Lexical Summary skénoó: To dwell, to tabernacle, to pitch a tent Original Word: σκηνόω Strong's Exhaustive Concordance dwell. From skenos; to tent or encamp, i.e. (figuratively) to occupy (as a mansion) or (specially), to reside (as God did in the Tabernacle of old, a symbol of protection and communion) -- dwell. see GREEK skenos HELPS Word-studies Cognate: 4637 skēnóō – properly, to pitch or live in a tent, "denoting much more than the mere general notion of dwelling" (M. Vincent). For the Christian, 4637 (skēnóō) is dwelling in intimate communion with the resurrected Christ – even as He who Himself lived in unbroken communion with the Father during the days of His flesh (Jn 1:14). See 4638 (skēnōma). NAS Exhaustive Concordance Word Originfrom skéné Definition to have one's tent, dwell NASB Translation dwell (3), dwelt (1), spread His tabernacle (1). Thayer's Greek Lexicon STRONGS NT 4637: σκηνόωσκηνόω, σκήνω; future σκηνώσω; 1 aorist σκηνωσα; "to fix one's tabernacle, have one's tabernacle, abide (or live) in a tabernacle (or tent), tabernacle" (often in Xenophon; Demosthenes, p. 1257, 6); God σκηνώσει ἐπ' αὐτούς, will spread his tabernacle over them, so that they may dwell in safety and security under its cover and protection, Revelation 7:15; universally, equivalent to to dwell (Judges 5:17): followed by ἐν with a dative of place, Revelation 12:12; Revelation 13:6 (ἐν ταῖς οἰκίαις, Xenophon, an. 5, 5, 11); ἐν ἡμῖν, among us, John 1:14; μετά τίνος, with one, Revelation 21:3; σύν τίνι, to be one's tent-mate, Xenophon, Cyril 6, 1, 49. (Compare: ἐπισκηνόω, κατασκηνόω.) Topical Lexicon Biblical UsageThe verb appears five times in the New Testament: John 1:14; Revelation 7:15; 12:12; 13:6; 21:3. Each occurrence portrays God’s active presence with His people, drawing on the imagery of Israel’s wilderness tabernacle to communicate that the transcendent Lord chooses to reside among those He redeems. Old Testament Background The portable sanctuary in the wilderness symbolized God’s nearness and covenant faithfulness (Exodus 25–40; Leviticus 26:11–12). By evoking that heritage, the New Testament writers affirm that what was typological in Moses’ day finds its fulfillment in Jesus Christ and the consummated kingdom. The Incarnation (John 1:14) “The Word became flesh and made His dwelling among us” (John 1:14). Here the Evangelist declares that the eternal Logos entered human history in a real body, pitching His “tent” in the midst of a fallen world. The verse unites deity and humanity, identifying Jesus as the true meeting place between God and mankind—far surpassing the wilderness tabernacle in glory (cf. Hebrews 1:1–3). Heavenly Worship and Protection (Revelation 7:15) The innumerable multitude “serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them.” The vision depicts the saints’ secure communion with God after the tribulation. Divine “overshadowing” recalls the pillar of cloud and fire (Exodus 13:21–22), assuring eternal shelter, provision, and intimacy. Cosmic Conflict (Revelation 12:12; 13:6) When the heavens rejoice, it is specifically those “who dwell in them,” underscoring a realm untouched by Satan’s rage. Conversely, the beast blasphemes God and “His tabernacle—those who dwell in heaven.” The verb highlights two truths: heavenly citizens are under God’s immediate presence, and that very reality provokes diabolical opposition. The passages remind believers that present hostility is ultimately aimed at the God who indwells His people. Eschatological Fulfillment (Revelation 21:3) “Behold, the dwelling place of God is with man, and He will dwell with them.” The climactic statement encapsulates Scripture’s redemptive storyline: creation, fall, redemption, and restoration all move toward unbroken fellowship between God and a renewed humanity on a renewed earth. No temple is needed, for the entire cosmos becomes His sanctuary (Revelation 21:22). Doctrinal Observations 1. Christology: The verb undergirds a robust doctrine of the incarnation—Jesus is fully God, fully man, and the definitive locus of divine presence. Pastoral and Ministry Implications • Assurance: Congregations can rest in God’s continual nearness, whether facing persecution or personal trial. Historical Significance Early Christian writers saw in this verb the fulfillment of Isaiah 7:14 and Ezekiel 37:27, reinforcing the unity of the Testaments. Throughout church history—from the patristic era’s emphasis on the incarnation to Reformation stress on God’s immanence—this theme has shaped confessions, liturgies, and hymnody (“O Come, O Come, Emmanuel”; “Abide with Me”). Summary Across its five appearances, the verb declares that the God who once dwelt in a tent now abides in the Son, among the saints, and ultimately with a restored creation. It assures believers of covenant loyalty, fuels worship, steadies endurance, and fixes hope on the day when “God himself will be with them as their God” (Revelation 21:3). Forms and Transliterations εσκηνωσεν εσκήνωσεν ἐσκήνωσεν σκηνουντας σκηνούντας σκηνοῦντας σκηνουντες σκηνούντες σκηνοῦντες σκηνωσει σκηνώσει eskenosen eskēnōsen eskḗnosen eskḗnōsen skenosei skenṓsei skēnōsei skēnṓsei skenountas skenoûntas skēnountas skēnoûntas skenountes skenoûntes skēnountes skēnoûntesLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance John 1:14 V-AIA-3SGRK: ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν NAS: flesh, and dwelt among KJV: flesh, and dwelt among us, INT: became and dwelt among us Revelation 7:15 V-FIA-3S Revelation 12:12 V-PPA-NMP Revelation 13:6 V-PPA-AMP Revelation 21:3 V-FIA-3S Strong's Greek 4637 |
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