1 Korintus 3:9

3:9 We are coworkers belonging to God. ¹  You are God’s field, God’s building.

1 Korintus 3:16-17

3:16 Do you not know that you are God’s temple ²  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.

Efesus 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 2:1

New Life Individually

2:1 And although you were ³  dead ⁴  in your transgressions and sins,

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ⁵  Grace be with you all. ⁶ 

Ibrani 3:2-6

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ⁷  house. ⁸  3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s ⁹  house ¹⁰  as a servant, to testify to the things that would be spoken. 3:6 But Christ ¹¹  is faithful as a son over God’s ¹²  house. We are of his house, ¹³  if in fact we hold firmly ¹⁴  to our confidence and the hope we take pride in. ¹⁵ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁶  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁷ 

Pengkhotbah 2:5

2:5 I designed ¹⁸  royal gardens ¹⁹  and parks ²⁰  for myself,

and I planted all kinds of fruit trees in them.

[3:9]  ¹ tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (qeou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).

[3:16]  ² 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.)

[2:1]  ³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[3:15]  ⁵ tn Or “faithfully.”

[3:15]  ⁶ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[3:2]  ⁷ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ⁸ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:5]  ⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ¹⁰ sn A quotation from Num 12:7.

[3:6]  ¹¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹³ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁴ 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]  ¹⁵ tn Grk “the pride of our hope.”

[3:1]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁷ tn Grk “of our confession.”

[2:5]  ¹⁸ tn Heb “made.”

[2:5]  ¹⁹ 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]  ²⁰ 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.”