Greek lab

For in the first Epistle to the Corinthians the divine apostle says: "Dare any of you, having a matter against the other, go to law before the unrighteous, and not before the saints? Know ye not that the saints shall judge the world? "[140]

And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust."[43]

chiding them likewise because "brethren" were not "judged at the bar of the saints: "[43]

In the first Epistle of Paul to the Corinthians: "Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world? "[609]

It is therefore a noble encomium for a Christian to have no contest with any one;[211]

But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world? "[64]

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.[151]

?[44]

and are sharers in His kingdom, and partakers with Him in His judgment,[41]

who is destined to be the judge of angels,[135]

Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge:[18]

"Know ye not that we are to judge angels? "[142]

where it is not said "all" angels. And we know also this-"We shall judge angels"[58]

Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ."[30]

And how shall one "judge" the apostate "angels," who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong? "he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud,"[144]

Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "[610]

And herein is the meaning of that word which the apostle speaks: "Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? "[13]

and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,"[37]

Those that corrupt families shall not inherit the kingdom of God.[115]

And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God."[32]

and the apostle says, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."[393]

And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God."[81]

"Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers," and whatever else he adds to these, "shall inherit the kingdom of God."[154]

De ea autem voluptate, quae est praeter regulam: "Ne erretis," inquit; "nec fornicatores, nec idololatrae, nec adulteri, nec molles, nec masculorum concubitores, neque avari, neque fures, neque ebnosi, neque maledici, nec raptores, regnum Dei possidebunt; et nos quidem abluti sum us,"[232]

"Know ye not that the unrighteous shall not inherit the kingdom of God? "[145]

all others-when affirming that "adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God," he premised, "Do not err"[165]

And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God."[706]

And I having heard from thee, and believed that thou proclaimest the living God, came and received the seal from thee along with the others; and thou saidst, Whoever shall indulge in filthy intercourse, and especially in adultery, shall not have life with the God whom I proclaim.[50]

" Now to these statements I would answer that we revile no one, for we believe that "revilers will not inherit the kingdom of God."[92]

4. For since it is written, "Neither shall revilers inherit the kingdom of God,"[13]

And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord."[610]

"And such were some of you"-such manifestly as those still are whom you do not forgive; "but ye are washed,"[146]

and, "Such were some of you, but ye are washed."[173]

And again: "But ye are washed, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God."[87]

so as to do, or think, or speak aught contrary to the Gospel. "Meats for the belly, and the belly for meats, which God shall destroy,"[149]

" How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power."[34]

says the apostle, justly execrating gluttonous desires. For "meats are for the belly,"[3]

usque ad illud: "Corpus autem non fornicationi, sed Domino, et Dominus corpori."[223]

Also elsewhere: "Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body."[26]

For the apostle says, "Meats for the belly, and the belly for meats: but God shall destroy both it and them."[3]

But He who raised Him up from the dead will raise[14]

(now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power."[36]

with its god, and its god with the temple. You see, then, how that "He who raised up the Lord will also raise us up."[301]

"Moreover, God both raised up the Lord, and will raise up us through His own power; "[170]

Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, "Ye are not your own, for ye are bought with a great price; glorify and bear God in your body."[9]

and once more, "God hath both raised up the Lord, and will raise up us together with Him by His own power? "[600]

"Nor," as Paul says, "is it meet to make the members of Christ the members of an harlot; nor must the temple of God be made the temple of base affections."[212]

does not permit "the members of Christ to be joined to a harlot."[1341]

In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: "Know ye not that your bodies are the members of Christ? "[302]

he makes our bodies "the members of Christ; "[79]

less commingles "the members of Christ" with the members of an adulteress.[27]

"Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication."[172]

Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit."[701]

Hence also he says the same thing: "That the members of Christ must not be joined with the members of an harlot."[10]

Et quod matrimonium non dicat fomicationem, ostendit eo, quod subiungit: "An nescitis, quod qui adhaeret meretrici, unum est corpus? "[224]

one spirit, according to the promise of the apostle to those who ought to imitate it, that "he who is joined in the Lord is one spirit."[84]

and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that "he who is joined to the Lord is one spirit."[244]

than he, who, being joined to the Lord, becomes one spirit with Him.[48]

De his dicit propheta: "Peccatis vestris venundati estis." Et rursus: "Pollutus es in terra aliena: "[163]

"Every sin which a human being may have committed is extraneous to the body; but whoever fornicateth, sinneth against his own body."[173]

Ye are not your own, for ye are bought with a great price. Glorify and bear the Lord in your body."[704]

blessed are they that have kept the flesh chaste, for they shall become a temple of God:[5]

There is nothing which is hid from the Lord, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,[111]

as the temples of God;[63]

(in) us of the Holy Spirit, we are all" the temple of God,"[3]

So far as I know, "we are not our own, but bought with a price; "[28]

"glorify and extol the Lord in your body."[175]

Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body."[441]

And again: "What! know ye not that your bodies are the temple of the Holy Ghost which is in you, which ye have of God? "[88]

ye ought to be wholly free from all sinful actions; "for you are not your own, but His that bought you"[137]

your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus "is a temple of the Holy Spirit of God."[124]

In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body."[105]

since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body,[304]

glorify and exalt God in your body,"[95]

and was "redeemed with a great price"-"the blood," to wit, "of the Lord and Lamb"[79]

we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died;[4]

And again: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body."[46]

"having been redeemed, not with corruptible things as silver or gold, but with precious blood, as of a lamb without blemish and without spot," even of Christ.[182]