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variously in each word, well adorned with wisdom, but also boasting in the pompous language of the Greeks, speaking Attic, Aeolic, and Doric, * some of those among the Corinthians who worked up the factions and dissensions, to whom the epistle was sent. And he confessed that using Hebrew words and teaching the law was a spiritual gift, but nevertheless, tearing down the other pompous aspects of the Greek language, he said that he spoke in tongues more than they, because he was a Hebrew of Hebrews, brought up at the feet of Gamaliel, whose Hebrew writings he places among things to be praised and as gifts of the Spirit's endowment *; wherefore also writing to Timothy about the same things he said, "that from a youth you have known the holy scriptures." And furthermore, adding for 2.169 those who sprang from Greek poets and orators, asserting the same things, he likewise said, "I speak in tongues more than all of you," in order to show that he was also surpassingly experienced in Greek learning. For even his character indicates that he possesses preliminary education, whom * the Epicureans and Stoics could not withstand, being overturned by his learned reading of the altar's inscription which was inscribed "to the unknown god," which was read literally by him and immediately expressed interpretively, "Whom you worship in ignorance, this One I proclaim to you," and again when he said, "One of their own prophets has said, 'Cretans are always liars, evil beasts, lazy gluttons,'" in order to point out Epimenides, who was an ancient philosopher and founder of the idol among the Cretans; from whom also Callimachus the Libyan applied the testimony to himself, speaking falsely concerning Zeus: Cretans are always liars; for a tomb, O lord, the Cretans fashioned for you, but you did not die; for you are forever. And you see how the holy apostle speaks about tongues, "but I would rather speak five words in church with my mind" that is, through interpretation, "to utter." Just as the prophet, in the Holy Spirit, bringing to light what has been supplied beforehand to the mind through prophecy, benefits the hearers, so also "I desire," he says, "to speak for the hearing of the church and for edification, and not through the pomposity of Greek and Hebrew to build up himself who knows, and not the church, through the language he understands." But you have added, O Marcion, "for the sake of the law," as if the apostle said, "I desire to speak five words in the church for the sake of the law." Be ashamed, you second Babylon and new promiscuity of Sodom. How long will you confuse the tongues? How long will you dare to act against those who are 2.170 in no way wronged by you? For you seek to do violence to angelic powers, by casting out the words of truth from the church, saying to the holy Lot, "Bring out the men." And what you attempt, you attempt against yourself, but you will not cast out the words of truth, but you strike yourself with blindness and live in a darkened night, groping for the door and not finding it until the sun rises and you see the day of judgment; in which also fire will meet your falsehood. For this awaits you, as you see. For "for the sake of the law" is not found in the apostle, and this has been fabricated by you. But even if the apostle had said "for the sake of the law," he would have said it in harmony with his own Lord, not that he might destroy the law, but that he might fulfill it. 14 and 22 scholion. "It is written in the law, 'With other tongues and with other lips I will speak to this people.'" 14 and 22 refutation. If the Lord did not fulfill the things foretold in the law, what need was there for the apostle to bring to remembrance the things from the law that are fulfilled in the new covenant? As also the Savior showed that he himself was the one who spoke then in the law and who decreed by way of a threat to them, saying, "Wherefore I was grieved with that generation, and said, They do always err in their heart, and I swore if they shall enter into my rest";

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ποικίλως ἐν ἑκάστῃ λέξει καλῶς μετὰ σοφίας ποικιλθείσας, ἀλλὰ καὶ τὴν κομπώδη γλῶσσαν τῶν Ἑλλήνων αὐχοῦντες, τὸ ἀττικίζειν καὶ αἰολίζειν καὶ ∆ωρικῶς φθέγγεσθαι, * τινὲς τῶν παρὰ τοῖς Κορινθίοις τὰς πτύρσεις καὶ στάσεις ἐργασαμένων, οἷς ἡ ἐπιστολὴ ἐπεστέλλετο. καὶ ὡμολόγησε μὲν χάρισμα εἶναι πνευματικὸν τὸ ταῖς Ἑβραϊκαῖς λέξεσι κεχρῆσθαί τε καὶ τὸν νόμον διδάσκειν, οὐ μὴν ἀλλὰ καὶ τὰ ἄλλα κομπώδη καθελὼν τῆς τῶν Ἑλλήνων γλώσσης ἔφησεν μᾶλλον γλώσσαις αὐτὸν αὐτῶν λαλοῦντα διὰ τὸ εἶναι αὐτὸν Ἑβραῖον ἐξ Ἑβραίων, παρὰ τοὺς πόδας Γαμαλιὴλ ἀνατεθραμμένον, ὧν Ἑβραίων τὰ γράμματα ἐν ἐπαίνοις τίθησι καὶ τῆς τοῦ πνεύματος δωρεᾶς ὄντα χαρίσματα *· διὸ καὶ περὶ τῶν αὐτῶν καὶ Τιμοθέῳ γράφων ἔλεγεν «ὅτι ἀπὸ νεότητος ἱερὰ γράμματα ἔμαθες». ἔτι δὲ προστιθεὶς πρὸς 2.169 τοὺς ἀπὸ Ἑλλήνων ποιητῶν καὶ ῥητόρων ὁρμωμένους τὰ ἴσα φάσκων ὁμοίως ἔφη «πάντων πλέον ὑμῶν λαλῶ γλώσσαις», ἵνα δείξῃ καὶ τῆς Ἑλληνικῆς παιδείας αὐτὸν ἐν πείρᾳ ὑπερβαλλόντως γεγενῆσθαι. καὶ γὰρ καὶ ὁ χαρακτὴρ αὐτοῦ σημαίνει αὐτὸν ὑπάρχειν ἐν προπαιδείᾳ, οὗ * οὐκ ἠδυνήθησαν Ἐπικούρειοι καὶ Στωϊκοὶ ἀντιστῆναι, ἀνατρεπόμενοι διὰ τῆς λογίως παρ' αὐτοῦ ἀναγνωσθείσης τοῦ βωμοῦ ἐπιγραφῆς τῆς ἐπιγεγραμμένης «τῷ θεῷ ἀγνώστῳ», ῥητῶς ἀναγνωσθείσης παρ' αὐτοῦ καὶ εὐθὺς μεταφραστικῶς ῥηθείσης «ὃν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν», καὶ πάλιν φήσαντος «εἶπέν τις ἴδιος αὐτῶν προφήτης· Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί», ἵνα τὸν Ἐπιμενίδην δείξῃ, ἀρχαῖον ὄντα φιλόσοφον καὶ κτιστὴν τοῦ παρὰ Κρησὶν εἰδώλου· ἀφ' οὗπερ καὶ Καλλίμαχος ὁ Λίβυς τὴν μαρτυρίαν εἰς ἑαυτὸν συνανέτεινε, ψευδῶς περὶ ∆ιὸς λέγων· Κρῆτες ἀεὶ ψεῦσται· καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο, σὺ δ' οὐ θάνες· ἐσσὶ γὰρ αἰεί. καὶ ὁρᾷς πῶς διηγεῖται περὶ γλωσσῶν ὁ ἅγιος ἀπόστολος, «ἀλλὰ θέλω πέντε λόγους ἐν ἐκκλησίᾳ τῷ νοΐ μου» τουτέστιν διὰ τῆς ἑρμηνείας «φράσαι». ὡς ὁ προφήτης ἐν πνεύματι ἁγίῳ εἰς τὸν νοῦν προκεχορηγημένα φέρων εἰς φῶς διὰ τῆς προφητείας ὠφελεῖ τοὺς ἀκούοντας, οὕτως κἀγὼ θέλω, φησί, λαλῆσαι εἰς ἀκοὴν τῆς ἐκκλησίας καὶ οἰκοδομὴν καὶ μὴ διὰ τοῦ κόμπου Ἑλληνίδος τε καὶ Ἑβραΐδος ἑαυτὸν οἰκοδομεῖν τὸν εἰδότα καὶ οὐχὶ τὴν ἐκκλησίαν δι' ἧς ἐπίσταται γλώσσης. σὺ δὲ προσέθηκας, ὦ Μαρκίων, τό «διὰ τὸν νόμον», ὡς τοῦ ἀποστόλου λέγοντος «θέλω πέντε λόγους ἐν ἐκκλησίᾳ λαλῆσαι διὰ τὸν νόμον». αἰδέσθητι, Βαβυλὼν δευτέρα καὶ καινὴ Σοδόμων πολυμιξία. ἕως πότε συγχεῖς τὰς γλώσσας; ἕως πότε τολμᾷς κατὰ τῶν ὑπὸ σοῦ 2.170 μηδὲν ἀδικουμένων; ζητεῖς γὰρ βιάσασθαι ἀγγελικὰς δυνάμεις, ἐκβαλὼν τοὺς λόγους τῆς ἀληθείας ἀπὸ τῆς ἐκκλησίας φάσκων τῷ Λὼτ τῷ ἁγίῳ «ἐξάγαγε τοὺς ἄνδρας». καὶ ὃ ἐπιχειρεῖς κατὰ σεαυτοῦ ἐπιχειρεῖς, τοὺς δὲ λόγους τῆς ἀληθείας οὐκ ἐκβαλεῖς, ἀλλὰ σεαυτὸν πατάσσεις ἐν ἀορασίᾳ καὶ ἐν νυκτὶ ἐζοφωμένῃ διάγεις, ψηλαφῶν τὴν θύραν καὶ μὴ εὑρίσκων ἕως ἀνατείλῃ ὁ ἥλιος καὶ ἴδῃς τὴν ἡμέραν τῆς κρίσεως· ἐν ᾗ καὶ τὸ πῦρ ἀπαντήσεται τῇ σῇ ψευδηγορίᾳ. τοῦτο γάρ σε ἐκδέχεται, ὡς ὁρᾷς. οὔτε γὰρ κεῖται παρὰ τῷ ἀποστόλῳ τό «διὰ τὸν νόμον» καὶ παρὰ σοῦ τοῦτο πεποιήτευται. εἰ δὲ καὶ ἔλεγεν ὁ ἀπόστολος «διὰ τὸν νόμον», συνᾳδόντως ἔλεγεν τῷ ἑαυτοῦ κυρίῳ, οὐχ ἵνα καταλύσῃ τὸν νόμον, ἀλλ' ἵνα πληρώσῃ. ˉιˉδ 20καὶ20 ˉκˉβ 20σχόλιον20. «Ἐν τῷ νόμῳ γέγραπται ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω πρὸς τὸν λαὸν τοῦτον». ˉιˉδ 20καὶ20 ˉκˉβ 20ἔλεγχος20. Εἰ μὴ ἐπλήρωσε κύριος τὰ ἐν τῷ νόμῳ προειρημένα, τίς ἦν χρεία τὸν ἀπόστολον ὑπομνῆσαι τὰ ἀπὸ νόμου ἐν καινῇ διαθήκῃ πληρούμενα; ὡς καὶ ὁ σωτὴρ ἔδειξεν ὅτι αὐτὸς ἦν ὁ καὶ τότε ἐν νόμῳ λαλήσας καὶ κατὰ ἀπειλὴν ὁρίσας αὐτοῖς λέγων «διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ, καὶ ὤμοσα εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου»·