Context
Literatuur
Vertalingen

1 Corinthiers 5:7

Algemeen

Aantekeningen

Zuivert dan den ouden zuurdesem uit, opdat gij een nieuw deeg zijn moogt, gelijk gij ongezuurd zijt. Want ook ons Pascha is voor ons geslacht, [namelijk] Christus.

• zuurdesem, gegist deeg (ontstaan met behulp van natuurlijk voorkomende lactobacilli en gist in het deeg) en welke toen als gist werd gebruikt.
• Ptolemy Letter to Flora 5 § 15
• Papyrus Egerton 3 BELL H.I., SKEAT T.C., Fragments of an unknown gospel and other early Christian papyri, London 1935, 45-49.
• Justin Dialogue 111 § 3
• Ignatius Magnesians 10 - This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,” 700 when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven, 701 and be ye changed into the new leaven of grace.
• Clement Stromata 3 106 § 3 -  ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα
• Clement Stromata 5 66 § 5 -  "Christ our passover was sacrificed for us" 
• Clement of Alexandria Stromata 3.18 - Those to whom the prophecy alludes might well be lecherous, undisciplined fighters using their tails, children of darkness, "children of wrath," bloody assassins and murderers of their neighbors. (3) "Clean away the old leaven to become bread of a fresh baking," the Apostle calls loudly to us. And again, in indignation at people like that, he instructs that "if any professed Christian practices fornication, is governed by the hope of profit, worships idols, uses abusive language, gets drunk, or is a swindler, we should have no fellowship, not even at table, with him."
• Clement Stromata 5.10 - Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: “Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery.” Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude in the following terms: “And I, brethren, could not speak to you as to spiritual, but as to carnal, even to babes in Christ. I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal.” If, then, “the milk” is said by the apostle to belong to the babes, and “meat” to be the food of the full-grown, milk will be understood to be catechetical instruction—the first food, as it were, of the soul. And meat is the mystic contemplation; for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. “Taste and see that the Lord is Christ,” it is said. For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, “It is those that sacrifice not a sow, but some great and difficult sacrifice,” who ought to inquire respecting God. And the apostle writes, “Christ our passover was sacrificed for us;” —a sacrifice hard to procure, in truth, the Son of God consecrated for us.
• Clement Stromata 6.16 - But the expression “in the day that God made,” that is, in and by which God made “all things,” and “without which not even one thing was made,” points out the activity exerted by the Son. As David says, “This is the day which the LORD hath made; let us be glad and rejoice in it”; that is, in consequence of the knowledge imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day.
• Clement Stromata 7.12 - The same holds of pleasure. For it is the highest achievement for one who has had trial of it, afterwards to abstain. For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord’s day, when he abandons an evil disposition, and assumes that of the Gnostic, glorifying the Lord’s resurrection in himself. Further, also, when he has received the comprehension of scientific speculation, he deems that he sees the Lord, directing his eyes towards things invisible, although he seems to look on what he does not wish to look on; chastising the faculty of vision, when he perceives himself pleasurably affected by the application of his eyes; since he wishes to see and hear that alone which concerns him.
• Polycrates of Ephesus
• Adamantius Dialogues
• Tertullian Against Marcion 5 7 § 3
• Hippolytus De benedictionibus Isaaci et Iacobi et Moysis (georg.et arm.) BRIERE M., MARIES L., MERCIER B.-Ch., PO 27, 1-2 (1954). 2 (p.124, l.9)
• Hippolytus - In Elcanam et Annam (In Reg. 1, 1 sq.)* (1) ACHELIS H., GCS 1,2 (1897), 121-122.
• Ignatius Magnesians 10 § 2
• Acts Archelaus 49 - How shall we get rid of these many words of the apostle, so important and so precise, which are expressed in terms like the following: “But when the good pleasure of God was with us, He sent His Son, made of a woman;” Gal. iv. 4. The reading is, “cum autem fuit Dei voluntas in nobis.” The Vulgate, following the ordinary Greek text, gives, “at ubi venit plenitudo temporis.” And so Irenæus, Tertullian, Cyprian, etc. [This should have been in the margin of the Revised Version.] and again, “Christ our passover is sacrificed for us;” and once more, “God hath both raised up the Lord, and will raise up us together with Him by His own power?”
• Fragments of Peter of Alexandria - On that day, therefore, on which the Jews were about to eat the Passover in the evening, our Lord and Saviour Jesus Christ was crucified, being made the victim to those who were about to partake by faith of the mystery concerning Him, according to what is written by the blessed Paul: "For even Christ our Passover is sacrificed for us;"
• Epiphanius Panarion 33 5 § 15

Vertaalnotities

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

Zuivert dan den ouden zuurdesem uit, opdat gij een nieuw deeg zijn moogt, gelijk gij ongezuurd zijt. Want ook ons Pascha is voor ons geslacht, [namelijk] Christus.

• ἐκκαθάρατε WH NR CEI Riv TILC Nv NM; ἐκκαθάρατε οὖν Byz ς ND Dio
• ἐτύθη WH NR CEI Riv TILC Nv NM; ὑπὲρ ἡμῶν ἐτύθη Byz ς^Stephanus ND Dio; ὑπὲρ ἡμῶν ἐθύθη ς^Scrivener; "voor ons" komt niet voor in alle handschriften (derhalve ook niet in de NBG51, NBV en WV96)
• 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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