And Solomon stood before the altar of the Lord in the sight of the assembly of Israel, and spread forth his hands towards heaven;23 And said: Lord God of Israel, there is no God like thee in heaven above, or on earth beneath: who keepest covenant and mercy with thy servants that have walked before thee with all their heart.27 Is it then to be thought that God should indeed dwell upon earth? for if heaven, and the heavens of heavens cannot contain thee, how much less this house which I have built?28 But have regard to the prayer of thy servant, and to his supplications, O Lord my God: hear the hymn and the prayer, which thy servant prayeth before thee this day:29 That thy eyes may be open upon this house night and day: upon the house of which thou hast said: My name shall be there: that thou mayest hearken to the prayer, which thy servant prayeth in this place to thee.30 That thou mayest hearken to the supplication of thy servant and of thy people Israel, whatsoever they shall pray for in this place, and hear them in the place of thy dwelling in heaven; and when thou hearest, shew them mercy.
Solomon the son of David, in the books styled The Reigns of the Kings, comprehending not only that the structure of the true temple was celestial and spiritual but had also a reference to the flesh, which he who was both the son and the Lord of David was to build up, both for his own presence, where, as a living image, he resolved to make his shrine, and for the church that was to rise up through the union of faith, says expressly, "Will God in very deed dwell with humans on the earth?" He dwells on the earth clothed in flesh, and his abode with humans is effected by the conjunction and harmony that obtain among the righteous and that build … a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter does not hesitate to say, "You also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." And with reference to the body, which by circumscription he consecrated as a hallowed place for himself on earth, he said, "Destroy this temple, and in three days I will raise it up again." The Jews therefore said, "In forty-six years was this temple built, and will you raise it up in three days?" "But he spoke of the temple of his body."
My soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God.4 For the sparrow hath found herself a house, and the turtle a nest for herself where she may lay her young ones: Thy altars, O Lord of hosts, my king and my God.5 Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.10 Behold, O God our protector: and look on the face of thy Christ.11 For better is one day in thy courts above thousands. I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners.
The Old Testament proclaimed the Father openly and the Son more obscurely. The New [Testament] manifested the Son and suggested the deity of the Spirit. Now the Spirit dwells among us and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further (if I may use so bold an expression) with the Holy Spirit; lest perhaps people might, like persons loaded with food beyond their strength and presenting eyes as yet too weak to look at the sun's light, risk the loss even of that which was within the reach of their powers; but that by gradual additions, and, as David says, "Goings up, and advances and progress from glory to glory," the light of the Trinity might shine on the more illuminated. It was for this reason, I think, that [the Holy Spirit] gradually came to dwell in the disciples, measuring himself out to them according to their capacity to receive him, at the beginning of the Gospel, after the passion, after the ascension, making perfect their powers, being breathed on them and appearing in fiery tongues.
And there assembled together unto him the Pharisees and some of the scribes, coming from Jerusalem.2 And when they had seen some of his disciples eat bread with common, that is, with unwashed hands, they found fault.3 For the Pharisees, and all the Jews eat not without often washing their hands, holding the tradition of the ancients:†4 And when they come from the market, unless they be washed, they eat not: and many other things there are that have been delivered to them to observe, the washings of cups and of pots, and of brazen vessels, and of beds.5 And the Pharisees and scribes asked him: Why do not thy disciples walk according to the tradition of the ancients, but they eat bread with common hands?6 But he answering, said to them: Well did Isaias prophesy of you hypocrites, as it is written: This people honoureth me with their lips, but their heart is far from me.7 And in vain to they worship me, teaching doctrines and precepts of men.8 For leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.9 And he said to them: Well do you make void the commandment of God, that you may keep your own tradition.10 For Moses said: Honour thy father and thy mother; and He that shall curse father or mother, dying let him die.11 But you say: If a man shall say to his father or mother, Corban, (which is a gift,) whatsoever is from me, shall profit thee.12 And further you suffer him not to do any thing for his father or mother,13 Making void the word of God by your own tradition, which you have given forth. And many other such like things you do.†
(in Matt. 15) Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But common is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)