Context
Literatuur
Vertalingen

1 Corinthiers 8:5

Algemeen

Aantekeningen

Want hoewel er ook zijn, die goden genaamd worden, hetzij in den hemel, hetzij op de aarde (gelijk er vele goden en vele heren zijn),

• Tertullian Against Marcion 3.15 - Touching then the discussion of His flesh, and (through that) of His nativity, and incidentally of His name Emmanuel, let this suffice.  Concerning His other names, however, and especially that of Christ, what has the other side to say in reply? If the name of Christ is as common with you as is the name of God—so that as the Son of both Gods may be fitly called Christ, so each of the Fathers may be called Lord—reason will certainly be opposed to this argument. For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,—as, for instance, even to idols. The apostle says: “For there be that are called gods, whether in heaven or in earth.” The name of Christ, however, does not arise from nature, but from dispensation; and so becomes the proper name of Him to whom it accrues in consequence of the dispensation. Nor is it subject to be shared in by any other God, especially a rival, and one that has a dispensation of His own, to whom it will be also necessary that He should possess names apart from all others. For how happens it that, after they have devised different dispensations for two Gods they admit into this diversity of dispensation a community of names; whereas no proof could be more useful of two Gods being rival ones, than if there should be found coincident with their (diverse) dispensations a diversity also of names? For that is not a state of diversequalities, which is not distinctly indicated in the specific meanings of their designations. Whenever these are wanting, there occurs what the Greeks call the katachresis of a term, by its improper application to what does not belong to it.
• Tertullian against Marcion 8.11 - If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be “gods many”), yet “the blessed God,” (who is “the Father) of our Lord Jesus Christ,” will be understood to be no other God than the Creator,
• Tertullian Against Hermogenes 4 § 2 - At this point, then, I shall begin to treat of Matter, how that, (according to Hermogenes,) God compares it with Himself as equally unborn, equally unmade, equally eternal, set forth as being without a beginning, without an end. For what other estimate of God is there than eternity? What other condition has eternity than to have ever existed, and to exist yet for evermore by virtue of its privilege of having neither beginning nor end? Now, since this is the property of God, it will belong to God alone, whose property it is—of course on this ground, that if it can be ascribed to any other being, it will no longer be the property of God, but will belong, along with Him, to that being also to which it is ascribed. For “although there be that are called gods” in name, “whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things;”  whence the greater reason why, in our view, that which is the property of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being.
• Clementine Recognitions 2 41 § 3
• Epiphanius Panarion  54 6 § 3

Vertaalnotities

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

Want hoewel er ook zijn, die goden genaamd worden, hetzij in den hemel, hetzij op de aarde (gelijk er vele goden en vele heren zijn),

• γῆς Byz^pt Byz²⁰⁰⁵ WH; τῆς γῆς Byz^pt ς
• 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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