Greek lab

"determine to know nothing amongst us but Jesus and Him crucified; "[68]

"For neither did I judge to know anything among you but Jesus Christ, and Him crucified."[139]

Finally, to the Corinthians who were weak, Paul declares that he "knew nothing, save Jesus Christ, and Him crucified."[44]

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]

"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]

"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]

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]

This, too, was done by Paul in these words," But we speak wisdom among them that are perfect."[116]

wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world."[4]

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]

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]

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]

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]

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]

by those whom Paul calls "perfect" when he said, "We speak wisdom among them who are perfect,"[75]

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]

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]

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]

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]

, which God ordained before the world to the glory of His saints,[183]

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]

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]

but rather of those who "killed the Lord of glory."[87]

Him who nourisheth all that require food. And thou temptedst the very "Lord of glory,"[44]

According to Marcion, however, the apostle in the passage under consideration[258]

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]

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]

Him."[179]

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]

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]

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]

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]

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]

For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart"[170]

"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]

For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God."[60]

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]

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]

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]

" 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]

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]

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]

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]

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]

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]

For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen,[2]

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]

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]

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]

For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God,"[242]

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]

"For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit."[312]

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]

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]

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]

and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.[23]

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]

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]

"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]

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]

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]

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]

" 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]

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]

But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him."[94]

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]

and in another place, "But the animal man receiveth not the things of the Spirit; "[109]

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]

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]

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]

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]

"But the natural man receiveth not the things of the Spirit of God; for they are foolishness to him."[145]

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]

because he is overshadowed with the power of God,-a point concerning which there is a question between us and the carnally-minded.[854]

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]

Wherefore, he says, "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; "[92]

And again he says: "But the natural man receiveth not the things of the Spirit of God."[57]

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]

into form and into illumination and into an outline of its own." He did not observe how Paul speaks of the spiritual,[56]

and again: "He that is spiritual judgeth all things."[110]

He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:[542]

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]