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1 Corinthiers 3:16

Algemeen

Aantekeningen

Weet gij niet, dat gij Gods tempel zijt, en de Geest Gods in ulieden woont?

• 2 Clement ARCHAMBAULT G., Justin, Dialogue avec Tryphon, 2 t. (Textes et documents pour l'étude historique du christianisme), Paris 1909. 9 § 3 (p.75, l.8)
• Justin Dialogue FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 71-81. 40 § 1 (p.178, l.16)
• Irenaeus Demanstratio FROIDEVAUX L.M., SC 62 (1959). 96 (p.164, l.19 - P)
• Clement Stromata 3 59 § 4 - Valentinus in his letter to Agathopus - says, "Jesus showed his self-control in all that he endured. He lived in the practice of godhead. He ate and drank in a way individual to himself without excreting his food. Such was his power of self-control that the food was not corrupted within him, since he was not subject to corruption." (4) So we embrace self-control out of the love we bear the Lord and out of its honorable status, consecrating the temple of the Spirit. It is honorable "to emasculate oneself" of all desire "for the sake of the kingdom of heaven" and "to purify the conscience from works of death to the service of the living God." There are some who in their hatred of the flesh ungratefully yearn to be free from marital agreement and participation in decent food. They are ignorant and irreligious. Their self-control is irrational. It is so with most of the other peoples of the world.
• Clement Stromata 3.77 - In addition to all this, he makes what he has already said even clearer by asserting at the top of his voice, "The body is a dead thing because of sin,"showing that if it is not the soul’s temple it remains the soul’s tomb. When it is consecrated to God, he is going to continue, "the Spirit of the one who raised Jesus from the dead lodges in you, and he will give life even to your mortal bodies through his indwelling Spirit."
• Clement Stromata 6 60 § 2
• Clement Stromata 7 82 § 2
• Acts of Thomas WRIGHT W., Apocryphal Acts of the Apostles, 2, London 1871, 146-298.
• Acts of Thomas § 12
• Papyrus Berlin 9794 WESSELY Ch., PO 18,3 (1924), 429-433
• Tertullian Resurrection 10 § 4
• Acts Archelaus 51 - Yea, further, that best master-builder of His, Paul himself [to him the best architect and foundation],     Reading “sed et optimus architectus ejus, fundamentum,” etc. The Codex Casinensis has the corrupt lection, “sed et optimos architectos ei fundamentum,” etc. [Had this been said of Peter?] has laid our foundation, Cf. 1 Cor. iii. 10. [Had this been said of Peter, what then?] that is, the foundation of the Church and has put us in trust of the law, ordaining ministers, and presbyters, Cf. Acts xiv. 23. and bishops in the same, and describing in the places severally assigned to that purpose, in what manner and with what character the ministers of God ought to conduct themselves, of what repute the presbyters ought to be possessed, and how they should be constituted, and what manner of persons those also ought to be who desire the office of bishop. Cf. 1 Tim. iii. 1. [Clement cap. xliv., vol. i. p. 17, this series.] And all these institutions, which were once settled well and rightly for us, preserve their proper standing and order with us to this day, and the regular administration of these rules abides amongst us still.
• Ignatius Philadelphians 7 - But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God; love unity; avoid divisions; be the followers of Jesus Christ, even as He is of His Father.
• Irenaeus AH 5.6.2 - Whence also he says, that this handiwork is “the temple of God,” thus declaring: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are.”Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, “Destroy this temple, and in three days I will raise it up. He spake this, however,” it is said, “of the temple of His body.”And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, “Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?” He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares “our body,” that is, the flesh which continues in sanctity and purity, to be “the members of Christ;” but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, “If any man defile the temple of God, him will God destroy.” How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, “Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power.”
• Irenaeus Fragment 40 - “And he found the jaw-bone of an ass.” It is to be observed that, after [Samson had committed] fornication, the holy Scripture no longer speaks of the things happily accomplished by him in connection with the formula, “The Spirit of the Lord came upon him.” For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.
• Clement Stromata 7.13 - They say in the traditions that Matthew the apostle constantly said, that “if the neighbour of an elect man sin, the elect man has sinned. For had he conducted himself as the Word prescribes, his neighbour also would have been filled with such reverence for the life he led as not to sin.”
  What, then, shall we say of the Gnostic himself? “Know ye not,” says the apostle, “that ye are the temple of God?” The Gnostic is consequently divine, and already holy, God-bearing, and God-borne. Now the Scripture, showing that sinning is foreign to him, sells those who have fallen away to strangers, saying, “Look not on a strange woman, to lust,” plainly pronounces sin foreign and contrary to the nature of the temple of God. Now the temple is great, as the Church, and it is small, as the man who preserves the seed of Abraham.
• Tertullian Against Marcion 5.6 - "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "269 Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple. [12] But "if any man defile the temple of God, he shall be himself destroyed" ----of course, by the God of the temple. If you threaten an avenger, you threaten us with the Creator.   "Ye must become fools, that ye may be wise."  Wherefore? "Because the wisdom of this world is foolishness with God." With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain."  [13] For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him.276"Therefore," says he, "let no man glory in man; "an injunction which is in accordance with the teaching of the Creator, "wretched is the man that trusteth in man; "again, "It is better to trust in the Lord than to confide in man; "and the same thing is said about glorying (in princes).
• Tertullian Treatise on the Soul 53 - In Platonic phrase, indeed, the body is a prison, 1795 but in the apostle’s it is “the temple of God,” 1796 because it is in Christ. Still, (as must be admitted,) by reason of its enclosure it obstructs and obscures the soul, and sullies it by the concretion of the flesh; whence it happens that the light which illumines objects comes in upon the soul in a more confused manner, as if through a window of horn. Undoubtedly, when the soul, by the power of death, is released from its concretion with the flesh, it is by the very release cleansed and purified: it is, moreover, certain that it escapes from the veil of the flesh into open space, to its clear, and pure, and intrinsic light; and then finds itself enjoying its enfranchisement from matter, and by virtue of its liberty it recovers its divinity, as one who awakes out of sleep passes from images to verities. Then it tells out what it sees; then it exults or it fears, according as it finds what lodging is prepared for it, as soon as it sees the very angel’s face, that arraigner of souls, the Mercury of the poets.
• Tertullian on Modesty 16 - Necessary it is, therefore, that the (character of the) apostle should be continuously pointed out to them; whom I will maintain to be such in the second of Corinthians withal, as I know (him to be) in all his letters.  (He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God:  “Know ye not that ye are the temple of God, and that in you the Lord dwells?” 1 Cor. iii. 16, inexactly.—who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers:  “If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye.” Ver. 17, not quite correctly.  Come, now; who in the world has (ever) redintegrated one who has been “marred” by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, “Let none seduce himself;” Ver. 18. that is, let none presume that one “marred” by God can possibly be redintegrated anew?  Just as, again, among all other crimes—nay, even before all others—when affirming that “adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God,” he premised, “Do not err” 1 Cor. vi. 9, 10.—to wit, if you think they will attain it.  But to them from whom “the kingdom” is taken away, of course the life which exists in the kingdom is not permitted either.  Moreover, by superadding, “But such indeed ye have been; but ye have received ablution, but ye have been sanctified, in the Name of the Lord Jesus Christ, and in the Spirit of our God;”866866    Ver. 11, inexactly. in as far as he puts on the paid side of the account such sins before baptism, in so far after baptism he determines them irremissible, if it is true, (as it is), that they are not allowed to “receive ablution” anew.  Recognise, too, in what follows, Paul (in the character of) an immoveable column of discipline and its rules:  “Meats for the belly, and the belly for meats:  God maketh a full end both of the one and of the others; but the body (is) not for fornication, but for God:” Ver. 13.
• Gregory Sectional Faith - And again he says: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy."
• Epiphanius Panarion 69 27 § 7

Vertaalnotities

Zie hier voor een verklaring van de gebruikte coderingen.
    Zie hier over het gebruik van de interlineair.

Weet gij niet, dat gij Gods tempel zijt, en de Geest Gods in ulieden woont?

• οἰκεῖ ἐν ὑμῖν Byz ς; ἐν ὑμῖν οἰκεῖ WH
• Lacune in minuscule 122, δ 258 (C.R. Gregory, Textkritik des Neuen Testamentes, p. 153): Hand. 1:1-14; 21:15-22:28; Rom. 1:1-7:13; 1 Cor. 2:7-14:23; 1 Joh. 4:20-Judas einde;

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