Context
Literatuur
Vertalingen

1 Corinthiers 3:17

Aantekeningen

Zo iemand den tempel Gods schendt, dien zal God schenden; want de tempel Gods is heilig, welke gij zijt.

• 2 Clement 9 § 3
• Clement QDS 18 § 2
• Clement, Stromata 3 59 § 4
• Acts of Thomas § 12
• Tertullian Against Marcion 5 6 § 12
• Tertullian Resurrection 10 § 4
• Peter of Alexandria De Resurrectione PITRA J.B., Analecta sacra, 4, Parisiis 1883, 426-429.
• Epiphanius Panarion 77 27 § 7
• Irenaeus AH 4.8.3 - Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death. Numbers 15:32, etc. For every tree that brings not forth good fruit shall be hewn down, and cast into the fire; Matthew 3:10 and whosoever shall defile the temple of God, him shall God defile.
• Irenaeus AH 5 - 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?"
• Acts of Archelaus 19 - But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good by adducing illustrations. Contemplate man as a kind of temple, according to the similitude of Scripture: the spirit that is in man may thus be likened to the image that dwells in the temple. Well, then, a temple cannot be constituted unless first an occupant is acknowledged for the temple; and, on the other hand, an occupant cannot be settled in the temple unless the structure has been erected. Now, since these two objects, the occupant and the structure, are both consecrated together, how can any antagonism or contrariety be found between them, and how should it not rather appear that they have both been the products of subjects that are in amity and of one mind? And that you may know that this is the case, and that these subjects are truly at one both in fellowship and in lineage, He who knows and hears all has made this response, “Let us make man,” and so forth. For he who constructs the temple interrogates him who fashions the image, and inquires carefully about the measurements of magnitude, and breadth, and bulk, in order that he may mark off the space for the foundations in accordance with these dimensions; and no one sets about the vain task of building a temple without first making himself acquainted with the measurement needed for the placing of the image. In like manner, therefore, the mode and the measure of the body are made the subject of inquiry, in order that the soul may be appropriately lodged in it by God, the Artificer of all things. But if any one say that he who has moulded the body is an enemy to the God who is the Creator of my soul, then how is it that, while regarding each other with a hostile eye, these two parties have not brought disrepute upon the work, by bringing it about either that he who constructs the temple should make it of such narrow dimensions as to render it incapable of accommodating what is placed within it, or that he who fashions the image should come with something so massive and ponderous, that, on its introduction into the temple, the edifice would at once collapse? If such is not the case, then, with these things, let us contemplate them in the light of what we know to be the objects and intents of antagonists. But if it is right for all to be disposed with the same measures and the same equity, and to be displayed with like glory, what doubt should we still entertain on this subject? We add, if it please you, this one illustration more. Man appears to resemble a ship which has been constructed by the builder and launched into the deep, which, however, it is impossible to navigate without the rudder, by which it can be kept under command, and turned in whatsoever direction its steersman may wish to sail. Also, that the rudder and the whole body of the ship require the same artificer, is a matter admitting no doubt; for without the rudder the whole structure of the ship, that huge body, will be an inert mass. And thus, then, we say that the soul is the rudder of the body; that both these, moreover, are ruled by that liberty of judgment and sentiment which we possess, and which corresponds to the steersman; and that when these two are made one by union, and thus possess a unison of function applicable to all kinds of work, whatever may be the products of their own operation, they bear a testimony to the fact that they have both one and the same author and maker.
• Tertullian prescript 7 - These are “the doctrines” of men and “of demons” produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,”and “chose the foolish things of the world” to confound even philosophy itself. For (philosophy) it is which is the material of the world’s wisdom, the rash interpreter of the nature and the dispensation of God. Indeed heresies are themselves instigated by philosophy. From this source came the Æons, and I known not what infinite forms, and the trinity of man in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquillity; he came of the Stoics.

Vertaalnotities

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

Zo iemand den tempel Gods schendt, dien zal God schenden; want de tempel Gods is heilig, welke gij zijt.

• φθερεῖ p⁴⁶ ‭א A B C Ψ 104 256 365 424 436 459 629 630 1319 1573 1739 1852 1877 1881 1962 1984 1985 2127 2200 2492 2495 Byz Lect^pt l^AD it^ar it^b it^d it^dem it^e it^f it^g it^m it^o it^t it^x vg cop^sa cop^bo arm eth geo slav Irenaeus^lat Origen^gr Origen^lat Cyprian Eusebius Ps-Cyprian Ambrosiaster Hilary Marcellus Priscillian Apollinaris Tyconius Pacian Gregory-Nyssa Amphilochius Didymus Didymus^dub Macarius/Symeon Ps-Vigilius Gaudentius Chrysostom Pelagius Jerome Augustine^11/12 Cyril Speculum Quodvultdeus Theodoret John-Damascus ς WH; φθειρεῖ(sic; future) L 0150 (33 φθηρεῖ) 81 88 181 263 (330 451 1241 φθειρῆ) 614 1175 1506 1912 2127 2464 Lectpt; φθειρει(zonder leestekens) D F G P; φθείρει 6 it^z vg^mss syr^p syr^h Irenaeus^gr Ps-Cyprian Athanasius Ephraem Augustine^1/12 Varimadum (Ps-Athanasius)
• 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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