by his own faith he considered his own body already dead, being about a hundred years old,” and he will say that Abraham was not about a hundred years old then *** [Rom. 4, 23-25] “But it was not written for his sake alone but also for ours” 218 but these things have been|written, as Paul has styled the phrase, “for his sake,” since he was an amateur in speech, but as he has understood it instead of “concerning him” *** For it is not easy to grasp his meaning or that of other scriptures, whenever on the one hand because of the amateurishness in phrasing what is written <is> different from what is meant, or because of the difficulty in hunting down the word,| it allows for more interpretations of what is written to arise, each of which, being accepted by each of those who understand differently for what he considers useful to himself, will seem to cause trouble for those who have not understood similarly *** Why does he not rather adopt thanksgiving instead of foolish talking and coarse jesting, which are not fitting,‖ <or> let us say the ·[·······] or wisdom or truth? For it did not seem to me that the word “thanksgiving,” taken in its usual sense, was connected with foolish talking and coarse jesting. It seemed to me, therefore, that he had adopted “thanksgiving” in|stead of, as it were, “graciousness,” not at all excluding what is gracious or charming and cheerful in conversations during times of relaxation, but forbidding foolish talking and coarse jesting as buffoonery; and he has set it forth very coherently *** then I sought whether anywhere the holy 220 scripture used the name “thankful/gracious” instead of “graciousness”;| I found, at least, in Proverbs “A gracious woman brings glory to a man,” but in the other editions instead of “A gracious woman,” “A woman of ch[···]·n I think † grace” was written *** when Paul said, “In the presence of God and before God we speak in Christ,” and used the word “before,” as the old testament also contains in many places, a sim|pler word, as it were “in the eyes” of God, those of Marcion's school heard more maliciously “We speak opposite to God in Christ,” as if contrary to the will of God, whom they say is another creator besides him, but they say that Paul speaks in Christ both things, that is, in the presence of the one who they say is good and contrary to the one who they say is the creator | *** For “to believe in him who raised Jesus our Lord from the dead,” they will hear as other than the God in whom Abraham believed and they say that the Jews believe in God as Abraham believed, but they do not believe in him who raised Jesus our Lord from the dead *** and the Jews, not believing | that Jesus our Lord was raised from the dead, do not believe in him who raised our Lord Jesus Christ from the dead; and not believing this, they do not believe in God; wherefore there is not in them faith of the sort which Abraham, believing in God, had, a faith reckoned as righteousness *** 222 now “for his sake alone” has been taken instead of “concerning him alone”; but also “for our sake” instead of “concerning us”; for it was not so that Abraham, who was before Moses, might be benefited by encountering his later writing. But if “It was reckoned to him as righteousness” was not written concerning Abraham alone but also concerning us, the word as it were proclaiming beforehand the righteousness from faith that would be reckoned to those who believe in him who raised Jesus Christ from the dead, pay more careful attention, lest only and everyone who has been raised with Christ believes in him who raised Jesus our Lord from the dead, so that one might say “And he raised us up with him and made us sit with him in the heavenly places in Christ;” but he was raised with Christ who has become conformed to his resurrection and because he has died with him, he lives with him; for if we have died with him, we will also live with him; and he died with Christ, since Christ also, having died to sin, died once for all; and he himself, having died to sin, lives with Christ; and he lives with Christ who walks in newness of life *** For he was raised for our justification by his own resurrec|tion, justifying us who have become conformed to his resurrection *** who was delivered up for the 224 sins of that believer and was raised for his justifi‖cation ··

τῇ ἑαυτοῦ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταέτης που ὑπάρχων», καὶ φήσει ὅτι οὐκ ἦν ἑκατονταέτης που Ἀβραὰμ τότε *** [Rom. 4, 23-25] «Οὐκ ἐγράφη δὲ διὰ αὐτὸν μόνον ἀλλὰ καὶ δι' ἡμᾶς» 218 ἀλλὰ ταῦτα γέ|γραπται, ὡς μὲν ἐσχημάτισεν τὴν λέξιν Παῦλος, «δι' αὐτόν», ἅτε ἰδιώτης τῷ λόγῳ τυγχάνων, ὡς δὲ νενόηκεν ἀντὶ τοῦ «περὶ αὐτοῦ» *** Οὐκ εὐχερὲς γὰρ ἐκλαβεῖν τὸ βούλημα αὐτοῦ ἢ καὶ ἄλλων γραφῶν, ἐπὰν διὰ μὲν τὴν ἐν τῷ φράζειν ἰδιωτείαν ἕτερον τοῦ νενοημένου τὸ γεγραμμένον <ᾖ> ἢ διὰ τὸ κατὰ τὴν λέ|ξιν δυσθήρατον ἐγχωρῇ πλείονας ἐκδοχὰς γίνεσθαι τοῦ γεγραμμένου, ὧν ἑκάστην πρὸς τὸ νομιζόμενον ἑαυτῷ χρήσιμον ἕκαστος τῶν διαφόρως νοούντων παραδεξάμενος δόξει τοῖς μὴ ὁμοίως νενοηκόσιν παρέχειν πράγματα *** Τί μᾶλλον ἀντὶ μωρολογίας καὶ εὐτραπελίας οὐκ ἀνηκόν‖των πα ραλαμβάνει τὴν εὐχαριστίαν <ἢ> φέρε εἰπεῖν τὴν ·[·······] ἢ τὴν σοφίαν ἢ τὴν ἀλήθειαν; Οὐ γὰρ ἐδόκει μοι συνηρτῆσθαι τὸ «εὐχαριστίας» κατὰ τὴν συνήθειαν λαμβανόμενον ὄνομα πρὸς τὴν μωρολογίαν καὶ εὐτραπελίαν. Ἔδοξεν οὖν μοι τὴν εὐχαριστίαν ἀν|τὶ τῆς οἱονεὶ εὐχαριτίας παρειληφέναι, μὴ ἀποκλείων μέν ποτε ἐν ταῖς ἀνέσεσι τὸ ἐν ὁμιλίαις εὔχαριν ἢ χαρίεν καὶ φαῖδρον ἀπαγορεύων δὲ ὡς βωμολοχίαν τὴν μωρολογίαν καὶ εὐτρα πελίαν· καὶ πάνυ τε ἠρτημένως παρέθηκεν *** εἶτ' ἐζήτουν εἴ που ἡ ἱερὰ 220 γραφὴ τῇ «εὐχάριστος» ὀνομασίᾳ ἀντὶ τῆς «εὐχαριτίας» ἐχρήσα|το· εὗρον γοῦν ἐν ταῖς Παροιμίαις «Γυνὴ εὐχάριστος ἐγείρει ἀνδρὶ δόξαν», ἐν δὲ ταῖς λοιπαῖς ἐκδόσεσιν ἀντὶ τοῦ «Γυνὴ εὐχάριστος» «Γυνὴ χ[···]·ν οἶμαι † η χάρις γέγραπτο *** εἰπόντος τοῦ Παύλου· «Ἐνώπιον τοῦ Θεοῦ καὶ ἐναντίον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν», καὶ χρησαμένου τῇ «ἐναντίον», ὡς καὶ πολλαχοῦ ἡ παλαιὰ διαθήκη περιέχει, λέξει ἁ|πλούστερον οἱονεὶ «ἐν ὀφθαλμοῖς» τοῦ Θεοῦ, οἱ ἀπὸ Μαρκίωνος κακουργότερον ἤκουσαν τοῦ «Κατεναντίον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν» οἱονεὶ ἐναντίως τῷ βουλήματι τοῦ Θεοῦ οὗ λέγουσιν ἑτέρου παρ' αὐτὸν δημιουργοῦ, ἐν Χριστῷ δέ φασιν λαλεῖν τὸν Παῦλον ἀμφότερα τό τε ἐνώπιον τοῦ ὡς λέγουσιν ἀγαθοῦ καὶ τὸ ἐναντίον ὥς φασιν τοῦ δημιουργοῦ | *** Τὸ γὰρ πιστεύειν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν, ἐκεῖνοι μὲν ἀκούσονται ὡς ἕτερον τοῦ Θεοῦ ᾧ ἐπίστευσεν Ἀβραὰμ καί φασιν ὅτι Ἰουδαῖοι πιστεύουσιν μὲν τῷ Θεῷ ὡς ἐπίστευσεν Ἀβραάμ, οὐ μὴν πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν *** καὶ Ἰουδαῖοι δὲ μὴ πιστεύοντες | ὅτι ἠγέρθη Ἰησοῦς ὁ Κύριος ἡμῶν ἐκ νεκρῶν οὐ πιστεύουσιν ἐπὶ τὸν ἐγείραντα τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐκ νεκρῶν· τούτῳ δὲ μὴ πιστεύοντες οὐ πιστεύουσιν τῷ Θεῷ· διὸ οὐκ ἔστιν ἐν αὐτοῖς πίστις ὁποίαν πιστεύων τῷ Θεῷ Ἀβραὰμ εἶχεν πίστιν λελογισμένην εἰς δικαιοσύνην *** 222 νῦν τὸ δι' αὐτὸν μόνον εἴληπται ἀντὶ τοῦ περὶ αὐτοῦ μόνου· ἀλλὰ καὶ τὸ δι' ἡμᾶς ἀντὶ τοῦ περὶ ἡμῶν· οὐ γὰρ ἵνα Ἀβραὰμ ἐντυχὼν ὁ Μωϋσέως προγενέστερος τῷ μεταγε νεστέρῳ αὐτοῦ γράμματι ὠφεληθῇ. Εἰ δὲ οὐ περὶ τοῦ Ἀβραὰμ μόνου γέγραπται τὸ «Ἐλογίσθη αὐτῷ εἰς δικαιοσύνην» ἀλλὰ καὶ περὶ ἡμῶν, οἱονεὶ προαναφωνοῦντος τοῦ λόγου τὴν λογισθησομένην ἐκ πίστεως δικαιοσύνην τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν Χριστὸν ἐκ νεκρῶν, πρόσχες ἐπιμελέστερον μήποτε μόνος καὶ πᾶς πιστεύει ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν ὁ συνεγερθεὶς Χριστῷ, ὥστ' ἂν εἰπεῖν «Καὶ συνήγειρεν καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χρισ τῷ·» συνηγέρθη δὲ Χριστῷ ὁ σύμμορφος γενόμενος τῇ ἀναστάσει αὐτοῦ καὶ διὰ τὸ συναποτεθνηκέναι συζῶν αὐτῷ· εἰ γὰρ συναπεθάνομεν, καὶ συζήσομεν· συναπέθανεν δὲ Χριστῷ, ἐπεὶ καὶ Χριστὸς ἀποθανὼν τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· καὶ αὐτὸς ἀποθανὼν τῇ ἁμαρτίᾳ συζῇ Χριστῷ· ζῇ δὲ Χριστῷ ὁ ἐν καινότητι ζωῆς περιπα τῶν *** Ἠγέρθη γὰρ διὰ τὴν δικαίωσιν ἡμῶν τῇ ἀναστά|σει ἑαυτοῦ, δικαιῶν ἡμᾶς συμμόρφους γενομένους τῇ ἀναστάσει αὑτοῦ *** ὃς παρεδόθη διὰ τὰ αὐτοῦ 224 ἐκείνου ἁμαρτήματα τοῦ πιστεύοντος καὶ ἀνέστη διὰ τὴν τούτου δι‖καίω σιν ··