Leviticus 26:11-12

26:11 “‘I will put my tabernacle ¹  in your midst and I will not abhor you. ²  26:12 I will walk among you, and I will be your God and you will be my people.

Deuteronomy 23:14

23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat ³  your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent ⁴  among you and turn away from you.

Psalms 68:18

68:18 You ascend on high, ⁵ 

you have taken many captives. ⁶ 

You receive tribute ⁷  from ⁸  men,

including even sinful rebels.

Indeed the Lord God lives there! ⁹ 

Isaiah 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁰  acts mightily ¹¹  among you!”

Isaiah 12:2

12:2 Look, God is my deliverer! ¹² 

I will trust in him ¹³  and not fear.

For the Lord gives me strength and protects me; ¹⁴ 

he has become my deliverer.” ¹⁵ 

Colossians 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, ¹⁶  whether principalities or powers – all things were created through him and for him.

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹⁷  of God is among human beings. ¹⁸  He ¹⁹  will live among them, and they will be his people, and God himself will be with them. ²⁰ 

[26:11]  ¹ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

[26:11]  ² tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

[23:14]  ³ tn Heb “give [over] your enemies.”

[23:14]  ⁴ 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.

[68:18]  ⁵ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ⁶ tn Heb “you have taken captives captive.”

[68:18]  ⁷ tn Or “gifts.”

[68:18]  ⁸ tn Or “among.”

[68:18]  ⁹ 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.

[12:6]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹¹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[12:2]  ¹² tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹³ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹⁴ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁵ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

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

[21:3]  ¹⁷ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.