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PARALLEL HISTORY BIBLE - Galatians 3:8


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LXX- Greek Septuagint - Galatians 3:8

προιδουσα 4275 5631 δε 1161 η 3588 γραφη 1124 οτι 3754 εκ 1537 πιστεως 4102 δικαιοι 1344 5719 τα 3588 εθνη 1484 ο 3588 θεος 2316 προευηγγελισατο 4283 5662 τω 3588 αβρααμ 11 οτι 3754 {1: ενευλογηθησονται 1757 5701 } {2: ευλογηθησονται 2127 5701 } εν 1722 σοι 4671 παντα 3956 τα 3588 εθνη 1484

Douay Rheims Bible

And the scripture, foreseeing, that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.

King James Bible - Galatians 3:8

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

World English Bible

The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, "In you all the nations will be blessed."

Early Church Father Links

Anf-03 v.iv.vi.iv Pg 3, Anf-03 v.iv.vi.iv Pg 9, Anf-03 v.vii.xxii Pg 8, Anf-04 iii.vii.vi Pg 7, Anf-04 iii.vii.xiv Pg 3, Anf-04 iii.vii.xiv Pg 5, Npnf-104 iv.ix.xviii Pg 72, Npnf-104 iv.ix.xiv Pg 132, Npnf-105 x.iii.xi Pg 5, Npnf-105 xi.liii Pg 8, Npnf-105 xi.xlix Pg 7, Npnf-113 iii.iii.iii Pg 31, Npnf-203 iv.ix.ii Pg 89

World Wide Bible Resources


Galatians 3:8

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-03 v.iv.vi.iv Pg 3
This apparent quotation is in fact a patching together of two sentences from Gal. iii. 15 and iv. 3 (Fr. Junius). “If I may be allowed to guess from the manner in which Tertullian expresseth himself, I should imagine that Marcion erased the whole of chap. iii. after the word λέγω in ver. 15, and the beginning of chap. iv., until you come to the word ὅτε in ver. 3. Then the words will be connected thus: ‘Brethren, I speak after the manner of men…when we were children we were in bondage under the elements of the world; but when the fulness of time was come, God sent forth His Son.’ This is precisely what the argument of Tertullian requires, and they are the very words which he connects together” (Lardner, Hist. of Heretics, x. 43). Dr. Lardner, touching Marcion’s omissions in this chap. iii. of the Epistle to the Galatians, says: “He omitted vers. 6, 7, 8, in order to get rid of the mention of Abraham, and of the gospel having been preached to him.” This he said after St. Jerome, and then adds: “He ought also to have omitted part of ver. 9, σὺν τῷ πιστῷ ᾽Αβραάμ, which seems to have been the case, according to T.’s manner of stating the argument against him” (Works, History of Heretics, x. 43).

This, however, was not said “after the manner of men.” For there is no figure5323

5323 Exemplum.

here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to5324

5324 Suspicit.

in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, “I speak after the manner of men,” he adds), “Though it be but a man’s covenant, no man disannulleth, or addeth thereto.”5325

5325


Anf-03 v.iv.vi.iv Pg 3
This apparent quotation is in fact a patching together of two sentences from Gal. iii. 15 and iv. 3 (Fr. Junius). “If I may be allowed to guess from the manner in which Tertullian expresseth himself, I should imagine that Marcion erased the whole of chap. iii. after the word λέγω in ver. 15, and the beginning of chap. iv., until you come to the word ὅτε in ver. 3. Then the words will be connected thus: ‘Brethren, I speak after the manner of men…when we were children we were in bondage under the elements of the world; but when the fulness of time was come, God sent forth His Son.’ This is precisely what the argument of Tertullian requires, and they are the very words which he connects together” (Lardner, Hist. of Heretics, x. 43). Dr. Lardner, touching Marcion’s omissions in this chap. iii. of the Epistle to the Galatians, says: “He omitted vers. 6, 7, 8, in order to get rid of the mention of Abraham, and of the gospel having been preached to him.” This he said after St. Jerome, and then adds: “He ought also to have omitted part of ver. 9, σὺν τῷ πιστῷ ᾽Αβραάμ, which seems to have been the case, according to T.’s manner of stating the argument against him” (Works, History of Heretics, x. 43).

This, however, was not said “after the manner of men.” For there is no figure5323

5323 Exemplum.

here, but literal truth. For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to5324

5324 Suspicit.

in the light of a god? With regard, however, to the former clause, there was a figure (as the apostle wrote it); because after he had said, “I speak after the manner of men,” he adds), “Though it be but a man’s covenant, no man disannulleth, or addeth thereto.”5325

5325


Anf-03 v.iv.vi.iv Pg 6
Gal. iii. 15. This, of course, is consistent in St. Paul’s argument. Marcion, however, by erasing all the intervening verses, and affixing the phrase “after the manner of men” to the plain assertion of Gal. iv. 3, reduces the whole statement to an absurdity.

For by the figure of the permanency of a human covenant he was defending the divine testament. “To Abraham were the promises made, and to his seed. He said not ‘to seeds,’ as of many; but as of one, ‘to thy seed,’ which is Christ.”5326

5326


Treasury of Scriptural Knowledge, Chapter 3

VERSE 	(8) - 

:22; 4:30 Joh 7:38,42; 19:37 Ro 9:17 2Ti 3:15-17


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