Marcionite Galatians per Mahar

1:1 Paul an apostle, 1:1 not of men nor through man, T 1:1 but through Jesus Christ, T 1:1 who awakened himself from the dead; 2 (Hier.) 1:6 I marvel that you are so quickly transferred T 1:6 from Him Who called you in His goodness T 1:6 unto a different gospel: T 1:7 Which is not entirely another T/A 1:7 according to my gospel ; A/O/Chrys. 1:7 but there are some who trouble you A 1:7 and would change (you) A Ephr. 1:7 unto a different gospel of Christ. A

1:8 But even if an angel out of heaven T 1:8 should announce another gospel [to you], T 1:8 let him be accursed! T 1:9 As I said before, so I say now again, 1:9 If any one announces another gospel to you A(Rufin.) 1:9 let him be accursed. A(Rufin.)

1:15 But when was well-pleased, A 1:15 the (Supreme) God A. 1:15 having selected me A 1:15 from my mother's womb, A 1:16 immediately I did not confer with flesh and blood. Hier. 2:1 I went up to Jerusalem; T 2:1 After fourteen years T 2:2 and I set before them T 2:2 the canon of the gospel T 2:2 (fearing) that for nothing (T) 2:2 I should go or had gone (T)

2:3 But not even Titus, T 2:3 who was with me, T 2:3 being a Greek, T 2:3 was compelled to be circumcised: T 2:4 But because of those who crept in T 2:4 to spy out this liberty of ours T 2:4 which we enjoy in Christ, T 2:4 so that they might enslave us - T 2:5 To these not even for an hour T 2:9d Gave to [me] the right hands of fellowship, T 2:9b Peter and James and John, T 2:9c who seemed to be pillars, T 2:9e that [I] should go unto the Gentiles, T 2:9f and they unto the circumcision: T 2:10 Only that he should be mindful of the poor T

2:11 I confronted Peter to the face, [for he was acting contrary to the good news] T 2:11 because he was to be blamed. (T) 2:12 being afraid of those of the circumcision. T 2:14 When I saw they walked not honestly T 2:16 Not by the works of the law, is a man justified but by the faith. T

2:18 Because if I build again those things T 2:18 which I overthrew, T 2:20 That life which I now live in the flesh A 2:20 I live by the faith of the Son of God, A 2:20 who ransomed himself for me. A

3:1 O senseless Galatians - (T) 3:1 who bewitched you ? (T) 3:1 Jesus Christ was long portrayed as crucified (Hier.) (3:6 - 3:9) Omitted (Hier) 10+12 Learn that the righteous by faith shall live. E/T 3:10 All those under the Law are under a curse; E 3:10 and the one doing those things lives in them. E 3:13 The Christ ransomed us A/(Hier.) 3:13 Being made a curse for us; (T) 3:13 "Cursed is every one that hangeth on a tree". T/E 3:14 14b We receive therefore the blessing of the Spirit through faith, T 3:26 For all, you are sons by the faith. T 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. (Eznik?)

3:15 As a man I say, T 4:3 when we were barely-born, T 4:3 we were enslaved T 4:3 under the elements of the cosmos. T 4:4 But when the fulness of the time came, T 4:4 God sent forth his Son, T/(Hier.) 4:5 That he might purchase those under law, T 4:5 and that we may receive adoption. (A) 4:6 God sent forth the Spirit of his Son T 4:6 into your hearts, crying, T 4:6 "Abba, Father". T 4:8 How is it then, when ye knew not God, (T) 4:8 you served those which are nature- gods, T 4:9 to the weak and beggarly elements, T 4:10 Ye observe days and months and times and years. T

4:19 My children, (T) 4:19 of whom I travail in birth again (T) 4: 22 For Abraham had two sons, T 4:22 the one by a slave-maid, the other by a free-woman. T 4:23 But he who was of the slave-woman was born after the flesh; T 4:23 but he of the free-woman was by promise. T/E 4:24 This is allegorized: T/(Hier.) 4;24 these are two covenants (revelations), T 4:24 indeed the one from Mount Sinai T 4:24 +is the synagogue of the Jews, T 4:24 giving birth, into slavery; T 4:25 ?? (Ephr.) 4:26 The other gives birth into freedom, (Ephr.) [Eph. 1:21] Above every Principality, Power, Dominion, of every name that is named, not only in this destiny, but also in that which is to come T 4:26 -the holy assembly promised to us, which is our “mother”. T 4:31 We are not children of the slave-woman, but of the free. T 5:1 In the liberty wherewith Christ made us free, T 5:1 and be not entangled again in the weight of slavery. (T)

5:3 But I testify again that a man circumcised E 5:3 is a debtor to fulfil the whole law. E 5:4 Nothing [ comes ] from Christ, [for] whosoever in law are justified - you have fallen from goodness. 5:6 For in Christ neither circumcision makes any impact, nor uncircumcision; T 5:6 but faith perfected through love. T 5:9 A little leaven spoils the whole loaf. E 5:10 But he distressing you shall bear the judgement, T/A 5:10 whosoever he is. A (Rufinus) 5:12 I would also that they castrated themselves (Hier.)

5:14 For all the law in you is fulfilled: love thy neighbour as thyself. T/E 5:19 Now manifest are the works of the flesh, which are fornication, uncleanness, wantonness, E 5:20 idolatry, enchantment, enmities, strifes, jealousies, furies, contentions, divisions, sects, E 5:21 envies, drunkenness, revels, E 5:21 which I predicted to you as I also said before, E 5:21 that whoever does such things E 5:21 shall not be enjoying God's kingdom. E 5:24 But those of the Christ crucified the flesh E 5:24 together with the passions and desires. E 6:2 Bear ye one another's burdens, T 6:2 and thus fulfil the law of Christ. T

6:6 Let him that is taught in the utterance share with him that teaches in all good. (Hier.) 6:7 Be not deceived; God is not mocked: T 6:7 for whatsoever a man may sow, that shall he also reap. T/A 6:8 For he that sows to his own flesh from the flesh shall reap corruption; but he that sows to the Spirit from the Spirit shall reap life eternal. (T)

6:9 But let us not become weary in doing good: (T) 6:9 but in due season we shall reap, (T) 6:10 As we might have opportunity, let us do good. (T) 6:12 only they are persecutors of the cross of Christ. (T??) 6:13 For neither they who are themselves circumcised are maintaining law, E 6:14 Yet also to me is the world crucified, T 6:14 and I to the world. T

6:17 As for all the others, not without reason I cause nuisance! A 6:17 For I carry the scars of (Jesus) Christ in my body. A(T)

A mother was bathin' her baby one night
The youngest of ten, a poor little mite
The mother was fat and the baby was fin
T'was nawt but a skellington wrapped up in skin

The mother turned round for the soap from the rack
She weren't gone a minute, but when she got back
Her baby had gone, and in anguish she cried
"Oh, where is my baby?", and the angels replied

Your baby has gorn dahn the plug'ole
Your baby has gorn dahn the plug
The poor little thing was so skinny and thin
He shoulda been bathed in a jug

Your baby is perfik'ly happy
He won't need no bathin' no more
He's workin' his way through the sewers
Not lost, just gone on before

Your baby has gorn dahn the drainpipe
And the chlorine is bad for his eyes
He's havin' a swim, and it's healthy for him
He needed the exercise

Don't worry 'baht 'im, just be 'appy
For I know he is suff'rin' no pain
Your baby has gorn dahn the plug'ole
Let's hope he don't stop up the drain

Quote:

Originally Posted by stephan huller I will develop some comments later. I appreciate all the work and am working on a paper on this very subject. But you already know I think it is pointless to pretend that Tertullian and Epiphanius actually have the Apostolikon sitting in front of them as they wrote this stuff out. They are working from a text (probably a Greek translation of a Syriac original) that they received fourth or fifth hand (cf. Against Marcion 1:1) where polemic and original analysis (if there ever was any) ended up getting hopelessly intertwined together to the point that we simply can't tell when the original author (i.e. not Tertullian and not Epiphanius but their source) is witnessing a Marcionite reading. I am not so sure how accurate a reflection of the Apostolikon any of this is. I just started a post on Schmid's and Clabeaux's analysis (did you know Clabeaux probably lives less than 30 minutes from you? He's from Columbus - just called him yesterday with a question). I think its stupid that Schmid should dismiss Adamantius because it's been used more than a whore in Tijuana but keeps Tertullian and Epiphanius as if they are somehow better. They're both corrupt witnesses.