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PARALLEL HISTORY BIBLE - Titus 3:3
CHAPTERS: Titus 1, 2, 3 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15
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LXX- Greek Septuagint - Titus 3:3 ημεν 1510 5713 γαρ 1063 ποτε 4218 και 2532 ημεις 2249 ανοητοι 453 απειθεις 545 πλανωμενοι 4105 5746 δουλευοντες 1398 5723 επιθυμιαις 1939 και 2532 ηδοναις 2237 ποικιλαις 4164 εν 1722 κακια 2549 και 2532 φθονω 5355 διαγοντες 1236 5723 στυγητοι 4767 μισουντες 3404 5723 αλληλους 240
Douay Rheims Bible For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful, and hating one another.
King James Bible - Titus 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
World English Bible For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
Early Church Father Links Anf-04 vi.ix.i.lxv Pg 4, Npnf-105 xix.iv.xii Pg 8, Npnf-105 x.iii.xlix Pg 4, Npnf-113 iii.iv.xxi Pg 23, Npnf-113 v.v.v Pg 41, Npnf-210 iv.ii.iii.xi Pg 18
World Wide Bible Resources
Titus 3:3
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 iv.ii.v Pg 10
1 Cor. vi. 9, 10. nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience.
Anf-01 ix.vi.xxviii Pg 21
1 Cor. vi. 9, 10. And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, “And such indeed were ye; but ye are washed, but ye are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God.” And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.4191 4191
Anf-01 ix.vii.xii Pg 5
1 Cor. vi. 9–11. He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.
Anf-01 v.ii.xvi Pg 6
1 Cor. vi. 9, 10. And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,”600 600
Anf-01 v.xiv.vii Pg 4
1 Cor. vi. 9. And again, “If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die.”1209 1209
Anf-01 v.ii.xvi Pg 3
1 Cor. vi. 9, 10. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.
Anf-02 vi.iv.iii Pg 269.1
Anf-02 vi.iv.vii.xiv Pg 16.1
Anf-02 vi.iii.iii.xi Pg 113.1
Anf-01 ix.vii.xii Pg 5
1 Cor. vi. 9–11. He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.
Anf-01 ix.vi.xxxviii Pg 18
1 Cor. vi. 11. If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.
Anf-02 vi.iv.iii Pg 269.1
Anf-02 vi.iv.vii.xiv Pg 18.1
Anf-03 iv.xi.xxi Pg 12
1 Cor. vi. 11. The statements, however, of holy Scripture will never be discordant with truth. A corrupt tree will never yield good fruit, unless the better nature be grafted into it; nor will a good tree produce evil fruit, except by the same process of cultivation. Stones also will become children of Abraham, if educated in Abraham’s faith; and a generation of vipers will bring forth the fruits of penitence, if they reject the poison of their malignant nature. This will be the power of the grace of God, more potent indeed than nature, exercising its sway over the faculty that underlies itself within us—even the freedom of our will, which is described as αὐτεξούσιος (of independent authority); and inasmuch as this faculty is itself also natural and mutable, in whatsoever direction it turns, it inclines of its own nature. Now, that there does exist within us naturally this independent authority (τὸ αὐτεξούσιον ), we have already shown in opposition both to Marcion1662 1662 See our Anti-Marcion, ii. 5–7. and to Hermogenes.1663 1663 In his work against this man, entitled De Censu Animæ, not now extant. If, then, the natural condition has to be submitted to a definition, it must be determined to be twofold—there being the category of the born and the unborn, the made and not-made. Now that which has received its constitution by being made or by being born, is by nature capable of being changed, for it can be both born again and re-made; whereas that which is not-made and unborn will remain for ever immoveable. Since, however, this state is suited to God alone, as the only Being who is unborn and not-made (and therefore immortal and unchangeable), it is absolutely certain that the nature of all other existences which are born and created is subject to modification and change; so that if the threefold state is to be ascribed to the soul, it must be supposed to arise from the mutability of its accidental circumstances, and not from the appointment of nature.
Anf-03 v.iv.vi.xvii Pg 26
Eph. ii. 1, 2. But Marcion must not here interpret the world as meaning the God of the world.5972 5972 Deo mundi: i.e. the God who made the world. For a creature bears no resemblance to the Creator; the thing made, none to its Maker; the world, none to God. He, moreover, who is the Prince of the power of the ages must not be thought to be called the prince of the power of the air; for He who is chief over the higher powers derives no title from the lower powers, although these, too, may be ascribed to Him. Nor, again, can He possibly seem to be the instigator5973 5973
Anf-02 vi.iv.iii Pg 251.1
Anf-02 vi.ii.ii Pg 39.1
Anf-03 iv.xi.xvi Pg 6
Eph. ii. 3. he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or “master” of his own class, “Ye cannot serve two masters,”1603 1603
Anf-03 iv.xi.xxi Pg 11
Eph. ii. 3. and, “Such were some of you, but ye are washed.”1661 1661
Anf-03 v.iv.vi.xvii Pg 33
Eph. ii. 3. he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator—when he persecuted the church and the Christ of the Creator. Therefore he says: “We also were the children of wrath,” but “by nature.”5979 5979
Anf-03 v.iv.vi.xvii Pg 34
Eph. ii. 3. Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath.5980 5980 In Marcion’s sense. For when (the apostle) says, “We were by nature the children of wrath,” inasmuch as the Jews were not the Creator’s children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at last, “even as others,”5981 5981
Anf-03 v.iv.vi.xvii Pg 36
Eph. ii. 3. who, of course, were not children of God. It is manifest that sins, and lusts of the flesh, and unbelief, and anger, are ascribed to the common nature of all mankind, the devil however leading that nature astray,5982 5982 Captante. which he has already infected with the implanted germ of sin. “We,” says he, “are His workmanship, created in Christ.”5983 5983
Anf-01 ix.vii.xv Pg 7
Col. i. 21, etc. He says, “Ye have been reconciled in the body of His flesh,” because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.
Anf-03 v.iv.vi.xix Pg 21
Col. i. 21. does He reconcile to the Creator, against whom we had committed offence—worshipping the creature to the prejudice of the Creator. As, however, he says elsewhere,6076 6076
Anf-03 v.viii.xxiii Pg 3
Col. i. 21. that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead.7431 7431
Treasury of Scriptural Knowledge, Chapter 3VERSE (3) - Ro 3:9-20 1Co 6:9-11 Eph 2:1-3 Col 1:21; 3:7 1Pe 4:1-3
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