 

Mazmur 68:18

68:18 You ascend on high, ¹⁴ 

you have taken many captives. ¹⁵ 

You receive tribute ¹⁶  from ¹⁷  men,

including even sinful rebels.

Indeed the Lord God lives there! ¹⁸ 

Mazmur 113:5-6

113:5 Who can compare to the Lord our God,

who sits on a high throne? ¹⁹ 

113:6 He bends down to look ²⁰ 

at the sky and the earth.

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ²¹  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ²² 

in order to cheer up the humiliated

and to encourage the discouraged. ²³ 

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?

Kisah Para Rasul 7:48-49

7:48 Yet the Most High ²⁴  does not live in houses made by human hands, ²⁵  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? ²⁶ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ²⁷  who is ²⁸  Lord of heaven and earth, does not live in temples made by human hands, ²⁹ 

[29:45]  ¹ 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.

[29:1]  ² sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ³ tn Heb “the thing.”

[29:1]  ⁴ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁵ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[8:27]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[68:18]  ¹⁴ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ¹⁵ tn Heb “you have taken captives captive.”

[68:18]  ¹⁶ tn Or “gifts.”

[68:18]  ¹⁷ tn Or “among.”

[68:18]  ¹⁸ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[113:5]  ¹⁹ tn Heb “the one who makes high to sit.”

[113:6]  ²⁰ tn Heb “the one who makes low to see.”

[57:15]  ²¹ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ²² tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ²³ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[7:48]  ²⁴ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ²⁵ 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]  ²⁶ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[17:24]  ²⁷ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²⁸ 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]  ²⁹ 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.