jakejonesiv

Hi DC Hindley ,

Thanks for bringing the greetings of Romans into the discussion.

I notice with interest that your recreation of the original text in this particular section corresponds quite nicely with that indicated by recreating Marcion’s text from the Heresiologists. [You also indicate the mention of Rome in 1:7 is non-original. Agreed, but that is beyond the scope of this message]
The text contained in the greetings section of Romans is an important passage because it contains a text often referenced in the debate of CM vs. HJ.

In "Commentary on John" 10.4, Origen writes that Marcion had removed the mention of David from Rom 1:3 (cf. Harnack 102).


"He was descended from David," as the Apostle says, "born of the seed of David according to the flesh," if we apply this to the bodily part of Him, but the self-same statement is untrue if we understand His being born of the seed of David, of His divine power, for He was declared to be the Son of God with power. And for this reason too, perhaps, the sacred prophecies speak of Him now as a servant, and now as a Son They Call Him a servant on account of the form of a servant which he wore, and because He was of the seed of David, but they call Him the Son of God according to His character as first-born. Thus it is true to call Him to call Him man and not one: one, because He was capable of death, not one, on account of His being diviner than man. Marcion, I suppose, took sound words in a wrong sense, when he rejected His birth from Mary, and declared that as to His divine nature He was not born of Mary, and hence made bold to delete from the Gospel the passages which have this Effect. "
http://www.earlychristianwritings.co...en-john10.html


So we know that this text was not in Marcion’s version of Romans. But was Origen (writing well into the third century) correct that Marcion had deleted it? The alternative was that the proto-orthodox added it. It was not known to Marcion, and it was not known to Tertullian, who would have certainly used it to refute Marcion in sections such as AM 4.36 and 5.13. Further study reveals that Romans 1:2-6 stands together as a unit (Detering). So either 1:2-6 is all an interpolation, or it is all original. We can't appeal to the extant manuscripts to settle this question, they are all far too late.


Here are our choices:
Choice #1. Marcion’s version was original
Choice #2. The Catholic version is original.

We immediately notice something strange about the catholic version. All of these theological arguments ill fit in the greetings of an occasional letter. It is as if the redactor was setting the stage for the "correct" understanding of Paul according to the redactor's own (i.e. proto-catholic) doctrines. This is beginning to have the look and feel of an interpolation.

But if this is so, can we identify the group responsible for the interpolation?
Romans 1:2-6 syncs up point by point with the preaching attributed to Peter in Acts chapter 2. Now, since it is quite likely that “Acts of the Apostles” is a second century proto-catholic document (it utilizes literary dependence on the works of Josephus); the sentiments portrayed there are those of the second century proto-catholic Roman church. Thus, Romans 1:2-6 can be perfectly understood as the thoughts of a second century churchman, and was interpolated by the same. There is no need for esoteric interpretation to change the plain meaning of the text. The Roman church was opposed to Marcion's docetic and antinomian doctrines, and the plain reading of this text is a refutation of Marcion.

N/A

Let’s see the detail.

Acts chapter 2 quotes Palm 110 (paralleling the “according to the scriptures” of Romans 1:2) and declares that God had sworn an oath to David that one of his descendants would be seated on his throne, and that this meant the resurrection of Christ.

This corresponds exactly to Romans 1:2-3. “which He promised beforehand through His prophets in the holy Scriptures, concerning His Son, who was born of the seed (genomenou ek spermatos) of David according to the flesh (kata sarka)…”

As would be expected, the Holy Spirit/Spirit of Holiness has been invoked in both passages, Acts 2:23 (pneumatos tou agiou) and Romans 1:4 (pneuma agiōsunēs).

Both Acts 2:36 and Romans 1:4 reflect an adoptionist Christology where Jesus becomes the Son of God, both Lord and Christ, after the resurrection.

"Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ." Acts 2:36.
“…who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,” Romans 1:4.

Jake Jones IV

jakejonesiv

Hi DCH,

I think Marcion's text is well recreated for the epislte to the Romans. Perhaps not perfectly, but close enough.

When we read Marcion's text, we find that it is much smoother and cohesive that the catholic versions we are used to reading in our Bibles today.

We have already discussed the suspicious looking extraneous text jammed into the greetings. Next we come to Romans 1:18-2:1 which is missing in Marcion's text.

The textual basis for recreating Marcion's text is Tertullian AM 5.13.3 where the discussion immediately leads on from 1.18 to 2.2. The catholic layer (1:19 ff) introduces the "Revelatio generalis", a previous natural God revealed by the creation, Romans 1:19-2:1. This section is gladly cited to this day for the voucher of general revelation. This sermon glorifies the creator (who is blessed forever, 1:25) in contradiction with Marion's dualism.


The catholic redaction also contains the polemic against the homosexual practices of the heathen world, 1:26 which are so often quoted by intolerant persons today to justify bigotry. How the original author of the letter stood on this question, we do not know.

This is yet another instance that disconfirms the unity of authorship of the epistle to the Romans.


It has nothing to do with the Pauline soteriology of faith by grace, but purely with salvation by works (2:6-7). This comes from observation of the Torah, and for those without the Torah, a moral equivalent is written in the heart.


So to recapitulate what we have studied so far, Here is the first chapter of Romans (Marcionite Recension)

The Marcionite version is logical and orderly and the catholic version is convoluted and disorderly. It is unlikely that Marcion brought order from disorder, and more likely that disorder was introduced by adding contrary material to his text.


Jake

DCHindley

Jake,

Wasn't Tertullian keen, though, to answer Marcion with passages that are in Marcion's edition of the Paulines? To refute Marcion with a passage he does not accept is like arguing with Muslims using the NT and not the Koran. If Marcion doesn't have it in his version, all it proves is that he wouldn't have written it in the first place or that he didn't like it in a version he redacted, not that the proto-orthodox must have added it.

Romans is anything but an "occasional" letter.

DCH

stephan huller

DCH

I think we have to be careful not to speak of the author of the text in the singular. There were at least three versions of this text (Against Marcion 1.1) and Against the Jews most likely represents a fourth of at least Book Three.

Here is what I get very suspicious of the material. In Tertullian's account of 1 Corinthians chapter 3 the original author goes through going toe to toe with Marcion/the Marcionites without mentioning all the material which says that Peter and Paul (or Apollos) shared the same God/Christ. Then suddenly in a later section of the study of 1 Corinthians the editor (if Tertullian was the author of Against Marcion, this person is 'an editor'/if the original text was written by a Syrian Christian and Tertullian was the final editor then 'Tertullian') goes back and brings forward material which certainly would not have been agreeable to Marcion/the Marcionite:

The emboldened material was both (a) not in Marcion's gospel nor (b) in the original anti-Marcionite's 1 Corinthians but represents a 'final editing' of the original MS. Clement of Alexandria never cites a single reference to the 'Apollos' or 'Cephas' material anywhere in his 100+ allusions to 1 Corinthians either thus showing the continuing parallel between his text and the Marcionite text.

DCHindley

Jake,

I used to think that Marcion had read the Pauline letters after high christology had been interpolated into them, fell in love with the Christ the redeemer, and following the anti-Jewish theme of the higher christology decided to eradicate the Jewish part from the received text. Because the high christology of the Pauline letters was not coherent, built with chicken wire and spit on the bedrock of the original Hellenic-Jewish part, which was definitely coherent, he was forced to incorporate at least the framework of the original. Unfortunately for me, the reconstructed text does not follow this scenario.

However, maybe I am making some unwarranted assumptions above. If I understand correctly, the man (if it is lawful to call him a man) carefully studied the Jewish Scriptures, noting instances where the God of the Jews, who created the world, acts in a manner that he felt was incompatible with the loving God of Jesus Christ. He felt that the Jewish God was obsessed with covenants and justice, yet set up things to make it impossible for mankind to fulfill those covenants, then wrathfully punishes those who miss the mark (sin).

So he proposes that the good loving God of Jesus Christ is different than the God of the Jews, and occupies a place above and unknown to the creator God, and that Jesus was really on a rescue mission commissioned by the loving God, to rescue those souls condemned to death in hades by the creator God (i.e., everybody).

This is not the high christology of the Paulines, in which the messiah of the Jews was rejected by his own people, and God's favor then passed to Gentiles through a new covenant in which the messiah dies for the sins of all men, promising a kingdom that is not just for Jews. It is a morph of Jewish messianism into universal redemption to all who "get it."

To be frank, Marcion's redeemer Christ resembles the divine redeemer of the christian-gnostic systems, but in a much much more simple form. Valentinianism is Pythagorean charged Platonism run amok, while Marcionitism simplifies Platonism ad absurdum. Everything is simplified to 2 or 3 first principles:

1) Creator God (God of Jews, who made the world from preexistent matter and who creates souls of men but then condemns them to eternal death in hades when the nature of matter causes them to fall short).

2) God of Love (from his repose in the highest, invisible heaven, sees the despair of the souls of men dead in hades and takes pity on them, sending his "son" to redeem them from the creator God's prison).

3) Matter (if we accept Esnig's description as applicable to Marcion's own doctrine, by nature throws stumbling blocks before mankind which hinders their ability to fulfill their obligations to the creator God)

I am inclined to think principal 3 as a kind of evil God was a development of Marcionite doctrine by later followers, so by just using principles 1 & 2, I think one can see why Marcion might remove the red passages from the received text.

Romans 1:2-6 refers to Christ as a manifestation of the Jewish messiah predicted by the Creator God. He omits this.

Romans 1:17b As it is written, "He who is righteous shall live through faith." (Habakuk 2:4). This is clearly a proof text doing the same as vss 2-6. Omits.

The Good God cannot be wrathful, meaning the God mentioned here must be the Creator God, so he simply omits "of God" to prevent confusion with the the Good god in vs 16 (yeah, there are problems with this, I know).

Now it is telling this story:

1:14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish:
1:15 so I am eager to preach the gospel [of the Good God] to you also who are in Rome.
1:16 For I am not ashamed of the gospel: it is the power of [the Good] God for salvation to every one who has faith, to the Jew and also to the Greek.
1:17 For in it [i.e., the gospel of the Good God] the righteousness of [the Creator] God is revealed through faith for faith.
1:18 For the wrath [of the Creator] is revealed from heaven against ungodliness and wickedness of men who by their wickedness suppress the truth.
2:2 We know that the judgment of [the Creator] God is based on truth [as he proclaims it],
2:11 for [the Creator] God shows no partiality.
2:12 All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
2:14ff Goes on to describe the Creator God of the Jews as legalistic and strict and judgemental.
2:16 on that day when, according to the gospel, [the Creator] God judges the secrets of men by [his] Christ [i.e., messiah].
It is tempting to think that the "righteousness of God" in 3:22 refers to the Good God, yet we know that Marcionites considered the Creator God "righteous" not the Good God. That means that the whole section 2:14-29; 3:19-24, 27-28, is a lesson about how the gospel of the Good God reveals how the Creator God is stern and judgemental, offering a kind of salvation outside of his stern law through his Christ (note, this is proto-orthodox doctrine, so he is reacting to proto-orthodox theology), that is solely dependent upon his good graces.

The Marcionite gospel must certainly be quite different than what we might commonly think! I'll have to do this with Galatians, where the reconstructed text is more secure ...

DCH

stephan huller

Here is another example of Tertullian's NT agreeing with the Marcionite text even when Tertullian isn't addressing Marcion. In On Modesty:

The truth is that I am not sure that this even is the Marcionite reading. It is possible that Epiphanius was using an older version of Against Marcion 4 and 5 and Tertullian was just citing from his own text.

DCHindley

For the sake of continued discussion, here is a table of the first 2 chapters of Galatians with the RSV and the versions of van Manen (19th century) and Mahar (20th century):

RSV	van Manen	Mahar
1:1 Paul an apostle -- not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead --	1:1 Paul, an apostle, not of men, nor by man, but by Jesus Christ, who raised himself from the dead;	1:1 Paul an apostle, not of men nor through man, T but through Jesus Christ, T who awakened himself from the dead; 2 (Hier.)	JC & GtF
2 and all the brethren who are with me, To the churches of Galatia:	2 And all the brethren which are with me, unto the churches of Galatia.	2b To the assemblies of Galatia :
3 Grace to you and peace from God the Father and our Lord Jesus Christ,	3 Grace be to you and peace from God the Father, and our Lord Jesus Christ.	3 Goodness to you and peace from God our Father and Lord Jesus Christ,	GtF & LGC
4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father;	4	4 Who gave himself for our sins, so that he might rescue us [Syp] from this wicked Destiny, 3 according to the pleasure of God our Father.	GandF
5 to whom be the glory for ever and ever. Amen.	5	5
6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and turning to a different gospel --	6 I marvel that ye are so quickly changed, from him that called you unto the grace unto a different gospel:	6 I marvel that you are so quickly transferred T from Him Who called you in His goodness T unto a different gospel: T	C
7 not that there is another gospel, but there are some who trouble you and want to pervert the gospel of Christ.	7 Which is not [another]; but there be some that trouble you, and would pervert the gospel of Christ.	7 Which is not entirely another T/A according to my gospel ; A/O/Chrys. but there are some who trouble you A Ephr. and would change (you) A unto a different gospel of Christ. 4 A	C
8 But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed.	8/9 But though we or an angel should announce to you a gospel contrary to what ye have received, let him be accursed.	8 But even if an angel out of heaven T should announce another gospel [to you], T let him be accursed! T
9 As we have said before, so now I say again, If any one is preaching to you a gospel contrary to that which you received, let him be accursed.	9	9 [SyP] As I said before, so I say now again, If any one announces another gospel to you A(Rufin.) let him be accursed. A (Rufin.)
10 Am I now seeking the favor of men, or of God? Or am I trying to please men? If I were still pleasing men, I should not be a servant of Christ.	10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.	10	G & C
11 For I would have you know, brethren, that the gospel which was preached by me is not man's gospel.	11 But I certify you, brethren, that the gospel which was preached of me is not after man.	11 I make known to you, brethren, the gospel - that gospel announced by me, that it is not according to man.
12 For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ.	12 For I neither received it of man, but by the revelation of Jesus Christ.	12 For I neither from a man received it, nor was I taught, but by revelation of Jesus Christ.	JC
13 For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it;	13	13	G
14 and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.	14	14
15 But when he who had set me apart before I was born, and had called me through his grace,	15 But when [He] was pleased, who separated me from my mother's womb, and called me unto (his) grace,	15 But when the Supreme God A. was well-pleased, A having selected me A from my mother's womb, 5 A and having called me by His goodness,
16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood,	16 To reveal his Son in me, that I should announce him among the nations; immediately I conferred not with flesh and blood:	16 to reveal his Son in me, in order that I might proclaim him among the nations, immediately I did not confer with flesh and blood. Hier.	S
17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus.	17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.	17 Neither went I up into Jerusalem to those who were before me apostles; but I went into Arabia, and again returned into Damascus.
18 Then after three years I went up to Jerusalem to visit Cephas, and remained with him fifteen days.	18 Then after three years I went up to Jerusalem to see Cephas, and abode with him fifteen days.	18
19 But I saw none of the other apostles except James the Lord's brother.	19 But other of the apostles saw I none, save James the Lord's brother.	19
20 (In what I am writing to you, before God, I do not lie!)	20 Now the things which I write unto you, behold, before God, I lie not.	20
21 Then I went into the regions of Syria and Cilicia.	21 Afterwards I came into the regions of Syria and Cilicia;	21 Afterwards I came into the regions of Syria and of Cilicia.
22 And I was still not known by sight to the churches of Christ in Judea;	22 And was unknown by face unto the churches of Judaea which were in Christ.	22	C
23 they only heard it said, "He who once persecuted us is now preaching the faith he once tried to destroy."	23	23
24 And they glorified God because of me.	24	24	G
RSV Galatians 2:1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me.	2:1 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.	2:1 After fourteen years T I went up to Jerusalem; T
2 I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain.	2 And I went up by revelation, and communicated unto them that gospel which I preach among the nations.	2 But I went according to revelation, and I set before them T the canon of the gospel T but apart to those of repute, fearing that I should go or had gone (T) for nothing. 6 (T)
3 But even Titus, who was with me, was not compelled to be circumcised, though he was a Greek.	3 But neither Titus (who was with me), being a Greek, was compelled to be circumcised:	3 But not even Titus, T who was with me, T being a Greek, T was compelled to be circumcised: T
4 But because of false brethren secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, that they might bring us into bondage --	4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.	4 But because of those who crept in T to spy out this liberty of ours T which we enjoy in Christ, T so that they might enslave us - T	CJ
5 to them we did not yield submission even for a moment, that the truth of the gospel might be preserved for you.	5 Not for an hour did we yield in subjection, that the truth of the gospel might continue with you.	5 To these not even for an hour T we yielded in subjection, That the truth of the gospel might continue with you.
6 And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality) -- those, I say, who were of repute added nothing to me;	6 From those reputed to be something......... whatsoever they were, not to me makes a difference. A person God does not accept. For to me [they] conferred nothing.	6 But from those reputed to be something - those of repute conferred nothing to me.	G
7 but on the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised	7 But to the contrary, having seen that I was entrusted the gospel of the uncircumcision, and having perceived the grace that was given me,	7a But against them, when they had seen that I was entrusted the gospel of the uncircumcision,
8 (for he who worked through Peter for the mission to the circumcised worked through me also for the Gentiles),	8	8
9 and when they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised;	9 James and Cephas and John, those reputed to be pillars, the right hands of fellowship they gave to me and Barnabas; that we should go unto the nations, but they unto the circumcision.	9b Peter, James and John , 7 (T) Hier. who regard themselves pillars, (T) gave to me the right of fellowship: (T) - to me the nations - to them the circumcision! 8
10 only they would have us remember the poor, which very thing I was eager to do.	10	10 Only they would have it that I should remember the poor; which I had been cautious to do.
11 But when Cephas came to Antioch I opposed him to his face, because he stood condemned.	11 But when Cephas came unto Antioch, I withstood him to the face, because he was to be blamed.	11 Now when Peter came to Antioch I confronted him to the face, T because he was to be blamed. (T)
12 For before certain men came from James, he ate with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.	12 For before that came James, with the nations he was eating. but when he came, he withdrew and separated himself, fearing them which were of the circumcision.	12 Prior to certain ones coming from James, he was eating with the nations; But when they came, He withdrew and segregated himself, being afraid of those of the circumcision. T
13 And with him the rest of the Jews acted insincerely, so that even Barnabas was carried away by their insincerity.	13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.	13
14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas before them all, "If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?"	14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Cephas before them all, If thou, being a Jew, livest after the manner of Gentiles, why compellest thou the Gentiles to live as do the Jews?	14 When I saw they walked not honestly T according to the truth of the gospel, T I said to Peter before all, “If you, being a Jew, live like the nations, Why do you urge the nations to be judaizing?”
15 We ourselves, who are Jews by birth and not Gentile sinners,	15 We who are Jews by nature, and not of the Gentiles......	15
16 yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified.	16	16 A man is not justified T by the works of the law, T but by the faith. T	JC & CJ & C
17 But if, in our endeavor to be justified in Christ, we ourselves were found to be sinners, is Christ then an agent of sin? Certainly not!	17	17 But if seeking to be made upright in Christ we were actually discovered to be sinners, is even Christ sin’s servant? May it not be!	C & C
18 But if I build up again those things which I tore down, then I prove myself a transgressor.	18 For if what I cast-down I build again, I constitute myself a transgressor.	18 Because if I build again those things T which I overthrew, 9 T I prove myself to be a law-breaker.
19 For I through the law died to the law, that I might live to God.	19 For I through the law am dead to the law, that I might live unto God.	19 For myself, by His law to the law I died, 10 so for God I may be living.	G
20 I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.	20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me. And the life which I now live in the flesh, I live by the faith of the God and Christ who loved me and gave himself up for me.	20 With Christ I was crucified. I live but it is no longer I living but Christ [‘s life ] with me. That life which I now live in the flesh A I live by the faith of the Son of God, A who ransomed himself for me. 11 A	C & C & SoG
21 I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose.	21 I do not frustrate the grace. For if righteousness come by the law, then Christ died for nothing.	21	G & C

More to come ...

DCH

DCHindley

Post 2 of 3

For the sake of continued discussion, here is a table of the 3rd & 4th chapters of Galatians with the RSV and the versions of van Manen (19th century) and Mahar (20th century):

RSV Galatians 3:1 O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?	3:1 O senseless Galatians, who hath bewitched you, before whose eyes Jesus Christ has been openly portrayed?	3:1 O senseless Galatians - (T) who bewitched you ? (T) [ Was it by one ?] before whose eyes Jesus Christ was crucified in plain view? 12 (Hier.)	C
2 Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with faith?	2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?	2 This only I wish to learn of you : Received ye the spirit by the works of the law, or by the hearing of faith?
3 Are you so foolish? Having begun with the Spirit, are you now ending with the flesh?	3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?	3 Are ye so mindless? Having begun with spirit within, now ye are being perfected by flesh?	S
4 Did you experience so many things in vain? -- if it really is in vain.	4 Have ye suffered so many things in vain? if it be yet in vain.	4 Did ye suffer so much for nothing? Because certainly, it is for nothing! 13
5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?	5 He therefore that ministereth to you the Spirit, and worketh miracles among you .........	5	S
6 Thus Abraham "believed God, and it was reckoned to him as righteousness."	6	6	G
7 So you see that it is men of faith who are the sons of Abraham.	7	7
8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed."	8	8	G
9 So then, those who are men of faith are blessed with Abraham who had faith.	9	9
10 For all who rely on works of the law are under a curse; for it is written, "Cursed be every one who does not abide by all things written in the book of the law, and do them."	10	10
11 Now it is evident that no man is justified before God by the law; for "He who through faith is righteous shall live";	11b Learn that the righteous by faith shall live.	11 Learn that the righteous by faith E.T. shall live. 14 E/T
	10 For as many as are under the law are under the curse: that accursed is every one that continues not in all things which are written in the book of the law, to do them.	10 All those under the Law E are under a curse; E and the one doing those things E lives in them. E
	11a In the law no one is being justified.	11
12 but the law does not rest on faith, for "He who does them shall live by them."	12 But the law is not of faith: but the one that does these things shall live in them.	12
13 Christ redeemed us from the curse of the law, having become a curse for us -- for it is written, "Cursed be every one who hangs on a tree" --	13 Christ has ransomed us from the curse of the law, being made a curse for us: as it is written, Cursed is every one that hangeth on a tree,	13a The Christ ransomed us 15 A/(Hier.) from the curse of the law being made a curse for us; (T) 13b For as it has been written: "Cursed is every one that hangeth T/E on a tree". T/E	C
14 that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith.	14 That we might receive the blessing of the Spirit through faith.	14b We receive therefore the blessing T of the Spirit through faith, T	CJ
15 To give a human example, brethren: no one annuls even a man's will, or adds to it, once it has been ratified.	15	15
16 Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many; but, referring to one, "And to your offspring," which is Christ.	16	16	C
17 This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void.	17	17	G
18 For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by a promise.	18	18	G
19 Why then the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary.	19	19
20 Now an intermediary implies more than one; but God is one.	20	20
21 Is the law then against the promises of God? Certainly not; for if a law had been given which could make alive, then righteousness would indeed be by the law.	21	21	G
22 But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe.	22	22	JC
23 Now before faith came, we were confined under the law, kept under restraint until faith should be revealed.	23	23
24 So that the law was our custodian until Christ came, that we might be justified by faith.	24	24	C
25 But now that faith has come, we are no longer under a custodian;	25	25
26 for in Christ Jesus you are all sons of God, through faith.	26 For all of you are children of the faith,	26 For all, you are sons of God T by the faith.	CJ & G
	3:15 (yet) as a man I speak.
27 For as many of you as were baptized into Christ have put on Christ.	27	27	C & C
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.	28	28	CJ
29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.	29	29
RSV Galatians 4:1 I mean that the heir, as long as he is a child, is no better than a slave, though he is the owner of all the estate;	4:1	4:1
2 but he is under guardians and trustees until the date set by the father.	2	2
3 So with us; when we were children, we were slaves to the elemental spirits of the universe.	3 When we were infants, we were held under the elements of the cosmos.	3 As a man I say, T when we were barely-born, T we were enslaved T under the elements of the cosmos. 17 T
4 But when the time had fully come, God sent forth his Son, born of woman, born under the law,	4 But when the fulness of the time had come, God sent forth his Son,	4 But when the fulness of the time came, T God sent forth his Son, 18 T/(Hier.)	G & S
5 to redeem those who were under the law, so that we might receive adoption as sons.	5 To ransom them that were under the law, that we might receive sonship.	5 That he might purchase those under law, T and that we may receive adoption. (A)
6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!"	6 And because ye are sons, he hath sent forth his Spirit into your hearts, crying, Abba, Father.	6 God sent forth the Spirit of his Son T into your hearts, crying, T "Abba, Father". 19 T	G & Sp & Son & F
7 So through God you are no longer a slave but a son, and if a son then an heir.	7	7
8 Formerly, when you did not know God, you were in bondage to beings that by nature are no gods;	8 Since indeed then ye were in bondage to those [who] not by nature are gods .	8 How is it then, when ye knew not God, (T) you served those which are nature- gods, T	G & GODS
9 but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits, whose slaves you want to be once more?	9 But now, having known God, or rather being known by God, how do ye turn again to the weak and beggarly elements, to which again anew ye desire to be in bondage?	9b that ye turn again to the weak and beggarly elements, T for which ye lust to slave again anew ?	G & G
10 You observe days, and months, and seasons, and years!	10 Days ye observe, and months and times and years ( and sabbaths, as supposing, [a]feast of purity, and [a] season and high days).	10 Ye observe days and months and times T and years. 20 T
11 I am afraid I have labored over you in vain.	11 I am afraid of you, lest somehow in vain I have labored unto you.	11 I am afraid of you, lest somehow for nothing I have laboured for you.
12 Brethren, I beseech you, become as I am, for I also have become as you are. You did me no wrong;	12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.	12
13 you know it was because of a bodily ailment that I preached the gospel to you at first;	13 Ye know how through weakness of the flesh I preached the gospel unto you at the first.	13
14 and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus.	14 And your temptation which was in my flesh...... ye despised not nor rejected with contempt; but as an angel of God ye received me, even as Christ Jesus.	14	G & CJ
15 What has become of the satisfaction you felt? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me.	15 Where then is your blessedness? for I bear witness [to] you, that, if possible, ye would have plucked out your own eyes, and have given them to me.	15
16 Have I then become your enemy by telling you the truth?	16 So your enemy have I become, speaking truth to you?	16
17 They make much of you, but for no good purpose; they want to shut you out, that you may make much of them.	17 They are zealous [of] you, not rightly, but to exclude you they desire,	17
18 For a good purpose it is always good to be made much of, and not only when I am present with you.	18 (who....)......zealous at all times, and not only when I am present with you.	18
19 My little children, with whom I am again in travail until Christ be formed in you!	19 My little children, of whom I travail again until Christ be formed in you,	19 My children, (T) of whom I travail in birth again (T) until Christ be formed in you -	C
20 I could wish to be present with you now and to change my tone, for I am perplexed about you.	20 But I was desiring to be present with you now, and to change my voice; for I am perplexed in you.	20
21 Tell me, you who desire to be under law, do you not hear the law?	21 Tell me, [ye] who under the law desire to be, the law do ye not hear?	21 Tell me, ye who desire to be under law: do ye not hear the law?
22 For it is written that Abraham had two sons, one by a slave and one by a free woman.	22 For as it is written, that Abraham had two sons, one by the bondmaid and one by the freewoman.	22 For Abraham had two sons, T the one by a slave-maid, T the other by a free-woman. T
23 But the son of the slave was born according to the flesh, the son of the free woman through promise.	23 But he from the bondwoman after the flesh was born; and he from the freewoman was through the promise.	23 But he who was of the slave-woman T was born after the flesh; T but he of the free-woman was by promise. 21 T/E
24 Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar.	24 Which things are allegorized: for these are two covenants; one indeed from mount Sinai unto the synagogue of the Jews, according to [the] law, generates unto bondage;	24 This is allegorized: 22 T/(Hier.) these are two revelations,23 T indeed the one from Mount Sinai T is the synagogue of the Jews, T giving birth, according to the Law, T into slavery; T
25 Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children.	25	25
26 But the Jerusalem above is free, and she is our mother.	26 But [the] other generates above all powers ( power, lordship, and every name that is named not only in this eon, but also in that to come), which is [the] mother of us.	26 The other gives birth into freedom, T Eph 1:21. Above every Principality, Power, Dominion, T of every name that is named, T not only in this destiny, T but also in that which is to come- 24 T the holy assembly promised to us, T which is our “mother”. T
27 For it is written, "Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married."	27	27
28 Now we, brethren, like Isaac, are children of promise.	28	28
29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now.	29	29
30 But what does the scripture say? "Cast out the slave and her son; for the son of the slave shall not inherit with the son of the free woman."	30	30
31 So, brethren, we are not children of the slave but of the free woman.	31 So then, brethren, not of the bondwoman are we children, but of the free.	31 So then, brethren, we are not children of the slave-woman, T but of the free. 25 T

More to come ...

DCH

DCHindley

Post 3 of 3:

Finally, for the sake of discussion, here is a table with the 5th & 6th chapters of Galatians according to the RSV, van Manen (19th century) & Mahar (20th century):

RSV Galatians 5:1 For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery.	5:1 In the freedom wherewith Christ made us free, stand fast and be not entangled again [in] the yoke of bondage.	5:1 In the liberty wherewith T Christ made us free, T Stand firm - and be not entangled again (T) in the weight of slavery. (T)	C
2 Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you.	2 Behold, I Paul say unto you, that, if ye be circumcised, Christ shall profit you nothing.	2 Behold, I Paul say to you, that if ye be circumcised, Christ shall gain you nothing.	C
3 I testify again to every man who receives circumcision that he is bound to keep the whole law.	3 But I testify again that a man that is circumcised, a debtor he is to do the whole law.	3 But I testify again that a man circumcised E is a debtor to fulfil the whole law. E
4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace.	4 [He is] deprived [with] the mark of a slave. Whosoever in law are justified, [from] grace ye have fallen.	4 Nothing [ comes ] from Christ, [for] whosoever in law are justified - you have fallen from goodness.	C
5 For through the Spirit, by faith, we wait for the hope of righteousness.	5 For we of the Spirit by faith await the hope of righteousness.	5	Sp
6 For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.	6	6 For in Christ neither circumcision T makes any impact, T nor uncircumcision; T but faith perfected through love. 26 T	CJ
7 You were running well; who hindered you from obeying the truth?	7 Ye did run well; who hindered you that the truth ye should not obey?	7 Ye did run well; who hindered you to not be yielding to the truth?
8 This persuasion is not from him who calls you.	8 This persuasion comes not from him that calls you.	8 This enticement comes not from him Who calls you.
9 A little leaven leavens the whole lump.	9 A little leaven corrupts the whole loaf.	9 A little leaven spoils the whole loaf. E
10 I have confidence in the Lord that you will take no other view than mine; and he who is troubling you will bear his judgment, whoever he is.	10 I have confidence in you, that ye will be none otherwise minded: but he that troubles you shall bear the judgment, whoever he is.	10 But he distressing you T/A shall bear the judgement, T/A whosoever he is. 27 A	L
11 But if I, brethren, still preach circumcision, why am I still persecuted? In that case the stumbling block of the cross has been removed.	11 But I, brethren, if I yet preach circumcision, why yet am I persecuted? then has been abolished the scandal of the cross.	11 But I, brethren, if I still proclaim circumcision, why yet am I persecuted? Then abolished is the offence of the cross.
12 I wish those who unsettle you would mutilate themselves!	12 I would even that they castrate themselves which throw you into confusion!	12 I would also that they castrated themselves (Hier.) who throw you into confusion ! 28 (Hier.)
13 For you were called to freedom, brethren; only do not use your freedom as an opportunity for the flesh, but through love be servants of one another.	13 For you, unto freedom were called, brethren; only [use] not freedom for an occasion to the flesh, but by love serve ye one another.	13 For ye were called for liberty, brethren; only not liberty for the urging by the flesh, but by love [to] serve one another.
14 For the whole law is fulfilled in one word, "You shall love your neighbor as yourself."	14 For the whole law in you is fulfilled : Thou shalt love thy neighbour as thyself.	14 For all the law in you is fulfilled: T/E love thy neighbour as thyself. T/E
15 But if you bite and devour one another take heed that you are not consumed by one another.	15 But if ye bite and devour one another, take heed that ye be not consumed one of another.	15 But if ye bite and devour one another, take heed that ye be not consumed of one another.
16 But I say, walk by the Spirit, and do not gratify the desires of the flesh.	16 But I say, Walk in the Spirit, and ye shall in no wise fulfil the lust of the flesh.	16 But I say, walk ye by spirit, and in no wise should ye fulfil the desire of flesh.	Sp
17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would.	17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: for these things are opposed to one another: that not whatsoever ye wish, ye should do.	17 For the flesh desires against the spirit, yet the spirit against the flesh; Now these are opposed to one another, so that ye cannot do the things that ye would.	Sp & Sp
18 But if you are led by the Spirit you are not under the law.	18 But if of the Spirit ye are led, ye are not under law.	18 But if by spirit ye are led, ye are not under law.	Sp
19 Now the works of the flesh are plain: fornication, impurity, licentiousness,	19 Now manifest are the works of the flesh, which are fornication, uncleanness, licentiousness,	19 Now manifest are the works of the flesh, E which are fornication, uncleanness, E
20 idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit,	20 Idolatry, sorcery, enmities, strifes, jealousies, indignations, contentions, divisions, sects,	20 wantonness, idolatry, enchantment, E enmities,strifes, jealousies, furies, E
21 envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God.	21 Envyings, drunkenness, revels, and such like: of which I previously tell you even as also before, that they which do such things shall not inherit the kingdom of God.	21 contentions, divisions, sects, envies, E drunkenness, revels, E [and things like these], which I predicted to you E as I also said before, E that whoever does such things E shall not be enjoying God's kingdom. 29 E	KoG
22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,	22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,	22 But the fruit of the spirit is love, joy, peace, long-suffering, kindness, goodness, faith,	Sp
23 gentleness, self-control; against such there is no law.	23 meekness, self-control: against such there is no law.	23 meekness, self-control : against such things there is no law.
24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires.	24 And they that are Christ's have crucified the flesh with the affections and lusts.	24 But those of the Christ crucified the flesh E together with the passions and desires. 30 E	JC
25 If we live by the Spirit, let us also walk by the Spirit.	25 If we live in the Spirit, in the Spirit we should also walk.	25	Sp
26 Let us have no self-conceit, no provoking of one another, no envy of one another.	26 Let us not be desirous of vain glory, provoking one another, envying one another.	26
RSV Galatians 6:1 Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted.	6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.	6:1
2 Bear one another's burdens, and so fulfil the law of Christ.	2 Bear ye one another's burdens, and so fulfil the law of Christ.	2 Bear ye one another's burdens, T and thus fulfil the law of Christ.31 T	C
3 For if any one thinks he is something, when he is nothing, he deceives himself.	3 For if a man think himself to be something, when he is nothing, he deceiveth himself.	3
4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor.	4 But the work of himself let [ him] prove and then unto himself alone shall he have boasting, and not in another.	4
5 For each man will have to bear his own load.	5 For each shall bear their own burden.	5
6 Let him who is taught the word share all good things with him who teaches.	6 But let him that is taught in the word communicate unto him that teaches.	6 Let him that is taught in the utterance (Hier.) share with him that teaches in all good. 32 (Hier.)
7 Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap.	7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.	7 Be not deceived; God is not mocked: T/A for whatsoever a man may sow, T/A that shall he also reap. T/A	G
8 For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life.	8 For he that sows unto the flesh from the flesh shall reap corruption; but he that sows unto the Spirit from the Spirit shall reap life eonian.	8 For he that sows to his own flesh (T) from the flesh shall reap corruption; (T) but he that sows to the Spirit (T) from the Spirit shall reap life eternal. (T)	Sp & Sp
9 And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart.	9 But in well doing we should not lose heart.	9 But let us not become weary in doing good: (T) but in due season we shall reap, (T) not fainting. (T)
10 So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith.	10 And as we have opportunity, let us do good, (9b) for in due time we shall reap.	10 As we might have opportunity, (T) let us do good. 33 (T)
11 See with what large letters I am writing to you with my own hand.	11 Ye see how [in] large letters I have written unto you with mine own hand.	11 Behold with the large-sized letters I have written to you with my own hand.
12 It is those who want to make a good showing in the flesh that would compel you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.	12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised;	12 As many as wish to make a fair show in flesh, these urge you to be circumcised, only they are persecutors of the cross of Christ.	C
13 For even those who receive circumcision do not themselves keep the law, but they desire to have you circumcised that they may glory in your flesh.	13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.	13 For neither they E who are themselves circumcised E are maintaining law, E but they would have you circumcised, that in your flesh they might boast. 34
14 But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.	14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.	14 But may it not be for me to boast, but only in the cross of our Lord Jesus Christ; Yet also to me is the world crucified, T and I to the world. T	LGC
15 For neither circumcision counts for anything, nor uncircumcision, but a new creation.	15	15 For in Christ Jesus neither circumcision is of any impact, nor uncircumcision, but a new creation.
16 Peace and mercy be upon all who walk by this rule, upon the Israel of God.	16	16	IofG
17 Henceforth let no man trouble me; for I bear on my body the marks of Jesus.	17 [For] the rest let no one give to me troubles: for I bear the marks of Christ in my body.	17 As for all the others, A not without reason A I cause nuisance! 35 A For I carry the scars of Christ (T)/Theod/(Clem.) in my body. A(T)	J
18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.	18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.	18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.	LJC

Well there you go.

DCH

stephan huller

I happened to notice - strangely - that there is just one references in Clement of Alexandria's writings to Galatians chapter 2. Odd. It is Galatians 2.19. What makes this so strange is that Clement usually averages five or six references a chapter of the Pauline writings. Clement consistently avoids those parts of the letters where Paul supposedly references 'friends' and 'fellow workers' as in the Catholic scriptures. I wonder ...