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PARALLEL HISTORY BIBLE - 2 Corinthians 5:18
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, 19, 20, 21
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LXX- Greek Septuagint - 2 Corinthians 5:18 τα 3588 δε 1161 παντα 3956 εκ 1537 του 3588 θεου 2316 του 3588 καταλλαξαντος 2644 5660 ημας 2248 εαυτω 1438 δια 1223 ιησου 2424 χριστου 5547 και 2532 δοντος 1325 5631 ημιν 2254 την 3588 διακονιαν 1248 της 3588 καταλλαγης 2643
Douay Rheims Bible But all things are of God, who hath reconciled us to himself by Christ; and hath given to us the ministry of reconciliation.
King James Bible - 2 Corinthians 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
World English Bible But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;
Early Church Father Links Npnf-104 iv.ix.xiii Pg 33, Npnf-105 xix.iv.xx Pg 7, Npnf-108 ii.CIV Pg 94, Npnf-112 v.xi Pg 33, Npnf-113 iv.iv.iii Pg 29, Npnf-203 iv.viii.i.viii Pg 15, Npnf-204 xxiv.ii Pg 37, Npnf-209 ii.v.ii.viii Pg 120, Npnf-210 iv.ii.ii.iii Pg 11
World Wide Bible Resources
2Corinthians 5:18
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 v.xv.iv Pg 6
1 Cor. viii. 4; 6; Gal. iii. 20. said also that “there is one Mediator between God and men.”1234 1234
Anf-01 v.xvii.i Pg 6
1 Cor. viii. 6. and also one Holy Spirit, who wrought1302 1302
Anf-01 v.xiv.iv Pg 3
1 Cor. viii. 6. And again, “For there is one God, and one Mediator between God and man, the man Christ Jesus;”1192 1192
Anf-01 v.xvii.ii Pg 5
1 Cor. viii. 6. And in another place, “What is His name, or what His Son’s name, that we may know?”1309 1309 Prov. xxx. 4. And there is also one Paraclete.1310 1310
Anf-01 v.xvii.i Pg 5
1 Cor. viii. 6. and one Lord Jesus Christ, our [Lord], “by whom are all things;”1301 1301
Anf-02 vi.iii.ii.i Pg 37.1
Anf-03 iv.iv.xvi Pg 5
[1 Cor. viii. The law of the inspired apostle seems as rigorous here and in 1 Cor. x. 27–29.]
Anf-03 v.iv.vi.vii Pg 40
1 Cor. viii. 6. Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.”5509 5509
Anf-01 ix.iii.xxix Pg 24
1 Cor. xii. 4, 5, 6. and we, while upon the earth, as Paul also declares, “know in part, and prophesy in part.”3230 3230
Anf-01 vi.ii.xii Pg 17
Comp. Col. i. 16. What, again, says Moses to Jesus (Joshua) the son of Nave, when he gave him1621 1621 Cod. Sin. has the imperative, “Put on him;” but it is connected as above. this name, as being a prophet, with this view only, that all the people might hear that the Father would reveal all things concerning His Son Jesus to the son1622 1622 Cod. Sin. closes the sentence with Jesus, and inserts, “Moses said therefore to Jesus.” of Nave? This name then being given him when he sent him to spy out the land, he said, “Take a book into thy hands, and write what the Lord declares, that the Son of God will in the last days cut off from the roots all the house of Amalek.”1623
Anf-01 ix.ii.v Pg 17
Col. i. 16. He then was sent to her along with his contemporary angels. And they related that Achamoth, filled with reverence, at first veiled herself through modesty, but that by and by, when she had looked upon him with all his endowments, and had acquired strength from his appearance, she ran forward to meet him. He then imparted to her form as respected intelligence, and brought healing to her passions, separating them from her, but not so as to drive them out of thought altogether. For it was not possible that they should be annihilated as in the former case,2723 2723 That is, as in the case of her mother Sophia, who is sometimes called “the Sophia above,” Achamoth being “the Sophia below,” or “the second Sophia.” because they had already taken root and acquired strength [so as to possess an indestructible existence]. All that he could do was to separate them and set them apart, and then commingle and condense them, so as to transmute them from incorporeal passion into unorganized matter.2724 2724 Thus Harvey renders ἀσώματον ὕλην: so Baur, Chr. Gnos., as quoted by Stieren. Billius proposes to read ἐνσώματον, corporeal. He then by this process conferred upon them a fitness and a nature to become concretions and corporeal structures, in order that two substances should be formed,—the one evil, resulting from the passions, and the other subject indeed to suffering, but originating from her conversion. And on this account (i.e., on account of this hypostatizing of ideal matter) they say that the Saviour virtually2725 2725 Though not actually, for that was the work of the Demiurge. See next chapter. created the world. But when Achamoth was freed from her passion, she gazed with rapture on the dazzling vision of the angels that were with him; and in her ecstasy, conceiving by them, they tell us that she brought forth new beings, partly after her own image, and partly a spiritual progeny after the image of the Saviour’s attendants.
Anf-01 v.xiv.iv Pg 5
Col. i. 16, 17.
Anf-02 ii.iv.ix Pg 28.1
Anf-03 v.iv.ii.xvi Pg 5
Col. i. 16. the invisible creation, when we come to examine him. At present (we withhold his testimony), for2523 2523 Nunc enim. The elliptical νῦν γάρ of Greek argumentation. we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures also. We affirm, then, that this diversity of things visible and invisible must on this ground be attributed to the Creator, even because the whole of His work consists of diversities—of things corporeal and incorporeal; of animate and inanimate; of vocal and mute of moveable and stationary; of productive and sterile; of arid and moist; of hot and cold. Man, too, is himself similarly tempered with diversity, both in his body and in his sensation. Some of his members are strong, others weak; some comely, others uncomely; some twofold, others unique; some like, others unlike. In like manner there is diversity also in his sensation: now joy, then anxiety; now love, then hatred; now anger, then calmness. Since this is the case, inasmuch as the whole of this creation of ours has been fashioned2524 2524 Modulata. with a reciprocal rivalry amongst its several parts, the invisible ones are due to the visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace?2525 2525
Anf-03 v.vi.xvi Pg 4
Col. i. 16. ), with a retinue and cortege of contemporary angels, and (as one may suppose) with the dozen fasces. Hereupon Achamoth, being quite struck with the pomp of his approach, immediately covered herself with a veil, moved at first with a dutiful feeling of veneration and modesty; but afterwards she surveys him calmly, and his prolific equipage.6792 6792 Fructiferumque suggestum. With such energies as she had derived from the contemplation, she meets him with the salutation, Κύριε, χαῖρε (“Hail, Lord”)! Upon this, I suppose, he receives her, confirms and conforms her in knowledge, as well as cleanses6793 6793 Expumicat. her from all the outrages of Passion, without, however, utterly severing them, with an indiscriminateness like that which had happened in the casualties which befell her mother. For such vices as had become inveterate and confirmed by practice he throws together; and when he had consolidated them in one mass, he fixes them in a separate body, so as to compose the corporeal condition of Matter, extracting out of her inherent, incorporeal passion such an aptitude of nature6794 6794 Habilitatem atque naturam. We have treated this as a “hendiadys.” as might qualify it to attain to a reciprocity of bodily substances,6795 6795 Æquiparantias corpulentiarum. which should emulate one another, so that a twofold condition of the substances might be arranged; one full of evil through its faults, the other susceptible of passion from conversion. This will prove to be Matter, which has set us in battle array against Hermogenes, and all others who presume to teach that God made all things out of Matter, not out of nothing.
Anf-01 v.xiv.iv Pg 5
Col. i. 16, 17.
Treasury of Scriptural Knowledge, Chapter 5VERSE (18) - Joh 3:16,27 Ro 11:36 1Co 1:30; 8:6; 12:6 Col 1:16,17 Jas 1:17
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