from σκηνόω; an encampment, i.e. (figuratively) the Temple (as God's residence), the body (as a tenement for the soul):-- tabernacle.
Transliteration:skḗnōma
Pronunciation:skay'-no-mah
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek noun skḗnōma (`{{G4638}}`) is derived from the verb skēnoō (`{{G4637}}`), meaning "to pitch a tent," "to dwell," or "to tabernacle." Consequently, skḗnōma fundamentally denotes "an encampment," "a tent," or "a temporary dwelling place." Its semantic range extends significantly through figurative usage:
1. **A dwelling place for God:** This refers to a sacred structure, specifically the Temple, understood as God's earthly residence among His people. While a physical building, it retains the connotation of a place where the divine presence "tents" or "dwells" in a particular manner.
2. **The human body:** In a profound metaphorical extension, skḗnōma can refer to the human body as a temporary "tenement" or "tent" for the soul or spirit. This usage emphasizes the transient and perishable nature of the physical body in contrast to the enduring spirit.
Both applications underscore the concept of a temporary, enclosed space, whether for the divine presence or the human spirit.
### Biblical Occurrences & Contextual Analysis
The term skḗnōma appears in the New Testament in two distinct contexts, illustrating its dual figurative meanings:
1. **Acts 7:46**: In Stephen's speech before the Sanhedrin, he recounts the history of Israel, stating that David "found favor before God and asked to find a dwelling place [skḗnōma] for the God of Jacob." Here, skḗnōma refers to the permanent Temple structure that David desired to build for the Lord, which Solomon eventually completed. This usage connects skḗnōma to the Old Testament concept of God's dwelling among His people, transitioning from the portable Tabernacle to the more fixed Temple. Even in its "permanent" form, the Temple was still understood as a specific, localized place where God *chose* to dwell, rather than His being confined by it, as Stephen later clarifies in [[Acts 7:48]]: "However, the Most High does not dwell in houses made by human hands." This highlights the distinction between God's immanence and His transcendence.
2. **2 Peter 1:13-14**: The Apostle Peter uses skḗnōma to describe his own physical body: "I think it right, as long as I am in this body [skḗnōma], to stir you up by reminding you, since I know that the putting off of my body [skḗnōma] will be soon, as our Lord Jesus Christ made clear to me." In this passage, Peter views his body as a temporary "tent" or "tabernacle" from which his spirit will soon depart through death. This metaphor powerfully conveys the fragility and impermanence of human life on earth, contrasting it with the eternal destiny of the spirit. It reflects a common biblical understanding of the human body as an earthly vessel for a spiritual inhabitant, destined to be laid aside.
### Related Words & Concepts
The meaning of skḗnōma is enriched by its relationship to other Greek terms and theological concepts:
* **skēnoō (`{{G4637}}`)**: The verbal root, meaning "to pitch a tent" or "to dwell." This verb is famously used in [[John 1:14]] to describe the Incarnation: "And the Word became flesh and dwelt [eskenōsen, 'tabernacled'] among us." This connection is crucial, as it identifies Jesus Christ as the ultimate skḗnōma of God, the very presence of God made manifest in human flesh.
* **skēnē (`{{G4636}}`)**: The noun for "tent" or "tabernacle," frequently used in the Septuagint for the Old Testament Tabernacle (mishkan, `{{H4908}}`), the portable sanctuary of Israel in the wilderness. skḗnōma can be seen as a more emphatic or specific form, highlighting the *result* of pitching a tent or the *act* of dwelling.
* **Old Testament Tabernacle and Temple**: These structures serve as the theological backdrop for skḗnōma. Both were considered the dwelling places of God among His people, embodying His presence and accessibility, albeit temporarily or in a localized manner.
* **Human body as a temporary dwelling**: This concept resonates with other New Testament passages, such as [[2 Corinthians 5:1-4]], where Paul speaks of our "earthly tent" (οἰκία τοῦ σκήνους, *oikia tou skenous*) being destroyed and replaced by a "building from God, a house not made with hands, eternal in the heavens." This reinforces the transient nature of the physical body and the hope of an eternal, resurrected form.
* **monē (`{{G3448}}`)**: Meaning "abiding place" or "dwelling," used in [[John 14:23]] for God's dwelling in believers. While similar in general concept, monē does not carry the specific connotation of a "tent" or "tabernacle" that skḗnōma does.
### Theological Significance
The theological significance of skḗnōma is profound, touching upon core doctrines:
1. **Divine Immanence and Presence**: In its reference to God's dwelling (Acts 7:46), skḗnōma speaks to God's desire to be present with humanity. From the Tabernacle in the wilderness to the Temple in Jerusalem, God continually made provision for His presence to dwell among His people. This theme culminates in the Incarnation, where God truly "tabernacled" among us in the person of Jesus Christ (John 1:14), making the divine presence uniquely accessible.
2. **The Incarnation as God's Ultimate Dwelling**: While skḗnōma itself is not used for Christ's body, its root skēnoō in John 1:14 is foundational. Jesus, as the Word made flesh, is the ultimate fulfillment of God's desire to dwell among humanity. He is the living skḗnōma, the perfect embodiment of God's presence, surpassing any physical temple.
3. **Human Mortality and Eschatological Hope**: Peter's use of skḗnōma for the human body (2 Peter 1:13-14) highlights the temporary and perishable nature of earthly life. This serves as a powerful reminder of human mortality and the transient nature of our physical existence. However, this mortality is not an end but a transition. The "putting off" of the earthly skḗnōma points to the hope of a future, eternal dwelling, a resurrected body, and an everlasting home with God, as promised in the New Heavens and New Earth where God will "tabernacle" with His people forever ([[Revelation 21:3]]).
4. **The Contrast of Temporary and Eternal**: The word inherently carries a tension between the temporary nature of all earthly dwellings (whether physical structures for God or human bodies) and the eternal reality of God's ultimate dwelling and the believer's future. It underscores that our true and lasting home is not in this world.
### Summary
Skḗnōma (`{{G4638}}`) is a Greek noun derived from the verb "to pitch a tent" or "to dwell," signifying a temporary dwelling or encampment. In the New Testament, it is used in two significant figurative senses: first, to refer to the Temple as God's earthly "dwelling place" among His people ([[Acts 7:46]]), emphasizing His immanent presence. Second, and perhaps more poignantly, it describes the human body as a temporary "tabernacle" or "tent" for the spirit, highlighting the transient nature of physical life ([[2 Peter 1:13-14]]). This dual usage underscores profound theological truths: God's enduring desire to dwell with humanity, supremely fulfilled in the Incarnation of Christ (linked through its root skēnoō in [[John 1:14]]), and the temporary, pilgrimage nature of human existence, pointing towards an eternal hope beyond the confines of the earthly body. Skḗnōma thus encapsulates both the divine condescension to dwell among us and the human journey toward an eternal home.
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