2 Corinthians 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 

Ephesians 2:21-22

2:21 In him ⁴  the whole building, ⁵  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 ⁶  is faithful as a son over God’s ⁷  house. We are of his house, ⁸  if in fact we hold firmly ⁹  to our confidence and the hope we take pride in. ¹⁰ 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹¹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹² 

Hebrews 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ¹³  about which we are speaking, ¹⁴  under the control of angels.

[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]  ³ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

[2:21]  ⁴ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ⁵ 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]  ⁶ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁷ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁸ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁹ 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]  ¹⁰ tn Grk “the pride of our hope.”

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

[3:1]  ¹² tn Grk “of our confession.”

[2:5]  ¹³ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ¹⁴ sn See the previous reference to the world in Heb 1:6.