1 Korintus 3:16-17

3:16 Do you not know that you are God’s temple ¹  and that God’s Spirit lives in you? 3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

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, ²  whom you have from God, and you are not your own?

Efesus 2:20

2:20 because you have been built ³  on the foundation of the apostles and prophets, ⁴  with Christ Jesus himself as ⁵  the cornerstone. ⁶ 

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 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹²  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹³ 

Pengkhotbah 2:5

2:5 I designed ¹⁴  royal gardens ¹⁵  and parks ¹⁶  for myself,

and I planted all kinds of fruit trees in them.

[3:16]  ¹ sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)

[6:19]  ² 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.

[2:20]  ³ tn Grk “having been built.”

[2:20]  ⁴ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ⁵ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁶ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[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.”

[3:1]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹³ tn Grk “of our confession.”

[2:5]  ¹⁴ tn Heb “made.”

[2:5]  ¹⁵ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ¹⁶ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”