σκηνοῦντας

Alphabet Analysis

The word

1. word🔊 σκηνοῦντας

   skê-NOU-ntas

   dwelling
2. sentence🔊 καὶ ἤνοιξε τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεόν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας

   KAI Ê-noi-kse to STO-ma au-TOU eis blas-phê-MI-as pros ton the-ON blas-phê-MÊ-sai to O-no-ma au-TOU KAI tên skê-NÊN au-TOU tous en tô ou-ra-NÔ skê-NOU-ntas

   and he opened the mouth his into blasphemies against the God to blaspheme the name his and the dwelling his those in the heaven dwelling

Exegesis

The infinitive blasphēmēsai {βλασφημῆσαι | blas-phē-mê-sai} is epexegetic, explaining the nature of these blasphemies and governing a series of accusative objects: to onoma autou {τὸ ὄνομα αὐτοῦ | tò ó-no-ma au-toû} “His name,” tēn skēnēn autou {τὴν σκηνὴν αὐτοῦ | tḕn skē-nḕn au-toû} “His tabernacle,” and tous en tō ouranō skēnountas {τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας | toùs en tṓ ou-ra-nṓ skē-noûn-tas} “those dwelling in heaven.” The last object is a substantival participial phrase, with en tō ouranō giving the location of the ones described by the participle skēnountas “dwelling, residing.” The Greek stacks these three objects in a single chain, heightening the scope of the blasphemy: it assaults God’s name, His dwelling, and His heavenly people. In English, maintaining this chain requires careful coordination (“His name and His tabernacle, and those who dwell in heaven”), while preserving the sense of intentional, directed hostility conveyed by eis and pros.