Discovery BoxRevelation 21:3
Context21:3 And I heard a loud voice from the throne saying: “Look! The residence 1 of God is among human beings. 2 He 3 will live among them, and they will be his people, and God himself will be with them. 4
John 1:14
Context1:14 Now 5 the Word became flesh 6 and took up residence 7 among us. We 8 saw his glory – the glory of the one and only, 9 full of grace and truth, who came from the Father.
Colossians 1:19
Context1:19 For God 10 was pleased to have all his 11 fullness dwell 12 in the Son 13
Colossians 2:9
Context2:9 For in him all the fullness of deity lives 14 in bodily form,
Hebrews 9:2
Context9:2 For a tent was prepared, the outer one, 15 which contained 16 the lampstand, the table, and the presentation of the loaves; this 17 is called the holy place.
Hebrews 9:11-12
Context9:11 But now Christ has come 18 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 19 eternal redemption.
Hebrews 9:24
Context9:24 For Christ did not enter a sanctuary made with hands – the representation 20 of the true sanctuary 21 – but into heaven itself, and he appears now in God’s presence for us.
[21:3] 1 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 2 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] 3 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] 4 tc ‡ Most
[1:14] 5 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] 6 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] 7 tn Grk “and tabernacled.”
[1:14] 9 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).
[1:19] 10 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] 11 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] 12 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] 13 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
[2:9] 14 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.
[9:2] 15 tn Grk “the first,” in order of approach in the ritual.
[9:2] 16 tn Grk “in which [were].”
[9:2] 17 tn Grk “which,” describing the outer tent.
[9:11] 18 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 19 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:24] 20 tn Or “prefiguration.”
[9:24] 21 tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.
