Marcionite 2 Corinthians Interliner

Reconstruction by Stuart G. Waugh 14 June, 2013

1:1 Παῦινο ἀπόζηνινο Χξηζηνῦ Ἰεζνῦ 1 δηὰ ζειήκαηνο ζενῦ [θαὶ Τηκόζενο ὁ ἀδειθὸο]
Paul an apostle of Christ Jesus through the will of God [, and the brother Timothy]
ηῇ ἐθθιεζίᾳ 2 ηῇ νὔζῃ ἐλ Κνξίλζῳ, ζὺλ ηνῖο ἁγίνηο πᾶζηλ ηνῖο νὖζηλ ἐλ ὅιῃ ηῇ Ἀραίᾳ,
to the churches that are in Corinth, with all the saints that are in all of Achaia
1:2 ράξηο ὑκῖλ θαὶ εἰξήλε ἀπὸ ζενῦ παηξὸο ἡκῶλ θαὶ θπξίνπ Ἰεζνῦ Χξηζηνῦ. 3
Grace to you and peace from God our father and Lord Jesus Christ
1:3 Εὐινγεηὸο ὁ ζεὸο ηνῦ θπξίνπ ἡκῶλ Ἰεζνῦ Χξηζηνῦ, 4
I give thanks to the God of our Lord Jesus Christ,
ὁ παηὴξ ηῶλ νἰθηηξκῶλ 5 θαὶ ζεὸο πάζεο παξαθιήζεσο,
the father of compassion and God of all encouragement,
1:4 ὁ παξαθαιῶλ ἡκᾶο ἐπὶ πάζῃ ηῇ ζιίςεη ἡκῶλ εἰο ηὸ δύλαζζαη ἡκᾶο παξαθαιεῖλ ηνὺο ἐλ πάζῃ ζιίςεη
The one encouraging us with respect to all our afflictions so as to enable us to encourage all those afflicted
δηὰ ηῆο παξαθιήζεσο ἧο παξαθαινύκεζα αὐηνη ππὸ ηνῦ ζενῦ.
through the encouragement by which we ourselves are encouraged by God.
1:5 ὅηη θαζὼο πεξηζζεύεη ηὰ παζήκαηα ηνῦ Χξηζηνῦ εἰο ἡκᾶο,
That as the sufferings of Christ abounds in us,
νὕησο δηὰ ηνῦ Χξηζηνῦ πεξηζζεύεη θαὶ ἡ παξάθιεζηο ἡκῶλ.
so though Christ abounds also our encouragement.
1:6 εἴηε δὲ ζιηβόκεζα, ὑπὲξ ηῆο ὑκῶλ παξαπαζεκάησλ θαὶ ζσηεξίαο·
Now whether we are being afflicted, [it is] for your encouragement and salvation;
εἴηε παξαθαινύκεζα, ὑπὲξ ηῆο ὑκῶλ παξαθιήζεσο
or if we are being encouraged, [it is] for your encouragement
ηῆο ἐλεξγνπκέλεο ἐλ ὑπνκνλῇ ηῶλ αὐηῶλ παζεκάησλ ὧλ θαὶ ἡκεῖο πάζρνκελ.
producing in [you] endurance of the same sufferings which we also suffer.
1:7 θαὶ ἡ ἐιπὶο ἡκῶλ βεβαία ὑπὲξ ὑκῶλ
And our hope for you is firm,
εἰδόηεο ὅηη ὡο θνηλσλνί ἐζηε ηῶλ παζεκάησλ, νὕησο θαὶ ηῆο παξαθιήζεσο. 6
knowing that as you are sharing in the sufferings, so also of the encouragement.
7
1:20 ὅζαη γὰξ ἐπαγγειίαη ζενῦ, ἐλ αὐηῷ ηό Ναί· 8

1
DA 2.12 Markus states Παῦινο ἀπόζηνινο Ἰεζνῦ Χξηζηνῦ
2
After reviewing 1 Corinthians 11:16 it became clear that ἐθθιεζίᾳ ηνῦ ζενῦ is an expansion by the Catholic editor as 11:16 shows
the Church Paul is addresses and the Church of God are separate entities. Thus ηνῦ ζενῦ is a later expansion (see note 94 below). If
there was a title to the Marcionites it was likely the church of the Saints ἐθθιεζίᾳ ηῶλ ἁγίσλ as in 14:33 ηαῖο ἐθθιεζίαηο ηῶλ ἁγίσλ
(also Psalms 149:1). The rest of 1:1 is attested in the Latin Marcionite prologue to 1 Corinthians
3
AM 5.5.2 Haec cum "a deo patre nostro et domino Iesu" annuntians communibus nominibus utatur
4
AM 5.11.1 benedictus tamen deus domini nostri Iesu Christi reading – et Pater / θαὶ παηὴξ which has no manuscript support, but fits
the pattern we see where Marcion does not emphasize God the Father (compare Marcion Galatians 1:1 – θαὶ ζενῦ παηξὸο)
5
AM 5.11.1 "the Father of mercies"
6
Epiphanius P42 ὅηη θαζάπεξ θνηλσλνί ἐζηε ηῶλ παζεκάησλ ηνῦ Χξηζηνῦ, νὕησο θαὶ ηῆο δόμεο
7
Verses 1:8-19 appear to be a block insertion by the Catholic editor, weaving in bits like Sylvanus , Timothy, and Acts 19:21
8
DA 2.18 (Adamatius) ὅζαη γὰξ ἐπαγγειίαη ζενῦ, ἐλ αὐηῷ ηό Ναί
 For as many promises of God [there are], in him [is] the 'Yes;'
δηὸ θαὶ δη' αὐηνῦ ηό Ἀκήλ ηῷ ζεῷ 9 πξὸο δόμαλ δη' ἡκῶλ.
so also through him the Amen to for the glory of God through us.
1:21 ὁ δὲ βεβαηῶλ ἡκᾶο ζὺλ ὑκῖλ εἰο Χξηζηὸλ θαὶ ρξίζαο ἡκᾶο ζεόο,
But the one establishing us with you in Christ and having anointed us [is] God,
1:22 ὁ θαὶ ζθξαγηζάκελνο ἡκᾶο θαὶ δνὺο ηὸλ ἀξξαβῶλα ηνῦ πλεύκαηνο ἐλ ηαῖο θαξδίαηο ἡκῶλ.
the one also having sealed us and having given earnestly the spirit in our hearts.
2:14 Τῷ δὲ ζεῷ ράξηο ηῷ πάληνηε ζξηακβεύνληη ἡκᾶο ἐλ ηῷ Χξηζηῷ
But thanks to God, the one always leading us ~ in Christ in triumph
θαὶ ηὴλ ὀζκὴλ ηῆο γλώζεσο αὐηνῦ θαλεξνῦληη δἰ ἡκῶλ ἐλ παληὶ ηόπῳ·
and the fragrance of his knowledge manifesting through us in every place;
2:15 ὅηη Χξηζηνῦ εὐσδία ἐζκὲλ ἐλ ηνῖο ζσδνκέλνηο θαὶ ἐλ ηνῖο ἀπνιιπκέλνηο,
because we are an aroma ~ of Christ among those being saved and among those perishing.
2:16 νἷο κὲλ ὀζκὴ ἐθ ζαλάηνπ εἰο ζάλαηνλ, νἷο δὲ ὀζκὴ ἐθ δσῆο εἰο δσήλ. 10
to the latter a fragrance of death to death, but to the former life to life.
11
ἡ ἐπηζηνιὴ ἡκῶλ ὑκεῖο ἐζηε, ἐγγεγξακκέλε ἐλ ηαῖο θαξδίαηο ἡκῶλ,
3:2
You are our letter, having been written in our hearts,
γηλσζθνκέλε θαὶ ἀλαγηλσζθνκέλε ὑπὸ πάλησλ ἀλζξώπσλ,
being known and read (comprehended) by all men,
3:3 θαλεξνύκελνη ὅηη ἐζηὲ ἐπηζηνιὴ Χξηζηνῦ δηαθνλεζεῖζα ὑθ' ἡκῶλ,
it is being manifested that you are a letter [from] Christ having been cared for by us.
ἐλγεγξακκέλε νὐ κέιαλη ἀιιὰ πλεύκαηη ζενῦ [δῶληνο],
not written with ink but with the spirit of the [living] God,
νὐθ ἐλ πιαμὶλ ιηζίλαηο ἀιι' ἐλ πιαμὶλ θαξδίαηο [ζαξθίλαηο]. 12
not on tablets of stone but on tablets of hearts [of flesh].
3:7(b) θαηλῆο δηαζήθεο, νὐ γξάκκαηνο ἀιιὰ πλεύκαηνο· ηὸ γὰξ γξάκκα ἀπνθηείλεη, ηὸ δὲ πλεῦκα δσνπνηεῖ. 13
the new covenant, not of letter but of spirit; for the written letter kills, but the spirit gives life.
3:7 Εἰ δὲ ἡ δηαθνλία ηνῦ ζαλάηνπ ἐλ γξάκκαζηλ ἐληεηππσκέλε ιίζνηο ἐγελήζε ἐλ δόμῃ,
Now if the ministry of death in written letter having been carved in stones came with glory,
ὥζηε κὴ δύλαζζαη ἀηελίζαη ηνὺο πἱνὺο Ἰζξαὴι εἰο ηὸ πξόζσπνλ Μσϋζέσο
so that the sons of Israel are not able to gaze into the face if Moses.
δηὰ ηὴλ δόμαλ ηνῦ πξνζώπνπ αὐηνῦ ηὴλ θαηαξγνπκέλελ,
because of the glory of his face, which is fading,

9
Epiphanius Ὅζαη γὰξ ἐπαγγειίαη ζενῦ, ἐλ αὐηῷ ηὸ λαί· δηὸ θαὶ δη' αὐηνῦ ηὸ ἀκὴλ ηῷ ζεῷ
10
DA 2.15 reads Τῷ δὲ ζεῷ ράξηο ηῷ πάληνηε ζξηακβεύνληη ἡκᾶο ἐλ ηῷ Χξηζηῷ θαὶ ηὴλ ὀζκὴλ ηῆο γλώζεσο αὐηνῦ θαλεξνῦληη δἰ
ἡκῶλ ἐλ παληὶ ηόπῳ· ὅηη Χξηζηνῦ εὐσδία ἐζκὲλ ἐλ ηνῖο ζσδνκέλνηο θαὶ ἐλ ηνῖο ἀπνιιπκέλνηο, ηνῖο κὲλ ὀζκὴ ἐθ ζαλάηνπ εἰο ζάλαηνλ,
ηνῖο δὲ ὀζκὴ ἐθ δσῆο εἰο δσήλ. Epiphanius reads verse 2:15 – ηῷ ζεῷ with K. Typical of Marcion, he saw no need to mention the
relationship of Christ to God. It’s a clarification that fails, as the perishing don’t smell the aroma, and they are the target, so it misses.
11
The words θαὶ πξὸο ηαῦηα ηίο ἱθαλόο … ζπζηαηηθῶλ ἐπηζηνιῶλ πξὸο ὑκᾶο ἢ ἐμ ὑκῶλ were added by the Catholic editor to moderate
for the more casual believes, with emphasis worthy teachers. Letters of commendation are an awkward transition, betray the insertion.
12
Verse 3:4-6(a) were inserted by the Catholic editor, the concept of Christ mediating to God simply isn’t realated to the material
about the letter of life on hearts and death on tablets from Moses. The discussion of competent ministry is from the pastoral era.
13
AM 5.11.4 Therefore "the New Testament" will appertain to none other than Him who promised it----if not "its letter, yet its spirit;"
Sic et testamentum novum non alterius erit quam qui illud repromisit; etsi non littera, at eius spiritus; (3:6) hoc erit novitas. Denique
qui litteram tabulis lapideis inciderat,(3 :4)
3:8 πῶο νὐρὶ κᾶιινλ ἡ δηαθνλία ηνῦ πλεύκαηνο ἔζηαη ἐλ δόμῃ;
How rather will not the ministry of the spirit be in glory?
3:9 εἰ γὰξ ἡ δηαθνλία ηῆο θαηαθξίζεσο δόμα, πνιιῷ κᾶιινλ πεξηζζεύεη ἡ δηαθνλία ηῆο δηθαηνζύλεο δόμῃ.
For if the ministry of condemnation has glory, much rather the ministry of righteousness abounds in glory.
3:10 θαὶ γὰξ νὐ δεδόμαζηαη ηὸ δεδνμαζκέλνλ ἐλ ηνύηῳ ηῷ κέξεη εἵλεθελ ηῆο ὑπεξβαιινύζεο δόμεο
For indeed that being glorified has not been glorified in this respect, on account of the surpassing glory.
3:11 εἰ γὰξ ηὸ θαηαξγνύκελνλ δηὰ δόμεο, πνιιῷ κᾶιινλ ηὸ κέλνλ ἐλ δόμῃ. 14
For if that [which] is fading away [came] with glory, much more the thing remaining [is] in glory.
3:12 Ἔρνληεο νὖλ ηνηαύηελ ἐιπίδα πνιιῇ παξξεζίᾳ ρξώκεζα
Therefore having such hope, with much boldness we act.
3:13 θαὶ νὐ θαζάπεξ Μσϋζῆο ἐηίζεη θάιπκκα ἐπὶ ηὸ πξόζσπνλ αὐηνῦ 15
And not like Moses [who] put on a veil over his face
πξὸο ηὸ κὴ ἀηελίζαη ηνὺο πἱνὺο Ἰζξαὴι εἰο ηὸ ηέινο ηνῦ θαηαξγνπκέλνπ.
so that the sons of Israel were not able to see the end of the thing fading away.
3:14 ἀιιὰ ἐπσξώζε ηὰ λνήκαηα αὐηῶλ. 16
But their minds (thoughts) were hardened.
ἄρξη γὰξ ηῆο ζήκεξνλ ἡκέξαο ηὸ αὐηὸ θάιπκκα ἐπὶ ηῇ ἀλαγλώζεη ηῆο παιαηᾶο δηαζήθεο κέλεη,
for before the present day the same veil at the reading of the old covenant remains,
κὴ ἀλαθαιππηόκελνλὅηη ἐλ Χξηζηῷ θαηαξγεῖηαη· 17
not being unveiled, because in Christ it is being abolished..
18
3:15 ἀιι' ἕσο ζήκεξνλ ἡλίθα ἂλ ἀλαγηλώζθεηαη Μσϋζῆο θάιπκκα ἐπὶ ηὴλ θαξδίαλ αὐηῶλ θεῖηαη·
But until today whenever Moses is being read a veil lies over their heart;
3:16 ἡλίθα δὲ ἐὰλ ἐπηζηξέςῃ πξὸμ θύξηνλ, πεξηαηξεῖηαη ηὸ θάιπκκα. 19
but whenever one turns to [the] lord, the veil is taken away.
3:17 ὁ δὲ θύξηνο ηὸ πλεῦκά ἐζηηλ· νὗ δὲ ηὸ πλεῦκα θπξίνπ, ἐιεπζεξία. 20
Now the lord is the spirit; and where the spirit of [the] lord [is], [there is] freedom.
3:18 ἡκεῖο δὲ πάληεο ἀλαθεθαιπκκέλῳ πξνζώπῳ ηὴλ δόμαλ θπξίνπ θαηνπηξηδόκελνη
Now we all, having had our faces unveiled, see the glory of [the] lord reflected [as] in a mirror,
ηὴλ αὐηὴλ εἰθόλα κεηακνξθνύκεζα ἀπὸ δόμεο εἰο δόμαλ θαζάπεξ ἀπὸ θπξίνπ πλεύκαηνο. 21

14
AM 5.11.5 He alludes to Moses' veil, covered with which "his face could not be steadfastly seen by the children of Israel." Since he
did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which
was to be done away,"
Commemorat et de velamine Moysi, quo faciem tegebat incontemplabilem filiis Israel Si ideo ut claritatem maiorem defenderet novi
testamenti quod manet in gloria, quam veteris quod evacuari habebat,
15
AM 5.11.5 showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still;
because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. Figuram ostendit fuisse velamen
faciei in Moyse velaminis cordis in populo, quia nec nunc apud illos perspiciatur Moyses corde, sicut nec facie tunc.
16
AM 5.11.5 But then he says, "But their minds were blinded" of the world; At cum dicit, Sed obtunsi sunt sensus mundi. This
reading looks like verse 4:4 with ἐηύθισζε for ἐπσξώζε but with no manuscript support Tertulllian simply wrote obtunsi for obtusi
17
AM 5.11.5 veteris quod evacuari
18
AM 5.11.5 Of Israel he says, "Even unto this day the same veil is upon their heart;" De Israele enim dicit, Ad hodiernum usque
velamen idipsum in corde eorum; Tertullian reads – ἡλίθα ἂλ ἀλαγηλώζθεηαη Μσϋζῆο (whenever Moses is being read)
19
AM 5.11.7 Cum vero converterit ad deum, auferetur velamen (note, Tertullian writes deum for dominum, not manuscript support)
20
For the same concept of freedom in Christ compare Galatians 5:1 Τῇ ἐιεπζεξίᾳ ἡκᾶο Χξηζηὸο ἠγεπζέξσζελ
21
AM 5.11.8 So he says that "we now with open face" (meaning the candor of the heart, which in the Jews had been covered with a
veil), "beholding Christ, are changed into the same image, from that glory" (wherewith Moses was transfigured as by the glory of the
Lord) "to another glory." By thus setting forth the glory which illumined the person of Moses from his interview with God, and the
 are being transformed [into] the same image, from glory to glory, even as from [the] lord, [who is] the spirit.
22
4:3εἰ δὲ θαὶ ἔζηηλ θεθαιπκκέλνλ ηὸ εὐαγγέιηνλ ἡκῶλ, ἐλ ηνῖο ἀπνιιπκέλνηο ἐζηὶλ θεθαιπκκέλνλ,
But if indeed our Gospel his been hidden, among those perishing it is hidden.
4:4 ἐλ νἷο ὁ ζεὸο ηνῦ αἰῶλνο ηνύηνπ ἐηύθισζελ ηὰ λνήκαηα ηῶλ ἀπίζησλ
In whom the God of this age (world) blinded the minds (thoughts) of non believers
εἰο ηὸ κὴ αὐγάζαη ηὸλ θσηηζκὸλ ηνῦ εὐαγγειίνπ ηῆο δόμεο ηνῦ Χξηζηνῦ, ὅο ἐζηηλ εἰθὼλ ηνῦ ζενῦ. 23
so not to shine forth the light of the Gospel of Christ’s glory, who is the image of God.
4:5 νὐ γὰξ ἑαπηνὺο θεξύζζνκελ ἀιιὰ Χξηζηὸλ Ἰεζνῦλ θύξηνλ, ἑαπηνὺο δὲ δνύινπο ὑκῶλ δηὰ Ἰεζνῦλ.
For we do not preach, except for Christ Jesus the lord, and we are your slaves through Jesus.
4:6 ὅηη ὁ ζεὸο ὁ εἰπώλ, ἖θ ζθόηνπο θῶο ιάκςεη, ὃο ἔιακςελ ἐλ ηαῖο θαξδίαηο ἡκῶλ
For it is the God who said, "Let light shine out of darkness," who shone in our hearts
πξὸο θσηηζκὸλ ηῆο γλώζεσο ηῆο δόμεο αὐηνῦ ἐλ πξνζώπῳ Χξηζηνῦ. 24
for the shining of knowledge of his glory in the face of Christ.
4:7 Ἔρνκελ δὲ ηὸλ ζεζαπξὸλ ηνῦηνλ ἐλ ὀζηξαθίλνηο ζθεύεζηλ, 25
Now we have this treasure in earthen vessels,
ἵλα ἡ ὑπεξβνιὴ ηῆο δπλάκεσο ᾖ ηνῦ ζενῦ θαὶ κὴ ἐμ ἡκῶλ·
that the excellence of the power may be God’s and not ours.
4:8 ἐλ παληὶ ζιηβόκελνη ἀιι' νὐ ζηελνρσξνύκελνη, ἀπνξνύκελνη ἀιι' νὐθ ἐμαπνξνύκελνη,
On every [side] being oppressed but not being crushed, being perplexed but not despairing,
4:9 δησθόκελνη ἀιι' νὐθ ἐγθαηαιεηπόκελνη, θαηαβαιιόκελνη ἀιι' νὐθ ἀπνιιύκελνη,
being persecuted, but not forsaken, being cast down but not destroyed,.
4:10 πάληνηε ηὴλ λέθξσζηλ ηνῦ Ἰεζνῦ ἐλ ηῷ ζώκαηη πεξηθέξνληεο,
always ~carrying with me the death of Jesus in our bodies.
ἵλα θαὶ ἡ δσὴ ηνῦ Ἰεζνῦ ἐλ ηῷ ζώκαηη ἡκῶλ θαλεξσζῇ 26

veil which concealed the same from the infirmity of the people, and by super-inducing thereupon the revelation and the glory of the
Spirit in the person of Christ "even as," to use his words, "by the Spirit of the Lord"
Dicit ergo nos iam aperta facie, utique cordis, quod velatum est in Iudaeis, contemplantes Christum eadem imagine transfigurari a
gloria, qua scilicet et Moyses transfigurabatur a gloria domini, in gloriam. Ita corporalem Moysi illuminationem de congressu domini
et corporale velamen de infirmitate populi proponens, et spiritalem revelationem et spiritalem claritatem in Christo superducens,
tanquam a domino, inquit, spirituum
22
Verses 4:1-2 intrude upon the narrative about viel of Moses that hides the Gospel, giving a digression against heresy, waring against
those who falsifying of the word of God, δνινῦληεο ηὸλ ιόγνλ ηνῦ ζενῦ, and claiming the truth is manifested ηῇ θαλεξώζεη ηῆο
ἀιεζείαο. The worry hear concerns the gnostics of the late 2nd century interpreting the prior verses as against God of Moses
23
AM 5.11.9 "in whom the God of this world" Hanc Marcion captavit sic legendo: In quibus deus aevi huius, then adds: We
(Catholics) discriminate against so we say: By God, then, of this age has blinded the minds of unbelievers; Nos contra sic
distinguendum dicimus: In quibus deus, dehinc: aevi huius excaecavit mentes infidelium; DA 2.21 (Markus) ἐλ νἷο ὁ ζεὸο ηνῦ αἰῶλνο
ηνύηνπ ἐηύθισζε ηὰ λνήκαηα ηῶλ ἀπίζησλ πξὸο ηὸ κὴ δηαὐγάζαη αὐηῶλ ηὸλ θσηηζκὸλ Rufinius In quibus, inquit, deus huius saeculi
excaecauit mentes infadelium, ut non fulgeat illuminatio euangelii. Note, Rufinus support no variants with εἰο (ut) against the Greek
πξὸο: also AM 5.11.12 Persona autem dei Christus dominus. Unde et apostolus supra, Qui est imago, inquit, dei
24
Epiphanius Οὐ γὰξ ἑαπηνὺο θεξύζζνκελ, ἀιιὰ Χξηζηὸλ Ἰεζνῦλ θύξηνλ, ἑαπηνὺο δὲ δνύινπο ὑκῶλ δηὰ Ἰεζνῦ, ὅηη ὁ ζεὸο ὁ εἰπὼλ ἐθ
ζθόηνπο θῶο ιάκςεη, DA 2.19 (but it’s Adamantius speaking) ὁ ζεὸο, ὁ εἰπὼλ ἐθ ζθόηνπο θῶο ιάκςαη, ὃο eἔιακςελ ἐλ ηαῖο θαξδίαηο
ὑκῶλ πξὸο θσηηζκὸλ ηῆο γλώζεσο ηῆο δόμεο αὐηνῦ ἐλ πξνζώπῳ Χξηζηνῦ Deus, qui dixit de tenebris lucem fulgere, illuminauit in
cordibus uestris lucem scientiae gloriae eius in persona Christi; Adamantius – Ἰεζνῦ with B A 33, αὐηνῦ (eius) ^ ηνῦ ζενῦ (Dei) with
p46 C D* F G 326 1837, ὑκῶλ ^ ἡκῶλ with C 1505 1611 1881 2495 which is definitely incorrect. Tertullian AM 5.11.11 "For God,
who commanded the light to shine out of darkness, hath shined in our hearts, to the light of the knowledge in the face of Christ."
Quoniam deus, qui dixit ex tenebris lucem lucescere, reluxit in cordibus nostris ad illuminationem agnitionis suae in persona Christi
25
AM 5.11.14 autem eiusdem habeatur thesaurus in fictilibus vasis
26
AM 5.11.15 Ut et vita Christi manifestetur in corpore nostro "That the life also of Christ may be manifested in our body." The full
quotation includes reference to the first half of the verse (twice): in qua et mors Christi circumfertur, in qua et eminentia virtutis
consecratur. Sed enim proponit, Ut et vita Christi manifestetur in corpore nostro, scilicet sicut et mors eius circumfertur in corpore.
 that also the life of Jesus may be manifested in our bodies
4:11 ἀεὶ γὰξ ἡκεῖο νἱ δῶληεο, εἰο ζάλαηνλ παξαδηδόκεζα δηὰ Ἰεζνῦλ,
for always we, the living ones, are being given over to death because of Jesus,
ἵλα θαὶ ἡ δσὴ ηνῦ Ἰεζνῦ θαλεξσζῇ ἐλ ηῇ ζλεηῇ ζαξθὶ ἡκῶλ.
that also the life of Jesus may be manifested in our mortal flesh.
4:12 ὥζηε ὁ ζάλαηνο ἐλ ἡκῖλ ἐλεξγεῖηαη, ἡ δὲ δσὴ ἐλ ὑκῖλ.
So then death works in us, but life in you.
4:13 ἔρνληεο δὲ ηὸ αὐηὸ πλεῦκα ηῆο πίζηεσο, θαὶ ἡκεῖο πηζηεύνκελ, δηὸ θαὶ ιαινῦκελ, 27
But having the same spirit of faith, and we believe, and therefore we speak,
4:14 εἰδόηεο ὅηη ὁ ἐγείξαο ηὸλ θύξηνλ Ἰεζνῦλ θαὶ ἡκᾶο ζὺλ Ἰεζνῦ ἐγεξεῖ θαὶ παξαζηήζεη ζὺλ ὑκῖλ.
knowing that the one who raised the lord Jesus also will raise us with Jesus and present [us] with you..
4:15 ηὰ γὰξ πάληα δη' ὑκᾶο, ἵλα ἡ ράξηο πιενλάζαζα δηὰ ηῶλ πιεηόλσλ
For all things are because of you, that the grace, having increased through the many,
ηὴλ εὐραξηζηίαλ πεξηζζεύζῃ εἰο ηὴλ δόμαλ ηνῦ ζενῦ.
may increase the thanksgiving to the glory of God..
4:16 Δηὸ νὐθ ἐγθαθνῦκελ, ἀιι' εἰ θαὶ ὁ ἔμσ ἡκῶλ ἄλζξσπνο δηαθζείξεηαη,
Therefore we do not lose heart, but if indeed our outward man is decaying,
ἀιι' ὁ ἔζσ ἡκῶλ ἀλαθαηλνῦηαη ἡκέξᾳ θαὶ ἡκέξᾳ. 28
yet our inward [man] is being renewed day by day.
4:17 ηὸ γὰξ παξαπηίθα ἐιαθξὸλ ηῆο ζιίςεσο θαζ' ὑπεξβνιὴλ εἰο ὑπεξβνιὴλ
For the lightness of our present affliction from excess to excess
αἰώληνλ βάξνο δόμεο θαηεξγάδεηαη ἡκῖλ,
works out for us measuring of eternal glory,.
4:18 κὴ ζθνπνύλησλ ἡκῶλ ηὰ βιεπόκελα ἀιιὰ ηὰ κὴ βιεπόκελα·
we [are] not looking at thing seen but things not seen;
ηὰ γὰξ βιεπόκελα πξόζθαηξα, ηὰ δὲ κὴ βιεπόκελα αἰώληα.
for the things seen are temporary, but the things not seen are eternal.
5:1 Οἴδακελ γὰξ ὅηη ἐὰλ ἡ ἐπίγεηνο ἡκῶλ νἰθία ηνῦ ζθήλνπο θαηαιπζῇ,
For we know that if our earthly house of our tabernacle is destroyed,
ἔρνκελ νἰθίαλ ἀρεηξνπνίεηνλ αἰώληνλ ἐλ ηνῖο νὐξαλνῖο.
we have a house not made with hands eternal in the heavens.
5:2 θαὶ γὰξ ἐλ ηνύηῳ ζηελάδνκελ ηὸ νἰθεηήξηνλ ἡκῶλ ηὸ ἐμ νὐξαλνῦ ἐπελδύζαζζαη ἐπηπνζνῦληεο,
For indeed in this we groan, longing to be clothed in our dwelling from heaven,
5:3 εἴ γε θαὶ ἐλδπζάκελνη νὐ γπκλνὶ εὑξεζεζόκεζα.

Note, Marcion reads Χξηζηνῦ for Ἰεζνῦ in both places, D* D2 F G reads Χξηζηνῦ and all but the best (B p46 ‫ א‬A C P 1739 33) read
Χξηζηνῦ Ἰεζνῦ but that makes it clear this reading is wrong Western reading. For the second only D* F G ‫ א‬read Ἰεζνῦ Χξηζηνῦ
27
Epiphanius Ἔρνληεο δὲ ηὸ αὐηὸ πλεῦκα ηῆο πίζηεσο θαὶ ἡκεῖο πηζηεύνκελ, δηὸ θαὶ ιαινῦκελ and Epiphanius explicitly cites
ἐμέθνςελ δὲ ηό "θαηὰ ηὸ γεγξακκέλνλ" 'he amputated from according to that which is written', a concept alien to Marcion’s Paul to
follow any written word, as his Gospel is from revelation. He later in his explanation of the citation mentions that ἐπίζηεπζα δηὸ θαὶ
ἐιάιεζα (Pslam 115:1 LXX) which was not cited in the quote is also missing.
28
AM 5.11.16 He says, too, that "our outward man perishes," not meaning by an eternal perdition after death, but by labors and
sufferings, in reference to which he previously said, "For which cause we will not faint." Now, when he adds of "the inward man"
also, that it "is renewed day by day,"
exteriorem quidem hominem nostrum corrumpi dicens, et non quasi aeterno interitu post mortem, verum laboribus et incommodis, de
quibus praemisit adiciens, Et non deficiemus. Nam et interiorem hominem nostrum renovari de die in diem
 if indeed having been unclothed we will not be found naked.
5:4 θαὶ γὰξ νἱ ὄληεο ἐλ ηῷ ζθήλεη ζηελάδνκελ βαξνύκελνη, ἐθ' ᾧ νὐ ζέινκελ ἐθδύζαζζαη ἀιι' ἐπελδύζαζζαη, 29
For indeed we who are in the tabernacle groan, burdened, in that we do not want to be unclothed but clothed,
ἵλα θαηαπνζῇ ηὸ ζλεηὸλ ὑπὸ ηῆο δσῆο. 30
that the mortal may be swallowed up by the life.
5:5 ὁ δὲ θαηεξγαζάκελνο ἡκᾶο εἰο αὐηὸ ηνῦην ζεόο, ὁ δνὺο ἡκῖλ ηὸλ ἀξξαβῶλα ηνῦ πλεύκαηνο. 31
but the one having made us for this thing is God, the one having given to us the earnest of spirit.
5:6 Θαξξνῦληεο νὖλ πάληνηε θαὶ εἰδόηεο ὅηη ἐλδεκνῦληεο ἐλ ηῷ ζώκαηη ἐθδεκνῦκελ ἀπὸ ηνῦ θπξίνπ·
Therefore being confident always and knowing that being at home in the body we are away from the lord.
5:7 δηὰ πίζηεσο γὰξ πεξηπαηνῦκελ, νὐ δηὰ εἴδνπο·
for by faith we walk, not by sight;
5:8 ζαξξνῦκελ δὲ θαὶ εὐδνθνῦκελ κᾶιινλ ἐθδεκῆζαη ἐθ ηνῦ ζώκαηνο θαὶ ἐλδεκῆζαη πξὸο ηὸλ θύξηνλ. 32
but we are confident and pleased rather to be away from our home in the body and at home with the lord.
5:9 δηὸ θαὶ θηινηηκνύκεζα, εἴηε ἐλδεκνῦληεο εἴηε ἐθδεκνῦληεο, εὐάξεζηνη αὐηῷ εἶλαη.
Therefore also we aspire, whether being at home or away from home, wanting to be well pleasing to him.
5:10 ηνὺο γὰξ πάληαο ἡκᾶο θαλεξσζῆλαη δεῖ ἔκπξνζζελ ηνῦ βήκαηνο ηνῦ Χξηζηνῦ,
For it is necessary for all of us be revealed before the judgment seat of Christ,
ἵλα θνκίζεηαη ἕθαζηνο ηὰ δηὰ ηνῦ ζώκαηνο πξὸο ἃ ἔπξαμελ, εἴηε ἀγαζὸλ εἴηε θαῦινλ. 33
that each may be recompensed for the things done in the body for things he did, whether good or bad..
34
5:16Ὥζηε ἡκεῖο ἀπὸ ηνῦ λῦλ νὐδέλα νἴδακελ θαηὰ ζάξθα·
So that from now [on] we know no one according to the flesh;
εἰ θαὶ ἐγλώθακελ θαηὰ ζάξθα Χξηζηόλ, ἀιιὰ λῦλ νὐθέηη γηλώζθνκελ.
and if we had known Christ according to the flesh, but we no longer know [him thus].
5:17 ὥζηε εἴ ηηο ἐλ Χξηζηῷ, θαηλὴ θηίζηο· ηὰ ἀξραῖα παξῆιζελ, ἰδνὺ γέγνλελ (ηὰ πάληα) θαηλά. 35
So that if anyone is in Christ, he is a new creature; the old has passed away, behold he has become new!
7:1(b) θαζαξίζσκελ [νὖλ] ἑαπηνὺο ἀπὸ κνιπζκνῦ ζαξθὸο θαὶ αἵκαηνο, 36

29
AM 5.12.1 Terreni domicilii nostri non sic ait <habere nos domum aeternam, non manu factam, in caelo,> quia quae manu facta sit
creatoris intereat in totum dissoluta post mortem. Haec enim ad mortis metum et ad ipsius dissolutionis contristationem consolandam
retractans etiam per sequentia manifestius, <cum subicit ingemere> nos de isto tabernaculo corporis terreni, <quod de caelo est
superindui cupientes>;<siquidem et despoliati non inveniemur nudi>, id est recipiemus quod despoliati sumus, id est corpus. Et rursus:
<Etenim qui sumus in isto tabernaculo corporis, ingemimus quod gravemur, nolentes exui sed superindui>.
Tertullian has to make the comment quia quae manu facta sit creatoris intereat in totum dissoluta post mortem concerning verse 5:1
quote precisely because Marcion did not have νἰθνδνκὴλ ἐθ ζενῦ (aedificationem ex Deo) which must have been added by the
Catholic editor to highlight that the Creator God builds (edifies) the eternal home, something not accepted by the Heretics.
30
AM 5.12.3 Tertullian revisits verse 5:4 stating uti devoretur mortale hoc a vita
31
AM 5.12.4 Tertullian paraphrasing et arrabonem nos spiritus dicit a deo habere
32
AM 5.12.4 Tertullian paraphrasing et abesse a domino, quamdiu in carne sumus, ac propterea debere boni ducere abesse potius a
corpore et esse cum domino
33
DA 1.16 (Adamantius) paraphrases ἕθαζηνο παξὰ Χξηζηνῦ θνκίδεηαη εἴηε ἀγαζὸλ εἴηε θαῦινλ 'everyone receives from Christ either
good or evil' But Tertullian quotes in full AM 5.12.4 'And we said that we must all appear (manifestari) before the judgment seat of
Christ to such an extent that it may receive every one of the things that has allowed it through the body, whether good or evil.' Atque
adeo omnes ait nos oportere manifestari ante tribunal Christi, ut recipiat unusquisque quae per corpus admisit sive bonum sive malum.
34
There are problems with vocabulary and with the content of 5:11-15, which intrude upon the discussion of transforming from the
ways of the flesh to that of the spirit, in its digression about various tangential topics. Much of this conflicts with Marcionite teaching.
35
DA 2.16 (Markus) εἴ ηηο ἐλ Χξηζηῷ, θαηλὴ θηίζηο, ηὰ πάληα θαηλά; AM 5.12.6 "If therefore any man be in Christ, he is a new
creature; old; things are passed away; behold, all things are become new" Si qua ergo conditio nova in Christo, vetera transierunt, ecce
nova facta sunt omnia (Marcion incorrectly reads + ηὰ πάληα all but best B p46 ‫ א‬C D* D1 F G 1739 Clement)
36
AM 5.12.6 He enjoins us "to cleanse ourselves from all filthiness of flesh and blood" Si etiam iubet ut mundemus nos ab
inquinamento carnis et sanguinis, note Marcion apparently reads αἵκαηνο for πλεύκαηνο, without manuscriot support.
 [Therefore] let us cleanse ourselves from the defilements of the flesh and blood,
11:2 (b) ἡξκνζάκελ γὰξ ὑκᾶο ἑλὶ ἀλδξὶ παξζέλνλ ἅγηνλ παξαζηῆζαη ηῷ Χξηζηῷ· 37
for I have bethrothed you to the one man (groom) (as) a holy virgin to present (you) to Christ;
11:3 θνβνῦκαη δὲ κή πσο, ὡο ὁ ὄθηο ἐμεπάηεζελ Εὕαλ ἐλ ηῇ παλνπξγίᾳ αὐηνῦ, 38
But I fear lest as the serpent deceived Eve in his cunning,
θζαξῇ ηὰ λνήκαηα ὑκῶλ ἀπὸ ηῆο ἁπιόηεηνο [θαὶ ηῆο ἁγλόηεηνο] ηῆο εἰο ηὸλ Χξηζηόλ.
your thoughts should be corrupted from the simplicity [and the purity] which [is] to Christ.
11:4 εἰ κὲλ γὰξ ὁ ἐξρόκελνο ἄιινλ Ἰεζνῦλ θεξύζζεη ὃλ νὐθ ἐθεξύμακελ,
For if indeed comes another who proclaims [a] Jesus whom we did not proclaim,
ἢ πλεῦκα ἕηεξνλ ιακβάλεηε ὃ νὐθ ἐιάβεηε, ἢ εὐαγγέιηνλ ἕηεξνλ ὃ νὐθ ἐδέμαζζε, θαιῶο ἀλέρεζζε.
or you receive another spirit that you had not received, or another Gospel you did not accept,
11:13 νἱ γὰξ ηνηνῦηνη ςεπδαπόζηνινη, ἐξγάηαη δόιηνη, κεηαζρεκαηηδόκελνη 39 εἰο ἀπνζηόινπο Χξηζηνῦ.
For such ones are false apostles, deceitful workers, transforming themselves into apostles of Christ.
11:14 θαὶ νὐ ζαῦκα, αὐηὸο γὰξ ὁ Σαηαλᾶο κεηαζρεκαηίδεηαη εἰο ἄγγεινλ θσηόο. 40
And [it is] not amazing, for ~ Satan himself transforms himself into an Angel of light.
11:15 νὐ κέγα νὖλ εἰ θαὶ νἱ δηάθνλνη αὐηνῖ κεηαζρεκαηίδνληαη ὡο δηάθνλνη δηθαηνζύλεο,
It [is not] a great thing if also his ministers transform themselves into ministers of righteousness;
ὧλ ηὸ ηέινο ἔζηαη θαηὰ ηὰ ἔξγα αὐηῶλ. 41
of whom the end shall be according to their works.
42
12:7(b) δηὸ
ἵλα κὴ ὑπεξαίξσκαη,
Wherefore, lest I should be too exhalted,
ἐδόζε κνη ζθόινς ηῇ ζαξθί, ἄγγεινο Σαηαλᾶ, ἵλα κε θνιαθίδῃ, ἵλα κὴ ὑπεξαίξσκαη.
I was given this thorn to my flesh, an angel of Satan, so to beat me, lest I should be too exhalted.
12:8 ὑπὲξ ηνύηνπ ηξὶο ηὸλ θύξηνλ παξεθάιεζα ἵλα ἀπνζηῇ ἀπ᾽ ἐκνῦ. 43
As to this three times the lord I besought that depart from me.
12:9 θαὶ εἴξεθέλ κνη, Ἀξθεῖ ζνη ἡ ράξηο κνπ, 44
But he said to me, 'be content with my grace for you,'
Τξίηνλ ηνῦην ἔξρνκαη πξὸο ὑκᾶο· ἐπὶ ζηόκαηνο δύν καξηύξσλ θαὶ ηξηῶλ ζηαζήζεηαη πᾶλ ῥῆκα. 45
13:1
This is the third time I am coming to you; by the mouth of two or three witnesses will be established every word
37
Tertullian paraphrases in AM 5.12.6 Si et virginem sanctam destinat ecclesiam adsignare Christo, utique ut sponsam sponso; note:
AM reads sanctam = ἅγηνλ 'holy', VG castam = ἁγλὴλ 'pure' with no manuscript support. Maybe this is a deliberate adjustment by
Tertullian to signify the association of the holy church with virginity that Marcion ruined, or more generally that the church was virgin
before the 2nd century heretics arose. However, ἁγλὴλ is Catholic vocabularly and found elsewhere only in 1 Peter 3:2, James 3:17.
38
An allusion to Genesis 3:1ff, see 3:4. Note LXX Genesis 3:20 she is called Ζσή mother of all living κήηεξ πᾶο ὁ δάσ, but 4:1 Εὕαλ
39
AM 5.12.6 Si et pseudapostolos dicit operarios dolosos transfiguratores sui
40
AM 5.12.7 Si transfiguratur satanas in angelum lucis, perhaps alluded to also in 3.8.3 negatam ab apostolo lucis, id est veritatis, et
fallaciae, id est tenebrarum, commisit communicationem.
41
This statement is consistent with 2 Corinthians 5 :10
42
Verses 11:16-12:7a are not attested in Marcion
43
An allusion to 12:7-8 in AM 5.12.8 Magis vero mirabor dominum optimum, percutiendi et saeviendi alienum, nec proprium saltem
sed creatoris angelum satanae colaphizando apostolo suo applicuisse, et ter ab eo obsecratum non concessisse.
44
Tertullian found it necessary to allude to Job i.12 Aut numquid ipse est qui et in corpus Iob dedit satanae potestatem, ut virtus in
infirmitate comprobaretur without mention of 2 Corinthians 12:9 (virtus in infirmitate perficitur) because this phrase was missing that
he knew in the Catholic text, so he uses his technique we see elsewhere of implying the Old Testament parallel with Marcion’s text.
45
AM 5.12.9 in tribus testibus praefini ens staturum omne verbum, and DA 2.18 Τξίηνλ ηνῦην ἔξρνκαη πξὸο ὑκᾶο· ἐπὶ ζηόκαηνο δύν ἢ
ηξηῶλ καξηύξσλ ζηαζήζεηαη πᾶλ ῥῆκα. Rufinus Ecce hoc tertio uenio ad uos. In ore enim duorum et trium testium stabit omne uerbum
; note DA reads ἢ ηξηῶλ καξηύξσλ for καξηύξσλ θαὶ ηξηῶλ with 1 1735; also transposing θαὶ ηξηῶλ before καξηύξσλ with 075 33
1739 2464 6 630 629 vg. This is a late variant. And its not clear DA is even quoting from the Marcionite or Catholic text.
13:2πξνείξεθα θαὶ πξνιέγσ ὡο παξὼλ ηὸ δεύηεξνλ θαὶ ἀπὼλ λῦλ ηνῖο πξνεκαξηεθόζηλ θαὶ ηνῖο ινηπνῖο πᾶζηλ,
I foretold and said before, when present the second but absent now, those who previously sinned and all the rest
ὅηη ἐὰλ ἔιζσ εἰο ηὸ πάιηλ νὐ θείζνκαη, 46
that if I come again I will not spare,
47
13:10δηὰ ηνῦην ηαῦηα ἀπὼλ γξάθσ, ἵλα παξὼλ κὴ ἀπνηόκσο ρξήζσκαη
Therefore I write ~ these things, that when I am present I will not [have to] treat you with severity,
θαηὰ ηὴλ ἐμνπζίαλ ἣλ ὁ θύξηνο ἔδσθέλ κνη, 48 49
according to the power (authority) which the lord gave me.
13:13 Ἡ ράξηο ηνῦ θπξίνπ Ἰεζνῦ Χξηζηνῦ κεζ᾽ ὑκῶλ. 50
The grace of the lord Jesus Christ be with you.

46
Reference to 13:2 in AM 5.12.9 Quid et non parsurum se peccatoribus comminatur, lenissimi dei praedicator?
47
Verses 13:3-9 are not attested in Marcion, also part of segment identified by Winsome Munro as pastoral layer with several
antithetic parallels, e.g., δνθηκὴλ ... ἀδόθηκνη, δπλάκεσο ... ἀζζελνῦκελ,
48
Tertullian paraphrases 13:10 in AM 5.12.9 Immo et ipsam durius agendi in praesentia potestatem a domino datam sibi affirmat
49
Verses 13:10b-12 appears to be Catholic additions. The pastoral term νἰθνδνκὴλ / aedificationem (see Munro) is not found in
Marcion. The usage here parallels exactly the usage in verse 10:8, part of the pastoral 'severe' letter. Munro identifies 10:6, 8-11, 13:1-
10 as part the antithetical pastoral layer. The use of the word ἀζπάζαζζε is only securely in the Catholic addition of Romans 16 and 1
Corinthians 16, and can eb discounted from Marcion (DA 1.5 quotation of Colossians 4:10-11, 14 is not Marcionite text – see my
notes). The Holy Kiss seems to be an additional ritual added later by the Orthodoxy. The other platitudes are likely scribal additions to
the terse Marcionite endings.
50
Most likely only the simplest ending form of the Pauline ending in verse 13: 13, which can be found in Colossians 4:18b of ἡ ράξηο
κεζ᾿ ἡκῶλ stood. That this same form is found in 1 & 2 Timothy which were based on the early Pauline collection