Keluaran 25:8

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

Keluaran 36:8-19

The Building of the Tabernacle

36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 36:10 He joined ³  five of the curtains to one another, and the other ⁴  five curtains he joined to one another. 36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another. 36:13 He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. ⁵ 

36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. ⁶  36:15 The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 36:16 He joined five curtains by themselves and six curtains by themselves. 36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 36:18 He made fifty bronze clasps to join the tent together so that it might be a unit. ⁷  36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ⁸ 

Keluaran 40:2

40:2 “On the first day of the first month you are to set up ⁹  the tabernacle, the tent of meeting.

Keluaran 40:17-19

40:17 So the tabernacle was set up on the first day of the first month, in the second year. 40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts. 40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses.

Keluaran 40:1

Setting Up the Sanctuary

40:1 ¹⁰ Then the Lord spoke to Moses: ¹¹ 

Keluaran 17:1

Water at Massa and Meribah

17:1 ¹² The whole community ¹³  of the Israelites traveled on their journey ¹⁴  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ¹⁵  Now ¹⁶  there was no water for the people to drink. ¹⁷ 

Keluaran 21:29

21:29 But if the ox had the habit of goring, and its owner was warned, ¹⁸  and he did not take the necessary precautions, ¹⁹  and then it killed a man or a woman, the ox must be stoned and the man must be put to death.

Yohanes 1:14

1:14 Now ²⁰  the Word became flesh ²¹  and took up residence ²²  among us. We ²³  saw his glory – the glory of the one and only, ²⁴  full of grace and truth, who came from the Father.

Yohanes 2:21

2:21 But Jesus ²⁵  was speaking about the temple of his body. ²⁶ 

Ibrani 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Ibrani 9:23-24

9:23 So it was necessary for the sketches ²⁷  of the things in heaven to be purified with these sacrifices, ²⁸  but the heavenly things themselves required ²⁹  better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation ³⁰  of the true sanctuary ³¹  – but into heaven itself, and he appears now in God’s presence for us.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³²  of God is among human beings. ³³  He ³⁴  will live among them, and they will be his people, and God himself will be with them. ³⁵ 

[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).

[36:10]  ³ tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”

[36:10]  ⁴ tn The words “the other” have been supplied.

[36:13]  ⁵ tn Heb “one.”

[36:14]  ⁶ tn Heb “eleven curtains he made them.”

[36:18]  ⁷ tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”

[36:19]  ⁸ tn See the note on this phrase in Exod 25:5.

[40:2]  ⁹ tn Heb “you will raise,” an imperfect of instruction.

[40:1]  ¹⁰ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ¹¹ tn Heb “and Yahweh spoke to Moses, saying.”

[17:1]  ¹² sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹³ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹⁴ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ¹⁵ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ¹⁶ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ¹⁷ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[21:29]  ¹⁸ tn The Hophal perfect has the idea of “attested, testified against.”

[21:29]  ¹⁹ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

[1:14]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “and we saw.”

[1:14]  ²⁴ 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).

[2:21]  ²⁵ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ²⁶ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:21]  sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).

[9:23]  ²⁷ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁸ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²⁹ tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:24]  ³⁰ tn Or “prefiguration.”

[9:24]  ³¹ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[21:3]  ³² tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³³ 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]  ³⁴ 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]  ³⁵ 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.