Book One of the Apostolicon
The Epistle
of the Apostle Paul
The Epistle
of the Apostle Paul
To the Galatians
Book One of the Apostolicon The Epistle of the Apostle Paul To the Galatians by Adrian Cozad is licensed under a Creative Commons Attribution-NoDerivs 3.0 Unported License.
Table
of Contents
Introduction to the Apostolicon
What is the Apostolicon?
The Apostolicon (together with the Evangelicon) is the
original canon of Christian scripture. A revised “Catholic” version of the
Apostolicon was made by Polycarp and his disciple Irenaeus no later than †172
AD, which preceded the Catholic New Testament canon by 195 years. The original
Marcionite canon of the Apostolicon was made no later than †144 AD (although
there is good reason to believe that it’s canonization may have been ordered
before the end of the first century).
Many scholars believe this “Catholic” canon of the Apostolicon was actually not Catholic but “Marcionite”; and was canonized by “Marcion of Sinope”. This author differs from this opinion in favor of the opinion of researcher Stephan Huller, whose extensive research led him to conclude that the “Galatians first” canon of the Apostolicon was a “Catholic” canon. The reconstruction will begin with the order of this “Catholic” canon of the Apostolicon.
The “Catholic” Apostolicon contains ten epistles of the Apostle as follows:
Many scholars believe this “Catholic” canon of the Apostolicon was actually not Catholic but “Marcionite”; and was canonized by “Marcion of Sinope”. This author differs from this opinion in favor of the opinion of researcher Stephan Huller, whose extensive research led him to conclude that the “Galatians first” canon of the Apostolicon was a “Catholic” canon. The reconstruction will begin with the order of this “Catholic” canon of the Apostolicon.
The “Catholic” Apostolicon contains ten epistles of the Apostle as follows:
·
Galatians
·
1st Corinthians (“Alexandrians” in
the original Marcionite canon)
·
2nd Corinthians
·
Romans
·
1st Thessalonians
·
2nd Thessalonians
·
Laodiceans (Catholic redactors later changed
this to “Ephesians”)
·
Colossians
·
Philemon
·
Philippians
The original Marcionite canon of the Apostolicon began with
the epistle “To the Alexandrians”.
The Evangelicon is a recapitulation of the very first gospel
narrative ever written (the first being the Gospel of Mark). It was called,
“The Gospel of the Lord”. The Apostle likely wrote it with the intention of
having it included with the canon of the Apostolicon, so that its readership would
be to all people. It appeared first in the canon, before the epistles.
Clement of Alexandria indicated that “the Gospel of Mark” was
the first of all other gospels. He said, “These things are written in the
Gospel according to Mark; and in all the rest correspondingly [that is, the
rest are a recapitulation][1];
although perchance the expressions vary slightly in each, yet all show identical
agreement in meaning. But well knowing that the Saviour teaches nothing in a
merely human way, but teaches all things to His own with divine and mystic
wisdom, we must not listen to His utterances carnally; but with due
investigation and intelligence must search out and learn the meaning hidden in
them”[2].
Marcion of Sinope[3], a man
accused of being one of the most dangerous heretics of all time by orthodox
Christianity, is said to have compiled and canonized the Apostolicon and,
according to a late Catholic tradition, delivered the Apostolicon scripture to
John the Apostle[4].
This odd Catholic tradition seemed to say that orthodoxy had need of a heretic
to obtain the scriptures written by Paul! Most of what we know about Marcion
comes from a record written by his enemies. One such enemy was an early
Catholic Church Father named Tertullian. Tertullian claimed that Marcion
redacted his gospel narrative from the Gospel of Luke, cutting out everything
that he didn’t believe in. But the facts bear out that it was Luke rather which
was redacted from the Evangelicon, and added into it interpolations containing
Catholic dogma.
There are no surviving manuscripts of the Apostolicon. However, it was quoted extensively by Tertullian and other early Catholic Fathers. By careful examination of their quotes and their descriptions of the differences between the Catholic Apostolicon and the Catholic New Testament the Apostolicon and the Evangelicon can be reconstructed.
The word “Apostolicon” means that which presents “the Apostle”. The title “Apostle” means the one “sent” and originally carried with it a messianic connection. Moses was an “apostle” sent carrying the law and the messiah was prophesied to be an “apostle” like Moses[5] sent to carry a message of a “new law”. The Apostle Paul is the “Apostle” which the Apostolicon presents. Paul was sent to “fill full” the word of God (Colossians 1:25). This he did when he finished writing all his epistles. You see, only in the epistles of Paul do you find the claim that they are scripture, or the word of God. (See: 1st Corinthians 14:36; 1st Thessalonians 2:13; see also: 2nd Peter 3:16). This is why it is so important that the Apostolicon be reconstructed to as close to its original form as possible!
There are no surviving manuscripts of the Apostolicon. However, it was quoted extensively by Tertullian and other early Catholic Fathers. By careful examination of their quotes and their descriptions of the differences between the Catholic Apostolicon and the Catholic New Testament the Apostolicon and the Evangelicon can be reconstructed.
The word “Apostolicon” means that which presents “the Apostle”. The title “Apostle” means the one “sent” and originally carried with it a messianic connection. Moses was an “apostle” sent carrying the law and the messiah was prophesied to be an “apostle” like Moses[5] sent to carry a message of a “new law”. The Apostle Paul is the “Apostle” which the Apostolicon presents. Paul was sent to “fill full” the word of God (Colossians 1:25). This he did when he finished writing all his epistles. You see, only in the epistles of Paul do you find the claim that they are scripture, or the word of God. (See: 1st Corinthians 14:36; 1st Thessalonians 2:13; see also: 2nd Peter 3:16). This is why it is so important that the Apostolicon be reconstructed to as close to its original form as possible!
Who Wrote the Apostolicon?
The author of the Evangelicon made references to it in his
epistles (Galatians 1:8-9, 1:11, 2:2, 2:7, Romans 2:16, 1st Thessalonians 1:5,
2nd Thessalonians 2:14). The Apostle
who wrote the Apostolicon was Paul;
but who in reality was this “Paul”?
Polycarpian interpolations (interpolations made by either Polycarp or his disciple Irenaeus) included in the “Catholic” version of the Apostolicon were a part of the process of separating Paul from his original historical identity. The “Catholic” version of the Apostolicon sought to defuse the apostolic/messianic authority of Paul.
The position taken by the Marcionite Church concerning the historical identity of Paul differed significantly from that of the Catholic Church. As a rule the Marcionite Church attempted not to publish historical facts about Paul, but they made it clear that the record in the Acts of the Apostles concerning Paul was completely false. As with all historic Gnostic Christians, the Marcionite Church did not teach that Jesus was the Messiah. Jesus came to redeem the Messiah; and every indication is that Paul was this Messiah whom Jesus came to redeem.
The term “Apostle” did not need to be followed by a name because there would be only one person with this title. The truth is that the Apostle Mark was “Paul”, or as Stephan Huller put it, “the Paul”, denoting “the Apostle” whose revelation led to the composition of the original gospel and apostolic letters, the basis of the original Marcionite canon known as the Apostolicon. The Galatians-first Polycarpian/Catholic version of the Apostolicon used “Paul” as a pseudonym.
Polycarpian interpolations (interpolations made by either Polycarp or his disciple Irenaeus) included in the “Catholic” version of the Apostolicon were a part of the process of separating Paul from his original historical identity. The “Catholic” version of the Apostolicon sought to defuse the apostolic/messianic authority of Paul.
The position taken by the Marcionite Church concerning the historical identity of Paul differed significantly from that of the Catholic Church. As a rule the Marcionite Church attempted not to publish historical facts about Paul, but they made it clear that the record in the Acts of the Apostles concerning Paul was completely false. As with all historic Gnostic Christians, the Marcionite Church did not teach that Jesus was the Messiah. Jesus came to redeem the Messiah; and every indication is that Paul was this Messiah whom Jesus came to redeem.
The term “Apostle” did not need to be followed by a name because there would be only one person with this title. The truth is that the Apostle Mark was “Paul”, or as Stephan Huller put it, “the Paul”, denoting “the Apostle” whose revelation led to the composition of the original gospel and apostolic letters, the basis of the original Marcionite canon known as the Apostolicon. The Galatians-first Polycarpian/Catholic version of the Apostolicon used “Paul” as a pseudonym.
Who was Marcion? Was Marcion
yet another name for Paul?
Some scholars say Marcion was Paul; I maintain that this is
true in only one of two ways because there were, in Alexandria, two with the
name of “Marcion”. The first one was
“The Apostle” who established the apostolic line of bishops for the city of
Alexandria in †38 AD. He was more commonly referred to as “Mark”, and this was
the same person as Paul the Apostle! But, in the line of bishops in the city of
Alexandria, the seventh bishop in the line was Bishop “Marcion”, who was bishop
there from †142 AD to †152 AD. This was the one who was the infamous “heretic”
(from a Catholic point of view). Although the common use for the term
“Marcionite” means the followers of this so-called heretic bishop, the meaning
of “Marcion” is: “The Followers of Mark”[6]; this is
what the name meant when it was used historically.
It has been said that Bishop Marcion of Alexandria (i.e. Marcion of Sinope) was the one who canonized the Apostolicon in about †144 AD. It is true that the Bishop of Alexandria did have the authority in those days to do such a thing, and truly Bishop Marcion must have supported the Apostolicon as Christian Scripture, but it is far more likely that the original Apostolicon was canonized by the Apostle Paul himself. And Polycarp’s Galatians-first reengineered version of the Apostolicon had been said to be canonized by Bishop Marcion as a way to associate it’s canonization with a second-century “heretic”, rather than with Polycarp, a Church father associated with the Catholic Church.
It has been said that Bishop Marcion of Alexandria (i.e. Marcion of Sinope) was the one who canonized the Apostolicon in about †144 AD. It is true that the Bishop of Alexandria did have the authority in those days to do such a thing, and truly Bishop Marcion must have supported the Apostolicon as Christian Scripture, but it is far more likely that the original Apostolicon was canonized by the Apostle Paul himself. And Polycarp’s Galatians-first reengineered version of the Apostolicon had been said to be canonized by Bishop Marcion as a way to associate it’s canonization with a second-century “heretic”, rather than with Polycarp, a Church father associated with the Catholic Church.
Reconstructing and Translating
Rules for Identifying
Potential Interpolation
·
They do not match the
writing style of the original author. Sometimes this is so obvious that it can
be seen even in an English translation of the text.
·
They do not fit in
with the original flow of thought – they often cause the text to jump abruptly
to a new subject, and then back to the original subject when the interpolation
ends, in a confusing and disjointed way.
·
They do not fit in
with the structure of the text – ancient documents had a logical structure with
sections that introduced the topic, contained background information, and
summarized the conclusions, etc. – Interpolations do not fit in with this
structure, as the original author did not plan for them to be there.
·
They disrupt the
original text – sometimes sentences that were meant to refer back to something
that had just been mentioned will be separated from it by the inserted text, so
that they become confusing or meaningless. Sometimes interpolations were added
mid-sentence, disrupting even the sentence structure.
·
They often express
ideas and opinions that contradict those of the original author.
Confirmed Interpolations
Interpolations are “confirmed” if evidence can be found in
a reconstruction source that the interpolation could not have been present in the
Apostolicon. Confirmed interpolations are removed in the Level One
reconstruction. Unconfirmed interpolations will be considered for removal in
the Level Two reconstruction if it can be determined that the interpolation in
question was likely the work of Polycarp or his disciple Irenaeus.
How Quotes are Incorporated
into the Apostolicon
Where a reconstruction source has a quote from the
Apostolicon, and it is determined that the quote is essentially the same as the
text from a commonly accepted Greek manuscript, that Greek text is considered
to be the same as the Apostolicon; regardless of whether the quote is in Latin
or Greek. In the case where the two are substantially the same, except for only
one or two words, and unimportant verbal differences, the Greek with those
words inserted into the text is considered to be the same as the Apostolicon.
In the case where the quote is significantly different from any commonly
accepted Greek manuscript a translation of the quote is incorporated directly
into the reconstruction, this is then considered to be the same as the
Apostolicon.
Strong Implication
When a certain meaning is strongly implied, but that
implication is not clear in English, a word or two may be added to clarify the
implication. Words added for clarity are italicized.
Reconstructing the Original, to
be Completed in Two Levels
An effort will be made to reconstruct the original
pre-Polycarpian Alexandrian-first Marcionite Apostolicon in the “Level Two”
reconstruction. But “Level One” must first be completed, which is the
reconstruction of the Galatians-first “Catholic” Apostolicon (using primarily
Tertullian and Epiphanius as the reconstruction source).
Sources
This Level One reconstruction is based on the following
sources:
1.
“Against Marcion” by
Tertullian (Translated by Dr Peter Holmes. Published by T&T Clark 1868.)
2.
Tertullianus
“Adversus Marcionem” (Edited and translated by Ernest Evans. Published by
Oxford University Press 1972.)
3.
“The Panarion” of Epiphanius of Salamis
(Translated by Frank Williams. Published by Brill, The Netherlands 2009.)
I may also incorporate references to other sources if and
when I become aware of them.
Color Codes
Grey – Text unchanged as confirmed by quotation
or paraphrase in the reconstruction sources.
Green – Text substantially the same, except
for only one or two words and unimportant verbal differences, as confirmed by
quotation or paraphrase in the reconstruction sources.
Dark Green – Text different, original text
restored, as confirmed by quotation or paraphrase in the reconstruction
sources.
<Dark Red> - Interpolation or corrupted
text suspected.
Blue - Confirmation
of text uncertain, quote might not be from Apostolicon.
The Polycarpian Prologue[8]
Galatians are Greeks. These accepted the word of truth first
from the apostle, but after his departure were tempted by false apostles to
turn to the law and circumcision. These the apostle recalls to the faith of the
truth, writing to them from Ephesus.
To the Galatians (The Level 1 Reconstruction)
(1.1)1:1 Paul, an
apostle, not from men, neither through human agency[9], but through Jesus Christ[Tertullian-4,9] (and GOD the
Father), who raised himself[10] out
from the dead;
(1.2)1:2 and all the brothers who are with me,
unto the churches of Galatia:
(1.3)1:3 Grace to you and peace from GOD the Father, and our Lord Jesus Christ;
(1.4)1:4 who gave himself for our sins, that he
might deliver us out of this present wicked aeon;
according to the will of our GOD and Father:
(1.5)1:5 to whom be the glory unto the aeon of the aeons. Amen.
(1.6)1:6 I marvel
that ye are so soon removed from him who called you to his grace unto a
different gospel[Tertullian-17,18];
(1.7)1:7 not that
another gospel can at all exist[11][Tertullian-19,20];
only there are some who would confuse you and pervert the gospel of Christ.
(1.8)1:8 But though
we, or an angel from heaven[12],
preach any other gospel <besides what we
had preached unto you as gospel>, let him
be hopelessly accursed[Tertullian-21,22].
(1.9)1:9 As we have
said before, so now I say again, if any one preaches unto you any other gospel besides what ye had
received, let him be hopelessly accursed.
(1.10)1:10 For am I now
seeking the favor of men or of GOD? Or am I striving to please men? If I were
still pleasing men, I would not be the
Christ[13].
(1.11)1:11 For I make known to you, brothers, regarding the gospel which was preached by me, that it is not in
accord with human agency.
(1.12)1:12 For neither
did I receive it from a man, nor was I taught it, but it came to me through revelation of Jesus Christ.
()1:13 For ye have
heard of my manner of life in time
past in Judaism, how I intensely persecuted the church of God, and tried to
destroy it:
()1:14 and I advanced in Judaism beyond many of my contemporaries among my own race,
being more exceedingly zealous for the traditions of my fathers.
(1.13)1:15 But when it was the good pleasure of GOD, who separated
me, even from my mother’s womb[14],
and called me through his grace,
(1.14)1:16 to reveal His son in me, that I might preach him among the
Gentiles[Tertullian-24]; I did not immediately consult with
flesh and blood:
(1.15)1:17 <neither
did I go up to Jerusalem to those who
were apostles before me: but I went away into Arabia; and again I returned
unto Damascus.>
(1.16)1:18 <Then
(after three years I went up to Jerusalem to inquire of Peter on a personal matter, staying with him
for fifteen days).>
(1.17)1:19 <But I
saw none of the other apostles, except for Jacob, the Lord’s brother.>
()1:20 <Now about
the things of which I write unto you, behold, before God, I lie not[15].>
()1:21 <Then I
came unto the regions of Syria and Cilicia.>
()1:22 <And I was
still unknown in person unto the churches of Judea which were in Christ:>
()1:23 <but they
only heard it said that he who once persecuted us now preaches the faith of
which he once tried to destroy;>
()1:24 <and they
glorified God in me.>[Verses 1:17-24;BA-Tertullian]
(2.1)2:1 Then, fourteen
years after, I went up <again> to Jerusalem[Tertullian-27] <with Barnabas, taking Titus also with me>;
(2.2)2:2 <And I
went up by a revelation>; in order to
confer with them about the rule which I followed in my gospel <which I was preaching among the Gentiles, but
privately to those who were
considered to be something>, lest by any means I should all those years have been
running, and be running still, in vain[Tertullian-27,32,34].
(2.3)2:3 However, not
even Titus (who was with me, being a Greek) was compelled to be circumcised[Tertullian-28,31]:
(2.4)2:4 but this came
through false brothers secretly introduced, who had slipped in to spy out our
liberty which we have in Christ <Jesus>, that they might make slaves of us:
(2.5)2:5 to whom we
did not yield in submission for the moment[Tertullian-29,30,31,33]; <that the truth of the gospel might continue with
you>.
()2:6 <But from
among those who were recognized as pillars, (of what sort they once were, it is
of no consequence to me: God shows no human favoritism,) – not even one of them
required our submission:>
()2:7 <But on the
contrary, seeing that the gospel of the uncircumcision was committed unto me,
just as Peter was of the circumcision>
()2:8 <(for the
one who effectually worked unto Peter’s apostleship of the circumcision also
effectually worked unto mine to the Gentiles).>[Verses
2:5b-8;BA-Tertullian]
(2.6)2:9 But upon perceiving the grace that was
given unto me, Peter and Jacob and John[16][Tertullian-40],
<the ones considered to be pillars>[BA-Tertullian], gave to me <and
Barnabas> the right hand of fellowship[Tertullian-35], that we should go
to the Gentiles[Tertullian-36], but they to the circumcision[Tertullian-40];
(2.7)2:10 only that we should continue to remember the poor[17]r[Tertullian-41];
which very thing I was also diligent to do.
(2.8)2:11 And yet when Peter came to Antioch, I withstood him face to face[Tertullian-44],
because he clearly
was to blame[Tertullian-42].
(2.9)2:12 For prior to certain ones who came from
Jacob, he did eat together with the Gentiles; but when they came, he
drew back and separated himself, fearing them who were out of the circumcision[Tertullian-42,43].
(2.10)2:13 The rest of the Jews joined him, so
that even Barnabas was led astray by their hypocrisy.
(2.11)2:14 But when I saw that their conduct was
not in step with the truth of the gospel, I said unto Peter before them all, if
you, being a Jew, have a lifestyle that belongs to Gentiles, and not a Jewish
one, why are you compelling Gentiles to live like Jews?
(2.12)2:15 Although
we are Jews by nature, and not sinners out of the Gentiles,
(2.13)2:16 yet knowing that one is not justified out of works of law but through
faith[Tertullian-45,48] in Jesus
Christ, and we believed into Christ Jesus, that we might be justified out of
faith in Christ, and not out of works of law: because out of works of
law no flesh shall be justified.
(2.14)2:17 But if, while seeking to be justified
in Christ, we ourselves also are found to be like sinners, does this make Christ serve the interests of error? Of course not![18]
(2.15)2:18 For if I build
up again those things I once tore down[Tertullian-46], then I
demonstrate myself to be a transgressor.
(3.1)2:19 For through law I died unto law, that I
might live unto GOD.[19]
(3.2)2:20 I have been crucified together with
Christ. Now 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 the faith of the son of GOD[20], who
loved me and gave himself for me.
(3.3)2:21 I do not repudiate the grace of GOD:
for if righteousness is through law,
then Christ died for nothing.
()3:1 <O foolish
Galatians, who had bewitched you? Before your very eyes Jesus Christ was before
written to the parchment of the
cross, crucified among you!>
()3:2 <This only
would I learn from you. Received ye the spirit by the works of the law, or by the hearing of faith?>
()3:3 <Are ye so
foolish? Having begun in the spirit, are ye now perfected in the flesh?>
()3:4 <Did you
suffer so much in vain? (If it indeed was in vain!)>
()3:5 <The one
therefore who supplies to you the spirit, and works miracles among you, is it out of works of the law or out of
hearing of faith?>[Verses 3:1-5;BA-Tertullian]
(3.4)3:6 Even as Abraham
believed god, and it was accounted to him for righteousness[Tertullian-58].
(3.5)3:7 Learn therefore that, “the just man shall live
out of his faith”[21][Tertullian-48,49,50,60;Epiphanius-100,108,109][22], <the same are sons of Abraham[“Abraham”;ES-Tertullian-57]>[SP-Tertullian-57,60;BA-Epiphanius].
()3:8 <And the
scripture, foreseeing that God would justify the Gentiles by faith, preached
the gospel beforehand unto Abraham, saying, in you shall all the nations be
blessed.>[BA-Tertullian;BA-Epiphanius]
()3:9 <So then
they who are of faith are blessed with the faithful Abraham[“Abraham”;ES-Tertullian-57].>[BA-Tertullian;BA-Epiphanius]
(3.6)3:10 For as many
as are <of the works of> under the law are under a curse[Tertullian-52;Epiphanius-100,108,110]:
<for it is written, cursed is every one
who does not continue in all things that are
written in the book of the law, to do them.>[BA-Tertullian;BA-Epiphanius]
()3:11 <For no one
is justified by the law[“no one is justified by the law”;Tertullian-51]
before god is evident: “the righteous
shall live out of faith”[23][“the
righteous shall live out of faith”;Tertullian-48,49,50].>[PR-Tertullian;BA-Epiphanius]
(3.7)3:12 <but the
law is not out of faith>[BA-Tertullian;BA-Epiphanius]; For, “The one who does them shall live by them”[24][Epiphanius-100,108].
(3.8)3:13 But Christ <redeemed us from the curse of the law, having> became a curse for us[Tertullian-53;Epiphanius-98]!
For <it is written>, “Cursed is every one
who hangs on a tree”[25][Tertullian-54;Epiphanius-101,111];
(3.9)3:14 <that
upon the Gentiles might come the blessing of Abraham[“upon the Gentiles
might come the blessing of Abraham”;Tertullian-62] in Christ Jesus[“in
Christ Jesus”;BA-Tertullian]>[SP-Tertullian (Catholic Bible
probably quoted)]; that we might receive
the promise of the spirit through faith[Tertullian-55].
(4.1)3:15 Brothers, to
speak in human terms: Even though a covenant be man-made, <yet when it has been confirmed>, no one can set it aside or add anything to it[Tertullian-64].
(4.2)3:16 Now to
Abraham were the promises made, and to his Seed. He said not “to seeds”,
referring to many; but referring to one, “to your Seed”, which is Christ[ES-Tertullian-65,66].
(4.3)3:17 Now this I say: A covenant confirmed
beforehand by god, the law, which came four hundred and thirty years after,
does not annul, so as to make the promise of none effect.
(4.4)3:18 For if the inheritance is of the law, it is no more of promise: but god has granted it to Abraham by
promise.
(4.5)3:19 What then is the law? It was added for
the sake of transgressions, until the seed should come to whom the promise has
been made; and it was ordained through angels by the hand of a mediator.
(4.6)3:20 Now a mediator is not a mediator for
one party only; and god is one of the two parties[26].
(4.7)3:21 Is
the law then against the promises of god? Of course not! For if there had been
a law given which could impart life, verily righteousness would have been out
of law.
(4.8)3:22 But the scripture shut up all things
under sin, that the promise by faith in Jesus Christ
might be given to them who believe.
(4.9)3:23 But before faith came, we were held in
custody under the law, imprisoned until the faith should afterwards be revealed.
(4.10)3:24 So that the law in effect came to be our escort; until Christ, that we might be
justified out of faith.
(4.11)3:25 But now that faith has come, we are no
longer under an escort.
(4.12)3:26 For ye are
all sons of <God, through> faith[Tertullian-56], <in Christ Jesus>.
(4.13)3:27 For as many of you as were baptized
into Christ did put on Christ.
(4.14)3:28 There can be neither Jew nor Greek,
there can be neither bond nor free, there can be no male and female; for ye all
are one in Christ Jesus.
(4.15)3:29 And if ye are ‘Christ’, then are ye Abraham’s ‘Seed’, heirs according to
promise.
(5.1)4:1 But I say that so long as the heir is a
child, he differs nothing from a bond-slave though he is lord of all;
(5.2)4:2 but is under guardians and stewards
until the day appointed of the father.
(5.3)4:3 And thus, when
we were children, we were placed in bondage under the rudimental spiritual
forces of this worldly system[Tertullian-63]:[27]
(5.4)4:4 But when the
fullness of time came, GOD sent forth his son[ES-Tertullian-66,67], <born of a woman, born under the law>[BA-Tertullian],
(5.5)4:5 to redeem those
who are under law[Tertullian-68], that we might receive the Fathers appointment to be sons[Tertullian-69].
(5.6)4:6 And <because
ye are sons>[BA-Tertullian], he
has sent forth His spirit <of his son> into our hearts, crying, ‘Abba, Father’[Tertullian-70].
()4:7 <So that you
are no longer a bond-slave, but a son; and if a son, then an heir through
God.>[BA-Tertullian]
(5.7)4:8 Formerly
indeed, <not knowing GOD>, ye did serve them who in essence are not GODS[Tertullian-73]:
(5.8)4:9 but now that ye have come to know GOD
(or rather to be known by GOD) how turn ye back again to
the weak and spiritually inferior rudiments[Tertullian-71]? How
can ye desire to be in bondage to them all over again?
(5.9)4:10 Ye observe
days, and months, and seasons, and years[Tertullian-74].
(5.10)4:11 I am afraid for you, lest by any means
I have bestowed labor upon you in vain.
(5.11)4:12 I beseech you, brothers, become as I am, for I also am become as ye are. Ye
did me no wrong:
(5.12)4:13 but ye know that because of an
infirmity of the flesh I preached the gospel unto you the first time:
(5.13)4:14 and that which was a temptation to you in my flesh ye despised not, nor rejected;
but ye received me as an angel of God; as Christ[28] Jesus!
(5.14)4:15 Where then is your happiness? For I bear you witness, that, if possible, ye
would have plucked out your eyes and given them
to me.
(5.15)4:16 So then, have I become your enemy, by
telling you the truth?
(5.16)4:17 They zealously seek you, but not for
any ideal purpose; but they wish to shut you out so that you will seek them.
(5.17)4:18 Yet it is good to be zealously sought after for an ideal, and not only
when I am present with you.
(5.18)4:19 My little children, of whom I am again
in travail until Christ be formed in you,
(5.19)4:20 but I could wish to be present with
you now, and to change my tone; for I am perplexed about you.
(6.1)4:21 Tell me, ye who desire to be under the
law, do ye not hear the law?
(6.2)4:22 For <it is written, that> Abraham[“Abraham”;ES-Tertullian-75] had two sons, the one by
a bond maid, the other by a free woman[Tertullian-76];
(6.3)4:23 but he who was
born after the flesh was of the bond maid[Tertullian-76], but he who
is of promise is by the free woman[Tertullian-76;Epiphanius-101,111]:
(6.4)4:24 which
things are thus allegorized[Tertullian-76]:
These are the two Ostensions[29][Tertullian-77],
the one Ostension relates to the
synagogue of the Jews, which according to the law (from Mount Sinai), engenders
to bondage[Tertullian-78], <which
is Hagar>[BA-Tertullian]
()4:25 <Now this
Hagar is Mount Sinai in Arabia and answers to the Jerusalem that now is: for she is in bondage with her
children>[BA-Tertullian]
(6.5)4:26 <But the
Jerusalem that is above is free>[BA-Tertullian] the other Ostension
engenders to liberty, being raised
far above all archonic-deity and spiritual-sovereignty and dominion, and every
name that is named, not only in this aeon, but in the one to come; which Ostension is the very Mother of us all; in which we also have the promise of the holy church[30][Tertullian-78].[31]
()4:27 <For it is
written, Rejoice, you barren who bears not; Break forth and cry, you who
travail not: For more are the children of the desolate than of her who has the
husband.>[BA-Tertullian]
()4:28 <Now we,
brothers, as Isaac was, are children of promise.>[BA-Tertullian]
()4:29 <But as
then he who was born after the flesh persecuted him who was born after the spirit, so also it is now.>[BA-Tertullian]
()4:30 <So what
says the scripture? Cast out the handmaid and her son: for the son of the
handmaid shall not inherit with the son of the freewoman.>[BA-Tertullian]
(6.6)4:31 So then,
brothers, we are not children of the bond woman, but of the free[Tertullian-79].
(6.7)5:1 Stand therefore in the liberty wherewith Christ hath made us free[Tertullian-80],
and be not entangled again in the yoke of
bondage[Tertullian-81].
(7.1)5:2 Behold, I Paul say unto you, that, if ye
receive circumcision, Christ will be of no benefit to you.
(7.2)5:3 I testify again
that a man who receives circumcision,
is a debtor to do the whole law[Epiphanius-102,112].
(7.3)5:4 Ye are severed from Christ, ye who would
be justified by the law; ye are fallen away from grace.
(7.4)5:5 For we through pneuma by faith wait for
the hope of righteousness.
(7.5)5:6 For in Christ <Jesus> neither
circumcision avails anything, nor uncircumcision[32][Tertullian-83];
but faith working through love[Tertullian-84].
(7.6)5:7 Ye were running well; who hindered you
that ye should not obey the truth?
(7.7)5:8 This persuasion came not of Him who calls you.
(7.8)5:9 A little
leaven corrupts the whole lump[Epiphanius-103,113].
(7.9)5:10 I have confidence toward you in the Lord, that ye will be none otherwise
minded: but he who troubles you shall have to bear his judgment[Tertullian-85],
whosoever he is.
(7.10)5:11 But I, brothers,
if I still preach circumcision, why am I still persecuted? Then has the
stumbling block of the cross been done away.
(7.11)5:12 I do so wish that those who are
unsettling you would be castrated[33]!
(7.12)5:13 For ye, brothers, were called to
freedom; only do not use your freedom for an occasion to the
flesh, but through love be slaves one to another.
(7.13)5:14 For the
whole law is fulfilled by you in that:
“You shall love your neighbor as yourself”[Tertullian-86,87;Epiphanius-104,114].
(7.14)5:15 But if ye bite and devour one another,
take heed that ye be not consumed one of another.
(7.15)5:16 But I say, walk in spirit, and ye
shall not fulfill the evil desires of the flesh.
(7.16)5:17 For the evil desires of the flesh are against the spirit, and
the spirit against the flesh; for these are contrary the one to the other; that
ye may not do the things that ye would.
(7.17)5:18 But if ye are led by the spirit, ye
are not under the law.
(7.18)5:19 Now the works
of the flesh are manifest, which are these: adultery[34],
fornication, uncleanness, lasciviousness,
(7.19)5:20 idolatry, sorcery, hatred, strife, jealousy, wrath,
factions, divisions, sects,
(7.20)5:21 envyings, drunkennesses, revelries, <and such like>; of
which I tell you, even as I have also told you before, that they who practice
such things shall not inherit the kingdom of God[Epiphanius-105,115].
(7.21)5:22 But the fruit of the spirit is love,
joy, peace, longsuffering, kindness, goodness, faithfulness,
(7.22)5:23 meekness, self-control; against such
there is no law.
(7.23)5:24 And they who are Christ <Jesus> have
crucified the flesh together with the
passions and evil desires[Epiphanius-106,118].
(7.24)5:25 If we live by the spirit, by the
spirit let us also walk.
(7.25)5:26 Let us not become vainglorious,
provoking one another, envying one another.
(8.1)6:1 Brothers, if anyone is ever overtaken in
some offense, ye who are pneumatic, restore such a one in a spirit of meekness;
consider yourself too, so that you are not tempted.
(8.2)6:2 Bear ye one
another’s burdens, and thus fulfill the law of Christ[Tertullian-88].
(8.3)6:3 For if anyone supposes himself to be
anything he is not, he deceives himself.
(8.4)6:4 But let each one prove his own work, and
then shall he boast only in regard to himself, and not in regard to another.
(8.5)6:5 For each one shall assume his own
responsibility.
(8.6)6:6 Let the one who is instructed in the
word share all good things with the instructor.
(8.7)6:7 Ye are
deceived; god is not mocked[Tertullian-89]: for whatsoever one sows, that shall he also reap[Tertullian-90].
(8.8)6:8 For the one who sows into his own flesh
shall out of the flesh reap corruption; but the one who sows into the pneuma
shall out of the pneuma reap life everlasting.
(8.9)6:9 And let us not
be weary in well-doing[Tertullian-91]: for in due season we shall reap[Tertullian-93], if
we faint not.
(8.10)6:10 So then, as
we have opportunity, let us do good[Tertullian-92] toward
all, and especially toward them who are of the family of faith.
(8.11)6:11 See with how large letters I write
unto you with my own hand.
(8.12)6:12 As many as desire to make a fair show
in the flesh, they compel you to be
circumcised; only that they may not be persecuted for the cross of Christ.
(8.13)6:13 For neither
they who receive circumcision do themselves keep the law[Epiphanius-107,120];
but they desire to have you circumcised, that they may boast in your
flesh.
(8.14)6:14 But as for me, I will not boast except
in the cross[35] of our Lord Jesus Christ, through which the world is crucified to me, and I unto the world[Tertullian-94].
(8.15)6:15 For neither is circumcision anything,
nor uncircumcision, but a new creature.
(8.16)6:16 And as many as shall live by this
fundamental principle, peace be upon them, and mercy, and upon the Israel of
GOD[36].
(8.17)6:17 From now on, let
no one harass me; for I bear in my body the marks[37] of <Jesus> Christ[Tertullian-95].
(8.18)6:18 The grace of our Lord Jesus Christ be with
your pneuma, brothers. Amen.
Book One of the Apostolicon The Epistle of the Apostle Paul To the Galatians by Adrian Cozad is licensed under a Creative Commons Attribution-NoDerivs 3.0 Unported License.
[1] “Correspondingly” (anomologemenois), means
“re-correspondingly” or “recapitulatingly”. “These things are written in the
Gospel according to Mark; and in all the [other gospels] recapitulatingly”;
that is all other gospels are a recapitulation of the Gospel of Mark.
[2] Clement of Alexandria. Who is the Rich Man
That Shall Be Saved? Chapter 5.
[3] Marcion, likely the 7th bishop of Alexandria,
had, in the eyes of most Christians of the second century, power even greater
than the bishop of Rome, and could, with authority, canonize the Apostolicon.
There likely would not have been any surviving letters of Paul without the
canonization of the Apostolicon.
[4] This tradition sought to explain how it could
be possible that the Catholic Church had need of a heretic to obtain the
writings of the Apostle Paul. An earlier Coptic tradition is that “John” was
the Jewish name for Mark (i.e. Paul) and so the Apostolicon is authored by this
one and the same, actually the only,
Apostle.
[5] Huller, Stephan (2011-05-02). The Real
Messiah: The Throne of St. Mark and the True Origins of Christianity (Kindle
Locations 2148-2158). Watkins Publishing. Kindle Edition.
[6] “The name Markion might be a back-formation
from Aramaic Marqiyônê (singular Marqiyona) meaning the followers of Mark.”
(Huller, Stephan (2011-05-02). The Real Messiah: The Throne of St. Mark and the
True Origins of Christianity (Kindle Location 4304). Watkins Publishing. Kindle
Edition.)
[7] Quotation from “Misogynistic Interpolations in
the Letters of Paul”: http://www.original-bible.com/Misogynistic-Interpolations-in-Paul.html
.
[8] Many refer to these as the “Marcionite”
prologues. This they could be, but if so they have certainly been tampered with
in the Polycarpian/Catholic Apostolicon. Many ancient Latin Catholic biblical
manuscripts contained them. It is however very possible that Polycarp or Irenaeus
authored them.
[10] “Himself” is confirmed by Origen (Origen.
Commentary on Galatians. PL 26 [1845] 313 A,4-7). Paul is not a modalist, as
some suggest. Paul spoke of GOD having raised Christ out from the dead in 1st
Corinthians 6:14, Romans 8:11 and Ephesians 1:20. Why would he demonstrate
modalism so explicitly in Galatians 1:1 and not elsewhere? The prepositional
variation is for rhetorical persuasion. However, this could be a demonstration
of Marcionite Dualism: “Christ” was resurrected by God, but “Jesus” raised
himself; “Christ” and “Jesus” being two separate persons. Also, the text here
is uncertain. Tertullian skipped over quoting this part of verse 1:1 and
resumed at verse 1:6 (Tertullian-4,9,17,18).
[11] “Not that another gospel can at all exist”:
“aliud evangelium omnino non esset”.
“An
angel from heaven”, alludes to Jehovah the creator (Tertullian-23). But because
this angel is a preacher of another gospel, it likely refers to another
messiah, one of Jehovah; who would likely be Peter.
[13] Another reference of Paul being the Christ! -
mistranslated in modern versions.
[14] Paul alludes to a Messianic prophecy (Psalm
71:6) which he applies to himself.
[15] “I lie not”, a consistent flag for a
Polycarpian/Irenaean interpolation.
[16] Use of “Peter and Jacob and John” rather than
“Jacob and Cephas (Caiaphas) and John” may indicate a quote from a latter
manuscript.
[17] I think the “poor” in Jerusalem refers to the
priests and Levites, who were “poor” because the law prescribed that they may
not have land for their inheritance in Israel. This also, I believe, is the
reason the Christian sect known as “Ebionites” had that name (“Ebionite” means
“poor”); indicating that Jewish priests and Levites dominated the Ebionite
Christian sect. This further supports the context that supports the premise
that the “men” Paul referred to when he said that his apostleship was “not from
men, neither through human agency”, are those who are of the Levetical
Priesthood.
[18] The corruptions in Peter’s gospel cause people
to be hypocrites. Peter’s gospel contained the true gospel message of
justification in Christ, but it also taught that you must be circumcised and be
under the law; which corruption is why “we ourselves also are found to be like
sinners”. And if this were the pure gospel message it would make “Christ serve
the interests of error”; which is of course it is not.
[19] Verse 2:19 is the first verse of Galatians
quoted by Clement of Alexandria.
[20] Only dead flesh is free from law. To “live in
the flesh by faith” does not necessarily mean that the flesh is alive. The
context clearly dictates that Paul’s flesh is dead on the Cross with Jesus. The
“Body of Christ” (the church) is a dead body of flesh that is on the cross.
(This is a very wonderful thing from a spiritual point of view. Who wouldn’t
want to exchange their corrupt body of flesh for an incorrupt body of spirit?!)
To add law to this presentation is like circumcising a corpse. Paul was not
rebuking Peter so much as he was condemning the corruption in Peter’s gospel which
was the cause of Peter’s hypocrisy.
[21] Habakkuk 2:4.
[22] Verse 3:7 is the first verse of Galatians
quoted by Epiphanius.
[23] Habakkuk 2:4.
[24] Leviticus 18:5.
[25] Deuteronomy 21:23.
[26] Tertullian, after quoting verse 3:16, strongly
implies that he was not quoting the Apostolicon saying: “But indeed it is
superfluous to dwell on what he has erased, when he may be more effectually
confuted from that which he has retained” (Tertullian-66). Then, Tertullian
quotes nothing more until verse 3:26. This leads one to easily conclude that
verses 3:16-25 are an interpolation not included in the Apostolicon. However,
Tertullian’s number one priority is to win the argument, and his number one
argument is to prove that there is but only one god who is both the just and the
good god, both the creator of the world and the creator of the ‘new creation’
(in Christ), both the giver of the law as well as the one who makes an end to
the law by offering His son to redeem those under his own law! Instead of
entering Jehovah’s world as a ‘buyer’ to redeem us from Jehovah, Tertullian
must take the position that Christ, acting on behalf of Jehovah, redeemed us
from Jehovah; making Jehovah both the buyer and the seller of one and the same
transaction! If Tertullian quoted these verses he would have to deal with there
implications. Defending his position would be further complicated by dealing
with verses 3:19-20. In doing so losing his argument would be unavoidable. This
then is the real reason Tertullian started to quote these verses, and then
implied, though he didn’t explicitly say, that they were not in the
Apostolicon, and then proceeded to the next section.
In verses 3:19-20 we read, “What then is the law? It was added for the sake of transgressions, until the seed should come to whom the promise has been made; and it was ordained through angels by the hand of a mediator. Now a mediator is not a mediator for one party only; and god is one of the two parties”.
Let us analyze these verses, just as Tertullian would have had to have done if he had dealt with them as see what conclusions we would have to come to. “A mediator is not a mediator for one”; an obvious observation; there cannot be only one party to a mediation; a mediator must be a mediator for at least two parties. It is safe to infer that the mediator here referred to is Moses. Who then are the two parties in this mediation? “It [the law] was ordained through angels”: Such an explicit statement requires us to include “the angels” as one party to this mediation. It should go without saying that the other party to this mediation is those who were the recipients of the law, namely the children of Israel. Thus we have the two parties involved; but wait, isn’t god a party to this ‘giving of the law’ also? After stating that “a mediator is not a mediator for one party only” it continues on to say: “and god is one”. Many a commentator has tried to interpret this statement as something akin to the Catholic doctrine of the Trinity. To do so disconnects the verse from its context and especially the continuity of the verse directly before it. This is not allowed in the Greek! The word “and” in the phrase “and god is one” is the Greek conjunctive particle “de” (“de theos eimi heis”). This conjunctive particle marks the super-addition of a clause in continuation to what has preceded it. (It may also serve to mark the resumption of an interrupted discourse.) Hence “god is one” must relate to “a mediator is not a mediator for one party only”. This forces the meaning to be: “god is one of the two parties”. (The Ethiopic version has this rendering: “god is one of the two”.) So let us set aside the bias of Trinitarian translators so we can stick to the context and meaning of the scripture! Now if god is one of the two parties, and there is no indication that there are more parties involved then just two – no more, no less – clearly, god is with the party of “the angels”: god is an angel!
Tertullian, fearing, in advance of this verse, how difficult it can be to disprove Marcionite doctrine using Pauline scripture, commenting on Galatians 1:8 said: “But perhaps, to avoid this difficulty, you will say that he therefore added just afterwards, “Though an angel from heaven preach any other gospel, let him be accursed,” because he was aware that the Creator was going to introduce a gospel! ... He said “angel” in this way, that he might show how much more men ought not to be believed, when neither an angel nor an apostle ought to be; not that he meant to apply an angel to the gospel of the Creator” (Tertullian-21,22,23).
In conclusion, verses 3:16-25 of Galatians are regarded to be included within the original canon of the Apostolicon.
In verses 3:19-20 we read, “What then is the law? It was added for the sake of transgressions, until the seed should come to whom the promise has been made; and it was ordained through angels by the hand of a mediator. Now a mediator is not a mediator for one party only; and god is one of the two parties”.
Let us analyze these verses, just as Tertullian would have had to have done if he had dealt with them as see what conclusions we would have to come to. “A mediator is not a mediator for one”; an obvious observation; there cannot be only one party to a mediation; a mediator must be a mediator for at least two parties. It is safe to infer that the mediator here referred to is Moses. Who then are the two parties in this mediation? “It [the law] was ordained through angels”: Such an explicit statement requires us to include “the angels” as one party to this mediation. It should go without saying that the other party to this mediation is those who were the recipients of the law, namely the children of Israel. Thus we have the two parties involved; but wait, isn’t god a party to this ‘giving of the law’ also? After stating that “a mediator is not a mediator for one party only” it continues on to say: “and god is one”. Many a commentator has tried to interpret this statement as something akin to the Catholic doctrine of the Trinity. To do so disconnects the verse from its context and especially the continuity of the verse directly before it. This is not allowed in the Greek! The word “and” in the phrase “and god is one” is the Greek conjunctive particle “de” (“de theos eimi heis”). This conjunctive particle marks the super-addition of a clause in continuation to what has preceded it. (It may also serve to mark the resumption of an interrupted discourse.) Hence “god is one” must relate to “a mediator is not a mediator for one party only”. This forces the meaning to be: “god is one of the two parties”. (The Ethiopic version has this rendering: “god is one of the two”.) So let us set aside the bias of Trinitarian translators so we can stick to the context and meaning of the scripture! Now if god is one of the two parties, and there is no indication that there are more parties involved then just two – no more, no less – clearly, god is with the party of “the angels”: god is an angel!
Tertullian, fearing, in advance of this verse, how difficult it can be to disprove Marcionite doctrine using Pauline scripture, commenting on Galatians 1:8 said: “But perhaps, to avoid this difficulty, you will say that he therefore added just afterwards, “Though an angel from heaven preach any other gospel, let him be accursed,” because he was aware that the Creator was going to introduce a gospel! ... He said “angel” in this way, that he might show how much more men ought not to be believed, when neither an angel nor an apostle ought to be; not that he meant to apply an angel to the gospel of the Creator” (Tertullian-21,22,23).
In conclusion, verses 3:16-25 of Galatians are regarded to be included within the original canon of the Apostolicon.
[27] Verses 3:21b-28,4:1-2 are connected with verse
4:3. Verse 3:29 is connected with verses 3:15-25.
[28] Paul never denied the title of “Christ”.
[29] “Ostensions”: The word used by Paul for the
two separate camps of vocational presentations, which correspond to the two
powers in heaven.
[30] The superior Ostension, (the one who “is the very Mother of us all”), relates to the
promise of the Church, because those who are of this Ostension constitute the
“Pneumaticon” (those who by the pneumatic baptism are one in Christ, i.e. one
in the Apostle; hence they could be referred to as ‘Apostles’, because even
though there is only one Apostle, yet these are all one, in the one Apostle);
or, in the context of the setting of the Church, the Presbytery. There was no
such thing as ‘ordination to the priesthood’ in the Marcionite Church; but such
a concept in the Catholic Church evolved from the Marcionite understanding in
which all who attain to the resurrection out from the dead by the pneumatic
baptism are called to minister unto those of the first Ostension – those who
are of the body of Christ: the Church. To put is simply, the second Ostension
provides bishops for the Church.
[31] The redactors moved most of this verse to
Ephesians/Laodiceans 1:21. You might expect that if a redactor was to move a
verse, it would be moved within the
same epistle, not from one epistle to another! And reconstructed Galatians is
very similar in writing style to reconstructed Laodiceans. And the ‘Prologue’
for Laodiceans is either lost, discarded, or was never written. This leads me
to conclude that there is a possibility that Galatians and Laodiceans may have
constituted only one epistle in the original Marcionite canon of the
Apostolicon.
[32] Reiteration of Galatians 3:28a.
[33] “Be castrated”: A prerequisite to the
redemption rite (a 2nd pneumatic baptism) in the Marcionite faith.
Paul shows a degree of respect for Peter by only indirectly implicating him,
and Peter’s gospel, as the reason for the disturbance in Galatia. (The
reference to “the stumbling block” (verse 5:11) also implicates “Peter”, which
name can be understood to mean “a stumbling stone”). This respect is due
because Peter was once Cephas, or Caiaphas, a ‘title’ for the high priest in
Jerusalem. Paul reveals here that Peter has not been castrated, and therefore
has not had the redemption rite (pneumatic baptism), and therefore it is
apparent that Peter abides in the camp of the inferior first Ostension.
[34] “Adultery”, not listed in better Greek
manuscripts, may be an indication that Epiphanius was quoting from a latter
manuscript, rather than from the Apostolicon. To the Marcionite Christian, any
sort of sexually related lust is simply “fornication”, including marriage.
(Technically, adultery is not a sin of sexual lust, but rather of
covetousness).
[35] Seeing that Paul said one should “boast only
in regard to himself, and not in regard to another” (verse 6): Paul’s work had
to be that of the cross!
[36] The Israel of GOD is the one who wrestles
against the wicked spiritual hosts in the heavens (Ephesians/Laodiceans 6:12);
as Jacob (Israel) also did (Genesis 32:24-30). Yet there is another meaning
that comes out of the context of Galatians. Isaac is the son of the free woman
(Galatians 4:22), and Isaac represents the Christ (because he was to be
sacrificed by Abraham (who represents Jehovah-the demiurgos) but in his place a
“lamb of god” (representing Jesus) took his place, saving Isaac from being
sacrificed). The son of Isaac is Jacob, who after he wrestled with the
demiurgos he was given the name of “Israel”. The true Christ (whom Isaac
represented) was Paul. Paul said to the Galatians, “My little children, of whom
I am again in travail until Christ be formed in you” (Galatians 4:19), because
true salvation is a process of being pneumatically born again. Paul was in
labor hoping to engender born again Galatians, and it is Christ who gives birth
to Christ, hence the phrase, “Christ be formed in you”. Of course Paul is
spiritually female in this context because he is the embodiment of the superior
Ostension, as he said, “the other Ostension
engenders to liberty … which Ostension is the very Mother of us all; in which we also have the promise of the
holy church” (Reconstructed Galatians 4:26). This “Israel” Paul speaks of, in
the context of his letter to the Galatians, are Paul’s own sons, the
pneumatically born again Galatians.
[37] “Marks” (Stigmata) were the actual marks of
the crucifixion, signifying that Paul was branded to be the slave of Jesus, and
a sign that Paul was the Christ. It also hints at the actual name/title of
Paul, which is ‘Mark’. There is no record of any Hebrew ever having the name
“Mark” in all of antiquity up until the name ‘Marcus Julius Agrippa’ (whom
researcher Stephan Huller maintains was one and the same as the Apostle Paul),
the last king of Judea. In Aramaic ‘Mark’ could be taken as either a name or a
title, depending on the context. From ‘Mark’ is derived the terms ‘Marcion’ and
‘Marcionites’. In Aramaic, ‘Marcion’ is ‘Marqiyônê’, and means ‘the followers
of Mark’. Just as the name/title “Israel”, in the previous verse, was
understood to mean ‘the first one to ever wrestle with the archon-deity
Jehovah’, Paul here implies that he is the first one to actually triumph over the archon-deity Jehovah on
the cross with Jesus. The Stigmata in Paul is stated as a literal point of
fact, not as a ‘miracle’. Paul most certainly did not imply it to be a miracle
as the phenomenon of the Stigmata as a miracle was of late date (Saint Francis
of Assisi, August †1224) and only in the Roman Church. There is no record of
any such ‘miracle’ ever occurring in the East. All the Eastern Orthodox
Churches deny, or at least question, the legitimacy of the phenomenon of the
Stigmata as a miracle.
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