Keluaran 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

Kejadian 28:21-22

28:21 and I return safely to my father’s home, ¹  then the Lord will become my God. 28:22 Then this stone ²  that I have set up as a sacred stone will be the house of God, and I will surely ³  give you back a tenth of everything you give me.” ⁴ 

Kejadian 28:2

28:2 Leave immediately ⁵  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother.

1 Samuel 7:5

7:5 Then Samuel said, “Gather all Israel to Mizpah, and I will pray to the Lord on your behalf.”

1 Samuel 7:1

7:1 Then the people ⁶  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁷  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁸ 

Kisah Para Rasul 8:27

8:27 So ⁹  he got up ¹⁰  and went. There ¹¹  he met ¹²  an Ethiopian eunuch, ¹³  a court official of Candace, ¹⁴  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁵  had come to Jerusalem to worship, ¹⁶ 

Mazmur 132:5

132:5 until I find a place for the Lord,

a fine dwelling place ¹⁷  for the powerful ruler of Jacob.” ¹⁸ 

Yesaya 66:1-2

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?

66:2 My hand made them; ¹⁹ 

that is how they came to be,” ²⁰  says the Lord.

I show special favor ²¹  to the humble and contrite,

who respect what I have to say. ²² 

Kolose 1:19

1:19 For God ²³  was pleased to have all his ²⁴  fullness dwell ²⁵  in the Son ²⁶ 

Efesus 2:22

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

Kolose 2:9

2:9 For in him all the fullness of deity lives ²⁷  in bodily form,

[28:21]  ¹ tn Heb “and I return in peace to the house of my father.”

[28:22]  ² tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ³ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁴ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[28:2]  ⁵ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[7:1]  ⁶ tn Heb “men.”

[8:13]  ⁷ tn Or “he kept close company with.”

[8:13]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[132:5]  ¹⁷ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ¹⁸ tn Heb “the powerful [one] of Jacob.”

[66:2]  ¹⁹ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ²⁰ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ²¹ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ²² tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[1:19]  ²³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:9]  ²⁷ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.