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PARALLEL HISTORY BIBLE - 2 Corinthians 3:17
CHAPTERS: 2 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18
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LXX- Greek Septuagint - 2 Corinthians 3:17 ο 3588 δε 1161 κυριος 2962 το 3588 πνευμα 4151 εστιν 2076 5748 ου 3757 δε 1161 το 3588 πνευμα 4151 κυριου 2962 εκει 1563 ελευθερια 1657
Douay Rheims Bible Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
King James Bible - 2 Corinthians 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
World English Bible Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty.
Early Church Father Links Anf-04 vi.v.ii.i Pg 11, Anf-04 vi.ix.vi.lxx Pg 13, Anf-05 vi.iii.xxx Pg 16, Anf-06 vii.iii.xlii Pg 11, Anf-07 vi.ii.xx Pg 14, Anf-09 xvi.ii.iii.xiv Pg 18, Anf-09 xvi.ii.iv.xiv Pg 19, Npnf-103 iv.i.iv.xi Pg 16, Npnf-103 iv.i.iv.xi Pg 16, Npnf-103 iv.i.xvii.xi Pg 9, Npnf-103 iv.i.xvii.xi Pg 9, Npnf-105 xi.lv Pg 10, Npnf-105 xi.xxxi Pg 3, Npnf-105 xi.xxxiv Pg 8, Npnf-112 v.vii Pg 45, Npnf-113 v.iii.xix Pg 23, Npnf-204 xxi.ii.i.iv Pg 10, Npnf-204 xxv.iii.iii.i Pg 50, Npnf-205 viii.i.ix.i Pg 15, Npnf-205 viii.i.vii.ii Pg 20, Npnf-205 viii.i.ix.i Pg 4, Npnf-205 viii.i.ix.i Pg 5, Npnf-208 vii.xxii Pg 6, Npnf-208 vii.xxii Pg 7, Npnf-208 vii.xxv Pg 17, Npnf-208 vii.xxii Pg 6, Npnf-209 ii.iii.ii Pg 229, Npnf-209 ii.v.ii.ii Pg 104, Npnf-209 iii.iv.iv.xv Pg 19, Npnf-210 iv.ii.iv.xiv Pg 18, Npnf-210 iv.ii.iv.xiv Pg 17, Npnf-210 iv.iv.iii.v Pg 3, Npnf-210 iv.iv.iii.xv Pg 8, Npnf-210 iv.ii.iv.xiv Pg 20, Npnf-211 iv.vi.v.xxxiv Pg 5, Npnf-211 iv.v.iv.xiii Pg 4, Npnf-212 iii.iv.iv.xiv Pg 3, Npnf-212 ii.v.xl Pg 11
World Wide Bible Resources
2Corinthians 3:17
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.vi.xi Pg 16
2 Cor. iii. 6. and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, “I will pour out of my Spirit upon all flesh.”5693 5693
Anf-03 v.iv.vi.xi Pg 18
2 Cor. iii. 6. and both belong to Him who says: “I kill, and I make alive; I wound, and I heal.”5695 5695
Npnf-201 iii.xi.xxv Pg 24
Anf-01 ix.vii.xiii Pg 7
1 Cor. xv. 45. As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.
Anf-03 v.viii.liii Pg 14
1 Cor. xv. 44, 45. It is all about man, and all about the flesh because about man.
Anf-03 v.iv.vi.x Pg 32
1 Cor. xv. 45. Our heretic, however, in the excess of his folly, being unwilling that the statement should remain in this shape, altered “last Adam” into “last Lord;”5656 5656 ὁ ἔσχατος ᾽Αδάμ into ὁ ἔσχατος Κύριος. because he feared, of course, that if he allowed the Lord to be the last (or second) Adam, we should contend that Christ, being the second Adam, must needs belong to that God who owned also the first Adam. But the falsification is transparent. For why is there a first Adam, unless it be that there is also a second Adam? For things are not classed together unless they be severally alike, and have an identity of either name, or substance, or origin.5657 5657 Vel auctoris. Now, although among things which are even individually diverse, one must be first and another last, yet they must have one author. If, however, the author be a different one, he himself indeed may be called the last. But the thing which he introduces is the first, and that only can be the last, which is like this first in nature.5658 5658 Par. It is, however, not like the first in nature, when it is not the work of the same author. In like manner (the heretic) will be refuted also with the word “man: ” “The first man is of the earth, earthy; the second man is the Lord from heaven.”5659 5659
Anf-03 v.viii.xlix Pg 5
Ver. 45. deriving the identity of His name from His participation in the substance, because not even Adam was flesh of human seed, in which Christ is also like Him.7641 7641 See De Carne Christi. ch. xvi. “As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly.”7642 7642
Anf-03 v.viii.li Pg 4
1 Cor. xv. 45. yet the primary Word—flesh and blood, yet purer than ours—who “shall descend in like manner as He ascended into heaven”7662 7662
Anf-03 v.viii.lii Pg 15
1 Cor. xv. 45. that you may not suppose that the “being sown” means anything else than “thou shalt return to the ground, out of which thou wast taken;” nor that the phrase “for so it is written” refers to any other thing that the flesh.
Anf-03 v.viii.liii Pg 5
Compare ver. 45 with Gen. ii. 7. Now since Adam was the first man, since also the flesh was man prior to the soul7690 7690 See this put more fully above, c. v., near the end. it undoubtedly follows that it was the flesh that became the living soul. Moreover, since it was a bodily substance that assumed this condition, it was of course the natural (or animate) body that became the living soul. By what designation would they have it called, except that which it became through the soul, except that which it was not previous to the soul, except that which it can never be after the soul, but through its resurrection? For after it has recovered the soul, it once more becomes the natural (or animate) body, in order that it may become a spiritual body. For it only resumes in the resurrection the condition which it once had. There is therefore by no means the same good reason why the soul should be called the natural (or animate) body, which the flesh has for bearing that designation. The flesh, in fact, was a body before it was an animate body. When the flesh was joined by the soul,7691 7691 Animata. it then became the natural (or animate) body. Now, although the soul is a corporeal substance,7692 7692 See the De Anima, v.–ix., for a full statement of Tertullian’s view of the soul’s corporeality. yet, as it is not an animated body, but rather an animating one, it cannot be called the animate (or natural) body, nor can it become that thing which it produces. It is indeed when the soul accrues to something else that it makes that thing animate; but unless it so accrues, how will it ever produce animation? As therefore the flesh was at first an animate (or natural) body on receiving the soul, so at last will it become a spiritual body when invested with the spirit. Now the apostle, by severally adducing this order in Adam and in Christ, fairly distinguishes between the two states, in the very essentials of their difference. And when he calls Christ “the last Adam,”7693 7693
Anf-03 v.viii.liii Pg 9
1 Cor. xv. 45. you may from this circumstance discover how strenuously he labours to establish throughout his teaching the resurrection of the flesh, not of the soul. Thus, then, the first man Adam was flesh, not soul, and only afterwards became a living soul; and the last Adam, Christ, was Adam only because He was man, and only man as being flesh, not as being soul. Accordingly the apostle goes on to say: “Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual,”7694 7694
Anf-03 v.viii.liii Pg 12
Ver. 45. so in like manner this distinction between them has already suggested the conclusion that the distinction is due to the flesh; so that it is of the flesh that these words speak: “Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual.”7697 7697
Treasury of Scriptural Knowledge, Chapter 3VERSE (17) - :6 Joh 6:63 1Co 15:45
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