Exposition on Galatians 4.1–6.18
Latin text: Souter, TS 9.2 (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.1Souter, Texts and Studies 9.2 2:323
Dico autem: quanto tempore heres paruulus est, nihil differt a seruo, cum dominus sit omnium,
"Now I say: as long as the heir is a child, he differs nothing from a slave, though he is lord of all,"
Gal 4:1 (quotation, high confidence)
Notes and citation
Summary: Lemma of Gal 4:1.
Cite (SBL): Pelagius, Comm. Gal. 4.1 (Souter, Texts and Studies 9.2 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-1
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.2Souter, Texts and Studies 9.2 2:323
sed sub tutoribus est et actoribus usque ad praefinitum diem a patre.
"but he is under guardians and managers until the day appointed by the father."
Gal 4:2 (quotation, high confidence)
Notes and citation
Summary: Lemma of Gal 4:2.
Notes on the original text
- Digital text corrected (OCR slip): tuloribus → tutoribus; praejinitum → praefinitum.
Cite (SBL): Pelagius, Comm. Gal. 4.2 (Souter, Texts and Studies 9.2 2:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-2
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.3Souter, Texts and Studies 9.2 2:323–324
ita et nos, cum essemus paruuli. Quia dominatum in illis sacerdotes et principes exercebant, quos tutores et actores appella[n]t. modo autem non dominari, sed formam praebere iubentur, quia sacerdotale genus sumus, et omnia communiter, quamuis per illos percipi[a]mus sacramenta. Sub elementis mundi eramus seruientes . Dierum et temporum, quae fuerant eorum infirmitati necessaria pro temporis qualitate.
"So we too, when we were children." Because the priests and princes exercised dominion over them, whom he calls guardians and managers. But now they are commanded not to dominate but to provide a pattern, because we are a priestly race, and all things are common, although we receive the sacraments through them. "We were enslaved under the elements of the world." Of days and times, which were necessary for their weakness, given the character of the time.
Gal 4:3 (quotation, high confidence) · 1 Pet 2:9 (allusion, high confidence) · 1 Pet 5:3 (allusion, high confidence)
Notes and citation
Summary: Israel's priests ruled as guardians; Christian clergy must lead by example, since all are a priestly people.
- Souter brackets the n of appellant and the a of percipiamus; left out.
Topics: Church office
Cite (SBL): Pelagius, Comm. Gal. 4.3 (Souter, Texts and Studies 9.2 2:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-3
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.4Souter, Texts and Studies 9.2 2:324
At ubi uenit plenitudo temporis , misit deus filium suum. Inpletum est tempus, quando iam legem per malam consuetudinem nemo poterat custodire. Factum ex muliere. Hic mulieris nomen non corruptionis, sed sexus significat, sicut [et] Eua, statim ut facta est, ‘ mulier appellatur.’ Factum sub lege ,
"But when the fullness of time came, God sent his Son." The time was fulfilled when no one could any longer keep the law because of bad habit. "Made of a woman." Here the name "woman" signifies not corruption but sex, as Eve too, as soon as she was made, "is called woman." "Made under the law,"
Gal 4:4 (quotation, high confidence) · Gen 2:23 (quotation, high confidence)
Notes and citation
Summary: Christ came when bad habit made the law unkeepable; "woman" refers to sex, not loss of virginity.
- Souter brackets et; left out.
Notes on the original text
- Digital text corrected (OCR slip): Hie → Hic.
Topics: Christology
Cite (SBL): Pelagius, Comm. Gal. 4.4 (Souter, Texts and Studies 9.2 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-4
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.5Souter, Texts and Studies 9.2 2:324
ut eos qui sub lege erant redimeret. Quia, si sub lege factus non esset, Iudaeos saluare non poterat, gentes uero poterat positus sub lege redimere. Ut adoptionem filiorum reciperemus. Non enim omnes recepissemus adoptionem, si factus sub lege non esset.
"to redeem those who were under the law." Because if he had not been made under the law, he could not save the Jews; but he could redeem the gentiles while placed under the law. "So that we might receive the adoption of sons." For not all would have received adoption, if he had not been made under the law.
Gal 4:5 (quotation, high confidence)
Notes and citation
Summary: Christ was born under the law to redeem both Jews and gentiles.
Notes on the original text
- Digital text corrected (OCR slip): jiliorum → filiorum.
Cite (SBL): Pelagius, Comm. Gal. 4.5 (Souter, Texts and Studies 9.2 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-5
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.6Souter, Texts and Studies 9.2 2:324
Quoniam estis filii dei , misit deus spiritum filii sui in corda nostra clamantem ‘ abba pater.’ Ex hoc nos probat filios esse dei, quo[d] spiritum Christi accepimus.
"Because you are sons of God, God has sent the Spirit of his Son into our hearts, crying 'Abba, Father.'" From this he proves that we are sons of God: that we have received the Spirit of Christ.
Gal 4:6 (quotation, high confidence)
Notes and citation
Summary: The Spirit of Christ proves believers are God's sons.
- Souter brackets the d of quod; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; word split in OCR; line number 15 leaked from the page): 1 5 filii → filii; Jilii sui in cor da → filii sui in corda; pater.1 → pater.’.
Cite (SBL): Pelagius, Comm. Gal. 4.6 (Souter, Texts and Studies 9.2 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-6
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.7Souter, Texts and Studies 9.2 2:324
Itaque iam non es[t] seruus, sed filius: si autem filius, et heres per deum. Quid uis iterum seruus esse, qui iam filius et heres effectus es ?
"So you are no longer a slave, but a son; and if a son, also an heir through God." Why do you wish to be a slave again, you who have already been made son and heir?
Gal 4:7 (quotation, high confidence)
Notes and citation
Summary: Sons and heirs should not return to slavery.
- Souter brackets the t of est; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; word split in OCR): es\t] → es[t]; eff ectus → effectus.
Cite (SBL): Pelagius, Comm. Gal. 4.7 (Souter, Texts and Studies 9.2 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-7
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.8Souter, Texts and Studies 9.2 2:324
Sed tunc quidem nescientes deum , hi[i]s qui [ natura ] non sunt di seruistis:
"But then, not knowing God, you served those who are not gods:"
Gal 4:8 (quotation, high confidence)
Notes and citation
Summary: Lemma of Gal 4:8.
- Souter brackets natura ("by nature") and an i in hiis; left out.
Notes on the original text
- Digital text corrected (OCR misread brackets; OCR slip): nesdentes → nescientes; hi\i\s → hi[i]s.
Cite (SBL): Pelagius, Comm. Gal. 4.8 (Souter, Texts and Studies 9.2 2:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-8
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.9Souter, Texts and Studies 9.2 2:324–325
nunc autem , ubi cognouistis deum. Conuertit se ad illos qui ex gentibus crediderant, et arguit illos, quia dies festos et tempora Iudaeorum obseruare uelint, sicut antea ad idola faciebant: nam et Iudaeis isti dies idcirco concessi sunt, ne eos amore festiuitatis idolis exhiberent. Immo potius cogniti estis a deo. Qui ante ignorabamini ab illo qui non nouit iniquos, et non illum uos quaesistis, sed ille uos perditos requisiuit. Quo modo conuertimini iterum ad infirma et egena elementa, quibus rursum seruire uultis?
"but now, when you have known God." He turns to those who had believed from among the gentiles, and rebukes them because they wished to observe the feast days and times of the Jews, as they had done before for idols: for these days were granted to the Jews too for this reason, lest out of love of festivity they offer them to idols. "Or rather have been known by God." You who before were not known by him who does not know the wicked; and you did not seek him, but he sought you out when you were lost. "How do you turn again to the weak and beggarly elements, which you wish to serve again?"
Gal 4:9 (quotation, high confidence)
Notes and citation
Summary: Gentile converts must not adopt Jewish feasts, which were concessions to keep Israel from idols.
Notes on the original text
- Digital text corrected (OCR slip): ludaeorum → Iudaeorum; ilium → illum; injirma → infirma.
Cite (SBL): Pelagius, Comm. Gal. 4.9 (Souter, Texts and Studies 9.2 2:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-9
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.10Souter, Texts and Studies 9.2 2:325
dies obseruatis et menses et tempora et annos. Nos non similiter obseruamus: non enim calendas colimus nec dies festos, sicut illi in luxuria et epulis, sed [spiritalem festiuitatem] in sinceritatis et [in] ueritatis azymis celebramus.
"You observe days and months and times and years." We do not observe them in the same way: for we do not keep the calends or the feast days, as they do in luxury and feasting, but we celebrate with the unleavened bread of sincerity and truth.
Gal 4:10 (quotation, high confidence) · 1 Cor 5:8 (allusion, high confidence)
Notes and citation
Summary: Christians keep a spiritual feast, not the Jewish calendar of days.
- Souter brackets "a spiritual festival" and in; left out.
Cite (SBL): Pelagius, Comm. Gal. 4.10 (Souter, Texts and Studies 9.2 2:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-10
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.11Souter, Texts and Studies 9.2 2:325
Timeo [uos,] ne forte sine causa laborauerim in uobis. Nihil enim profeci Christianos uos faciendo, si i[s]ta iterum obseruatis.
"I fear lest perhaps I have labored over you in vain." For I have achieved nothing by making you Christians, if you observe these things again.
Gal 4:11 (quotation, high confidence)
Notes and citation
Summary: Returning to the observances would undo Paul's work.
- Souter brackets uos and the s of ista; left out.
Cite (SBL): Pelagius, Comm. Gal. 4.11 (Souter, Texts and Studies 9.2 2:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-11
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.12Souter, Texts and Studies 9.2 2:325
Estote sicut [et] ego , qu[on]ia[m ] et ego sicut uos. fratres , obsecro uos , nihil me laesistis. Ut merito putetis me inimicitiarum, et non salutis uestrae causa moueri.
"Be as I am, because I also am as you. Brothers, I beseech you, you have done me no wrong." That is, you have given me no ground for you to think that I am moved by enmity and not for the sake of your salvation.
Gal 4:12 (quotation, high confidence)
Notes and citation
Summary: Paul speaks out of concern for their salvation, not resentment.
- The comment reads literally "so that you might rightly think that I am moved by enmity"; the sense is rendered. Souter brackets et and letters of quoniam; left out.
Cite (SBL): Pelagius, Comm. Gal. 4.12 (Souter, Texts and Studies 9.2 2:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-12
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.13Souter, Texts and Studies 9.2 2:325–326
Scitis [autem] quia per infirmitatem carnis euangelizaui uobis prius. Uel passionum, uel etiam naturalem, quia thesaurum gratiae in uasis fictilibus baiulabat.
"You know that through weakness of the flesh I preached the gospel to you before." Either of sufferings or even natural weakness, because he carried the treasure of grace in earthen vessels.
Gal 4:13 (quotation, high confidence) · 2 Cor 4:7 (allusion, high confidence)
Notes and citation
Summary: Paul first preached in bodily weakness.
- Souter brackets autem; left out.
Cite (SBL): Pelagius, Comm. Gal. 4.13 (Souter, Texts and Studies 9.2 2:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-13
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.14Souter, Texts and Studies 9.2 2:326
Et temptationem uestram [in] carne mea non spreuistis neque respuistis. Grandis temptatio discipuli est, si uir sanctus aut infirmetur aut impune laedatur; sed ideo hic ista pati permittuntur a deo, ut uirtutem [in] infirmitate perficiant, et ut corruptionem hanc sentientes incorruptam uitam maiore studio et amore perquirant. Sed sicut angelum [dei] excepistis me. Cum se angelo comparatum gaudet, probat angelos hominibus esse maiores. Sicut Christum Iesum. Non solum ut angelum.
"And your trial in my flesh you did not despise or reject." It is a great trial for a disciple if a holy man is sick or harmed with impunity; but God allows these things to be suffered here so that they may perfect power in weakness, and so that, feeling this corruption, they may seek incorruptible life with greater zeal and love. "But you received me as an angel." When he rejoices at being compared to an angel, he proves that angels are greater than men. "As Christ Jesus." Not only as an angel.
Gal 4:14 (quotation, high confidence)
Notes and citation
Summary: The Galatians received Paul in his weakness as an angel, even as Christ.
- Souter brackets in twice and dei ("of God"); left out.
Notes on the original text
- Digital text corrected (OCR slip): came → carne; hie → hic; lesum → Iesum.
Cite (SBL): Pelagius, Comm. Gal. 4.14 (Souter, Texts and Studies 9.2 2:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-14
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.15Souter, Texts and Studies 9.2 2:326
Ubi est ergo beatitudo uestra? Qua me tunc taliter suscepistis. Testimonium [enim] perhibeo uobis qui[a], si fieri posset , oculos uestros eruissetis et dedissetis mihi. Ostendit quanta eum caritate dilexerint et quo modo se totos eius doctrinae tradiderint, qui ea quae carissima sunt corporis sui membra, eidem tradere cuperent, hanc solam euangelico lumini dignam esse uicissitudinem arbitrantes, si sua lumina reddidissent.
"Where then is your blessedness?" With which you then received me so. "For I bear you witness that, if it had been possible, you would have plucked out your eyes and given them to me." He shows with how great love they loved him and how they gave themselves wholly to his teaching, since they wished to give him the dearest members of their body, thinking this the only worthy return for the light of the gospel: to give back their own eyes.
Gal 4:15 (quotation, high confidence)
Notes and citation
Summary: The Galatians once loved Paul so much they would have given him their eyes.
- Souter brackets enim and the a of quia; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket): [enim\ → [enim].
Cite (SBL): Pelagius, Comm. Gal. 4.15 (Souter, Texts and Studies 9.2 2:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-15
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.16Souter, Texts and Studies 9.2 2:326–327
Ergo inimicus uobis factus sum uerum dicens uobis. Haec est condicio ueritatis, ut eam semper inimicitiae prosequantur, sicut per adulationem perniciosae amicitiae conquiruntur: libenter enim quod delectat auditur, et offendit omne quot nolumus. ita ergo et hi[i] diligere coeperant sabbati otium et dierum festorum epulas, praedicantes contra apostolum, qui omnem continentiam suo illis monstrabat exemplo.
"So have I become your enemy by telling you the truth?" This is the condition of truth, that enmities always follow it, as harmful friendships are acquired through flattery: for what delights is heard gladly, and everything we do not want offends. So these too had begun to love the leisure of the sabbath and the banquets of feast days, preaching against the apostle, who showed them all self-restraint by his example.
Gal 4:16 (quotation, high confidence)
Notes and citation
Summary: Truth makes enemies; the Galatians preferred sabbath leisure and feasts to Paul's self-restraint.
Notes on the original text
- Digital text corrected (OCR dropped punctuation; OCR slip; word split in OCR): f actus → factus; earn → eam; si cut → sicut; conquiruntur libenter → conquiruntur: libenter.
Cite (SBL): Pelagius, Comm. Gal. 4.16 (Souter, Texts and Studies 9.2 2:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-16
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.17Souter, Texts and Studies 9.2 2:327
Aemulantur uos non bene , sed excludere uos uolunt , ut illos aemulemini. Aemulus et imitator potest et inimicus intellegi, sed non bene aemulatur qui, ut alium deiciat, non ut ipse proficiat, aemulatur. [ Aemulamini autem meliora.]
"They are zealous for you not well, but they wish to shut you out, so that you may be zealous for them." A rival and imitator can also be understood as an enemy; but he is not zealous well who is zealous in order to cast another down, not to advance himself.
Gal 4:17 (quotation, high confidence)
Notes and citation
Summary: The rivals' zeal aims to exclude, not to build up.
- Souter brackets "But be zealous for better things"; left out.
Notes on the original text
- Digital text corrected (word split in OCR): excluder e → excludere.
Cite (SBL): Pelagius, Comm. Gal. 4.17 (Souter, Texts and Studies 9.2 2:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-17
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.18Souter, Texts and Studies 9.2 2:327
bonum [autem] aemulamini [in bono ] semper, [et] non solum cum praesens sum apud uos . Nolite illos aemulari, sed bonum semper aemulamini, non in praesentia mei tantum.
"Be zealous for the good always, not only when I am present with you." Do not emulate them, but always emulate the good, not only in my presence.
Gal 4:18 (quotation, high confidence)
Notes and citation
Summary: Pursue the good always, not just in Paul's presence.
- Souter brackets autem, "in good," and et; left out.
Notes on the original text
- Digital text corrected (OCR misread brackets): bonum [autem\ aemulamini \in bono ] semper, \et\ → bonum [autem] aemulamini [in bono ] semper, [et].
Cite (SBL): Pelagius, Comm. Gal. 4.18 (Souter, Texts and Studies 9.2 2:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-18
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.19Souter, Texts and Studies 9.2 2:327
Filioli mei . Per euangelium geniti in lucem ueritatis [atque iustitiae]. Quos iterum parturio. Iterum me dolorem et gemitum sustinere fecistis. ostendit hominem per paenitentiam posse renasci. Donec formetur Christus in uobis. In illo uere Christus formatur, qui uirtutem fidei eius intellegit, et in quo omnis conuersatio eius exprimitur atque depingitur.
"My little children." Born through the gospel into the light of truth. "With whom I am again in labor." You have made me suffer pain and groaning again. He shows that a person can be reborn through repentance. "Until Christ is formed in you." Christ is truly formed in him who understands the power of his faith, and in whom all Christ's way of life is expressed and painted.
Gal 4:19 (quotation, high confidence)
Notes and citation
Summary: Through repentance one can be reborn until Christ's life is formed in him.
- Souter brackets "and righteousness"; left out.
Notes on the original text
- Digital text corrected (OCR slip): Donee → Donec; Christies → Christus.
Cite (SBL): Pelagius, Comm. Gal. 4.19 (Souter, Texts and Studies 9.2 2:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-19
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.20Souter, Texts and Studies 9.2 2:327–328
Uellem autem [ad]esse apud uos nunc. Quia quanta uos audire meremini, scribere tanta non possum. Et mutare uocem meam. Uocem blandientis patris in rigorem magistri uerterem arguentis. Quoniam confundor in uobis.
"I wish I could be present with you now." Because I cannot write as much as you deserve to hear. "And change my voice." I would turn the voice of a coaxing father into the rigor of a rebuking master. "Because I am confounded about you."
Gal 4:20 (quotation, high confidence)
Notes and citation
Summary: Paul wishes to come and speak sternly in person.
- Souter brackets ad- in adesse; left out.
Notes on the original text
- Digital text corrected (OCR slip): TJellem → Uellem; uerfcerem → uerterem.
Cite (SBL): Pelagius, Comm. Gal. 4.20 (Souter, Texts and Studies 9.2 2:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-20
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.21Souter, Texts and Studies 9.2 2:328
dicite mihi, sub lege uolentes esse. Detrimentum discipulorum confusio est magistri, sicut profectus eorum est gloria praeceptoris : confunditur autem, quia iam filii facti rursum serui esse cupiebant. Legem num legistis?
"Tell me, you who wish to be under the law." The loss of disciples is the confusion of the master, as their progress is the teacher's glory; and he is confounded because, having already been made sons, they wished to be slaves again. "Have you not read the law?"
Gal 4:21 (quotation, high confidence)
Notes and citation
Summary: The disciples' relapse shames their teacher.
Notes on the original text
- Digital text corrected (OCR slip): send esse → serui esse.
Cite (SBL): Pelagius, Comm. Gal. 4.21 (Souter, Texts and Studies 9.2 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-21
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.22Souter, Texts and Studies 9.2 2:328
scriptum [est] enim quod Abraham duos filios habuit, unum de ancilla et unum de libera:
"For it is written that Abraham had two sons, one by the slave woman and one by the free woman:"
Gal 4:22 (quotation, high confidence) · Gen 16:15 (allusion, high confidence) · Gen 21:2 (allusion, high confidence)
Notes and citation
Summary: Lemma of Gal 4:22.
- Souter brackets est; left out.
Notes on the original text
- Digital text corrected (words run together in OCR; OCR slips): duosfilios habuity unum de anciUa et unum de Ubera → duos filios habuit, unum de ancilla et unum de libera.
Cite (SBL): Pelagius, Comm. Gal. 4.22 (Souter, Texts and Studies 9.2 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-22
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.23Souter, Texts and Studies 9.2 2:328
sed [is] qui de ancilla , secundum carnem natus est; qui autem de libera , per repromissionem [dei]. Ismahel carn[al]is, Isaac fidei filius fuit: illum enim Abraham secundum carnalem usum genuit, istum contra naturam promissioni credendo suscepit.
"but the one by the slave woman was born according to the flesh; and the one by the free woman, through the promise." Ishmael was a son of the flesh, Isaac a son of faith: for Abraham begot the one in the carnal way, the other he received contrary to nature by believing the promise.
Gal 4:23 (quotation, high confidence)
Notes and citation
Summary: Ishmael was born naturally, Isaac by faith in the promise.
- Souter brackets is, dei, and -al- in carnalis; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): anciUa → ancilla; camem → carnem; Ismahei cam[al]is → Ismahel carn[al]is; ilium → illum; camalem → carnalem.
Cite (SBL): Pelagius, Comm. Gal. 4.23 (Souter, Texts and Studies 9.2 2:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-23
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.24Souter, Texts and Studies 9.2 2:328–329
Quae [quidem] per allegoriam sunt dicta. Hoc est, alia [l]ex aliis figurata. dedit autem regulam hoc loco apostolus intellegendi allegoricas rationes, scilicet ut manente historiae ueritate figuras testamenti ueteris exponamus. nam cum dixisset Abraham duas uxores uerissime habuisse, postea quae [prae]figurauerint demonstrauit, et hoc ipsum ibi fecit ubi aliqua sanctorum honeste gesta referuntur, non ubi peccata notantur. ceterum delicta dicere mysteria aut impossibilitatis aut ignorantiae deum est criminari, qui[a] aut aliter sua monstrare non potu[er]it sacramenta, aut certe nesciens sibi quorundam peccata necessaria, prius illa generaliter condemnarit; sed et postea reprehend[end]o atque uindicando. ostendit illa non se propter sua mysteria fieri uoluisse. praecepta uero difficile inuenies apostolum taliter exponentem, ne eorum uideretur eneruare uirtutem. Haec autem sunt duo testamenta. Uetus et nouum singulos populos generantia. Unum quidem a monte Sina in seruitutem generans . Iudaei metu etiam praesenti cogebantur ut serui; nos uero praemiis inuitamur ut liberi: et illi quasi serui praeter moralia praecepta etiam diuersis operibus premebantur; nobis autem quasi filiis mor[t]alibus monitis adimpletis seruilia onera auferuntur: et illi sacerdotibus suis ex debito seruientes tributa etiam reddere cogebantur; nos uero praeter caritatem nihil debentes, antestites nostros uoluntarie honoramus. Quae est Agar. Cuius typum habebat synagoga.
"Which things are said by allegory." That is, some things are figured by others. In this place the apostle gave a rule for understanding allegorical meanings: namely, that we expound the figures of the Old Testament while the truth of the history remains. For when he had said that Abraham truly had two wives, he afterwards showed what they prefigured; and he did this where honorable deeds of the saints are related, not where sins are recorded. For to call sins mysteries is to accuse God either of impossibility or of ignorance, as if either he could not show his sacraments otherwise, or certainly, not knowing that the sins of some were necessary for him, he first condemned them in general; but he also showed afterwards, by rebuking and punishing, that he did not wish them to be done for the sake of his mysteries. And you will hardly find the apostle expounding precepts in this way, lest he seem to weaken their force. "For these are the two testaments." The old and the new, each begetting its own people. "One from Mount Sinai, begetting for slavery." The Jews were compelled even by present fear, like slaves; but we are invited by rewards, like free men. They, like slaves, besides the moral precepts were also pressed by various works; but from us, as sons, once the moral admonitions are fulfilled, servile burdens are taken away. They, serving their priests by obligation, were also compelled to pay tributes; but we, owing nothing except love, honor our prelates voluntarily. "Which is Hagar." Whose type the synagogue bore.
Gal 4:24 (quotation, high confidence) · Rom 13:8 (allusion, medium confidence)
Notes and citation
Summary: Allegory must keep the truth of the history and never turn sins into mysteries; the two covenants are of slavery and freedom.
- Pelagius's rule for allegory is translated as written. Souter brackets quidem, the l of lex (giving "one thing from another"), prae- in praefigurauerint, the a of quia, -er- in potuerit, -end- in reprehendendo, and the t of mortalibus (giving "moral"); left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR stray mark): boneste → honeste; debeta → delicta; impossibibtatis → impossibilitatis; aut abter sua → aut aliter sua; prius ilia generabter → prius illa generaliter; ostendit ilia non → ostendit illa non; tabter → taliter; TJnum → Unum; seruitvtem → seruitutem; moraba → moralia; fibis mor[t]abbus → filiis mor[t]alibus; seruiba → seruilia; Aga/r → Agar.
Topics: Scripture and canon
Cite (SBL): Pelagius, Comm. Gal. 4.24 (Souter, Texts and Studies 9.2 2:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-24
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.25Souter, Texts and Studies 9.2 2:329–330
Sina enim mons est in Arabia , qui coniungitur ei quae nunc est Hierusalem. De qualitatibus locorum uult intellegi diuersitatem testamentorum. Et seruit cum filiis suis. Cum filiis Hierusalem gentibus seruit.
"For Sinai is a mountain in Arabia, which is joined to the present Jerusalem." From the character of the places he wants the difference of the testaments to be understood. "And she is in slavery with her children." With the sons of Jerusalem she serves the gentiles.
Gal 4:25 (quotation, high confidence)
Notes and citation
Summary: Sinai and earthly Jerusalem stand for the covenant of slavery.
Notes on the original text
- Digital text corrected (OCR slip): unit → uult.
Cite (SBL): Pelagius, Comm. Gal. 4.25 (Souter, Texts and Studies 9.2 2:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-25
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.26Souter, Texts and Studies 9.2 2:330
Quae autem sursum est Hierusalem libera est, quae est mater omnium nostrum . Ecclesia, quae mater est tam gentilium credentium quam etiam Iudaeorum, cuius filii serui esse non possunt: et ideo [et] mediator noui testamenti de caelo aduenit et pontifex, et euangelium non in uno loco, sed in toto mundo est praedicatum.
"But the Jerusalem above is free, which is the mother of us all." The church, which is the mother of believing gentiles as well as Jews, whose children cannot be slaves; and therefore the mediator and high priest of the new testament came from heaven, and the gospel was preached not in one place but in the whole world.
Gal 4:26 (quotation, high confidence)
Notes and citation
Summary: The church, the heavenly Jerusalem, is the free mother of Jewish and gentile believers.
- Souter brackets et; left out.
Notes on the original text
- Digital text corrected (OCR slip): miter → mater; eredentium → credentium; send → serui.
Cite (SBL): Pelagius, Comm. Gal. 4.26 (Souter, Texts and Studies 9.2 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-26
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.27Souter, Texts and Studies 9.2 2:330
Scriptum est enim: Laetare , sterilis, quae non paris . Prophetico testimonio probat meliorem nos quam Iudaeos matrem habere. Erumpe et clama, quae non parturis . Clamor pro laetitia ponitur in hoc loco. Quia multi filii desertae . Hoc praefigurabat Anna, quae dixit: ‘ sterilis peperit septem, et fetosa in filiis infirmata est.’ Magis quam eius quae habet uirum . Quae uirum habere se putans de fecunditate gloriatur; aut quia habebat uirum ante quam eiceretur cum filio suo.
"For it is written: Rejoice, barren one, who do not bear." By a prophetic testimony he proves that we have a better mother than the Jews. "Break forth and cry, you who do not travail." "Cry" is put for gladness in this place. "For many are the children of the desolate one." Hannah prefigured this, who said: "The barren has borne seven, and she who was rich in children has grown weak." "More than of her who has a husband." Who, thinking that she has a husband, boasts of her fruitfulness; or because she had a husband before she was cast out with her son.
Gal 4:27 (quotation, high confidence) · Isa 54:1 (quotation, high confidence) · 1 Sam 2:5 (quotation, high confidence)
Notes and citation
Summary: Isaiah's barren woman, prefigured by Hannah, is the church, mother of many.
Notes on the original text
- Digital text corrected (OCR slip): dama → clama; Glamor → Clamor; film → filii.
Cite (SBL): Pelagius, Comm. Gal. 4.27 (Souter, Texts and Studies 9.2 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-27
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.28Souter, Texts and Studies 9.2 2:330
Nos autem, fratres, secundum Isaac promissionis filii sumus . Quo modo de Isaac, ita et de nobis est Habrahae repromissum [est], quod scilicet in eo benedicendae essent omnes gentes.
"But we, brothers, like Isaac, are children of the promise." As concerning Isaac, so concerning us was the promise made to Abraham, namely that in him all nations would be blessed.
Gal 4:28 (quotation, high confidence)
Notes and citation
Summary: Believers, like Isaac, are children of the promise.
- Souter brackets est; left out.
Notes on the original text
- Digital text corrected (OCR slip): fiUi → filii.
Cite (SBL): Pelagius, Comm. Gal. 4.28 (Souter, Texts and Studies 9.2 2:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-28
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.29Souter, Texts and Studies 9.2 2:330–331
Sed quo modo tunc qui secundum carnem natus est . Semper carnales homines eos qui spiritales sunt persecuntur; unde mirum non est si et modo carnei et saeculares homines sanctos tribulent et adfligant: immo inde cognoscendi sunt iusti esse, si a talibus opprimantur. Persequebatur eum qui secundum spiritum. In Genesi quidem hoc scriptum est quia luserit cum Isaac Ismahel: sed apostolus ostendit non simplicem lusum fuisse, quem persecutionem appellat. unde intellegitur quia scurrilem eum et leuem, sicut ipse erat, facere cupiebat, ne illi posset in hereditate praeferri. ideo Habraham de [e]iciendo eo uocem Sarrae iubetur audire. Ita et nunc . Ita et isti seruos [s]uos sibi similes facere nituntur.
"But as then he who was born according to the flesh." Carnal people always persecute those who are spiritual; hence it is no wonder if even now carnal and worldly people trouble and afflict the saints: rather, it is from this that they are to be recognized as righteous, if they are oppressed by such people. "Persecuted him who was born according to the Spirit." In Genesis it is indeed written that Ishmael played with Isaac; but the apostle shows that it was not simple play, since he calls it persecution. Hence it is understood that he wished to make him scurrilous and frivolous, as he himself was, so that Isaac could not be preferred to him in the inheritance. Therefore Abraham is told to listen to Sarah's voice about casting him out. "So it is now also." So these too are trying to make you slaves like themselves.
Gal 4:29 (quotation, high confidence) · Gen 21:9 (allusion, high confidence) · Gen 21:12 (allusion, high confidence)
Notes and citation
Summary: The carnal persecute the spiritual, as Ishmael did Isaac.
- Souter brackets the e of eiciendo and the s of suos (giving "you"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): camem → carnem; camales → carnales; camei → carnei; tribnlent → tribulent; quern → quem; [ejiciendo → [e]iciendo.
Topics: Persecution
Cite (SBL): Pelagius, Comm. Gal. 4.29 (Souter, Texts and Studies 9.2 2:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-29
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.30Souter, Texts and Studies 9.2 2:331
Sed qui[d] dicit scriptum? Eice ancillam et filium eius: non enim heres erit filius ancillae cum filio meo Isaac. Quantum uis se extollat iniquitas, ancilla est et subicienda sanctis, sicut et Iudaei: quamuis Habrahae filios esse se iactent, quam diu filii ancillae fuerint, uobiscum hereditatem habere non possunt.
"But what does Scripture say? Cast out the slave woman and her son: for the son of the slave woman shall not be heir with my son Isaac." However much iniquity exalts itself, it is a slave woman and must be subject to the saints; so too the Jews: although they boast that they are sons of Abraham, as long as they are sons of the slave woman they cannot have the inheritance with you.
Gal 4:30 (quotation, high confidence) · Gen 21:10 (quotation, high confidence)
Notes and citation
Summary: Sons of the slave woman, including unbelieving Jews, cannot share the inheritance.
- Souter brackets the d of quid; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slips; OCR slips; words run together in OCR; line number leaked from the page): qui{d] → qui[d]; antiUam etfilium → ancillam et filium; Keres → heres; anciUae cum jiiio → ancillae cum filio; uobiscum 13 hereditatem → uobiscum hereditatem.
Cite (SBL): Pelagius, Comm. Gal. 4.30 (Souter, Texts and Studies 9.2 2:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-30
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.31Souter, Texts and Studies 9.2 2:331–332
Itaque, fratres , non sumus ancillae filii, sed liber[a]e, qua libertate Christus nos liberauit . Non debemus ancillam sequi matre relicta, quia, licet eiusdem uiri fuerit uxor, tamen ad tempus, quia Sarrae tempus nondum uenerat generandi.
"So, brothers, we are not children of the slave woman, but of the free, with the freedom by which Christ has set us free." We ought not to follow the slave woman, leaving our mother; because, though she was the wife of the same husband, it was for a time, because Sarah's time for bearing had not yet come.
Gal 4:31 (quotation, high confidence)
Notes and citation
Summary: Believers are children of the free woman and must not follow the slave.
- Souter brackets the a of liberae; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; words run together in OCR): Itaqueyfratres → Itaque, fratres; ancittae → ancillae; niri → uiri.
Cite (SBL): Pelagius, Comm. Gal. 4.31 (Souter, Texts and Studies 9.2 2:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/4-31
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 5
5.1Souter, Texts and Studies 9.2 2:332
State et nolite iterum iugo seruitutis inhaerere. State in fide euangelii; iam enim tempus legis effluxit. noli[te] iugum cum Iudaeis trahere, quod nec ipsi ferre potuerunt.
"Stand, and do not again cling to the yoke of slavery." Stand in the faith of the gospel; for the time of the law has now run out. Do not draw with the Jews a yoke which not even they could bear.
Gal 5:1 (quotation, high confidence) · Acts 15:10 (allusion, high confidence)
Notes and citation
Summary: The time of the law is over; do not take up its yoke.
- Souter brackets -te in nolite; left out.
Notes on the original text
- Digital text corrected (OCR slip): eum Iudaeis → cum Iudaeis; ierre → ferre.
Cite (SBL): Pelagius, Comm. Gal. 5.1 (Souter, Texts and Studies 9.2 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-1
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.2Souter, Texts and Studies 9.2 2:332
Ecce ego Paulus dico uobis. Ego uobis audenter dico, neminem pertimescens. Quoniam si circumcidamini, Christus uobis nihil proderit. Quia solum [illum] ad salutem uobis sufficere non putatis.
"Behold, I, Paul, say to you." I say it to you boldly, fearing no one. "That if you are circumcised, Christ will profit you nothing." Because you do not think that he alone suffices you for salvation.
Gal 5:2 (quotation, high confidence)
Notes and citation
Summary: Circumcision implies Christ alone is not enough.
- Souter brackets illum; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): circum [d]daminiy → circumcidamini,; ilium → illum.
Cite (SBL): Pelagius, Comm. Gal. 5.2 (Souter, Texts and Studies 9.2 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-2
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.3Souter, Texts and Studies 9.2 2:332
Testificor autem rursus omni [homini] circumcidenti se quoniam debitor est uniuersae legis faciendae. Qui[a] caput operum legis suscepit, necesse est ut [et] cetera membra sustineat, ne maledictioni subiaceat.
"And I testify again to everyone who circumcises himself that he is a debtor to do the whole law." Since he has taken on the head of the works of the law, he must also bear the other members, lest he be subject to the curse.
Gal 5:3 (quotation, high confidence)
Notes and citation
Summary: Whoever takes circumcision must keep the whole law or be cursed.
- Souter brackets homini ("man"), the a of quia, and et; left out.
Notes on the original text
- Digital text corrected (OCR misread brackets; OCR slip; OCR slip): \homini\ drcumddenti → [homini] circumcidenti; fadendae → faciendae.
Cite (SBL): Pelagius, Comm. Gal. 5.3 (Souter, Texts and Studies 9.2 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-3
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.4Souter, Texts and Studies 9.2 2:332
Euacuati estis a Christo: qui [in] lege iustificamini , a gratia excidistis. Si in lege spem ponitis et iustificari posse uos creditis, infirmam Christi gratiam iudicatis, et quod iam gratis consecuti estis, tamquam non habentes propriis uultis laboribus adipisci.
"You have been emptied from Christ, you who are justified in the law; you have fallen from grace." If you place your hope in the law and believe that you can be justified, you judge the grace of Christ weak, and what you have already obtained freely you wish to acquire by your own labors, as though you did not have it.
Gal 5:4 (quotation, high confidence)
Notes and citation
Summary: Seeking justification by the law despises the free grace already received.
- Souter brackets in; left out.
Notes on the original text
- Digital text corrected (OCR slip): Emcuati → Euacuati; iustifieamini → iustificamini; exddistis → excidistis.
Cite (SBL): Pelagius, Comm. Gal. 5.4 (Souter, Texts and Studies 9.2 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-4
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.5Souter, Texts and Studies 9.2 2:332
Nos enim spiritu ex fide spem iustitiae expectamus. [Spiritali conuersatione perfectae fidei speramus nos] moralis [iustitiae] accepturos esse mercedem.
"For we, by the Spirit, from faith, await the hope of righteousness." [By a spiritual way of life of perfect faith we hope] to receive the reward of moral [righteousness].
Gal 5:5 (quotation, high confidence)
Notes and citation
Summary: Believers await the reward of righteousness by the Spirit and faith.
- Souter brackets nearly the whole comment; it is kept in brackets because what remains ("to receive the reward of moral") has no sense alone.
Notes on the original text
- Digital text corrected (OCR slip): spirztu → spiritu; Spiritafi → Spiritali.
Cite (SBL): Pelagius, Comm. Gal. 5.5 (Souter, Texts and Studies 9.2 2:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-5
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.6Souter, Texts and Studies 9.2 2:332–333
Nam in Christo Iesu neque circumcisio aliquid ualet neque praeputium. [Nec circumcisio prodest nec praeputium] nocet temporibus Christianis. Sed fides quae per caritatem operatur. Ergo et fides operatur, sed per caritatem, non per timorem : ‘qui’ enim ‘ credit deo, attendit mandatis,’ et qui credit futuris, amplius operatur quam qui praesentem metuit poenam.
"For in Christ Jesus neither circumcision avails anything nor uncircumcision." [Neither does circumcision profit nor uncircumcision] harm in Christian times. "But faith which works through love." So faith also works, but through love, not through fear: for "he who believes God attends to the commandments," and he who believes in things to come works more than he who fears present punishment.
Gal 5:6 (quotation, high confidence)
Notes and citation
Summary: Faith works through love, and works more than fear does.
- The saying is Sir 32:24 (Greek numbering). Souter brackets the first part of the comment; it is kept in brackets for the sense.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): drcumcisio → circumcisio; qui ’ enim → ‘qui’ enim.
Extrabiblical texts: Sir 32:24 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Gal. 5.6 (Souter, Texts and Studies 9.2 2:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-6
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.7Souter, Texts and Studies 9.2 2:333
Currebatis bene . Fidei gressibus et moralibus disciplinis. Quis uos impediuit ueritati non oboedire? Quis ille fuit qui uos legis oneribus implicauit, ut cursum uestrae fidei praepediret? Nemini consenseritis :
"You were running well." In the steps of faith and in moral disciplines. "Who hindered you from obeying the truth?" Who was it that entangled you in the burdens of the law, so as to hinder the course of your faith? "Consent to no one:"
Gal 5:7 (quotation, high confidence)
Notes and citation
Summary: The Galatians ran well until someone burdened them with the law.
- The lemma of Gal 5:8 begins here in an Old Latin form ("consent to no one").
Notes on the original text
- Digital text corrected (OCR slip): oboedvre → oboedire.
Cite (SBL): Pelagius, Comm. Gal. 5.7 (Souter, Texts and Studies 9.2 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-7
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.8Souter, Texts and Studies 9.2 2:333
suasio uestra ex deo est, qui uoca[ui]t uos . Nec illis nec mihi nisi uerbi[s] dei consentire debetis, qui uos iterum ad paenitentiam [re]uoca[ui]t.
"your persuasion is from God, who called you." You ought to consent neither to them nor to me, except to the words of God, who has called you back again to repentance.
Gal 5:8 (quotation, high confidence)
Notes and citation
Summary: Only God's word deserves assent.
- Souter brackets -ui- twice, the s of uerbis, and re-; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket): uoca\ui]t → uoca[ui]t.
Cite (SBL): Pelagius, Comm. Gal. 5.8 (Souter, Texts and Studies 9.2 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-8
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.9Souter, Texts and Studies 9.2 2:333
Modicum fermentum uniuersam massam corrumpit. Ne quis [forte] diceret : “ [cur omnes corripis, dum non omnes errauerint?]” ostendit quod modicum malitiae fermentum totam possit ecclesiae massam sua acerbitate corrumpere.
"A little leaven corrupts the whole lump." Lest anyone should object, he shows that a little leaven of malice can corrupt the whole lump of the church by its sourness.
Gal 5:9 (quotation, high confidence)
Notes and citation
Summary: A little malice can corrupt the whole church.
- Souter brackets forte and the objection itself ("Why do you rebuke all, when not all have erred?"); left out.
Notes on the original text
- Digital text corrected (word split in OCR; words run together in OCR): uni uersammassam → uniuersam massam.
Cite (SBL): Pelagius, Comm. Gal. 5.9 (Souter, Texts and Studies 9.2 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-9
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.10Souter, Texts and Studies 9.2 2:333
Ego confido de uobis in domino . Qui nondum estis prauitate corrupti. Quod nihil aliut facietis . Quam habet ueritas Christi. Qui autem conturbat uos , portabit iudicium , quicumque est Hic . Ab eu[u]angelii ueritate.
"I am confident about you in the Lord." You who are not yet corrupted by depravity. "That you will do nothing else." Than what the truth of Christ holds. "But he who troubles you will bear the judgment, whoever he is." From the truth of the gospel.
Gal 5:10 (quotation, high confidence)
Notes and citation
Summary: Paul trusts the Galatians; the troubler will be judged.
- The lemma reads "will do" (facietis).
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): conjido → confido; aliutfacietis → aliut facietis; indicium → iudicium; Hie → Hic.
Cite (SBL): Pelagius, Comm. Gal. 5.10 (Souter, Texts and Studies 9.2 2:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-10
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.11Souter, Texts and Studies 9.2 2:333–334
Ego autem , fratres, si circumcisionem praedico, quid adhuc persecutionem sustineo? Quod de me uobis mentiti sunt deceptores, ita me aliis praedicare, quid persecutionem patior ut circumcisionis inimicus, si sum ipsius adfirmator? Ergo euacuatum est scandalum crucis. Ideo scandalum patiuntur quia in sola fide crucis dico esse salutem.
"But I, brothers, if I preach circumcision, why am I still suffering persecution?" As the deceivers lied to you about me, that I preach thus to others: why do I suffer persecution as an enemy of circumcision, if I am its advocate? "Then the scandal of the cross has been made void." They take offense for this reason, because I say that salvation is in faith in the cross alone.
Gal 5:11 (quotation, high confidence)
Notes and citation
Summary: Paul's persecution proves he does not preach circumcision but salvation by faith alone.
- "Faith alone" renders sola fide.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): fra&res → fratres; circumdsionem → circumcisionem; per secutionem → persecutionem; euacuaium → euacuatum; cruczs → crucis.
Topics: Persecution
Cite (SBL): Pelagius, Comm. Gal. 5.11 (Souter, Texts and Studies 9.2 2:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-11
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.12Souter, Texts and Studies 9.2 2:334
Utinam et abscidantur qui nos conturbant! Si putant sibi hoc prodesse, non solum circum[ci]dantur, sed etiam abscidantur: si enim expoliatio membri proficit, multo magis ablatio, quidam dicunt: “utinam errore abscisi, ueritatis radicibus inserantur ! ”
"Would that those who trouble us were even cut off!" If they think this profits them, let them not only be circumcised but cut off: for if stripping a member profits, much more its removal. Some say: "Would that, cut off from error, they might be grafted into the roots of truth!"
Gal 5:12 (quotation, high confidence)
Notes and citation
Summary: Paul's wish that the troublers be cut off.
- Souter brackets ci- in circumcidantur; left out.
Notes on the original text
- Digital text corrected (OCR slip; hyphen rejoined; misread bracket): conturbantf → conturbant!; circum- [cijdantur → circum[ci]dantur; membji → membri.
Cite (SBL): Pelagius, Comm. Gal. 5.12 (Souter, Texts and Studies 9.2 2:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-12
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.13Souter, Texts and Studies 9.2 2:334
Uos enim in libertate[m] uocati estis , fratres: tantum ne libertatem [hanc] in occasionem carnis detis. Tantum ne per occasionem circumcisionis ad [legis] seruitium redeatis. Sed per caritatem [spiritus] seruit[iti]e [in] inuicem. [Semite in inuicem.] Non superbiam sub specie libertatis insinuo, sed spontaneum uolo esse seruitium, non coactum.
"For you were called to freedom, brothers; only do not give freedom as an occasion for the flesh." Only do not, through the occasion of circumcision, return to service. "But through love serve one another." I do not insinuate pride under the guise of freedom; but I want service to be spontaneous, not compelled.
Gal 5:13 (quotation, high confidence)
Notes and citation
Summary: Freedom must not lead back to the law, but to willing service in love.
- Souter brackets the m of libertatem, hanc, legis ("of the law"), spiritus, -iti-, in, and a repeated "serve one another"; left out.
Notes on the original text
- Digital text corrected (OCR slips; misread brackets; words run together in OCR): /retires: tantum ne libertetiem \hanc\ in occasionem camis → fratres: tantum ne libertatem [hanc] in occasionem carnis; Nonsuperbiam → Non superbiam.
Cite (SBL): Pelagius, Comm. Gal. 5.13 (Souter, Texts and Studies 9.2 2:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-13
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.14Souter, Texts and Studies 9.2 2:334–335
Omnia enim lex in uobis uno spiritu impletur. Legis etiam ipsa moralia quae quaeruntur, uno possunt sermone concludi et in uno hoc praecepto compleri. Diliges proximum tuum . Dilectio uel caritas [in] quattuor modis constat; hoc est, in dei dilectione, quae[quae] prima est; secunda, si nosmet ipsos secundum deum amemus; tertia, proximos; quarta, etiam inimicos. deum ergo plus quam nos diligere debemus; proximum[, sicut nos; inimicum, ut proximum], [proximus] diligebatur in lege, et, nisi deum primo dilexerimus, nos minime possumus non peccando diligere; et si nos non diligimus, ad quam formam proximos diligemus? quod si proximum non amamus, quando inimicum amare poterimus? si ergo uolumus dilectionem habere, primo deum plus quam nos[t]ras animas diligamus: quod inde probatur, si propter deum etiam salutem nostram et ipsas animas contemnamus. Sicut te ipsum. Qui sicut se proximum diligit, utraque complet genera mandatorum: id est, nec malum faci[e]t ulli, [n]et bonum faci[e]t.
"For the whole law is fulfilled in you in one word." Even the moral parts of the law which are required can be summed up in one word and fulfilled in this one precept. "You shall love your neighbor." Love or charity consists in four ways: in the love of God, which is first; second, if we love ourselves according to God; third, our neighbors; fourth, even our enemies. So we ought to love God more than ourselves, and our neighbor; the neighbor was loved in the law. And unless we first love God, we cannot love ourselves without sinning; and if we do not love ourselves, by what standard shall we love our neighbors? And if we do not love our neighbor, when shall we be able to love our enemy? So if we wish to have love, let us first love God more than our own lives; which is proved if, for God's sake, we despise even our safety and our very lives. "As yourself." He who loves his neighbor as himself fulfils both kinds of commandments: that is, he will do evil to no one, and he will do good.
Gal 5:14 (quotation, high confidence) · Lev 19:18 (quotation, high confidence)
Notes and citation
Summary: Love has four degrees: God, self, neighbor, and enemy; love of God comes first.
- The scan reads "in one spirit" (spiritu) in the lemma, but the comment explains "one word" (sermone); "word" is translated. Souter brackets "as ourselves; the enemy as the neighbor" and proximus, and letters of nostras and faciet; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 15 leaked from the page): spiritu 1 5 impletur → spiritu impletur; proxdmum → proximum; nt proximum → ut proximum; iormam → formam; diligemiis → diligemus; proxmram → proximum.
Topics: Ethics
Cite (SBL): Pelagius, Comm. Gal. 5.14 (Souter, Texts and Studies 9.2 2:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-14
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.16Souter, Texts and Studies 9.2 2:335–337
Quod si inuicem mordetis [et incuaatis], Per contentiones singuli uos meliores alteris iudicando. Uidete ne ab inuicem consumamini. Dum alter alteri occasio perditionis exsistit. Dico autem: Spiritu ambulate. Spiritalibus acti[oni]bus, quos infra describit. Et desideria carnis non perficietis. Non quo[d] caro sine anima concupiscat, sed ipsa anima, quando carnalia cogitat, [caro] dicitur, quando uero spiritalia, unus cum deo fit spiritus. quam diu ergo duplex in nobis est desiderium uel uoluntas, dei non consecuntur. Notandum atque plangendum quod contentiosos ac dissidentes uel iracundos cum idol[ol]atri[bu]s et ueneficis et homicidis penitus exclusit a regno.
"But if you bite one another," Through strifes, each of you judging himself better than others. "Take care that you are not consumed by one another." When one becomes the occasion of another's perdition. "But I say: walk by the Spirit." In spiritual actions, which he describes below. "And you will not fulfil the desires of the flesh." Not that the flesh desires without the soul; but the soul itself, when it thinks carnal things, is called flesh, and when it thinks spiritual things, it becomes one spirit with God. So as long as there is a double desire or will in us, the things of God are not attained. It is to be noted and lamented that he utterly excluded from the kingdom the contentious and dissenting and wrathful, together with idolaters, sorcerers, and murderers.
Gal 5:15 (quotation, high confidence) · Gal 5:16 (quotation, high confidence) · Gal 5:20 (allusion, high confidence) · Gal 5:21 (allusion, high confidence) · 1 Cor 6:17 (allusion, medium confidence)
Notes and citation
Summary: The soul is "flesh" when it thinks carnally; the contentious are shut out of the kingdom with idolaters and murderers.
- The section runs from Gal 5:15 to 5:21; the lemmas of 5:17–21 do not appear in the staged text, though the last sentence comments on 5:20–21. Souter brackets "and devour," -oni- in actionibus, the d of quod, caro, -ol- in idololatris, and -bu-; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray marks; verse number 16 leaked from the page; OCR slip): Quod 8i → Quod si; iudicaudo → iudicando; 10 Dico autem Spiritv → Dico autem: Spiritu; acti[oui]bus → acti[oni]bus; Et i: desideria camis non perjicietis → Et desideria carnis non perficietis; camalia → carnalia; didtur → dicitur; iracundoa → iracundos.
Cite (SBL): Pelagius, Comm. Gal. 5.16 (Souter, Texts and Studies 9.2 2:335–337; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-16
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.22Souter, Texts and Studies 9.2 2:337
Fructus autem spiritus [ est ] caritas. Omnium uirtutum prima est caritas, quam in quattuor partes diuisibilem adnotauimus. Gaudium. Spiritale. Pax. ‘ Etiam cum odientibus pacem.’ [Patientia.]Longanimitas. Inlatas iniurias sustinere patienter. Bonitas [bmignUas]. Semper bene uelle facere. Mansuetudo. Nulli iniuriam inrogare.
"But the fruit of the Spirit is love." The first of all the virtues is love, which we noted is divisible into four parts. "Joy." Spiritual. "Peace." "Peace even with those who hate." "Long-suffering." To bear injuries done to us patiently. "Goodness." Always to wish to do good. "Gentleness." To do injury to no one.
Gal 5:22 (quotation, high confidence) · Ps 120:7 (119:7 LXX) (allusion, medium confidence)
Notes and citation
Summary: Love heads the fruit of the Spirit: joy, peace, patience, goodness, gentleness.
- The saying on peace echoes Ps 120:7 (LXX 119:7). Souter brackets est, Patientia, and benignitas; left out.
Notes on the original text
- Digital text corrected (OCR slip): cantos → caritas; e8t → est; adnotauimua → adnotauimus; austinere → sustinere.
Cite (SBL): Pelagius, Comm. Gal. 5.22 (Souter, Texts and Studies 9.2 2:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-22
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.23Souter, Texts and Studies 9.2 2:337
Fides. Uel: Deo credere. Uel: [H]om[i]nibus promissa complere. Modestia. Nec laesum irasci. Continentia, castitas [. ,dilectio], , Continentia in coniugiis spiritalibus, castitas in uirginibus intellegitur. Aduersus huius modi non est lex. Non enim ista prohibuit, sed et qui nouum implet, non est sub uetere testamento.
"Faith." Either: to believe God. Or: to fulfil promises to all. "Modesty." Not to be angry when injured. "Continence, chastity." Continence is understood of spiritual marriages, chastity of virgins. "Against such there is no law." For the law did not forbid these things; and he who fulfils the new is not under the old testament.
Gal 5:23 (quotation, high confidence)
Notes and citation
Summary: Continence belongs to spiritual marriages, chastity to virgins; the law does not forbid such fruits.
- "Spiritual marriages" are marriages lived in continence. Souter brackets letters that make hominibus into omnibus ("all") and dilectio; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR; words run together in OCR; OCR slips): [H]om[i]nibuspromi8sa complete → [H]om[i]nibus promissa complere; Neclaeaumirasci → Nec laesum irasci; coniugiia → coniugiis; inuirginibusintellegitur → in uirginibus intellegitur; hums → huius; Bub → sub.
Topics: Marriage
Cite (SBL): Pelagius, Comm. Gal. 5.23 (Souter, Texts and Studies 9.2 2:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-23
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.24Souter, Texts and Studies 9.2 2:337–339
Qui autem sunt Christi, carnem suam cruci fixerunt cum passionibus et desideriis. Si omnia simul uitia cruci fixa sunt, et caro, quasi pendens in ligno, non concupiscit, ut quid nobis legem, quae data est ad uitia co[h]er[c]enda? simul illut notandum quod eos dixerit quia et ipsi infirmari et mori posse se credunt.
"And those who are Christ's have crucified their flesh with its passions and desires." If all vices together have been crucified, and the flesh, as it were hanging on the tree, does not desire, what need have we of the law, which was given to restrain vices? At the same time it is to be noted that he said this of them because they too believe that they can be weak and die.
Gal 5:24 (quotation, high confidence)
Notes and citation
Summary: Those who have crucified the flesh do not need the law that restrains vices.
- The last sentence seems to belong to a lemma (perhaps Gal 6:1, "considering yourself") that does not appear in the staged text; its sense is uncertain.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): camem suam oruci → carnem suam cruci; omul → simul.
Cite (SBL): Pelagius, Comm. Gal. 5.24 (Souter, Texts and Studies 9.2 2:337–339; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/5-24
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 6
6.2Souter, Texts and Studies 9.2 2:339
Et inuicem onera uestra portate, et sic adimplebitis legem Christi. Lex Christi caritas [est], sicut ipse dicit: ‘mandatum nouum do uobis, ut uos inuicem diligatis, sicut et ego dilexi uos.’ simul notandum quod gratia lex dicatur.
"And bear one another's burdens, and so you will fulfil the law of Christ." The law of Christ is love, as he himself says: "A new commandment I give you, that you love one another, as I also have loved you." At the same time it is to be noted that grace is called a law.
Gal 6:2 (quotation, high confidence) · John 13:34 (quotation, high confidence)
Notes and citation
Summary: The law of Christ is love.
- Souter brackets est; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): inuicetn → inuicem; cmandatum → ‘mandatum; uos/ → uos.’.
Cite (SBL): Pelagius, Comm. Gal. 6.2 (Souter, Texts and Studies 9.2 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-2
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.3Souter, Texts and Studies 9.2 2:339
Nam [si] qui[s] se existimat esse aliquid, cum nihil sit, se ipse seducit. Qui se putat non posse temptari. Siue: Qui plus de se laudanti se quam suae conscientiae credit.
"For if anyone thinks he is something, when he is nothing, he deceives himself." He who thinks that he cannot be tempted. Or: he who believes one who praises him more than his own conscience.
Gal 6:3 (quotation, high confidence)
Notes and citation
Summary: Self-deception lies in thinking oneself beyond temptation or trusting flatterers.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; word split in OCR): [$t] qui[s] se existi mat esse aliquity cum nihil sit y se ipse sedudL → [si] qui[s] se existimat esse aliquid, cum nihil sit, se ipse seducit.; putafc → putat.
Cite (SBL): Pelagius, Comm. Gal. 6.3 (Souter, Texts and Studies 9.2 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-3
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.4Souter, Texts and Studies 9.2 2:339
Opus autem suum probet unus quisque . Testimonio [unus quisque] conscientiae [suae]. Et sic in semet ipso tantum gloriam habebit , et non in altero . In sua conscientia, non in alterius adulatione. Siue: In sua iusti[ti]a, non in alieno peccato : nemo enim proficit per alterius detrimentum, nec ex illius delicto in die iudicii iustior [plus] quam fuerit apparebit. Nam unus quisque proprium onus portabit. Non enim onus eius laus auferet seducentis.
"But let each one test his own work." By the testimony of conscience. "And then he will have glory in himself alone, and not in another." In his own conscience, not in another's flattery. Or: in his own righteousness, not in another's sin: for no one advances by another's loss, nor will anyone appear more righteous on the day of judgment than he was because of another's offense. "For each one will bear his own burden." For the praise of a flatterer will not take away his burden.
Gal 6:4 (quotation, high confidence) · Gal 6:5 (quotation, high confidence)
Notes and citation
Summary: Each is judged by his own conscience and works, not by comparison or flattery.
- The section covers Gal 6:4–5. Souter brackets "each one," suae, -ti- in iustitia, and plus; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked from the page; OCR slip): aUero → altero; 6 Nam units → Nam unus.
Cite (SBL): Pelagius, Comm. Gal. 6.4 (Souter, Texts and Studies 9.2 2:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-4
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.6Souter, Texts and Studies 9.2 2:339–340
Communicet autem is qui catecizatur uerbo ei qui [se] catecizat in omnibus bonis . Siue: Obaudientiam uerbo et actibus imitatione[m]. Siue: Substantiam uictus.
"Let him who is catechized in the word share with him who catechizes him in all good things." Either: obedience to the word and imitation in deeds. Or: the substance of livelihood.
Gal 6:6 (quotation, high confidence)
Notes and citation
Summary: Learners owe teachers obedience, imitation, or support.
- Souter brackets se and the m of imitationem; left out.
Cite (SBL): Pelagius, Comm. Gal. 6.6 (Souter, Texts and Studies 9.2 2:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-6
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.7Souter, Texts and Studies 9.2 2:340
Nolite errare: deus non deridetur. Homo potest a serpente dei uindictam negante inrideri, sicut Eua: nam deus exhibet quod promittit. nam ut omnem eius astutiam excluderet, amplius primo peccantibus redd[id]it quam promisit, et uxori Loth etiam quod non dixerat fecit.
"Do not be deceived: God is not mocked." A person can be mocked by the serpent, who denies God's vengeance, as Eve was: for God carries out what he promises. For, to exclude all the serpent's cunning, he repaid the first sinners more than he had promised, and to Lot's wife he did even what he had not said.
Gal 6:7 (quotation, high confidence) · Gen 3:4 (allusion, high confidence) · Gen 19:26 (allusion, high confidence)
Notes and citation
Summary: God's threats are real, as Eve and Lot's wife learned.
- Souter brackets -id- in reddidit; left out.
Notes on the original text
- Digital text corrected (word split in OCR; OCR slip; words run together in OCR): N oUte → Nolite; quodpromittit. namut → quod promittit. nam ut.
Cite (SBL): Pelagius, Comm. Gal. 6.7 (Souter, Texts and Studies 9.2 2:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-7
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.8Souter, Texts and Studies 9.2 2:340
Quae enim seminauerit homo , haec et metet, [et] quoniam qui seminat in carne sua, de carne et metet corruptionem . Qui spem ponit in circumcisione carnali, uel qui uitia seminat, metet poenam. Qui autem seminat in spiritu , de spiritu metet uitam aeternam. Qui [in] spiritali conuersatione seminat, uel in fide.
"For whatever a man sows, that he will also reap; because he who sows in his own flesh will from the flesh reap corruption." He who places his hope in carnal circumcision, or who sows vices, will reap punishment. "But he who sows in the Spirit will from the Spirit reap eternal life." He who sows in a spiritual way of life, or in faith.
Gal 6:8 (quotation, high confidence)
Notes and citation
Summary: Sowing to the flesh reaps punishment; sowing to the Spirit, eternal life.
- Souter brackets et and in; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): seminal in came sua, de came → seminat in carne sua, de carne; camali → carnali; seminal in spirilu → seminat in spiritu; aetemam → aeternam.
Cite (SBL): Pelagius, Comm. Gal. 6.8 (Souter, Texts and Studies 9.2 2:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-8
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.9Souter, Texts and Studies 9.2 2:340–341
Bonum autem facientes non deficiamus . Sicut in Ecclesiastico ait : ‘non impediaris orare semper, et non uerearis usque ad mortem iustificari, quoniam merces dei manet in aeternum’: indeficientem enim iustitiam indeficiens praemium subsequetur, quia ‘qui perseuera[ueri]t usque in finem, hic saluus erit.’ Tempore enim suo metemus , non deficientes. Nunc tempus seminandi est, non metendi. non ergo modo nostram mercedem quaeramus accipere, ne hieme tenera adhuc seges decisa et in praesenti ut inmatura non prosit, et non sit quae in futuro metatur: dicetur enim nobis: ‘recepistis bona in uita uestra,’ et iterum: ‘receperunt mercedem suam.’
"And let us not grow weary in doing good." As it says in Ecclesiasticus: "Let nothing hinder you from praying always, and do not fear to be justified until death, because the reward of God abides forever": for an unfailing reward will follow unfailing righteousness, because "he who perseveres to the end will be saved." "For in due season we shall reap, if we do not grow weary." Now is the time of sowing, not of reaping. So let us not seek to receive our reward now, lest the crop, still tender, be cut in winter and, being unripe, profit nothing in the present, and there be nothing to reap in the future: for it will be said to us: "You received good things in your life," and again: "They have received their reward."
Gal 6:9 (quotation, high confidence) · Matt 10:22 (quotation, high confidence) · Luke 16:25 (quotation, high confidence) · Matt 6:2 (quotation, high confidence)
Notes and citation
Summary: This life is for sowing; the reward is reaped later by those who persevere.
- The Ecclesiasticus quotation is Sir 18:22.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; word split in OCR): defidamus → deficiamus; ueteris → uerearis; dei manet in aetemum → dei manet in aeternum; finem, hie saluus → finem, hic saluus; deficient es → deficientes; uiva uestra/ → uita uestra,’.
Extrabiblical texts: Sir 18:22 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Gal. 6.9 (Souter, Texts and Studies 9.2 2:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-9
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.10Souter, Texts and Studies 9.2 2:341
Ergo dum tempus habemus. Ultimum sementis hoc tempus est: festinemus ergo campos omnes serere, sed maxime eos qui sunt uberrimi repleamus, ne incipiamus tempore messis aliis epulantibus esurire. Operemur bonum ad omnes , maxime autem ad domesticos fidei. Indigentibus [et] Iudaeis et paganis et omnibus Christianis bonis malisque misericordiam faciamus, nec alicui quod deus communiter tribuit denegemus, maxime tamen his qui peculiarem fidei exhibent famulatum.
"So while we have time." This time is the last sowing season: let us hasten, then, to sow all the fields, but above all fill those that are most fertile, lest at harvest time we begin to go hungry while others feast. "Let us do good to all, but especially to those of the household of faith." Let us show mercy to the needy, Jews and pagans and all Christians, good and bad, and not deny anyone what God gives in common; but especially to those who show a special service of faith.
Gal 6:10 (quotation, high confidence)
Notes and citation
Summary: Show mercy to all in need, especially to fellow believers.
- Souter brackets et; left out.
Notes on the original text
- Digital text corrected (OCR slip): barium → bonum; jidei → fidei.
Topics: Ethics
Cite (SBL): Pelagius, Comm. Gal. 6.10 (Souter, Texts and Studies 9.2 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-10
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.11Souter, Texts and Studies 9.2 2:341
Uidete qualibus litteris scripsi [nobis] mea manu. [Et] intellegite quam non timeam, qui litteras [mea] manu perscripsi.
"See with what letters I have written with my own hand." Understand how little I fear, I who have written out the letter with my own hand.
Gal 6:11 (quotation, high confidence)
Notes and citation
Summary: Paul's own handwriting shows his boldness.
- Souter brackets uobis ("to you"), Et, and mea; left out.
Notes on the original text
- Digital text corrected (OCR slip): perseripsi → perscripsi.
Cite (SBL): Pelagius, Comm. Gal. 6.11 (Souter, Texts and Studies 9.2 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-11
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.12Souter, Texts and Studies 9.2 2:341
Quicumque uolunt placere in carne , hi compellunt uos circumcidi , tantum ut cruce Christi persecutionem non patiantur. Qui Iudaeis carnalibus placere desiderant, crucis Christi persecutionem [sustinere] timentes, non uestrae saluti aliquid prouidere curantes.
"Those who wish to please in the flesh compel you to be circumcised, only so that they may not suffer persecution for the cross of Christ." Those who desire to please carnal Jews, fearing persecution for the cross of Christ, not caring to provide anything for your salvation.
Gal 6:12 (quotation, high confidence)
Notes and citation
Summary: The Judaizers push circumcision to avoid persecution.
- Souter brackets sustinere ("to endure"); left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): came , hi compdlunt uos circumddi , tantum vi crude → carne , hi compellunt uos circumcidi , tantum ut cruce; camalibus → carnalibus.
Topics: Persecution
Cite (SBL): Pelagius, Comm. Gal. 6.12 (Souter, Texts and Studies 9.2 2:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-12
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.13Souter, Texts and Studies 9.2 2:341–342
Neque enim qui circumcisi sunt , hi legem custodiunt. Uel si circumcisio legem faceret custodiri, aliquit uideretur habere rationis ista persuasio. Sed uolunt uos circumcidi, ut in carne uestra glorientur. Ut de carne uestra apud Iudaeos laudem habeant. Siue: Ut quod discipulos ad se tra[du]xerint glorientur,
"For not even those who are circumcised keep the law." Or if circumcision made the law kept, this persuasion would seem to have some reason. "But they want you circumcised so that they may glory in your flesh." So that they may have praise among the Jews from your flesh. Or: so that they may glory that they have drawn disciples to themselves.
Gal 6:13 (quotation, high confidence)
Notes and citation
Summary: The circumcisers seek glory from the Galatians' flesh.
- Souter brackets -du- in traduxerint; left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): custo diunt → custodiunt; in came uestra → in carne uestra; de came uestra → de carne uestra.
Cite (SBL): Pelagius, Comm. Gal. 6.13 (Souter, Texts and Studies 9.2 2:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-13
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.14Souter, Texts and Studies 9.2 2:342
Mihi autem absit gloriari nisi in cruce domini nostri Iesu Christi, per quem mihi mundus cruci fixus est et ego mundo. Non in propria iustitia uel doctrina, sed in fide crucis, per quam mihi omnia peccata dimissa sunt, ut [et] ego mundo morerer et ille mihi. In Christo enim Iesu neque circumcisio quicquam ualet neque praeputium, sed noua creatura . Hoc tempore solum hoc prodest, si quis renatus in Christo noua conuersatione utatur, ut propheta ait: ‘innouate uobis nouale, et ne seminaueritis in spinas, [et] circumcidite uos deo uestro et circumcidite praeputium cordis uestri.’
"But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world." Not in my own righteousness or teaching, but in faith in the cross, through which all sins have been forgiven me, so that I have died to the world and it to me. "For in Christ Jesus neither circumcision avails anything nor uncircumcision, but a new creation." At this time only this profits: if one reborn in Christ lives a new life, as the prophet says: "Break up your fallow ground for yourselves, and do not sow among thorns, and circumcise yourselves to your God and circumcise the foreskin of your heart."
Gal 6:14 (quotation, high confidence) · Gal 6:15 (quotation, high confidence) · Jer 4:3 (quotation, high confidence) · Jer 4:4 (quotation, high confidence)
Notes and citation
Summary: Paul boasts only in the cross; what counts is new life in Christ.
- The section covers Gal 6:14–15. The quotation is Jer 4:3–4. Souter brackets et twice; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; verse number 15 leaked from the page; OCR slips): ghriari nisi in cnice → gloriari nisi in cruce; quern → quem; crueis → crucis; file mihi → ille mihi; 16 In Christo mint Iesu neque drcumcisio quicquam ualet neque prdeputium → In Christo enim Iesu neque circumcisio quicquam ualet neque praeputium; nouamen → nouale.
Cite (SBL): Pelagius, Comm. Gal. 6.14 (Souter, Texts and Studies 9.2 2:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-14
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.16Souter, Texts and Studies 9.2 2:342
[Et] quicumque hanc regulam secuntur , pax super illos et misericordia. Qu[i]a in sola fide spes collocatur animarum. Et super Istrahel dei . Est ergo Istrahel non dei: ‘non enim omnes qui sunt ex Istrahel, hi sunt Istrahelitae.’
"And whoever follow this rule, peace be on them and mercy." Because the hope of souls is placed in faith alone. "And on the Israel of God." So there is an Israel that is not of God: "for not all who are from Israel are Israelites."
Gal 6:16 (quotation, high confidence) · Rom 9:6 (quotation, high confidence)
Notes and citation
Summary: The true Israel of God follows the rule of faith.
- "Faith alone" renders sola fide. Souter brackets Et and the i of quia; left out.
Notes on the original text
- Digital text corrected (OCR slip): ittos → illos; Istrahd → Istrahel.
Cite (SBL): Pelagius, Comm. Gal. 6.16 (Souter, Texts and Studies 9.2 2:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-16). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.17Souter, Texts and Studies 9.2 2:342–343
De cetero nemo mihi molestus sit : ego enim stigmata [ domini nostri ] Iesu [Christi] in corpore meo porto . Nemo me amplius interroget quasi dubitans, quia omnem exposui ueritatem: ego enim signa et c[h]aracteres, non circumcisionis, sed crucis et passionis in corpore meo circumfero.
"From now on let no one trouble me: for I bear in my body the marks of Jesus." Let no one question me further as if in doubt, because I have set out the whole truth: for I carry about in my body the signs and marks, not of circumcision, but of the cross and the passion.
Gal 6:17 (quotation, high confidence)
Notes and citation
Summary: Paul's body bears the marks of the cross, not of circumcision.
- Souter brackets "our Lord," Christi, and the h of characteres; left out.
Cite (SBL): Pelagius, Comm. Gal. 6.17 (Souter, Texts and Studies 9.2 2:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-17). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
6.18Souter, Texts and Studies 9.2 2:343
Gratia domini nostri Iesu Christi cum spiritu uestro , fratres. Su[b]scriptio talis est apostoli: optat autem ut gratia cum eis domini, non legis opera com[m]it[t]e[n]tur. simul et attende[ndum] quia ‘cum spiritu[, inquit,] uestro’ dixerit, non ‘cum carne,’ in cuius circumcisione gloriantur carnales: uos autem spiritaliter conuersamini, ut spiritaliter circumcisi. EXPLICIT AD GALATAS
"The grace of our Lord Jesus Christ be with your spirit, brothers." Such is the apostle's subscription; and he wishes the grace of the Lord, not the works of the law, to accompany them. At the same time it is to be noted that he said "with your spirit," not "with the flesh," in whose circumcision the carnal glory: but you live spiritually, as those spiritually circumcised. End of the letter to the Galatians.
Textual problem in this passage: see the notes.
Gal 6:18 (quotation, high confidence)
Notes and citation
Summary: Paul's closing blessing is on the spirit, not the circumcised flesh.
- Souter brackets letters of subscriptio, of comitetur (giving "accompany"), -ndum, and inquit; left out. The last words are the manuscript's closing title.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray number from the page; OCR slip): Ghristi cum sfiritu → Christi cum spiritu; ‘cum 5 8piritu[, inquit,] uestro’ → ‘cum spiritu[, inquit,] uestro’; fcum came/ → ‘cum carne,’; camales → carnales.
Cite (SBL): Pelagius, Comm. Gal. 6.18 (Souter, Texts and Studies 9.2 2:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-galatas/6-18
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.