26:11 “‘I will put my tabernacle 2 in your midst and I will not abhor you. 3 26:12 I will walk among you, and I will be your God and you will be my people.
46:5 God lives within it, 6 it cannot be moved. 7
God rescues it 8 at the break of dawn. 9
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 10 acts mightily 11 among you!”
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 14 whether principalities or powers – all things were created through him and for him.
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.
2 tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”
3 tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”
4 tn Heb “give [over] your enemies.”
5 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
6 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
7 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
8 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
9 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
10 sn See the note on the phrase “the Holy One of Israel” in 1:4.
11 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
12 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
13 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
14 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
15 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
16 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).
17 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
18 tc ‡ Most