PARALLEL HISTORY BIBLE - 1 Corinthians 6:3
CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20
TEXT: BIB | AUDIO: MISLR - MISC - DAVIS - FOCHT | VIDEO: GEN - BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
LXX- Greek Septuagint - 1 Corinthians 6:3 ουκ 3756 οιδατε 1492 5758 οτι 3754 αγγελους 32 κρινουμεν 2919 5692 μητι 3385 γε 1065 βιωτικα 982
Douay Rheims Bible Know you not that we shall judge angels ? how much more things of this world ?
King James Bible - 1 Corinthians 6:3 Know ye not that we shall judge angels? how much more things that pertain to this life?
World English Bible Don't you know that we will judge angels? How much more, things that pertain to this life?
Early Church Father Links Anf-03 iv.iv.xviii Pg 22, Anf-03 v.iv.iii.ix Pg 16, Anf-03 vi.ii.vii Pg 9, Anf-04 iii.v.ii.vi Pg 6, Anf-04 iii.iii.i.ii Pg 11, Anf-04 iii.viii.xiv Pg 8, Anf-09 xvi.ii.iii.xiii Pg 4, Npnf-102 iv.XX.5 Pg 12, Npnf-104 v.v.iv.xviii Pg 5, Npnf-107 iii.xxix Pg 19, Npnf-108 ii.L Pg 59, Npnf-108 ii.LXVIII Pg 246, Npnf-108 ii.LXXXVI Pg 98, Npnf-108 ii.LXXXVII Pg 20, Npnf-108 ii.CI Pg 23, Npnf-108 ii.CXI Pg 27, Npnf-110 iii.LXXV Pg 70, Npnf-111 vii.xix Pg 34, Npnf-111 vii.xxxiii Pg 62, Npnf-111 vii.xxxiv Pg 35, Npnf-112 iv.xvii Pg 22, Npnf-112 iv.xii Pg 9, Npnf-213 iii.ix.x Pg 38
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-03 iv.iv.xviii Pg 22
i.e., Martyrdom (La Cerda, quoted by Oehler). For the idea of being “a magistrate in the heavens,” [sitting on a throne] compare such passages as Matt. xix. 28; Luke xxii. 28, 30; 1 Cor. vi. 2, 3; Rev. ii. 26, 27; iii. 21.
Anf-03 v.iv.iii.ix Pg 16 if he shall stand fast in the law of God—an obedience which he refused at first. Now this disobedience2827
1 Cor. vi. 3.
2827 Hoc ipsum, referring to the noluit of the preceding clause. it was possible for the afflatus of God to commit: it was possible, but it was not proper. The possibility lay in its slenderness of nature, as being the breath and not the spirit; the impropriety, however, arose from its power of will, as being free, and not a slave. It was furthermore assisted by the warning against committing sin under the threat of incurring death, which was meant to be a support for its slender nature, and a direction for its liberty of choice. So that the soul can no longer appear to have sinned, because it has an affinity with God, that is to say, through the afflatus, but rather through that which was an addition to its nature, that is, through its free-will, which was indeed given to it by God in accordance with His purpose and reason, but recklessly employed2828
2828 Agitatum. by man according as he chose. This, then, being the case, the entire course2829
2829 Dispositio. of God’s action is purged from all imputation to evil. For the liberty of the will will not retort its own wrong on Him by whom it was bestowed, but on him by whom it was improperly used. What is the evil, then, which you want to impute to the Creator? If it is man’s sin, it will not be God’s fault, because it is man’s doing; nor is that Being to be regarded as the author of the sin, who turns out to be its forbidder, nay, its condemner. If death is the evil, death will not give the reproach of being its own author to Him who threatened it, but to him who despised it. For by his contempt he introduced it, which assuredly2830
2830 Utique. would not have appeared had man not despised it.
Anf-03 vi.ii.vii Pg 9 when we find them in the field. Of this1535
Thus the Latin interprets: others render “shoots.”
1535 Cod. Sin. has “thus” instead of “this.” kind of shrub alone the fruits are sweet. Why then, again, is this? Give good heed. [You see] “one upon the altar, and the other accursed;” and why [do you behold] the one that is accursed crowned? Because they shall see Him then in that day having a scarlet robe about his body down to his feet; and they shall say, Is not this He whom we once despised, and pierced, and mocked, and crucified? Truly this is1536
1536 Literally, “was.” He who then declared Himself to be the Son of God. For how like is He to Him!1537
1537 The text is here in great confusion, though the meaning is plain. Dressel reads, “For how are they alike, and why [does He enjoin] that the goats should be good and alike?” The Cod. Sin. reads, “How is He like Him? For this that,” etc. With a view to this, [He required] the goats to be of goodly aspect, and similar, that, when they see Him then coming, they may be amazed by the likeness of the goat. Behold, then,1538
1538 Cod. Sin. here inserts “the goat.” the type of Jesus who was to suffer. But why is it that they place the wool in the midst of thorns? It is a type of Jesus set before the view of the Church. [They1539
1539 Cod. Sin. reads, “for as he who … so, says he,” etc. place the wool among thorns], that any one who wishes to bear it away may find it necessary to suffer much, because the thorn is formidable, and thus obtain it only as the result of suffering. Thus also, says He, “Those who wish to behold Me, and lay hold of My kingdom, must through tribulation and suffering obtain Me.”1540
Edersheim Bible History
Lifetimes ix.xxiii Pg 45.1
Treasury of Scriptural Knowledge, Chapter 6
VERSE (3) -
Mt 25:41 2Pe 2:4 Jude 1:6
PARALLEL VERSE BIBLE