1 Corinthians 3:16

3:16 Do you not know that you are God’s temple ¹  and that God’s Spirit lives in you?

1 Corinthians 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?

1 Corinthians 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?

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³  whether principalities or powers – all things were created through him and for him.

Ephesians 2:20-22

2:20 because you have been built ⁴  on the foundation of the apostles and prophets, ⁵  with Christ Jesus himself as ⁶  the cornerstone. ⁷  2:21 In him ⁸  the whole building, ⁹  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.

Hebrews 3:6

3:6 But Christ ¹⁰  is faithful as a son over God’s ¹¹  house. We are of his house, ¹²  if in fact we hold firmly ¹³  to our confidence and the hope we take pride in. ¹⁴ 

Revelation 3:12

3:12 The one who conquers ¹⁵  I will make ¹⁶  a pillar in the temple of my God, and he will never depart from it. I ¹⁷  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ¹⁸  and my new name as well.

[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.

[1:16]  ³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[2:20]  ⁴ tn Grk “having been built.”

[2:20]  ⁵ 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]  ⁶ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ⁷ 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.

[2:21]  ⁸ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁹ 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.”

[3:6]  ¹⁰ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹² tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹³ 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]  ¹⁴ tn Grk “the pride of our hope.”

[3:12]  ¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁶ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹⁸ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.