1 Korintus 6:19

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹  whom you have from God, and you are not your own?

1 Korintus 6:2

6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits?

1 Korintus 6:16

6:16 Or do you not know that anyone who is united with ²  a prostitute is one body with her? ³  For it is said, “The two will become one flesh.” ⁴ 

Efesus 2:21-22

2:21 In him ⁵  the whole building, ⁶  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Ibrani 3:6

3:6 But Christ ⁷  is faithful as a son over God’s ⁸  house. We are of his house, ⁹  if in fact we hold firmly ¹⁰  to our confidence and the hope we take pride in. ¹¹ 

[6:19]  ¹ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[6:16]  ² tn Or “is in relationship with.”

[6:16]  ³ tn Grk “is one body,” implying the association “with her.”

[6:16]  ⁴ sn A quotation from Gen 2:24.

[2:21]  ⁵ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁶ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[2:21]  tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.

[3:6]  ⁷ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁰ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹¹ tn Grk “the pride of our hope.”