2 Korintus 6:16

6:16 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 

Galatia 5:20

5:20 idolatry, sorcery, ⁴  hostilities, ⁵  strife, ⁶  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁷  factions,

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁸  idol worshipers, ⁹  and all those who lie, their place ¹⁰  will be in the lake that burns with fire and sulfur. ¹¹  That ¹²  is the second death.”

[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 mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

[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.

[5:20]  ⁴ tn Or “witchcraft.”

[5:20]  ⁵ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁶ tn Or “discord” (L&N 39.22).

[5:20]  ⁷ tn Or “discord(s)” (L&N 39.13).

[21:8]  ⁸ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁹ tn Grk “idolaters.”

[21:8]  ¹⁰ tn Grk “their share.”

[21:8]  ¹¹ tn Traditionally, “brimstone.”

[21:8]  ¹² tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”