Exodus Exodus 25:1-22
The glory that dwelt on Sinai now means to travel. Exodus 25 opens the tabernacle with one clause that governs everything after it — 'make me a sanctuary, and I will dwell in their midst' — the single verse in the canon where the dwelling-verb meets the sanctuary-noun. The structure must be built to a pattern shown on the mountain, and at its dead center stands the kapporet, the atonement-cover, where two cherubim overshadow the one point at which God promises 'I will meet with you.' The mercy seat is the most restricted object in the sanctuary — one man, one day, behind two veils — and the word the Septuagint chose for it, hilasterion, surfaces in only two New Testament verses: one names the old cover, the other names the Christ whom God 'set forth' in public view. The dwelling commanded here is real, but not yet consummated.
Genesis 11:1-9
Gen 11:1-9 is nine verses; the canonical surface they cover runs from Cain's city (Gen 4:17) to the New Jerusalem (Rev 21:2). The Babel-builders try to make a name (na'aseh-lanu shem) and fail; the very next chapter, YHWH grants Abram a name (Gen 12:2). The descent verb (yarad / katabaino) that judges Babel becomes the descent verb that brings the New Jerusalem down from God. The name the builders could not seize is the name God grants to Christ (Phil 2:9), and the city they could not raise is the city that descends.
Acts 3:19–21
Acts 3:21's apokatastasis pantōn is the cosmic reversal of Genesis 3 — already inaugurated in Christ and the Spirit, awaiting consummation in a new heavens and new earth where the Lord God and the Lamb are themselves the temple. Not a future Mosaic-Davidic political reinstatement.
Revelation 21:23
The Lamb is not called 'light' in Revelation 21:23. He is called 'lamp' — a device that holds and transmits light from another source. John's vocabulary for light, luminaries, and radiance is remarkably varied, and the distinctions are not decorative. They are the theology.