from σκῆνος; 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.
### Core Meaning & Semantic Range
The Greek verb σκηνόω (skēnóō, `{{G4637}}`) derives from the noun σκῆνος (skēnos, `{{G4638}}`), meaning "tent" or "tabernacle." Its primary, literal sense is "to pitch a tent," "to encamp," or "to take up residence in a tent." This immediately evokes the transient, mobile nature of a tent dwelling. However, its usage in the New Testament extends significantly beyond this literal meaning, taking on profound theological dimensions. Figuratively, σκηνόω denotes "to dwell" or "to reside," but it carries the rich semantic baggage of its root, often implying a temporary yet intimate and protective presence, much like God's presence in the Tabernacle of Old Testament Israel. It signifies a divine condescension, where the transcendent God chooses to make His dwelling among humanity.
### Biblical Occurrences & Contextual Analysis
The word σκηνόω appears four times in the New Testament, each instance laden with theological significance:
* **[[John 1:14]]**: "And the Word became flesh and *dwelt* among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." This is perhaps the most pivotal use of σκηνόω. The translation "dwelt" captures the essence, but the underlying "tabernacled" or "pitched his tent" among us is crucial. It directly links the incarnation of Jesus Christ to the Old Testament Tabernacle (σκηνή, `{{G4636}}`), where God's presence resided among His people. Just as God's glory was manifest in the Tabernacle, so too was His glory seen in Christ. This signifies a personal, accessible, and intimate divine presence in human form.
* **[[Revelation 7:15]]**: "Therefore they are before the throne of God, and serve him day and night in his temple; and he who sits on the throne *will shelter* them with his presence." Here, σκηνόω describes God's protective and enveloping presence over the redeemed. The imagery suggests God spreading His tent over them, providing shelter, security, and intimate communion. It speaks of a divine canopy, a sanctuary of His immediate presence.
* **[[Revelation 13:6]]**: "He opened his mouth to utter blasphemies against God, blaspheming his name and his *dwelling place*, that is, those who dwell in heaven." In this context, σκηνόω refers to God's heavenly dwelling place, which the beast blasphemes. By extension, it also encompasses those who "dwell" (another form of the verb, κατοικέω, `{{G2730}}`, or οἰκέω, `{{G3611}}`) in heaven, implying the heavenly host or the saints who reside with God.
* **[[Revelation 21:3]]**: "And I heard a loud voice from the throne saying, 'Behold, the dwelling place of God is with man. He will *dwell* with them, and they will be his people, and God himself will be with them as their God.'" This verse presents the ultimate eschatological fulfillment of God's desire to dwell with humanity. In the new heavens and new earth, God's permanent, intimate presence will be fully realized. The temporary "tent" of the Tabernacle, and even Christ's earthly sojourn, finds its culmination in this eternal dwelling.
### Related Words & Concepts
The study of σκηνόω is greatly enriched by examining its lexical family and related theological concepts:
* **σκηνή (skēnē, `{{G4636}}`):** The noun form, meaning "tent," "tabernacle," or "booth." This is the direct source of the verb's meaning and is crucial for understanding its Old Testament allusions. The Tabernacle was the physical representation of God's dwelling among Israel.
* **σκῆνος (skēnos, `{{G4638}}`):** The less common noun, referring to a "tent" or "booth," and sometimes used metaphorically for the human body as a temporary dwelling (e.g., [[2 Corinthians 5:1]], [[2 Peter 1:13-14]]).
* **κατοικέω (katoikeō, `{{G2730}}`) / οἰκέω (oikeō, `{{G3611}}`):** These verbs also mean "to dwell" or "to inhabit," but they generally connote a more permanent residence without the specific "tent" imagery inherent in σκηνόω. The deliberate choice of σκηνόω in key passages like [[John 1:14]] highlights a specific theological nuance.
* **ναός (naos, `{{G3485}}`):** Refers to the temple, specifically the inner sanctuary where God's presence was believed to dwell. While distinct from the Tabernacle, it represents a similar concept of divine indwelling, though with greater permanence and architectural solidity.
* **The Tabernacle (מִשְׁכָּן, mishkan, `{{H4908}}`):** In the Old Testament, the Tabernacle was the portable sanctuary where God manifested His presence among the Israelites during their wilderness wanderings. It symbolized God's willingness to be near His people, providing guidance, protection, and a place of worship and communion. This Old Testament background is indispensable for grasping the full weight of σκηνόω in the New Testament.
### Theological Significance
The theological significance of σκηνόω is profound, particularly in its Christological and eschatological implications:
* **Incarnation as Divine Tabernacling:** The use of σκηνόω in [[John 1:14]] is a deliberate and powerful theological statement. It proclaims that in Jesus Christ, God did not merely visit humanity but "pitched His tent" among us. This signifies an intimate, personal, and tangible presence of the divine within human history. It echoes the wilderness Tabernacle, where God's glory descended and dwelt among His people, making Himself accessible and knowable. Christ is the ultimate fulfillment of the Tabernacle – the true meeting place between God and humanity.
* **God's Protective and Indwelling Presence:** In Revelation, σκηνόω speaks to God's active presence and protection over His people. In [[Revelation 7:15]], God "shelters" or "spreads His tent over" the redeemed, signifying His direct care, comfort, and intimate communion in the midst of trials. This foreshadows the ultimate reality of God's presence.
* **Eschatological Consummation of Divine Dwelling:** [[Revelation 21:3]] presents the climactic vision of God's eternal dwelling with humanity in the new creation. The temporary "tent" of the Tabernacle, and even the earthly sojourn of Christ, culminates in a permanent, unbroken, and glorious communion. "Behold, the dwelling place of God is with man. He will *dwell* with them..." This is the ultimate hope of the believer, a restoration of the Edenic intimacy between Creator and creature.
* **Continuity of God's Redemptive Purpose:** The consistent use of the "tent" motif from the Old Testament Tabernacle through Christ's incarnation to the New Jerusalem underscores a central theme of biblical theology: God's unwavering desire to dwell with His creation, to be intimately present with His people, and to restore broken communion.
### Summary
The Greek verb σκηνόω (skēnóō, `{{G4637}}`), meaning "to pitch a tent" or "to dwell in a tent," carries immense theological weight in the New Testament. While literally denoting a temporary dwelling, its figurative use, particularly in connection with the Old Testament Tabernacle, signifies God's intimate, protective, and revelatory presence. In [[John 1:14]], it powerfully describes the Incarnation, where the Word became flesh and "tabernacled" among humanity, making God's glory visible and accessible in Jesus Christ. In the Book of Revelation ([[Revelation 7:15]], [[Revelation 21:3]]), σκηνόω portrays God's protective presence over His redeemed and climaxes in the eschatological vision of God's eternal dwelling with humanity in the new heavens and new earth. Thus, σκηνόω encapsulates the profound truth of God's condescension and His unwavering desire for communion with His creation, from the wilderness Tabernacle to the person of Christ and ultimately to the eternal city.
TRV