1 Cor. 2 - NIV, NAB - in Five Books in Reply to Marcion
Conceived;[54]
1 Cor. 2 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V
but we, he says, are the publicans, "unto whom the ends of the ages have come."[100]
1 Cor. 2:2 - NIV, NAB - in Tertullian On the Flesh of Christ
"determine to know nothing amongst us but Jesus and Him crucified; "[68]
1 Cor. 2:2 - NIV, NAB - in Tertullian On Modesty
"For neither did I judge to know anything among you but Jesus Christ, and Him crucified."[139]
1 Cor. 2:2 - NIV, NAB - in Origen de Principiis Book IV
Finally, to the Corinthians who were weak, Paul declares that he "knew nothing, save Jesus Christ, and Him crucified."[44]
1 Cor. 2:2 - NIV, NAB - in Origen Against Celsus Book II
And be not surprised if all the multitudes who have believed on Jesus do not behold His resurrection, when Paul, writing to the Corinthians, can say to them, as being incapable of receiving greater matters, "For I determined not to know anything among you, save Jesus Christ, and Him crucified; "[170]
1 Cor. 2:4 - NIV, NAB - in Origen Against Celsus Book I
had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."[118]
1 Cor. 2:4 - NIV, NAB - in Origen Against Celsus Book VI
Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God."[9]
1 Cor. 2:4 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
Again, in the Epistle to the Corinthians he says: "For my speech and my preaching was not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."[55]
1 Cor. 2:4 - NIV, NAB - in Origen Commentary on John Book I
"I will know not the word that is puffed up, but the power; for the kingdom of God is not in word but in power." And in another passage:[44]
1 Cor. 2:5 - NIV, NAB - in Clement of Alexandria Stromata Book I
"That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man."[121]
1 Cor. 2:5 - NIV, NAB - in Clement of Alexandria Stromata Book V
Wherefore also the apostle exhorts, "that your faith should not be in the wisdom of men," who profess to persuade, "but in the power of God,"[24]
1 Cor. 2:6 - NIV, NAB - in Irenaeus Against Heresies Book I
This, too, was done by Paul in these words," But we speak wisdom among them that are perfect."[116]
1 Cor. 2:6 - NIV, NAB - in Irenaeus Against Heresies Book III
wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world."[4]
1 Cor. 2:6 - NIV, NAB - in Irenaeus Against Heresies Book V
man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect,"[28]
1 Cor. 2:6 - NIV, NAB - in Clement of Alexandria Stromata Book V
But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory."[59]
1 Cor. 2:6 - NIV, NAB - in Clement of Alexandria Stromata Book V
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."[124]
1 Cor. 2:6 - NIV, NAB - in Clement of Alexandria Stromata Book V
to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those 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."[146]
1 Cor. 2:6 - NIV, NAB - in Tertullian Against Marcion Book V
By all these statements, therefore, does he show us what God he means, when he says, "We speak the wisdom of God among them that are perfect."[235]
1 Cor. 2:6 - NIV, NAB - in Tertullian On the Pallium
how much more should you then accuse and assail it with your eyes, as being guilty of superstition-albeit superstition simple and unaffected? Certainly, when first it clothes this wisdom[60]
1 Cor. 2:6 - NIV, NAB - in Tertullian On Modesty
And accordingly the Jew at the present day, no less than the younger son, having squandered God's substance, is a beggar in alien territory, serving even until now its princes, that is, the princes of this world.[95]
1 Cor. 2:6 - NIV, NAB - in Origen de Principiis Book III
Nay, he says that the Saviour even was crucified by the princes of this world, who shall come to nought,[270]
1 Cor. 2:6 - NIV, NAB - in Origen de Principiis Book III
o teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: "We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory."[317]
1 Cor. 2:6 - NIV, NAB - in Origen de Principiis Book III
But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory."[327]
1 Cor. 2:6 - NIV, NAB - in Origen Against Celsus Book II
by those whom Paul calls "perfect" when he said, "We speak wisdom among them who are perfect,"[75]
1 Cor. 2:6 - NIV, NAB - in Origen Against Celsus Book III
Regarding whom, as being competent to understand the wisdom that is in Christianity, Paul says: `We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew.'"[55]
1 Cor. 2:6 - NIV, NAB - in Origen Against Celsus Book III
And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. "For we speak wisdom among them that are perfect."[180]
1 Cor. 2:6 - NIV, NAB - in Origen Commentary on John Book VI
who, by reason of use, has his senses exercised to discern good and evil, and who is able to say, from a truth-loving disposition,[151]
1 Cor. 2:7 - NIV, NAB - in Tertullian Against Marcion Book V
to be brought to light by and by amongst "the perfect," when the time should come, but "pre-ordained in the counsels of God before the ages."[243]
1 Cor. 2:7 - NIV, NAB - in Origen de Principiis Book III
And again, when he says, "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory,"[318]
1 Cor. 2:7 - NIV, NAB - in Origen Against Celsus Book III
, which God ordained before the world to the glory of His saints,[183]
1 Cor. 2:7 - NIV, NAB - in Lactantius Divine Institutes Book II
For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery[26]
1 Cor. 2:7 - NIV, NAB - in Origen Commentary on Matthew Book XIII
And along with these you will investigate when the Saviour heals of Himself and unasked by any one, as for example, the paralytic; for these cures, when compared with one another for this very purpose, and examined together, will exhibit to him who is able to hear "the wisdom of God hidden in a mystery,"[41]
1 Cor. 2:7 - NIV, NAB - in Origen Commentary on Matthew Book XIII
For understand that the Father in His love of men delivered Him up for us all; but the opposing powers, when they delivered up the Saviour into the hands of men, did not intend to deliver Him up for the salvation of some, but, as far as in them lay, since none of them knew "the wisdom of God which was hidden in a mystery,"[68]
1 Cor. 2:7 - NIV, NAB - in Origen Commentary on Matthew Book XIII
they gave Him up to be put to death, that His enemy death might receive Him under its subjection, like those who die in Adam;[69]
1 Cor. 2:8 - NIV, NAB - in Epistle of Ignatius to the Trallians
but rather of those who "killed the Lord of glory."[87]
1 Cor. 2:8 - NIV, NAB - in Epistle of Ignatius to the Philippians
For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory,"[31]
1 Cor. 2:8 - NIV, NAB - in Epistle of Ignatius to the Philippians
Him who nourisheth all that require food. And thou temptedst the very "Lord of glory,"[44]
1 Cor. 2:8 - NIV, NAB - in Tertullian Against Marcion Book V
But because (the apostle) subjoins, on the subject of our glory, that "none of the princes of this world knew it for had they known it they would not have crucified the Lord of glory,"[248]
1 Cor. 2:8 - NIV, NAB - in Tertullian Against Marcion Book V
According to Marcion, however, the apostle in the passage under consideration[258]
1 Cor. 2:8 - NIV, NAB - in Tertullian On Modesty
who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world[103]
1 Cor. 2:8 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments
As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil[391]
1 Cor. 2:9 - NIV, NAB - in 1 Clement
For [the Scripture] saith, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him."[143]
1 Cor. 2:9 - NIV, NAB - in Martyrdom of Polycarp
For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man,"[5]
1 Cor. 2:9 - NIV, NAB - in Irenaeus Against Heresies Book V
And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man,[346]
1 Cor. 2:9 - NIV, NAB - in Theophilus to Autolycus Book I
seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive.[23]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria Exhortation to the Heathen
" What glory, tell me, O blessed One, which "eye hath not seen, nor ear heard, nor hath it entered into the heart of man; "[126]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria Exhortation to the Heathen
Then shalt thou see my God, and be initiated into the sacred mysteries, and come to the fruition of those things which are laid up in heaven reserved for me, which "ear hath not heard, nor have they entered into the heart of any."[170]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria The Instructor Book II
And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty "which eye hath not seen nor ear heard before."[272]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria The Instructor Book III
For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart"[170]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria Stromata Book II
"Lo, I make new things," saith the Word, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man."[31]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria Stromata Book V
For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God."[60]
1 Cor. 2:9 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him."[30]
1 Cor. 2:9 - NIV, NAB - in Tertullian On the Resurrection of the Flesh
the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things "which neither eye hath seen, nor ear heard, and which have not entered into the heart of man."[184]
1 Cor. 2:9 - NIV, NAB - in Origen de Principiis Book III
From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him."[413]
1 Cor. 2:9 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V
But swear, says Justinus, if you wish to know "what eye hath not seen, and ear hath not heard, and the things which have not entered into the heart; "[246]
1 Cor. 2:9 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V
And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld "what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive)."[268]
1 Cor. 2:9 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V
" And when he has sworn this oath, he goes on to the Good One, and beholds "whatever things eye hath not seen, and ear hath not heard, and which have not entered into the heart of man; "[284]
1 Cor. 2:9 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments
Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him."[208]
1 Cor. 2:9 - NIV, NAB - in Dubious Hippolytus Fragments
And what mouth then will be able to tell out those blessings which eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him?[133]
1 Cor. 2:9 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity
For if "the things which God hath prepared for them that love Him, neither eye hath seen, nor ear hath heard, nor the heart of man, nor even his mind has perceived; "[37]
1 Cor. 2:9 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God."[56]
1 Cor. 2:9 - NIV, NAB - in Alexander Epistles on the Arian Heresy
For if the knowledge of many other things that are incomparably inferior to this, are hidden from human comprehension, such as in the apostle Paul, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him."[12]
1 Cor. 2:9 - NIV, NAB - in Lactantius Divine Institutes Book IV
For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen,[2]
1 Cor. 2:9 - NIV, NAB - in Constitutions of the Holy Apostles Book VII
to inherit those things "which eye hath not seen, nor ear heard, nor have entered into the heart of man, such things as God hath prepared for them that love Him; "[136]
1 Cor. 2:9 - NIV, NAB - in 2 Clement
If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, "which ear hath not heard, nor eye seen, neither have entered into the heart of man."[77]
1 Cor. 2:9 - NIV, NAB - in 2 Clement
can partake of, when the Holy Spirit is joined to it. No one can utter or speak "what the Lord hath prepared" for His elect.[114]
1 Cor. 2:9 - NIV, NAB - in Acts of the Holy Apostle Thomas
But we speak about the upper world, about God and angels, about ambrosial food, about garments that last and become not old, about those things which eye hath not seen, nor ear heard, nor hath there come into the heart of sinful men what God has prepared for those that love Him.[29]
1 Cor. 2:9 - NIV, NAB - in 1 Clement
Him."[179]
1 Cor. 2:9 - NIV, NAB - in 2 Clement
If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear hath not heard, nor eye seen, neither have entered into the heart of man."[61]
1 Cor. 2:9 - NIV, NAB - in 2 Clement
Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.[72]
1 Cor. 2:10 - NIV, NAB - in Irenaeus Against Heresies Book II
For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God,"[242]
1 Cor. 2:10 - NIV, NAB - in Clement of Alexandria Stromata Book II
For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit "search the deep things of God,"[16]
1 Cor. 2:10 - NIV, NAB - in Clement of Alexandria Stromata Book VI
"For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit."[312]
1 Cor. 2:10 - NIV, NAB - in Origen de Principiis Book I
the same also is said by the apostle of the Holy Spirit, when He declares, "God hath revealed them to us by His Holy Spirit; for the Spirit searcheth all things, even the deep things of God; "[71]
1 Cor. 2:10 - NIV, NAB - in Origen Commentary on Matthew Book XIV
But as we have not yet received the competent mind which is able to be blended with the mind of Christ, and which is capable of attaining to things so great, and which is able with the Spirit to "search all things, even the deep things of God,"[79]
1 Cor. 2:11 - NIV, NAB - in Shepherd of Hermas Commandment Eleventh
For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly,[2]
1 Cor. 2:11 - NIV, NAB - in Tertullian Against Marcion Book II
and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.[23]
1 Cor. 2:11 - NIV, NAB - in Tertullian Against Hermogenes
This alone, indeed, knew the mind of the Lord. For "who knoweth the things of God, and the things in God, but the Spirit, which is in Him? "[165]
1 Cor. 2:11 - NIV, NAB - in Tertullian Against Praxeas
which He had known most intimately, even from the beginning. "For what man knoweth the things which be in God, but the Spirit which is in Him? "[88]
1 Cor. 2:11 - NIV, NAB - in Origen Against Celsus Book IV
"For no man knoweth the things of a man, save the spirit of man which is in him: even so the things of God knoweth no man, but the Spirit of God."[133]
1 Cor. 2:11 - NIV, NAB - in Origen Commentary on Matthew Book XIII
and elsewhere, "No one of men knoweth the things of a man save the spirit of the man which is in him; even so the things of God none knoweth save the Spirit of God."[20]
1 Cor. 2:11 - NIV, NAB - in Origen Commentary on Matthew Book XIV
But it is probable also that some other things could be added to the number by a more competent investigator, the exposition and interpretation of which I think to be beyond the power of man, and requiring the Spirit of Christ who spoke them in order that Christ may be understood as He spoke; for as "no one among men knows the things of the man, save the spirit which is in him," and "no one knows the things of God, save the Spirit of God,"[40]
1 Cor. 2:12 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity
This is He who restrains insatiable desires, controls immoderate lusts, quenches unlawful fires, conquers reckless impulses, repels drunkenness, checks avarice, drives away luxurious revellings, links love, binds together affections, keeps down sects, orders the rule of truth, overcomes heretics, turns out the wicked, guards the Gospel, Of this says the same apostle: "We have not received the spirit of the world, but the Spirit which is of God."[258]
1 Cor. 2:12 - NIV, NAB - in Origen Commentary on John Book I
" What a mind, then, must we have to enable us to interpret in a worthy manner this work, though it be committed to the earthly treasure-house of common speech, of writing which any passer-by can read, and which can be heard when read aloud by any one who lends to it his bodily ears? What shall we say of this work? He who is accurately to apprehend what it contains should be able to say with truth,[29]
1 Cor. 2:13 - NIV, NAB - in Clement of Alexandria Stromata Book I
And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."[196]
1 Cor. 2:13 - NIV, NAB - in Clement of Alexandria Stromata Book V
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."[53]
1 Cor. 2:13 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V
But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him."[94]
1 Cor. 2:13 - NIV, NAB - in Hippolytus Refutation of All Heresies Book VII
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."[46]
1 Cor. 2:14 - NIV, NAB - in Irenaeus Against Heresies Book I
and in another place, "But the animal man receiveth not the things of the Spirit; "[109]
1 Cor. 2:14 - NIV, NAB - in Irenaeus Against Heresies Book IV
A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past-[such a man] does indeed "judge all men, but is himself judged by no man."[456]
1 Cor. 2:14 - NIV, NAB - in Irenaeus Against Heresies Book V
For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal" and "animal,"[57]
1 Cor. 2:14 - NIV, NAB - in Fragments from the Lost Writings of Irenaeus
knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not,"[63]
1 Cor. 2:14 - NIV, NAB - in Address of Tatian to the Greeks
And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others,-I mean those who possess only soul;[46]
1 Cor. 2:14 - NIV, NAB - in Clement of Alexandria Stromata Book I
"But the natural man receiveth not the things of the Spirit of God; for they are foolishness to him."[145]
1 Cor. 2:14 - NIV, NAB - in Clement of Alexandria Stromata Book V
For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. "But the natural man receiveth not the things of the Spirit, for they are foolishness to him."[61]
1 Cor. 2:14 - NIV, NAB - in Tertullian Against Marcion Book II
to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first "the natural man, not receiving the things of the Spirit of God,"[28]
1 Cor. 2:14 - NIV, NAB - in Tertullian Against Marcion Book IV
because he is overshadowed with the power of God,-a point concerning which there is a question between us and the carnally-minded.[854]
1 Cor. 2:14 - NIV, NAB - in Tertullian On Fasting
with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's,"[20]
1 Cor. 2:14 - NIV, NAB - in Origen Against Celsus Book VI
Celsus accordingly, as not understanding the doctrine relating to the Spirit of God ("for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned"[372]
1 Cor. 2:14 - NIV, NAB - in Hippolytus Refutation of All Heresies Book VI
Wherefore, he says, "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; "[92]
1 Cor. 2:14 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
And again he says: "But the natural man receiveth not the things of the Spirit of God."[57]
1 Cor. 2:14 - NIV, NAB - in The Epistle of Pope Urban First
We receive of the Holy Spirit in order that we may be made spiritual; for the natural man receiveth not the things of the Spirit of God.[17]
1 Cor. 2:14 - NIV, NAB - in Origen Commentary on John Book II
into form and into illumination and into an outline of its own." He did not observe how Paul speaks of the spiritual,[56]
1 Cor. 2:15 - NIV, NAB - in Irenaeus Against Heresies Book I
and again: "He that is spiritual judgeth all things."[110]
1 Cor. 2:15 - NIV, NAB - in Irenaeus Against Heresies Book IV
He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:[542]
1 Cor. 2:16 - NIV, NAB - in Origen Commentary on John Book X
Now to see into the real truth of these matters is the part of that true intelligence which is given to those who can say,[80]
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