2 Korintus 6:16
Konteks6:16 And what mutual agreement does the temple of God have with idols? For we are 1 the temple of the living God, just as God said, “I will live in them 2 and will walk among them, and I will be their God, and they will be my people.” 3
Kolose 1:27
Konteks1:27 God wanted to make known to them the glorious 4 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Yohanes 14:17
Konteks14:17 the Spirit of truth, whom the world cannot accept, 5 because it does not see him or know him. But you know him, because he resides 6 with you and will be 7 in you.
[6:16] 1 tc Most witnesses, including some important ones (Ì46 א2 C D2 F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important
[6:16] 2 tn Or “live among them,” “live with them.”
[6:16] sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).
[6:16] 3 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
[1:27] 4 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[14:17] 5 tn Or “cannot receive.”
[14:17] 7 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.