Psalms 78:60

78:60 He abandoned ¹  the sanctuary at Shiloh,

the tent where he lived among men.

Psalms 132:13-14

132:13 Certainly ²  the Lord has chosen Zion;

he decided to make it his home. ³ 

132:14 He said, ⁴  “This will be my resting place forever;

I will live here, for I have chosen it. ⁵ 

Psalms 132:2

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ⁶ 

Psalms 6:1

Psalm 6 ⁷ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ⁸  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ⁹ 

Isaiah 57:15

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

the one who rules ¹⁰  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ¹¹ 

in order to cheer up the humiliated

and to encourage the discouraged. ¹² 

Ezekiel 48:35

48:35 The circumference of the city will be six miles. ¹³  The name of the city from that day forward will be: ‘The Lord Is There.’” ¹⁴ 

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ¹⁵  because it does not see him or know him. But you know him, because he resides ¹⁶  with you and will be ¹⁷  in you.

John 14:23

14:23 Jesus replied, ¹⁸  “If anyone loves me, he will obey ¹⁹  my word, and my Father will love him, and we will come to him and take up residence with him. ²⁰ 

John 14:2

14:2 There are many dwelling places ²¹  in my Father’s house. ²²  Otherwise, I would have told you, because ²³  I am going away to make ready ²⁴  a place for you. ²⁵ 

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, ²⁶  whether principalities or powers – all things were created through him and for him.

Revelation 1:20--2:1

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ²⁷  The seven stars are the angels ²⁸  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²⁹  write the following: ³⁰ 

“This is the solemn pronouncement of ³¹  the one who has a firm grasp on ³²  the seven stars in his right hand ³³  – the one who walks among the seven golden ³⁴  lampstands:

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³⁵  of God is among human beings. ³⁶  He ³⁷  will live among them, and they will be his people, and God himself will be with them. ³⁸ 

[78:60]  ¹ tn Or “rejected.”

[132:13]  ² tn Or “for.”

[132:13]  ³ tn Heb “he desired it for his dwelling place.”

[132:14]  ⁴ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁵ tn Heb “for I desired it.”

[132:2]  ⁶ tn Heb “the powerful [one] of Jacob.”

[6:1]  ⁷ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ⁸ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ⁹ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[57:15]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[48:35]  ¹³ tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).

[48:35]  ¹⁴ sn See Rev 21:12-21.

[14:17]  ¹⁵ tn Or “cannot receive.”

[14:17]  ¹⁶ tn Or “he remains.”

[14:17]  ¹⁷ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:23]  ¹⁸ tn Grk “answered and said to him.”

[14:23]  ¹⁹ tn Or “will keep.”

[14:23]  ²⁰ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:2]  ²¹ tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monh) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.

[14:2]  ²² sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menw) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).

[14:2]  ²³ tc A number of important mss (Ì^66c א A B C* D K L W Ψ Ë¹³ 33 565 579 892 al lat) have ὅτι (Joti) here, while the majority lack it (Ì^66* C² Θ Ï). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of Ì^66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic.

[14:2]  ²⁴ tn Or “to prepare.”

[14:2]  ²⁵ tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monh). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).

[1:16]  ²⁶ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:20]  ²⁷ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ²⁸ tn Or perhaps “the messengers.”

[2:1]  ²⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ³⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³¹ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ³² tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ³³ sn On seven stars in his right hand see 1:16.

[2:1]  ³⁴ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[21:3]  ³⁵ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.