Context
Literatuur
Vertalingen

1 Corinthiers 2:13

Algemeen

Aantekeningen

Dewelke wij ook spreken, niet met woorden, die de menselijke wijsheid leert, maar met [woorden], die de Heilige Geest leert, geestelijke dingen met geestelijke samenvoegende.

• geestelijke dingen met geestelijke samenvoegende, Het verklaren van geestelijke zaken aan geestelijke personen.
• Clement Stromata 1.17 - There is then in philosophy, though stolen as the fire by Prometheus, a slender spark, capable of being fanned into flame, a trace of wisdom and an impulse from God. Well, be it so that "the thieves and robbers" are the philosophers among the Greeks, who from the Hebrew prophets before the coming of the Lord received fragments of the truth, not with full knowledge, and claimed these as their own teachings, disguising some points, treating others sophistically by their ingenuity, and discovering other things, for perchance they had "the spirit of perception."(195) Aristotle, too, assented to Scripture, and declared sophistry to have stolen wisdom, as we intimated before. And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."(196) For of the prophets it is said, "We have all received of His fulness,"(197) that is, of Christ's. So that the prophets are not thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me." And of those who steal He says: "But he that speaketh of himself, seeketh his own glory."(198) Such are the Greeks, "lovers of their own selves, and boasters."(199) Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance. He Illustrates the Apostle's Saying, "I Will Destroy the Wisdom of the Wise." And of such it is said, "I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent." The apostle accordingly adds, "Where is the wise? Where is the scribe? Where is the disputer of this world? "setting in contradistinction to the scribes, the disputers(200) of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world?"
• Clement Stromata 5.4 - But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God’s; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. “For we compare spiritual things with spiritual.”2995 Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated—that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine—were allowed access to them. For Plato also thought it not lawful for “the impure to touch the pure.”
• Hippolytus Refutation. 5.4 - These are, he says, what are by all called the secret mysteries, “which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.”[28] And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, “No one can come unto me, except my heavenly Father draw some one unto me.”[29] For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.”[30] And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, “The publicans and the harlots go into the kingdom of heaven before you.”[31] For “the publicans,” he says, are those who receive the revenues[32] of all things;[33] but we, he says, are the publicans, “unto whom the ends of the ages have come.”
• Hippolytus Refutation 7.14 - or, being orally instructed by Christ, who was seated near, he began to acquire wisdom, (inasmuch as he thereby) learns who is the Non-Existent One, what the Sonship (is), what the Holy Spirit (is), what the apparatus of the universe (is), and what is likely to be the consummation of things. This is the wisdom spoken in a mystery, concerning which, says (Basilides), Scripture uses the following expressions: “Not in words taught of human wisdom, but in (those) taught of the Spirit.”839 The Archon, then, being orally instructed, and taught, and being (thereby) filled with fear, proceeded to make confession concerning the sin which He had committed in magnifying Himself. This, he says, is what is declared: “I have recognised my sin, and I know my transgression, (and) about this I shall confess for ever.”

Vertaalnotities

Zie hier voor een verklaring van de gebruikte coderingen.
    Zie hier over het gebruik van de interlineair.

Dewelke wij ook spreken, niet met woorden, die de menselijke wijsheid leert, maar met [woorden], die de Heilige Geest leert, geestelijke dingen met geestelijke samenvoegende.

• πνεύματος WH NR CEI Riv (TILC) Nv NM; πνεύματος ἅγιος Byz ς ND Dio
• Lacune in minuscule 122, δ 258 (C.R. Gregory, Textkritik des Neuen Testamentes, p. 153): Hand. 1:1-14; 21:15-22:28; Rom. 1:1-7:13; 1 Cor. 2:7-14:23; 1 Joh. 4:20-Judas einde;

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