Exposition on Romans 11.1–12.21
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 11
11.1Souter, Texts and Studies 9.2 2:85
Dico igitur: numquit reppulit deus hereditatem suam? absit! Quia satis illos humiliauerat, modo quasi bonus doctor consolatur eos, ne illos nimium exacerbare uideatur. non omnes. ait, reppulit, nec semper, nisi [eos qui non credunt, et] quam diu non credunt. Et ego Istrahelita sum. Si omnes reppulisset, nec me utique suscepisset. Ex semine Abraham , de tribu Beniamin. Non ex genere proselytorum.
"I say then: Has God rejected his inheritance? Far from it!" Since he had humbled them enough, now like a good teacher he consoles them, lest he seem to embitter them too much. He has not rejected all, he says, nor forever, but only as long as they do not believe. "For I too am an Israelite." If he had rejected all, he would surely not have taken me up either. "Of the seed of Abraham, of the tribe of Benjamin." Not of the race of proselytes.
Rom 11:1 (quotation, high confidence)
Notes and citation
Summary: God has not rejected Israel wholly or forever; Paul himself is an Israelite.
- The lemma reads "his inheritance" (hereditatem suam). Souter brackets "those who do not believe, and"; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; words run together in OCR): mam? dbsiU → suam? absit!; iHos 1iii™iliauerat → illos humiliauerat; credunt Net ego Istrahdita mm → credunt. Et ego Istrahelita sum; suscenisset → suscepisset; Exsemine → Ex semine.
Cite (SBL): Pelagius, Comm. Rom. 11.1 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-1
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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.
11.2Souter, Texts and Studies 9.2 2:85
Non reppulit deus plebem suam quam praesciit. Illam plebem non reppulit quam praesciit esse credituram. An nescitis in Helia quid dicit scriptura? In Regnorum, ubi scriptum est de Helia. Quo modo postulat deum contra Istrahel. Gentibus superbiam tollit, ne glorientur quod ex Iudaeis paucissimi crediderunt.
"God has not rejected his people whom he foreknew." He has not rejected that people which he foreknew would believe. "Or do you not know what Scripture says in Elijah?" In Kingdoms, where it is written about Elijah. "How he pleads with God against Israel." He takes pride away from the gentiles, lest they boast because very few of the Jews have believed.
Rom 11:2 (quotation, high confidence) · 1 Kgs 19:10 (allusion, high confidence)
Notes and citation
Summary: God has not rejected those he foreknew would believe; the gentiles must not boast.
Notes on the original text
- Digital text corrected (OCR slip): praesdit → praesciit; nesdtis → nescitis; Istrahd → Istrahel.
Cite (SBL): Pelagius, Comm. Rom. 11.2 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-2
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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.
11.3Souter, Texts and Studies 9.2 2:85
Domine, prophetas tuos occiderunt, altaria tua suffoderunt, et ego relictus sum solus, et quaerunt animam meam. Omnes prophetae illa tantum modo sciebant quae illis fuissent a domino reuelata unde rex Hieremiam dubius interrogat si in ea hora qua cum [eo] loquebatur, aput eum se[r]mo domini haberetur. sed et Helisaeus dicit: ‘quo modo haec dominus abscondit a me?’ ita [ergo] et Helias hoc loco esse praeter se alios qui deum colerent, ignorauit.
"Lord, they have killed your prophets, they have dug down your altars, and I alone am left, and they seek my life." All the prophets knew only those things which had been revealed to them by the Lord; hence the king, in doubt, asks Jeremiah whether, at the hour when he was speaking with him, the word of the Lord was with him. And Elisha too says: "How has the Lord hidden this from me?" So Elijah too in this passage did not know that there were others besides himself who worshipped God.
Rom 11:3 (quotation, high confidence) · 1 Kgs 19:10 (quotation, high confidence) · Jer 37:17 (allusion, high confidence) · 2 Kgs 4:27 (quotation, high confidence)
Notes and citation
Summary: Prophets knew only what was revealed; Elijah did not know of the others who worshipped God.
- Souter brackets eo, the r of sermo, and ergo; left out.
Notes on the original text
- Digital text corrected (OCR slip): mffoderunt → suffoderunt; mm solus → sum solus; meant → meam; ilia → illa.
Cite (SBL): Pelagius, Comm. Rom. 11.3 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-3
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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.
11.4Souter, Texts and Studies 9.2 2:85–86
Sed quid dicit illi responsum diuinum? Reliqui mihi septem milia uirorum. Si prophetam tanti latuerunt, quanto magis uos nescitis quam multi Iudaeorum et saluati sunt et saluandi ! Qui non curuauerunt genu[a ] [sua] ante Bahai. Non solum immolando idolis seruitur, sed etiam delinquendo. si enim deus factis negatur, utique et daemones honorantur.
"But what does the divine answer say to him? I have left for myself seven thousand men." If so many were hidden from a prophet, how much less do you know how many of the Jews have been saved and are to be saved! "Who have not bowed the knee before Baal." One serves idols not only by sacrificing to them but also by sinning: for if God is denied by deeds, demons are surely honored.
Rom 11:4 (quotation, high confidence) · 1 Kgs 19:18 (quotation, high confidence)
Notes and citation
Summary: As seven thousand were hidden from Elijah, many Jews are saved unknown to us; sin is a kind of idolatry.
- Souter brackets the a of genua and sua; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slips): iUi → illi; Rdiqui mihi septem milia mrorum → Reliqui mihi septem milia uirorum; [sua\ → [sua].
Cite (SBL): Pelagius, Comm. Rom. 11.4 (Souter, Texts and Studies 9.2 2:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-4
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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.
11.5Souter, Texts and Studies 9.2 2:86
Sic igitur et in hoc tempore. Sicut ergo tunc non omnes perierunt, ita et nunc aliquanti saluantur. Reliquiae secundum electionem gratiae saluae factae sunt . Electio gratiae fides est, sicut opera electio legis. ceterum quae electio, ubi nulla diuersitas meritorum?
"So too at this present time." As not all perished then, so now too some are saved. "A remnant according to the election of grace has been saved." The election of grace is faith, as works are the election of the law. Besides, what election is there where there is no difference of merits?
Rom 11:5 (quotation, high confidence)
Notes and citation
Summary: The remnant chosen by grace is chosen by faith.
Cite (SBL): Pelagius, Comm. Rom. 11.5 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-5
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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.
11.6Souter, Texts and Studies 9.2 2:86
Si autem gratia, [iam] non ex operibus . Ne dicerent illi de quibus Heliae dicitur: ‘iusti erant, isti uero peccatores quo modo electi sunt?’ subiecit quia et ipsi gratis saluati sint, sicut gentes. Alioquin gratia iam non est gratia. Quia gratuito munere gratia appellatur.
"But if by grace, it is not from works." Lest they should say about those of whom it was said to Elijah, "Those were righteous; but how were these sinners chosen?", he added that they too were saved freely, like the gentiles. "Otherwise grace is no longer grace." Because grace is so called from a free gift.
Rom 11:6 (quotation, high confidence)
Notes and citation
Summary: The Jewish remnant, like the gentiles, is saved freely.
- Souter brackets iam ("no longer") in the first lemma; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slips; words run together in OCR): [tawt] nonexoperibus → [iam] non ex operibus; sunt?/ → sunt?’.
Cite (SBL): Pelagius, Comm. Rom. 11.6 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-6
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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.
11.7Souter, Texts and Studies 9.2 2:86
Quod ergo [ quod] quaerebat Istrahel, hoc non est consecutus? Ideo totus Istrahel non est iustitiam consecutus, quia eam non ex fide quaerebat, sed ex solis operibus legis se iustificari putabat, cum maxima legis mandata contemneret. unde a saluatore arguuntur culicem liquantes et camelum gluttientes. Electio autem consecuta est. Qui per fidem electi sunt. Ceteri uero excaecati sunt ,
"What then? What Israel sought, it has not obtained?" The whole of Israel did not obtain righteousness for this reason, that it did not seek it by faith but thought itself justified by the works of the law alone, while despising the greatest commandments of the law; hence they are rebuked by the Savior as straining out a gnat and swallowing a camel. "But the election has obtained it." Those who have been chosen through faith. "But the rest were blinded,"
Rom 11:7 (quotation, high confidence) · Matt 23:24 (allusion, high confidence)
Notes and citation
Summary: Israel failed by seeking righteousness from works while neglecting the law's chief commandments.
- Souter brackets a repeated quod; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 15 leaked from the page): Quod ergo 1 5 [ quod] → Quod ergo [ quod]; earn → eam.
Cite (SBL): Pelagius, Comm. Rom. 11.7 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-7
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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.
11.8Souter, Texts and Studies 9.2 2:86–87
sicut scriptum est. Ceteri per infidelitatem excaecati sunt, sicut scriptum est: ‘nisi credideritis, nec intellegetis.’ Dedit illis deus spiritum compunctionis, oculos ut non uideant , et aures ut non audiant. [Scriptura dicit :] ‘ante hominem uita et mors; quod placuerit ei, dabitur illi,’ ne libertas scilicet tollatur arbitrii. dei ergo dare permittere est; spiritum autem compunctionis, quem desiderabant : semper enim uerbis dei fuerunt increduli. nam si uoluissent habere spiritum fidei, accepissent. sed [et] nunc Christiani qui de resurrectione dubitant [et] praemio ac gehenna, similem sibi spiritum quaesierunt: hoc enim loco propheta de infidelibus et peccatoribus loquebatur. Usque in [h]odiernum diem. Usque quo conuerta[n]tur, sicut de uelamine cordis ad Corinthios dicit.
"as it is written." The rest were blinded through unbelief, as it is written: "Unless you believe, you will not understand." "God gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear." "Before man are life and death; whatever pleases him will be given him," so that the freedom of choice is not taken away. For God, then, to give is to permit; and the spirit of compunction is the one they desired: for they were always unbelieving toward God's words. For if they had wished to have the spirit of faith, they would have received it. And now too Christians who doubt the resurrection, the reward, and hell have sought a similar spirit for themselves: for in this passage the prophet was speaking of unbelievers and sinners. "Until this present day." Until they are converted, as he says to the Corinthians about the veil of the heart.
Rom 11:8 (quotation, high confidence) · Isa 7:9 (quotation, high confidence) · Isa 29:10 (quotation, high confidence) · Deut 29:4 (quotation, high confidence) · 2 Cor 3:15 (allusion, high confidence)
Notes and citation
Summary: God "gave" blindness by permitting what unbelievers chose, without taking away free choice.
- God's "giving" is explained as permitting, to keep the freedom of choice (libertas arbitrii); translated as written. The quotations are Isa 7:9 (in the Greek form), Isa 29:10 with Deut 29:4, and Sir 15:17. Souter brackets "Scripture says," et twice, the h of hodiernum, and the n of conuertantur; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark): c ante → ‘ante.
Extrabiblical texts: Sir 15:17 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 11.8 (Souter, Texts and Studies 9.2 2:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-8
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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.
11.9Souter, Texts and Studies 9.2 2:87
[Sicut] et Dauid dicit: Fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis.
"And David says: Let their table become a snare and a trap and a stumbling block and a retribution to them."
Rom 11:9 (quotation, high confidence) · Ps 69:22 (68:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 11:9.
- Souter brackets Sicut ("As"); left out.
Cite (SBL): Pelagius, Comm. Rom. 11.9 (Souter, Texts and Studies 9.2 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-9
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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.
11.10Souter, Texts and Studies 9.2 2:87–88
obscurentur oculi eorum ut non uideant , et dorsum eorum semper incurua. [Aliter: Semper incurua onere peccatorum, ut non dimittantur nisi crediderint.] [Mensa] qua in passione Christi laetati sunt, pascha comedentes. hoc enim de illis prophetatur qui saluatorem aceto et felle potarunt, et tamen ipsis dicit Petrus : ‘ et nunc scio quia per ignorantiam fecistis hoc’: ‘paenitemini ergo et baptizetur unus quisque uestrum.’ et Paulus ipse post modicum ait: ‘et illi, si non permanserint in incredulitate, inseruntur,’ ut sciamus quia spiritus conpunctionis facultatem illis non abstulit conuertendi. denique statim [apostolus] ipse se soluit.
"Let their eyes be darkened that they may not see, and bend their back always." At which they rejoiced at Christ's passion, eating the Passover. For this is prophesied of those who gave the Savior vinegar and gall to drink; and yet Peter says to them: "And now I know that you did this through ignorance"; "Repent therefore, and let each one of you be baptized." And Paul himself says a little later: "And they too, if they do not remain in unbelief, will be grafted in," so that we may know that the spirit of compunction did not take away from them the ability to be converted. Then he himself at once resolves the question.
Rom 11:10 (quotation, high confidence) · Ps 69:23 (68:24 LXX) (quotation, high confidence) · Matt 27:34 (allusion, high confidence) · Acts 3:17 (quotation, high confidence) · Acts 2:38 (quotation, high confidence) · Rom 11:23 (quotation, high confidence)
Notes and citation
Summary: The curse fell on those who rejoiced at Christ's passion, yet they could still repent and be grafted in.
- Souter brackets Mensa ("The table," the antecedent of "at which"), apostolus, and "Otherwise: always bent under the burden of sins, so that they are not forgiven unless they believe"; left out.
Notes on the original text
- Digital text corrected (word split in OCR): obscuren tur → obscurentur.
Cite (SBL): Pelagius, Comm. Rom. 11.10 (Souter, Texts and Studies 9.2 2:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-10
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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.
11.11Souter, Texts and Studies 9.2 2:88
Dico igitur: numquit sic offenderunt. Modo iterum partem reuelat Iudaeorum. Ut caderent? absit! Non penitus et inremediabiliter ceciderunt. Sed illorum delicto salus gentium , ut illos aemulentur. Usque adeo illos dilexit, ut propter salutem illorum gentes uocarentur, quo eas uidentes ad regnum dei admitti uel sic facilius conuertantur.
"I say then: Have they so stumbled" Now he again shows the Jews' side. "That they should fall? Far from it!" They did not fall completely and beyond remedy. "But by their offense salvation has come to the gentiles, so that they may be jealous of them." He loved them so much that the gentiles were called for their salvation, so that, seeing the gentiles admitted to the kingdom of God, they might at least in this way be converted more easily.
Rom 11:11 (quotation, high confidence)
Notes and citation
Summary: Israel's fall is not final; the gentiles were called to provoke Israel to conversion.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): dbsit → absit; dilecto solus → delicto salus.
Cite (SBL): Pelagius, Comm. Rom. 11.11 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-11
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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.
11.12Souter, Texts and Studies 9.2 2:88
Quod si delictum illorum diuitiae sunt mundi, et diminutio eorum diuitiae gentium , quanto magis plenitudo eorum! Si delictum illorum tantum uobis profuit, ut sine operibus legis uos illis faceret coheredes, et si pauci eorum credentes omnes uos ad salutem uoca[ue]runt, quanto magis, si omnes crederent, prodesse uobis poterant per doctrinam!
"But if their offense is the riches of the world, and their diminution the riches of the gentiles, how much more their fullness!" If their offense profited you so much that it made you their joint heirs without the works of the law, and if the few of them who believed have called all of you to salvation, how much more could they have profited you by their teaching, if all believed!
Rom 11:12 (quotation, high confidence)
Notes and citation
Summary: If Israel's fall enriched the gentiles, its full conversion would profit them more.
- Souter brackets -ue- in uocauerunt; left out.
Cite (SBL): Pelagius, Comm. Rom. 11.12 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-12
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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.
11.13Souter, Texts and Studies 9.2 2:88
Uobis enim dico gentibus. Uult ostendere se ad Iudaeorum salutem magnopere festinare. Quam diu ego sum gentium apostolus , ministerium meum inlustrabo. Quam diu fuero in corpore constitutus, honorificabo ministerium meum, dum exemplo meo plures illorum saluare contendo.
"For I speak to you gentiles." He wishes to show that he is eagerly hastening toward the salvation of the Jews. "As long as I am apostle of the gentiles, I will make my ministry glorious." As long as I am set in the body, I will honor my ministry, while I strive by my example to save more of them.
Rom 11:13 (quotation, high confidence)
Notes and citation
Summary: Paul honors his ministry to win the Jews by his example.
Cite (SBL): Pelagius, Comm. Rom. 11.13 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-13
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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.
11.14Souter, Texts and Studies 9.2 2:88
Si quo modo aemuler carnem meam. Ut omni modo talem me exhibeam ut me desiderent imitari. Ut saluos faciam aliquos ex illis . Uel aliquantos, si non uolunt omnes.
"If in any way I may provoke my flesh to jealousy." So that I may show myself in every way such that they desire to imitate me. "That I may save some of them." Or some, if all are unwilling.
Rom 11:14 (quotation, high confidence)
Notes and citation
Summary: Paul wants his kin to imitate him and be saved.
Cite (SBL): Pelagius, Comm. Rom. 11.14 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-14
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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.
11.15Souter, Texts and Studies 9.2 2:88–89
Si enim amissio eorum reconciliatio est mundi . Repetit quod dixerat superius. Quae [est] adsumptio, nis[i ] uita ex mortuis? Unde gentibus adsumptio, nis[i] ex illorum uiuerent morte? [Siue :] Ex Iudaeis mortuis Christus uel apostoli uita fuerunt gentibus. Siue : Si quos inde liberauero, ad uestram proficient uitam.
"For if their loss is the reconciliation of the world." He repeats what he said above. "What will their acceptance be but life from the dead?" How would the gentiles be accepted unless they lived by Israel's death? Or: from among the dead Jews, Christ or the apostles were life to the gentiles. Or: if I free any from there, they will benefit your life.
Rom 11:15 (quotation, high confidence)
Notes and citation
Summary: Israel's loss brought life to the gentiles through Christ and the apostles.
- Souter brackets est, the i of nisi, and Siue; left out.
Notes on the original text
- Digital text corrected (OCR slip): [Sine :] → [Siue :].
Cite (SBL): Pelagius, Comm. Rom. 11.15 (Souter, Texts and Studies 9.2 2:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-15
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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.
11.16Souter, Texts and Studies 9.2 2:89
Quod si delibatio sancta [esi], et massa. Si qui crediderunt pauci sancti sunt, et omnes, si credant. Et si radix sancta , et rami. Radix patriarcharum. hoc est: et primi et nouissimi sancti ex ipsis sunt.
"But if the firstfruit is holy, so is the lump." If the few who have believed are holy, so are all, if they believe. "And if the root is holy, so are the branches." The root of the patriarchs. That is: both the first and the last holy ones are from them.
Rom 11:16 (quotation, high confidence)
Notes and citation
Summary: The holy patriarchs make holy all their descendants who believe.
- Souter brackets est; left out.
Cite (SBL): Pelagius, Comm. Rom. 11.16 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-16
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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.
11.17Souter, Texts and Studies 9.2 2:89
Quod si aliqui ex ramis fracti sunt . Non propter te illi fracti sunt, sed propter ea tu insertus es, quia illi sunt fracti. Tu autem , cum esses oleaster . Olea quidem, sed inculta atque siluestris. Insertus es in illis , et socius factus es radicis [et] pinguedinis oliuae . Radicis patrum; pinguedinis Christi.
"But if some of the branches were broken off." They were not broken off because of you, but you were grafted in because they were broken off. "But you, being a wild olive." An olive indeed, but uncultivated and wild. "Were grafted in among them and became a sharer of the root and of the richness of the olive." Of the root of the fathers, of the richness of Christ.
Rom 11:17 (quotation, high confidence)
Notes and citation
Summary: Gentiles, a wild olive, were grafted in when branches were broken off.
- Souter brackets et; left out.
Notes on the original text
- Digital text corrected (OCR slip): hacti → fracti.
Cite (SBL): Pelagius, Comm. Rom. 11.17 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-17
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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.
11.18Souter, Texts and Studies 9.2 2:89
Noli gloriari aduersum ramos: quod si gloriaris , non tu radicem portas , sed radix te. Noli de illorum perditione gaudere; alioquin audies quia non illi per te stant, sed tu per illos, nec tu illis uitam praestas, sed illi tibi.
"Do not boast against the branches; but if you boast, it is not you who bear the root, but the root you." Do not rejoice at their perdition; otherwise you will hear that they do not stand through you, but you through them, and you do not give life to them, but they to you.
Rom 11:18 (quotation, high confidence)
Notes and citation
Summary: Gentiles must not boast over Israel, from whom they draw life.
Notes on the original text
- Digital text corrected (OCR slip): glonari → gloriari.
Cite (SBL): Pelagius, Comm. Rom. 11.18 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-18
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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.
11.19Souter, Texts and Studies 9.2 2:89
Dices ergo: [si] fracti sunt rami , ut ego insererer ,
"You will say then: Branches were broken off so that I might be grafted in."
Rom 11:19 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 11:19.
- Souter brackets si; left out.
Notes on the original text
- Digital text corrected (OCR slip): Dids → Dices.
Cite (SBL): Pelagius, Comm. Rom. 11.19 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-19
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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.
11.20Souter, Texts and Studies 9.2 2:89–90
bene in incredulitate fracti sunt. Dicis illos ideo fractos ut tu inseraris. uideamus si propter ea, et non magis propter incredulitatem suam ceciderunt. Tu autem fide stas. Non quo personam tuam deus acceperit, et illos sine causa proiecerit. Noli altum sapere , sed time. Quidam hunc locum non intellegentes, nec adtendentes causam uel personas de qua et quibus loquitur apostolus, putant hic sapientiae [studium] esse prohibitum, quod si ita est, secundum illos inuenietur sibi ipse contrarius qui hic uetat quod alibi, ut Ephesii et ceteri accipiant, [magnis supplicationibus] a domino deprecatur. ‘ Noli ’ ergo ‘ altum sapere ’ hoc est : noli contra eos superbus esse.
"Well, they were broken off because of unbelief." You say that they were broken off so that you might be grafted in. Let us see whether it was for that reason, and not rather because of their unbelief, that they fell. "But you stand by faith." Not because God accepted your person and cast them off without cause. "Do not be high-minded, but fear." Some, not understanding this passage, nor attending to the matter or the persons of which and to whom the apostle is speaking, think that wisdom is forbidden here; if this is so, according to them he will be found contrary to himself, for here he would forbid what elsewhere he asks from the Lord for the Ephesians and others to receive. "Do not be high-minded" therefore means: do not be proud against them.
Rom 11:20 (quotation, high confidence) · Eph 1:17 (allusion, medium confidence)
Notes and citation
Summary: Israel fell through unbelief; "do not be high-minded" forbids pride, not wisdom.
- "Be high-minded" renders altum sapere, which can also mean "to be wise in lofty things." Souter brackets studium ("the pursuit" of wisdom) and "with great supplications"; left out.
Notes on the original text
- Digital text corrected (OCR slip): putant hie sapientiae → putant hic sapientiae; qui hie uetat → qui hic uetat.
Cite (SBL): Pelagius, Comm. Rom. 11.20 (Souter, Texts and Studies 9.2 2:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-20
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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.
11.21Souter, Texts and Studies 9.2 2:90
Si enim deus naturalibus ramis non pepercit, ne forte nec tibi parcat. Si illis non pepercit propter incredulitatem, qui ex radice sancta sunt, quanto minus tibi, si peccaueris !
"For if God did not spare the natural branches, perhaps he will not spare you either." If he did not spare them because of unbelief, who are from a holy root, how much less you, if you sin!
Rom 11:21 (quotation, high confidence)
Notes and citation
Summary: God will not spare sinful gentiles if he did not spare unbelieving Israel.
Notes on the original text
- Digital text corrected (OCR slip): nee → nec.
Cite (SBL): Pelagius, Comm. Rom. 11.21 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-21
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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.
11.22Souter, Texts and Studies 9.2 2:90
Uide ergo bonitatem et seueritatem dei. Contra eos qui alium deum iustum, alium adserunt bonum; et contra eos qui negant deum in peccantibus uindicare. In eos quidem qui ceciderunt , seueritatem: in te autem bonitatem . Quia et illi iuste fracti sunt et tu clementer insertus. Si permanseris in bonitate[m]. In fide quae tibi dei bonitate collata est. Alioquin et tu excideris.
"See then the goodness and severity of God." Against those who assert one God who is just and another who is good; and against those who deny that God punishes sinners. "Toward those who have fallen, severity; but toward you, goodness." Because they were justly broken off and you mercifully grafted in. "If you remain in goodness." In the faith that was conferred on you by God's goodness. "Otherwise you too will be cut off."
Rom 11:22 (quotation, high confidence)
Notes and citation
Summary: God is both good and severe, against those who divide the just God from the good God.
- Souter brackets the m of bonitatem; left out.
Notes on the original text
- Digital text corrected (word split in OCR; OCR slip): V ide ergo bonitatem el → Uide ergo bonitatem et.
Cite (SBL): Pelagius, Comm. Rom. 11.22 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-22
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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.
11.23Souter, Texts and Studies 9.2 2:90
[ sed ] et illi, si non permanserint in incredulitate, inserentur. Si[n] uero [uterque se mutet,] et tu seueritatem senties et illi bonitatem. Potens est enim deus iterum inserere illos. Apud homines quidem inpossibile est aridos surculos reformare, apud deum omnia possibilia sunt atque facilia.
"And they too, if they do not remain in unbelief, will be grafted in." But if so, you will feel severity and they goodness. "For God is able to graft them in again." With men it is indeed impossible to restore dry shoots; with God all things are possible and easy.
Rom 11:23 (quotation, high confidence) · Matt 19:26 (allusion, high confidence)
Notes and citation
Summary: Israel can be grafted in again, for all things are possible with God.
- Souter brackets sed, the n of sin, and "each changes"; left out.
Cite (SBL): Pelagius, Comm. Rom. 11.23 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-23
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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.
11.24Souter, Texts and Studies 9.2 2:90–91
Nam si tu ex naturali excisus es oleastro. Qui[a] iam [ollim] patres eorum, naturalem obliti legem, deg[en]erauerant a natura, et per successiones peccandi, consuetudine permanente, quasi naturaliter amari et infructuosi esse coeperant. Et contra naturam insertus es in bonam oliuam, quanto magis hi secundum [ suam ] naturam inserentur suae oliuae! Contra naturam est oliuae inserere oleastrum, qui[a] magis ramus solet radicis uim mutare quam radix ramorum in suam ue[r]tere qualitatem.
"For if you were cut from the olive that is wild by nature." Because their fathers had long ago forgotten the natural law and degenerated from nature, and through a succession of sinning, as the habit persisted, they had begun to be bitter and unfruitful as if by nature. "And contrary to nature were grafted into the good olive, how much more will these, according to nature, be grafted into their own olive!" It is contrary to nature to graft a wild olive into an olive, because the branch usually changes the force of the root more than the root turns the branches into its own quality.
Rom 11:24 (quotation, high confidence)
Notes and citation
Summary: The gentiles' wildness came from long habit of sin; Israel can more easily be regrafted.
- Souter brackets the a of quia, olim, -en- in degenerauerant, suam ("their" nature), and the r of uertere; left out.
Notes on the original text
- Digital text corrected (OCR slip; hyphen rejoined; word split in OCR; words run together in OCR): etpersuccessionespeccandi → et per successiones peccandi; permanent e → permanente; lii secun- dum → hi secundum.
Cite (SBL): Pelagius, Comm. Rom. 11.24 (Souter, Texts and Studies 9.2 2:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-24
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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.
11.25Souter, Texts and Studies 9.2 2:91
Nolo enim ignorare uos, fratres. Et hoc totum ne contra illos superbiant gentes. Mysterium hoc. Arcanum quod hominibus ignotum est, qua re saluatae sint gentes, quia occasione[m] eis salutis etiam caecitas praestitit Istrahel. Ut non sitis ipsi uobis sapientes. Ne secundum humanam sapientiam dicatis: ‘ Nos deus elegit et illos abiecit.’ Quia caecitas ex parte Istrahel contigit. In tantum Istrahel et delicta et perfidia occuparunt, ut ueniret tempus quo gentes omnes admitterentur ad uitam, et ita omnis Istrahel per fidem solam saluaretur, quo modo gentium plenitudo, ut aequales essent in Christo, quia aequales fuerant in delictis. Donec plenitudo gentium intraret,
"For I do not want you to be ignorant, brothers." And all this lest the gentiles be proud against them. "This mystery." The secret unknown to men, why the gentiles were saved: because even Israel's blindness furnished them an occasion of salvation. "So that you may not be wise in your own sight." Lest you say by human wisdom: "God chose us and cast them off." "That blindness in part has befallen Israel." Offenses and unbelief took hold of Israel to such an extent that the time came for all the gentiles to be admitted to life, and so all Israel would be saved by faith alone, as the fullness of the gentiles is, so that they would be equal in Christ, because they had been equal in offenses. "Until the fullness of the gentiles came in,"
Rom 11:25 (quotation, high confidence)
Notes and citation
Summary: Israel's partial blindness gave the gentiles salvation; all will be saved by faith alone as equals.
- "By faith alone" translates per fidem solam. Souter brackets the m of occasionem; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): uos,fratres → uos, fratres; Donee → Donec.
Cite (SBL): Pelagius, Comm. Rom. 11.25 (Souter, Texts and Studies 9.2 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-25
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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.
11.26Souter, Texts and Studies 9.2 2:91
et sic omnis Istrahel saluus fieret. Tam diu permansit donee gentes saluari uiderent, quia omnes uocati sunt ad salutem. Siue: Ex Iuda et Istrahel, ex lege scilicet. [Sicut] scriptum est : Ueniet ex Sion qui eripiat et auertat inpietatem [ex'] Iacob. Quidam haec omnia futura existimant : quibus respondendum est : ‘ Ergo et hoc testimonium, “ueniet ex Sion qui eripiat” Istrahel, adhuc futurum est, et rursum Christus adueniet liberare, et, [si] a deo pro tempore excaecati sunt, et non a semet ipsis, quid de illis [fiet], qui modo pereunt non credentes? ’
"and so all Israel would be saved." The blindness lasted until they saw the gentiles being saved, because all have been called to salvation. Or: from Judah and Israel, that is, from the law. "It is written: There will come from Zion one who will deliver and turn away ungodliness from Jacob." Some think all these things are still to come. They must be answered: "Then this testimony too, 'there will come from Zion one who will deliver' Israel, is still to come, and Christ will come again to free them; and if they have been blinded by God for a time, and not by themselves, what of those who are now perishing in unbelief?"
Rom 11:26 (quotation, high confidence) · Isa 59:20 (quotation, high confidence)
Notes and citation
Summary: Pelagius rejects the view that Israel's salvation and the deliverer's coming are still in the future.
- Souter brackets Sicut, ex, si, and fiet ("will become"); left out, "if" kept for sense.
Notes on the original text
- Digital text corrected (OCR slip): jieret → fieret.
Cite (SBL): Pelagius, Comm. Rom. 11.26 (Souter, Texts and Studies 9.2 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-26
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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.
11.27Souter, Texts and Studies 9.2 2:91–92
Et hoc illis a me testamentum, cum abstulero peccata eorum. Testamentum nouum quod promittit Hieremias, quod non nisi noui abolitis peccatis accipient.
"And this is my covenant with them, when I take away their sins." The new covenant which Jeremiah promises, which they will receive only as new men, their sins abolished.
Rom 11:27 (quotation, high confidence) · Jer 31:31 (allusion, high confidence) · Isa 27:9 (quotation, medium confidence)
Notes and citation
Summary: The new covenant comes with the removal of sins.
Notes on the original text
- Digital text corrected (OCR slip): abslulero → abstulero.
Cite (SBL): Pelagius, Comm. Rom. 11.27 (Souter, Texts and Studies 9.2 2:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-27
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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.
11.28Souter, Texts and Studies 9.2 2:92
[Fratres] secundum euangelium quidem inimici propter uos . Inimici mihi sunt quia uobis praedico Christum[, sicut ipse alibi ait]: ‘ prohibentes nos [gentibus loqui ut saluae fiant.’ Secundum electionem autem carissimi propter patres. Si autem credant, carissimi sunt, dupliciter commendati.
"According to the gospel they are enemies for your sake." They are enemies to me because I preach Christ to you: "forbidding us." "But according to election, beloved for the sake of the fathers." But if they believe, they are most beloved, doubly commended.
Rom 11:28 (quotation, high confidence) · 1 Thess 2:16 (quotation, high confidence)
Notes and citation
Summary: The Jews are enemies of Paul's gospel to the gentiles, but beloved for the fathers' sake.
- Souter brackets Fratres in the lemma, "as he himself says elsewhere," and "to speak to the gentiles that they may be saved" (1 Thess 2:16); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR misread quotation mark; OCR slip): inimid → inimici; Christumf, → Christum[,; fiant.5 → fiant.’.
Cite (SBL): Pelagius, Comm. Rom. 11.28 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-28
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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.
11.29Souter, Texts and Studies 9.2 2:92
Sine paenitentia enim sunt dona et uocatio dei . Si crediderint, non illis poterunt imputari peccata,] quia deum non paenitet Abrahae semini promisisse. Siue; Illi sine adflictione paenitentiae, si crediderint, saluabuntur.
"For the gifts and calling of God are without repentance." If they believe, sins cannot be imputed to them, because God does not repent of having made the promise to Abraham's seed. Or: if they believe, they will be saved without the affliction of penance.
Rom 11:29 (quotation, high confidence)
Notes and citation
Summary: God's promise to Abraham's seed stands: if they believe, their sins will not be imputed.
- A stray closing bracket after peccata in the scan has no matching opening in this section; it is left in the text.
Notes on the original text
- Digital text corrected (line number 10 leaked from the page): quia xo deum → quia deum.
Cite (SBL): Pelagius, Comm. Rom. 11.29 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-29
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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.
11.30Souter, Texts and Studies 9.2 2:92
Sicut enim aliquando et uos non credidistis deo . Quando athuc illi credebant. Nunc autem misericordiam consecuti estis propter illorum diffidentiam. Non uestro merito.
"For just as you too once did not believe God." When they still believed. "But now you have obtained mercy because of their unbelief." Not by your own merit.
Rom 11:30 (quotation, high confidence)
Notes and citation
Summary: The gentiles obtained mercy through Israel's unbelief, not by merit.
Cite (SBL): Pelagius, Comm. Rom. 11.30 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-30
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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.
11.31Souter, Texts and Studies 9.2 2:92
Ita et isti nunc non crediderunt in uestra misericordia. Misericordia gentium Christus est. Ut et ipsi misericordiam consequantur. In tantum non crediderunt ut et ipsi non operibus suis [non] iustificentur, sed misericordia, sicut uos.
"So they too now have not believed in your mercy." The mercy of the gentiles is Christ. "So that they too may obtain mercy." They did not believe to such an extent that they too might be justified not by their works but by mercy, as you were.
Rom 11:31 (quotation, high confidence)
Notes and citation
Summary: Israel too will be justified by mercy, not by works.
- Souter brackets a second non; left out.
Cite (SBL): Pelagius, Comm. Rom. 11.31 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-31
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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.
11.32Souter, Texts and Studies 9.2 2:92–93
Conclusit enim omnia deus in incredulitate[m ]. Non ui inclusit, sed ratione conclusit quos inuenit in incredulitate : hoc est, Iudaeos omnes et gentes. hos conclusit quia ante Iudaei peccatores tantum erant, non etiam perfidi : postquam autem Christo non crediderunt, gentibus sunt aequales, et omnes similiter misericordiam consequuntur. Ut omnibus misereatur. Haec facit causa ut omnibus misereatur. O altitudo diuitiarum sapientiae et scientiae dei! Laudat sapientiam dei qui tam diu expectauit secundum praescientiam donec omnes misericordia indigerent, ut omnibus de falsa iactantia operum gloria tolleretur. Quam inscrutabilia sunt iudicia eius . ‘ Iudicia dei ‘ abyssus multa’ : ad liquidum enim conprehendi non possunt Et inuestigabiles uiae eius. Id est, cogitatio dispositionum eius
"For God has shut up all in unbelief." He did not shut them in by force, but by reasoning he concluded those whom he found in unbelief, that is, all the Jews and the gentiles. He concluded these because before the Jews were only sinners, not also faithless; but after they did not believe Christ, they are equal to the gentiles, and all alike obtain mercy. "So that he may have mercy on all." For this reason he does these things: that he may have mercy on all. "O the depth of the riches of the wisdom and knowledge of God!" He praises the wisdom of God, who waited so long, according to his foreknowledge, until all needed mercy, so that the glory of the false boasting of works might be taken from all. "How unsearchable are his judgments!" "The judgments of God are a great abyss": for they cannot be grasped clearly. "And his ways past finding out." That is, the thought of his dispositions.
Rom 11:32 (quotation, high confidence) · Rom 11:33 (quotation, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence)
Notes and citation
Summary: God concluded Jews and gentiles alike in unbelief so as to have mercy on all and remove boasting in works.
- The section covers Rom 11:32–33. Souter brackets the m of incredulitatem; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; OCR slips; hyphen rejoined; verse number 33 leaked from the page; OCR slips; words run together in OCR): miseri- cordiam → misericordiam; U i omnibus → Ut omnibus; Haecfacit → Haec facit; 33 0 aUitudo → O altitudo; sdentiae → scientiae; donee → donec; Quarn inscrutabilia sunt indicia → Quam inscrutabilia sunt iudicia; multa 9 → multa’; conprebendi → conprehendi.
Cite (SBL): Pelagius, Comm. Rom. 11.32 (Souter, Texts and Studies 9.2 2:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-32
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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.
11.34Souter, Texts and Studies 9.2 2:93
Quis enim cognouit sensum domini? [Ante nemo cognouit; nam in praesenti ipse Paulus utique sciebat qui aliis ostendebat, dicens: ‘Nos autem sensum domini habemus.’ Siue: Sine lege ipsius et gratia per se nemo cognouit, et nemo peculiari dei confabulatione instructus doctrina eius non indiget.] Aut quis eius consiliarius fuit? Ut eius nouerit arcana sacramenta.
"For who has known the mind of the Lord? Or who has been his counselor?" So as to know his secret mysteries.
Rom 11:34 (quotation, high confidence) · Isa 40:13 (quotation, high confidence)
Notes and citation
Summary: No one knows God's secret counsels.
- The quotation is Isa 40:13. Souter brackets a comment, left out: "No one knew it before; for now Paul himself certainly knew it, who showed it to others, saying: 'But we have the mind of the Lord.' Or: no one has known it by himself without his law and grace, and no one, instructed by a special conversation with God, does without his teaching."
Cite (SBL): Pelagius, Comm. Rom. 11.34 (Souter, Texts and Studies 9.2 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-34
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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.
11.35Souter, Texts and Studies 9.2 2:93
Aut quis prior dedit ei, et reddetur illi? Quis prior fecit aliquit boni, ut non dei misericordia[m] glorificet, sed suo [se] merito [recepisse] glorietur?
"Or who first gave to him, that it should be repaid him?" Who first did any good, so as not to glorify God's mercy but to boast of his own merit?
Rom 11:35 (quotation, high confidence)
Notes and citation
Summary: No one can claim to have given God anything first.
- Souter brackets the m of misericordiam, se, and recepisse ("to have received"); left out.
Cite (SBL): Pelagius, Comm. Rom. 11.35 (Souter, Texts and Studies 9.2 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-35
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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.
11.36Souter, Texts and Studies 9.2 2:93–94
Quoniam ex ipso et per ipsum et in ipso [sunt] omnia. Ab ipso omnis creatura accepit initium et per ipsum regitur, et in ipso omnia concluduntur nec ipse continetur ab ulla [factura]. Ipsi gloria in saecula [saeculorum]. amen. Ipse solus glorificandus est, cuius est etiam quod sumus et uiuimus ac mouemur. simul etiam contra Arrianos facit hic locus, cum dicitur deus id[em] esse ex quo omnia et per quem omnia facta monstrantur, si quidem per uerbum in principio omnia facta euangelista signauit, et quod de filio euangelista testatur, hoc apostolus per unitatis mysterium in patre intellegendum edocet et credendum.
"For from him and through him and in him are all things." From him every creature received its beginning, and through him it is governed, and in him all things are enclosed, and he himself is contained by nothing. "To him be glory forever. Amen." He alone is to be glorified, to whom belongs even this, that we are and live and move. This passage also tells against the Arians, since God is said to be the one from whom all things are and through whom all things are shown to have been made; for the evangelist indicated that all things were made in the beginning through the Word, and what the evangelist testifies of the Son, the apostle teaches is to be understood and believed of the Father, through the mystery of their unity.
Rom 11:36 (quotation, high confidence) · Acts 17:28 (allusion, high confidence) · John 1:3 (allusion, high confidence)
Notes and citation
Summary: All things are from, through, and in God; against the Arians, the apostle says of the Father what John says of the Son.
- Souter brackets sunt, factura ("created thing"), saeculorum, and -em in idem; left out.
Notes on the original text
- Digital text corrected (OCR slip): hie → hic; quern → quem.
Topics: Trinity
Cite (SBL): Pelagius, Comm. Rom. 11.36 (Souter, Texts and Studies 9.2 2:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-36
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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 12
12.1Souter, Texts and Studies 9.2 2:94
Obsecro itaque uos, fratres. Quia de sensu [domini] dixerat, modo docet quales se exhibere debeant ut sensum domini habere mereantur. Per misericordiam dei. Qua maius nihil habebant, quia per ipsam fuerant liberati. Ut exhibeatis corpora uestra. [Quanto magis animam!] Non animalium, [sic]ut in lege, quae tamen, licet in figura fierent, immaculata offerebantur et uiua. Hostia[m ] uiuam , sanctum . Hoc est, castam et alienam ab omni morte peccati. Deo placentem. Deo, non hominibus tantum placete. Siue: Talis ei placet hostia. Rationabile [sit] obsequium uestrum. Omne opus bonum tunc placet deo si rationabiliter fiat, nam mercede priuatur, ut puta, si quis hominum causa ieiunet, bonum [obsequium] insipienter facit. ita et de omnibus [uitiis quae uirtutibus] adiacent sentiendum [est].
"I beseech you therefore, brothers." Since he had spoken of the mind of the Lord, now he teaches what they ought to show themselves to be, so as to deserve to have the mind of the Lord. "By the mercy of God." They had nothing greater, because through it they had been freed. "To present your bodies." Not those of animals, as in the law, which nevertheless, though done as a figure, were offered unblemished and living. "A living sacrifice, holy." That is, chaste and free from every death of sin. "Pleasing to God." Please God, not men only. Or: such a sacrifice pleases him. "Your reasonable service." Every good work pleases God if it is done reasonably; otherwise it is deprived of reward: for instance, if someone fasts for the sake of men, he does a good thing unwisely. So it must be judged of all such things.
Rom 12:1 (quotation, high confidence)
Notes and citation
Summary: Believers offer their bodies as a chaste living sacrifice; good works please God only when done for him.
- Souter brackets "How much more the soul!" sic, the m of hostiam, sit, obsequium, "the vices that lie next to virtues," and est; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): Zh exhibeatis → Ut exhibeatis; Rationabile[sit]obsequiumuestrum. Omneopusbonum → Rationabile [sit] obsequium uestrum. Omne opus bonum.
Cite (SBL): Pelagius, Comm. Rom. 12.1 (Souter, Texts and Studies 9.2 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-1
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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.
12.2Souter, Texts and Studies 9.2 2:94–95
Et nolite conformari huic saeculo , sed reformamini in nouitate mentis uestrae , ut probetis quae est uoluntas dei. Nolite similes esse filiis mundi, qui facti estis filii dei, sed renouate sensum uestrum per quem regitur corpus et omnia membra diriguntur, ut etiam corporis actus noui fiant, quo possitis uoluntatem dei et sensum eius agnoscere : haec enim non nisi nouo sensu[i] reuelantur. Quod bonum et beneplacitum et perfectum est. Hoc est, quod bonum sit et melius et optimum.
"And do not be conformed to this age, but be reformed in the newness of your mind, so that you may prove what is the will of God." Do not be like the children of the world, you who have been made children of God, but renew your mind, by which the body is ruled and all the members directed, so that the acts of the body may also become new; and so you may know the will of God and his mind: for these are revealed only to a new mind. "What is good and acceptable and perfect." That is, what is good, and better, and best.
Rom 12:2 (quotation, high confidence)
Notes and citation
Summary: A renewed mind renews bodily acts and discerns God's will.
- Souter brackets the i of sensui; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): conformant liuic → conformari huic; agnoocere → agnoscere; benepladtum → beneplacitum.
Cite (SBL): Pelagius, Comm. Rom. 12.2 (Souter, Texts and Studies 9.2 2:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-2
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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.
12.3Souter, Texts and Studies 9.2 2:95
Dico enim per gratiam quae data est mihi. Prohibiturus humanam sapientiam quae praeter legem e[s]t, non sensu proprio loqui se dicit, sed auctoritate gratiae spiritalis. Omnibus qui sunt inter uos . Qui sunt sacerdotes siue doctores quorum ceteri sequuntur exemplum. Non plus sapere quam oportet sapere, sed sapere ad prudentiam. Plus uult sapere qui illa scrutatur quae lex non dicit: unde et Solomon ait : ‘ altiora te ne quaesieris et maiora te ne scruteris ; sed quae praecepit tibi deus, illa cogita semper.' Et uni cuique , sicut deus diuisit . Notandum quod dicat, spiritum sanctum, quem ad Corinthios adserit dona diuidere singulis prout uult. Mensuram fidei. Mensura [fidei] uirtutum intellegenda est gratia, quam non nisi fideles accipiunt.
"For I say, through the grace that has been given me." As he is about to forbid human wisdom which is outside the law, he says that he speaks not from his own mind but by the authority of spiritual grace. "To all who are among you." Those who are priests or teachers, whose example the rest follow. "Not to be wise beyond what one ought to be wise, but to be wise unto sobriety." He wishes to be wise beyond measure who searches into things the law does not say; hence Solomon too says: "Do not seek things higher than you, and do not search into things greater than you; but what God has commanded you, think on these always." "And to each, as God has distributed." It is to be noted that he says "God" of the Holy Spirit, who, he asserts to the Corinthians, divides gifts to each as he wills. "The measure of faith." The measure is to be understood as the grace of powers, which only the faithful receive.
Rom 12:3 (quotation, high confidence) · 1 Cor 12:11 (allusion, high confidence)
Notes and citation
Summary: Paul forbids curiosity beyond the law; the Spirit, called God, distributes gifts by measure of faith.
- The "Solomon" quotation is Sir 3:21–22. The word read as dicat ("he says") is garbled in the scan (oicai); the sense that Paul calls the Spirit "God" is probable but uncertain. Souter brackets fidei and the s of est; left out.
Notes on the original text
- Digital text corrected (OCR dropped letter; OCR slip; OCR slips): Probibiturus humana,in sapientiam → Prohibiturus humanam sapientiam; savere . sed savere → sapere, sed sapere; qui ilia scrutatur → qui illa scrutatur; uuae → quae; ne quaesieri → ne quaesieris; deus, ilia cogita → deus, illa cogita; oicai → dicat; diuidei → diuidere.
Extrabiblical texts: Sir 3:21 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Trinity
Cite (SBL): Pelagius, Comm. Rom. 12.3 (Souter, Texts and Studies 9.2 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-3
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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.
12.4Souter, Texts and Studies 9.2 2:95–96
Sicut enim in uno corpore multa membra habemus . Per comparationem corporis eos ad concordiam cohortatur, ne uel hinc [com]moueantur quia dona accepere diuersa: non enim poterant omnia habere singuli, ne superbirent nullius egentes, nec omnes ea[n]dem, ut corporis Christi in nobis similitudo monstretur. Membra autem omnia non eundem habent actum . Non enim potest oculus audire nec auris uidere, et cetera similiter.
"For as in one body we have many members." By the comparison of the body he exhorts them to concord, lest they be disturbed even by this, that they had received different gifts: for individuals could not have all the gifts, lest they become proud needing no one; nor could all have the same, so that the likeness of the body of Christ might be shown in us. "But all the members do not have the same function." For the eye cannot hear nor the ear see, and so with the rest.
Rom 12:4 (quotation, high confidence)
Notes and citation
Summary: Different gifts in one body prevent pride and show the body of Christ.
- Souter brackets com- in commoueantur and the n of eandem; left out.
Notes on the original text
- Digital text corrected (OCR slip): monstretux → monstretur.
Cite (SBL): Pelagius, Comm. Rom. 12.4 (Souter, Texts and Studies 9.2 2:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-4
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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.
12.5Souter, Texts and Studies 9.2 2:96
Ita multi unum corpus sumus in Christo [ Iesu] : singuli autem alter alterius membra . Ut praestando alter utrum quod habemus, magis ac magis caritas confirmetur.
"So we, being many, are one body in Christ, and individually members of one another." So that, by giving one another what we have, love may be strengthened more and more.
Rom 12:5 (quotation, high confidence)
Notes and citation
Summary: Members share their gifts so that love grows.
- Souter brackets Iesu; left out.
Cite (SBL): Pelagius, Comm. Rom. 12.5 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-5
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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.
12.6Souter, Texts and Studies 9.2 2:96
Habentes autem donationes [diuersas] secundum gratiam quae data est nobis differentiae. Donum non ex nostro, sed ex donantis pendet arbitrio, et omnibus quidem credentibus gloria promittitur in futuro, sed qui ita mundum cor habuerit ut hoc mereatur, gratiam uirtutum accipit etiam in praesenti, [quam deus ei donare uoluerit]. Siue prophetia[m] secundum rationem fidei . Fidei, non legis. Siue: Quia fides illa[m] meretur. unus quisque enim tantum accipit quantum credit.
"Having gifts differing according to the grace that has been given us." A gift depends not on our choice but on the giver's; and glory in the future is promised to all believers, but he who has so pure a heart as to deserve it receives the grace of powers even in the present. "Whether prophecy, according to the proportion of faith." Of faith, not of law. Or: because faith merits it. For each one receives as much as he believes.
Rom 12:6 (quotation, high confidence)
Notes and citation
Summary: Gifts depend on the giver; the pure in heart receive powers now, each according to his faith.
- Souter brackets diuersas, "which God has willed to give him," and the m of prophetiam and illam; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; words run together in OCR): babuerit → habuerit; Sine prophetia[m] secundum rationemfidei . Fidei,nonlegis. Siue: Quiafidesilla[m]meretur. → Siue prophetia[m] secundum rationem fidei . Fidei, non legis. Siue: Quia fides illa[m] meretur..
Cite (SBL): Pelagius, Comm. Rom. 12.6 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-6
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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.
12.7Souter, Texts and Studies 9.2 2:96
Siue ministerium [m] ministrando. Ministerium sacerdotalis uel diaconatus officii. Siue qui docet , in doctrina ,
"Or ministry, in ministering." The ministry of the office of priest or deacon. "Or he who teaches, in teaching;"
Rom 12:7 (quotation, high confidence)
Notes and citation
Summary: Ministry means the office of priest or deacon.
Notes on the original text
- Digital text corrected (OCR misread brackets): \m\ → [m].
Topics: Church office
Cite (SBL): Pelagius, Comm. Rom. 12.7 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-7
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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.
12.8Souter, Texts and Studies 9.2 2:96–97
qui exhortatur , in exhortando. Qui docet maior est eo qui exhortatur: exhortari enim pro uiribus suis possunt etiam minus periti. notandum sane quod tertio tantum posuerit. Siue: Quod qua re fecerit spiritalis lector debet agnoscere. Qui tribuit, in simplicitate. [Ut] omnibus simpliciter largiatur, cunctos credens bonos esse et indigere qui postulant. Qui praeest , in sollicitudine. Qui praeest ecclesiae uel fratribus, debet esse sollicitus. Qui miseretur, in hilaritate. Maxima circa [omnes] aegrotos est misericordia exhibenda. Siue: Misericordiae titulus generalis est, qui circa omnes placido exhibendus est animo. ‘ hilarem enim datorem diligit deus,’ et tristem sine dubio odit, quia melius est ‘uerbum bonum super datum.’
"he who exhorts, in exhorting." He who teaches is greater than he who exhorts: for even the less skilled can exhort according to their strength. It is to be noted, of course, that he put it only third. Or: the spiritual reader ought to recognize why he did so. "He who gives, in simplicity." That he give to all simply, believing that all who ask are good and in need. "He who presides, in solicitude." He who presides over the church or the brothers ought to be solicitous. "He who shows mercy, in cheerfulness." Mercy is to be shown above all toward the sick. Or: the title of mercy is general, and it is to be shown toward all with a calm mind. For "God loves a cheerful giver," and without doubt hates a sad one, because "a good word is better than a gift."
Rom 12:8 (quotation, high confidence) · 2 Cor 9:7 (quotation, high confidence)
Notes and citation
Summary: Teaching ranks above exhorting; giving, presiding, and mercy are to be done simply, carefully, and cheerfully.
- The last quotation is Sir 18:17. The remark "he put it only third" is obscure. Souter brackets Ut and omnes; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; OCR slips; misread quotation marks; word split in OCR): simplidtate → simplicitate; soUicitudine → sollicitudine; miser etur → miseretur; deus/ → deus,’; melius 9 eat ‘uerbum bonum super datum.9 → melius est ‘uerbum bonum super datum.’.
Extrabiblical texts: Sir 18:17 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Church office
Cite (SBL): Pelagius, Comm. Rom. 12.8 (Souter, Texts and Studies 9.2 2:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-8
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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.
12.9Souter, Texts and Studies 9.2 2:97
Dilectio sine simulatione , exsecrantes malum , adhaerentes bono . Tota puritas debet esse in Christiano, sicut deus pura lux est: fingere enim seruorum est. et diligamus non lingua tantum, sed opere et ueritate, ita ut etiam, si necesse fuerit, [pro nobis] inuicem moriamur.
"Love without pretense, hating evil, clinging to good." There ought to be complete purity in a Christian, as God is pure light: for pretending belongs to slaves. And let us love not in tongue only, but in deed and in truth, so that, if it should be necessary, we even die for one another.
Rom 12:9 (quotation, high confidence) · 1 John 1:5 (allusion, medium confidence) · 1 John 3:18 (allusion, high confidence) · 1 John 3:16 (allusion, medium confidence)
Notes and citation
Summary: Christian love must be pure and real, ready even to die for others.
- Souter brackets "for us"; left out.
Notes on the original text
- Digital text corrected (OCR slip): simulations → simulatione; Ghristiano → Christiano.
Cite (SBL): Pelagius, Comm. Rom. 12.9 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-9
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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.
12.10Souter, Texts and Studies 9.2 2:97
Caritate fraterna inuicem benigni. Ita uos diligite quasi ex una matre generati. Honore mutuo praeuenientes. Hoc si semper seruaremus, et caritatem et patientiam [utique] teneremus, sicut alibi ait: ‘alter alterutrum maiorem aestimantes.’ si enim nos omnibus minores iudicaremus, nec ultro alicui iniuriam faceremus, nec inlatam nobis grauiter doleremus.
"Kind to one another with brotherly love." Love one another as if born of one mother. "Outdoing one another in honor." If we always kept this, we would hold both love and patience, as he says elsewhere: "Each esteeming the other greater." For if we judged ourselves less than all, we would neither do injury to anyone of our own accord, nor grieve heavily at injury done to us.
Rom 12:10 (quotation, high confidence) · Phil 2:3 (quotation, high confidence)
Notes and citation
Summary: Counting others greater preserves love and patience.
- Souter brackets utique; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): fratema inuieem → fraterna inuicem; generatL → generati.; aestunantes.9 → aestimantes.’; iudicaremuSj → iudicaremus,.
Cite (SBL): Pelagius, Comm. Rom. 12.10 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-10
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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.
12.11Souter, Texts and Studies 9.2 2:97
Sollicitudine non pigri. Ne per sollicitudinem saeculi pigri in dei opere efficiamini et inertes. Spiritu feruentes. Quia frigidos dominus non amat et in tepidis nausiatur. tunc plane spiritu feruemus si saeculo frigeamus. Domino seruientes . Non saeculo ne[c] uitiis, sed omnia propter dominum facientes.
"Not slothful in solicitude." Lest through the solicitude of the world you become slothful and inert in God's work. "Fervent in spirit." Because the Lord does not love the cold and is nauseated by the lukewarm. We are surely fervent in spirit when we are cold to the world. "Serving the Lord." Not the world nor vices, but doing everything for the Lord.
Rom 12:11 (quotation, high confidence) · Rev 3:16 (allusion, high confidence)
Notes and citation
Summary: Be fervent in spirit, cold to the world, serving the Lord.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Sollidtudine → Sollicitudine; f ententes → feruentes.
Cite (SBL): Pelagius, Comm. Rom. 12.11 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-11
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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.
12.12Souter, Texts and Studies 9.2 2:97–98
Spe gaudentes. [Spe, non re praesenti: ‘apes’ enim ‘quae uidetur non est spcs.’ In tribulations patientes.] Propter gaudium spei futurae omnia sustinete, sicut ait [beatus Iacobus]: ‘onme gaudium existi- PELAGI expositio [XII 13y . . r „i Orationi instantes. Instantia orationis mate[,’ et reliqua].. . +-1 auxilium in aduersis. nobia praestat [consilium in Ministrate eis
"Rejoicing in hope." For the joy of future hope endure all things, as he says: "Count it all joy." "Persistent in prayer." Persistence in prayer … grants us help in adversity …
Textual problem in this passage: see the notes.
Rom 12:12 (quotation, high confidence) · Jas 1:2 (quotation, high confidence)
Notes and citation
Summary: Hope's joy helps endure all; persistent prayer brings help in adversity.
- From here to Rom 12:15 the scan has jumbled two columns of the page; only readable phrases are translated, and gaps are marked "…". Souter brackets "In hope, not in present reality: 'for hope that is seen is not hope.' Patient in tribulation," "blessed James" (the quotation is Jas 1:2), "and the rest," and "counsel in"; left out.
Topics: Prayer
Cite (SBL): Pelagius, Comm. Rom. 12.12 (Souter, Texts and Studies 9.2 2:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-12
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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.
12.13Souter, Texts and Studies 9.2 2:98
NecessiMibus sanctorum co te alienis ad qui propter ura- tLesbabent: ; tempus indigent mini ita intellegitur ut meminerint sanctorum commumcantes;q promeruerint deum, et qualiter sancti uel quibus ap-JT1 8equitur: participes eorum bant fierunt, sicut Hospita Umm j i„„it,f toptol detineba[p]t: Abraham, sicut Loth, q quidam latuerunt, angelis de qua dicitur : Per \mequentibus uos,] benehospitio receptis. [ utrumque nos facere [debere] didte et nohte Wa , hPatus Petrus : ‘neque maledictum putaremus: ait enim et be ,
"Sharing in the needs of the saints." … it is understood thus, that they should remember the saints … who for a time are in need … have deserved of God, and how the saints … sharers with them … "Pursuing hospitality." … as Abraham, as Lot … some, without knowing it, have received angels as guests … "Bless those who persecute you" … that we ought to do both … blessed Peter: "not … curse for curse, but on the contrary blessing."
Rom 12:13 (quotation, high confidence) · Rom 12:14 (quotation, high confidence) · Heb 13:2 (allusion, high confidence) · 1 Pet 3:9 (quotation, high confidence)
Notes and citation
Summary: Fragments on sharing with needy saints, hospitality like Abraham's and Lot's, and blessing persecutors.
- The section covers Rom 12:13–14; the scan has jumbled two columns, and only readable phrases are translated. The allusions are Heb 13:2 and 1 Pet 3:9.
Cite (SBL): Pelagius, Comm. Rom. 12.13 (Souter, Texts and Studies 9.2 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-13
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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.
12.15Souter, Texts and Studies 9.2 2:98–99
Gaudete cum 15 pro maledicto, sed e c°atr£T Ufc si quid patitur unum necessitate, etdomm Lazaro quem erat t, J P- infidelitatem illorum qui ei saepe non crediderunt mirabilia facienti. nos autem modo in peruersum flemus cum gaudentibus et gaudemus cum flentibus. siquis enim laudatus fuerit, contristamur: siquis cecid[er]it, exultamus; unde ostendimus nos qui talia facimus de corpore Christi non esse, qui non dolemus de uno membro praeciso, sed et inimici sumus partis nostrae et amici partis aduersae, qui non dolemus de acie nostra uiros fortissimos corruentes, nec gaudemus si uideamus eos fortiter dimicantes, quamuis ipsi [tam] ualidi non simus ad pugnandum.
"Rejoice with …" … if one member suffers anything … and the Lord … Lazarus, whom he … because of the unbelief of those who often did not believe him, though he worked wonders. But we now, perversely, weep with those who rejoice and rejoice with those who weep. For if someone is praised, we are saddened; if someone falls, we exult. Hence we who do such things show that we are not of the body of Christ: we do not grieve over one member cut off, but are enemies of our own side and friends of the opposing side; we do not grieve when the bravest men of our battle line fall, nor rejoice when we see them fighting bravely, although we ourselves are not strong enough to fight.
Rom 12:15 (quotation, high confidence) · 1 Cor 12:26 (allusion, medium confidence) · John 11:35 (allusion, medium confidence)
Notes and citation
Summary: Christians perversely envy the praised and rejoice at the fallen, showing they are not of Christ's body.
- The opening of the section is jumbled in the scan; only readable phrases are translated (compare 1 Cor 12:26; John 11:35). Souter brackets -er- in ceciderit and tam; left out.
Notes on the original text
- Digital text corrected (words run together in OCR): ipsi[tam]ualidi → ipsi [tam] ualidi.
Cite (SBL): Pelagius, Comm. Rom. 12.15 (Souter, Texts and Studies 9.2 2:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-15
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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.
12.16Souter, Texts and Studies 9.2 2:99
Id ipsum inuicem [de uobis ] sentientes. Ut ita alteri sentias sicut tibi. Non alta sapientes, sed humilibus consentientes . Superba sapit iste qui [suam] per se ulcisci cupit iniuriam, et non humilibus rebus, id est humilitati, consentit. Nolite esse prudentes aput uosmet ipsos. Nolite [in] humana sapientia gloriari, sed stulti estote saeculo, ut domino sitis sapientes, sicut scriptum est: ‘ beatus [uir] quem tu erudieris, domine, et de lege tua docueris eum.’
"Feeling the same toward one another." So that you feel toward another as toward yourself. "Not minding high things, but consenting to the humble." He minds proud things who desires to avenge injury by himself and does not consent to humble things, that is, to humility. "Do not be wise in your own estimation." Do not boast in human wisdom, but be fools to the world, so that you may be wise to the Lord, as it is written: "Blessed is he whom you instruct, O Lord, and teach from your law."
Rom 12:16 (quotation, high confidence) · 1 Cor 3:18 (allusion, high confidence) · Ps 94:12 (93:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Humility means not avenging oneself and not boasting in human wisdom.
- Souter brackets "concerning yourselves," suam, in, and uir ("the man"); left out.
Notes on the original text
- Digital text corrected (OCR slip): quern → quem.
Cite (SBL): Pelagius, Comm. Rom. 12.16 (Souter, Texts and Studies 9.2 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-16
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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.
12.17Souter, Texts and Studies 9.2 2:99–100
Nulli malum pro malo reddentes. Humana sapientia est si quaeras uicem reddere inimicis : stultitia enim est in hoc saeculo si percutie[n]t[i et] aliam [maxillam praebere uolueris. quod si tantae patientiae et humilitatis fueris, non solum aput dominum, sed et aput omnes homines poteris probabilis apparere. Prouidentes bona non tantum coram deo, sed etiam coram hominibus. Tantum caue ne ideo facias ut non deo, sed solis hominibus placere desideres.
"Repaying no one evil for evil." It is human wisdom if you seek to repay your enemies in kind; for it is folly in this world if you are willing to offer the other cheek to one who strikes you. But if you are of such patience and humility, you will be able to appear approved not only before the Lord but also before all people. "Providing good things not only before God but also before men." Only beware lest you do it so that you desire to please not God but men alone.
Rom 12:17 (quotation, high confidence) · Matt 5:39 (allusion, high confidence)
Notes and citation
Summary: Not repaying evil seems folly to the world but wins approval before God and men.
- Souter brackets the n of percutienti and "and"; a bracket opened before maxillam ("cheek") is not closed in the scan, so the text is translated in full.
Topics: Ethics
Cite (SBL): Pelagius, Comm. Rom. 12.17 (Souter, Texts and Studies 9.2 2:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-17
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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.
12.18Souter, Texts and Studies 9.2 2:100
Si fieri potest, quod ex uobis est, cum omnibus hominibus pacem habentes. Quod uestrum est, uos pacem cum omnibus habetote, et dicite cum propheta: ‘cum his qui oderant pacem, eram pacificus,’ obtantes scilicet conuersionem eorum atque salutem. Siue: In uobis est ut fieri possit.
"If it is possible, as far as it depends on you, having peace with all men." As far as it is yours, have peace with all, and say with the prophet: "With those who hated peace I was peaceable," desiring, of course, their conversion and salvation. Or: it is in you that it may be possible.
Rom 12:18 (quotation, high confidence) · Ps 120:7 (119:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Keep peace with all, as far as it depends on you.
Cite (SBL): Pelagius, Comm. Rom. 12.18 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-18
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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.
12.19Souter, Texts and Studies 9.2 2:100
Non uosmet ipsos defendentes, carissimi, sed date locum irae. Aut fugiendo, aut permittendo uobis noceri. Scriptum est enim: Mihi uindictam: ego retribuam, dicit dominus . Ego quasi meam, dicit dominus, non quasi uestram iniuriam uindicabo, quoniam dicit propheta : ‘ qui uos tangit, tamquam qui tangat pupillam oculi ipsius.’
"Not defending yourselves, beloved, but give place to wrath." Either by fleeing, or by allowing yourselves to be harmed. "For it is written: Vengeance is mine; I will repay, says the Lord." I will avenge the injury as mine, says the Lord, not as yours, since the prophet says: "He who touches you is as one who touches the pupil of his eye."
Rom 12:19 (quotation, high confidence) · Deut 32:35 (quotation, high confidence) · Zech 2:8 (quotation, high confidence)
Notes and citation
Summary: Christians leave vengeance to God, who counts their injury as his own.
Notes on the original text
- Digital text corrected (OCR slip): uo8met → uosmet.
Cite (SBL): Pelagius, Comm. Rom. 12.19 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-19
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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.
12.20Souter, Texts and Studies 9.2 2:100
Sed si esurit inimicus tuus, ciba illum : si sitit, potum da illi. Noli illi negare quod deus nulli negat, quamuis sit blasphemus et impius. Hoc enim faciens , carbones ignis congeres supra caput eius. Ut cum sibi carbones intellexerit per tuam indebitam misericordiam congregari, excutiat eos, id est, conuertatur, et diligat te quem aliquando perosum habuerat. ceterum non est misericordia, sed crudelitas, si ideo eam facias ut illi aliquit peius eueniat, pro quo dominum deprecari iuberis.
"But if your enemy is hungry, feed him; if he is thirsty, give him drink." Do not deny him what God denies no one, though he be a blasphemer and ungodly. "For by doing this you will heap coals of fire on his head." So that when he understands that coals are being heaped on him by your undeserved mercy, he may shake them off, that is, be converted, and love you whom he once hated. Otherwise it is not mercy but cruelty, if you do it so that something worse may befall him, for whom you are commanded to pray to the Lord.
Rom 12:20 (quotation, high confidence) · Prov 25:21 (quotation, high confidence) · Prov 25:22 (quotation, high confidence)
Notes and citation
Summary: Kindness to an enemy aims at his conversion, never at his harm.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): tmis → tuus; ilium → illum; enimfaciens → enim faciens; dus → eius; quern → quem; earn → eam.
Topics: Ethics
Cite (SBL): Pelagius, Comm. Rom. 12.20 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-20
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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.
12.21Souter, Texts and Studies 9.2 2:100–101
Noli uinci a malo, sed uince in bono malum. Ille dicitur uicisse qui alterum ad suam duxerit partem, sicut hereticum uel paganum. si ergo te fecerit sibi uicem reddere, ille te uicit, sibi similem faciendo: si autem per patientiam tuam feceris eum cessare ab iniuria, tu uicisti.
"Do not be overcome by evil, but overcome evil with good." He is said to have conquered who has drawn another to his side, such as a heretic or a pagan. So if he has made you repay him in kind, he has conquered you, by making you like himself; but if by your patience you have made him cease from injury, you have conquered.
Rom 12:21 (quotation, high confidence)
Notes and citation
Summary: To repay evil is to be conquered; to stop it by patience is to conquer.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): uind → uinci; 81 a, urem → si autem.
Cite (SBL): Pelagius, Comm. Rom. 12.21 (Souter, Texts and Studies 9.2 2:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-21
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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.