rwp - tent

rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu\)...for striking down a tent.... {The earthly house of our tabernacle} (\h epigeios hmn oikia tou sknous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\sknos\, another form of \skn\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomn ek theou\). This \oikodom\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \sknos\. {Not made with hands} (\acheiropoiton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiton\ and the newly made vernacular \acheiropoiton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.

rwp@2Corinthians:12:9 @{He hath said} (\eirken\). Perfect active indicative, as if a final word. Paul probably still has the thorn in his flesh and needs this word of Christ. {Is sufficient} (\arkei\). Old word of rich meaning, perhaps kin to Latin _arceo_, to ward off against danger. Christ's grace suffices and abides. {Is perfected} (\teleitai\). Present passive indicative of \tele\, to finish. It is linear in idea. Power is continually increased as the weakness grows. See strkjv@Phillipians:4:13| for this same noble conception. The human weakness opens the way for more of Christ's power and grace. {Most gladly rather} (\hdista mallon\). Two adverbs, one superlative (\hdista\), one comparative (\mallon\). "Rather" than ask any more (thrice already) for the removal of the thorn or splinter "most gladly will I glory in my weaknesses." Slowly Paul had learned this supreme lesson, but it will never leave him (Romans:5:2; strkjv@2Timothy:4:6-8|). {May rest upon me} (\episknsi ep' eme\). Late and rare verb in first aorist active subjunctive with \hina\ (final clause), to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shechinah of the Lord was overshadowing him (cf. strkjv@Luke:9:34|), the power (\dunamis\) of the Lord Jesus.

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tn sknn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki\). Attic future of \metoikis\ from \metoikiz\. {Beyond Babylon} (\epekeina Babulnos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \mer\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:7:44 @{The tabernacle of the testimony} (\h skn tou marturiou\). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43|). See on ¯Matthew:17:4| for discussion of \skn\ (from \skia\, shadow, root \ska\, to cover)...the temple, but the tent in...(Page). {According to the figure} (\kata ton tupon\). According to the type or pattern. \Tupos\ is from \tupt\, to strike, to smite, and is the print of the blow (John:20:25|), then the figure formed by a blow or impression like our type, a model or example. Quoted from strkjv@Exodus:25:40|. Common word in the old Greek. {That he had seen} (\hon herakei\). Past perfect active of \hora\, to see (double reduplication).

rwp@Acts:7:46 @{Asked} (\itsato\). Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. strkjv@2Samuel:7:2f|. {A habitation} (\sknma\). Like strkjv@Psalms:132:5|, but it was a house that David proposed to build (2Samuel:7:2|), not a tent (\skn\) which already existed. \Sknma\ here means a more permanent abode (\oikon\, house, in verse 47|), though from the same root as \skn\.

rwp@Acts:15:16 @{I will build again} (\anoikodoms\). Here LXX has \anasts\. Compound (\ana\, up or again) of \oikodome\, the verb used by Jesus in strkjv@Matthew:16:18| of the general church or kingdom as here which see. {The tabernacle of David} (\tn sknn Daueid\), a poetical figure of the throne of David (2Samuel:7:12|) now "the fallen tent" (\tn peptkuian\), perfect active participle of \pipt\, state of completion. {The ruins thereof} (\ta katestrammena auts\). Literally, "the ruined portions of it." Perfect passive participle of \katastreph\...the fallen, torn down tent of...{I will let it up} (\anorths\). Old verb from \anortho\ (\ana, orthos\), to set upright. See on strkjv@Luke:3:13| of the old woman whose crooked back was set straight.

rwp@Hebrews:9:2 @{A tabernacle the first} (\skn h prt\). See strkjv@8:2| for \skn\. Large tents usually had two divisions (the outer and the inner or the first and the second). Note \prt\ for the first of two as with the first covenant (8:7,13; strkjv@9:1|). The large outer tent was entered first and was called \Hagia\ (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. {Was prepared} (\kateskeuasth\). First aorist passive of \kataskeuaz\. See strkjv@3:3|. For the furniture see strkjv@Exodus:25; 26|. Three items are named here: the candlestick (\h luchnia\, late word for \luchnion\) or lampstand, necessary since there were no windows (Exodus:25:31-39|); the table (\h trapeza\, old word, strkjv@Matthew:15:27|) for the bread (Exodus:25:23-30; strkjv@Leviticus:24:6| of pure gold); the shewbread (\h prothesis tn artn\) as in strkjv@Exodus:25:30; strkjv@40:23; strkjv@Leviticus:24:5-9|. Probably a hendiadys for the table with the loaves of God's Presence.

rwp@Hebrews:9:7 @{Alone} (\monos\). Predicate adjective with \ho archiereus\. {Once in the year} (\hapax tou eniautou\). Once for each year (not \pote\, at any time) with genitive of time. {Not without blood} (\ou chris haimatos\). According to strkjv@Leviticus:16:14f|...could enter the second tent... (Holy of Holies) without blood. {The errors of the people} (\tn tou laou agnomatn\). Late word from \agnoe\, not to know (5:2|), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (\agnomata\) and crimes (\harmartmata\). In strkjv@Genesis:43:12| \agnoma\ is "an oversight." But these sins of ignorance (\agnomata\) were sins and called for atonement. See strkjv@Hebrews:10:26| for wilful sinning.

rwp@Hebrews:9:8 @{The Holy Ghost this signifying} (\touto dlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dlo\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tn tn hagin hodon\). Here as in verses 12,25| \tn hagin\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mp pephanersthai\). Perfect passive infinitive of \phanero\, to make plain (\phaneros\) in indirect discourse after \dlountos\ with negative \mp\. {While as the first tabernacle is yet standing} (\eti ts prts skns echouss stasin\). Another genitive absolute with present active participle of \ech\ (having standing \stasin\)...out of the first tent as...(verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

rwp@Hebrews:9:9 @{Which} (\htis\)...very thing," the first tent... (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@John:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \n\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\esknsen en hmin\). First aorist ingressive aorist active indicative of \skno\...verb, to pitch one's tent or...(\sknos\ or \skn\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\hs monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogen\ referring to Christ. This is the first use in the Gospel of \patr\ of God in relation to the Logos. \Monogens\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plrs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plrs\ can agree with the subject of \esknsen\. {Of grace and truth} (\charitos kai altheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \altheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@Luke:13:19 @{A grain of mustard seed} (\kokki sinapes\). Either the _sinapis nigra_ or the _salvadora persica_, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by strkjv@Mark:4:30-32; strkjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kpos\, old word for garden, only here in the N.T. and strkjv@John:19:1,26; strkjv@19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\katesknsen\). Mark and Matthew have \katasknoin\...same verb, to make tent... (or nest).

rwp@Mark:2:26 @{The house of God} (\ton oikon tou theou\). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon. {When Abiathar was high priest} (\epi Abiathar archieres\). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the LXX about the difference between Ahimelech (Abimelech) and Abiathar (2Samuel:8:17|), Ahimelech's son and successor (1Samuel:21:2; strkjv@22:20|). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Samuel:22:20; strkjv@2Samuel:8:17; strkjv@1Chronicles:18:16|), Abiathar mentioned though both involved. \Epi\ may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread (\tous artous ts protheses\), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.

rwp@Mark:4:32 @{Groweth up} (\anabainei\). strkjv@Matthew:13:32| {When it is grown} (\hotan auxthi\). {Under the shadow thereof} (\hupo tn skian autou\). A different picture from Matthew's {in the branches thereof} (\en tois kladois autou\). But both use \katasknoin\, to tent or camp down, make nests in the branches in the shade or hop on the ground under the shade just like a covey of birds. In strkjv@Matthew:8:20| the birds have nests (\katasknseis\). The use of the mustard seed for smallness seems to have been proverbial and Jesus employs it elsewhere (Matthew:17:20; strkjv@Luke:17:6|).

rwp@Matthew:5:17 @{I came not to destroy, but to fulfil} (\ouk lthon katalusai alla plrsai\)...of a house or tent... (2Corinthians:5:1|). Fulfil is to fill full. This Jesus did to the ceremonial law which pointed to him and the moral law he kept. "He came to fill the law, to reveal the full depth of meaning that it was intended to hold" (McNeile).

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin auti\). Dative case with \latreu\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\sknsei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skno\, old verb from \sknos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6|...of God spreading his tent "over"...(\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' autn\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete)...allusion also to the tents... (\sknai\)...tabernacles and to the tent of...(Exodus:33:7-11|).

rwp@Revelation:15:5 @{The temple of the tabernacle of the testimony} (\ho naos ts skns tou marturiou\)...Probably the tabernacle or tent of...(Numbers:9:15; strkjv@17:7|)...in mind and the tent of...(Exodus:27:21| rather than the temple in Jerusalem. {Was opened} (\noig\). Second aorist passive indicative of \anoig\ as in strkjv@11:19|. For \naos\ see strkjv@3:12; strkjv@7:15; strkjv@14:15,17; strkjv@16:1,17|.

CONCORD tent