Exposition on Romans 13.1–15.33
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 13
13.1Souter, Texts and Studies 9.2 2:101
Omnis anima potestatibus sublimioribus subdita sit. Haec causa aduersus illos prolata est qui se putabant ita debere libertate Christiana uti, ut nulli aut honorem deferrent aut tributa dependerent. quocumque modo eos humiliare desiderat, ne forte propter superbiam magis quam propter deum contumeliam patiantur. ideo docet illos humilitate tempus redimere. Aliter : Possunt sublimiores potestates ecclesiasticae dignitates intellegi. Non est enim potestas nisi a deo. Et quo modo deus dicit per prophetam de quibusdam: ‘regnauerunt, et non per me’? Quae autem sunt , a deo ordinatae sunt . Si de saeculi potestatibus dicere uideatur, non ideo omnes iustae erunt, etiam si a deo exordium acceperunt. secundum desiderium enim unius cuiusque dantur: nam dicit Salomon: ‘quoniam data est uobis potestas a deo. sed cum essetis ministri regni illius, iudicastis non recte. horrende et cito apparebit uobis,’ et cetera, constituitur enim a deo ut iuste iudicet, et ut peccatores habeant quod timere, ne peccent.
"Let every soul be subject to the higher powers." This matter was raised against those who thought they ought to use Christian liberty in such a way as to show no one honor or pay tribute. He wishes to humble them in every way, lest perhaps they suffer insult because of pride rather than because of God. Therefore he teaches them to redeem the time by humility. Otherwise: the higher powers can be understood as ecclesiastical dignities. "For there is no power except from God." Then how does God say through the prophet of some: "They reigned, and not through me"? "And those that exist are ordained by God." If he seems to speak of the powers of the world, not all will therefore be just, even if they received their beginning from God. For they are given according to the desire of each; for Solomon says: "For power was given you by God. But though you were ministers of his kingdom, you did not judge rightly; terribly and swiftly he will appear to you," and the rest. For power is established by God to judge justly, and so that sinners may have something to fear, lest they sin.
Rom 13:1 (quotation, high confidence) · Hos 8:4 (quotation, high confidence)
Notes and citation
Summary: Christians must not use their liberty to refuse honor and tribute; power is from God, though not every ruler is just.
- The quotations are Hos 8:4 and Wis 6:3–5.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; line number leaked from the page): potestatibua sublimionbus → potestatibus sublimioribus; prolaua est aui se putaoant → prolata est qui se putabant; deterrent aut tribute dependereuv → deferrent aut tributa dependerent; muuo eos liumiliare desiderac → modo eos humiliare desiderat; contumeiiam → contumeliam; xedimere → redimere; potest/i → potestas; desiderium 13 enim → desiderium enim; reci/e → recte.
Extrabiblical texts: Wis 6:3 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 13.1 (Souter, Texts and Studies 9.2 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-1
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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.
13.2Souter, Texts and Studies 9.2 2:101–102
Itaque qui resistit potestati , dei ordinationi resistit: qui autem resistant, ipsi sibi damnationem adquirunt . sicut ad Raab dicitur: ‘qui exierit foras, ipse sibi reus erit.’ Nam principes non sunt timori boni operis , sed mali. Malus debet timere potestatem, nam bonus non habet quod timeat, qui si iniuste occiditur, gloriatur. Uis autem non timere potestatem? Accipe consilium meum et numquam timebis. Bonum fac, et habebis laudem ex illa . Ipsa damnatio malorum laus est bonorum.
"Therefore he who resists the power resists the ordinance of God; and those who resist acquire condemnation for themselves." As it is said to Rahab: "Whoever goes out of doors will be guilty on his own head." "For rulers are not a terror to good work, but to evil." The evil man ought to fear the power, for the good man has nothing to fear; if he is killed unjustly, he glories. "Do you wish not to fear the power?" Take my advice and you will never fear. "Do good, and you will have praise from it." The very condemnation of the wicked is the praise of the good.
Rom 13:2 (quotation, high confidence) · Rom 13:3 (quotation, high confidence) · Josh 2:19 (quotation, medium confidence)
Notes and citation
Summary: The good need not fear rulers; whoever resists the God-ordained power brings guilt on himself.
- The section covers Rom 13:2–3. The words "As it is said to Rahab" are badly garbled in the scan and are read from the quotation (Josh 2:19).
Notes on the original text
- Digital text corrected (OCR garble, read from the quotation that follows; OCR slip; line number leaked from the page; OCR slips): Itaaue → Itaque; biuuu ad ttaUao uicitur → sicut ad Raab dicitur; reus erit.' '6 nam yrincipes → reus erit.’ Nam principes; ilia → illa.
Cite (SBL): Pelagius, Comm. Rom. 13.2 (Souter, Texts and Studies 9.2 2:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-2
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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.
13.4Souter, Texts and Studies 9.2 2:102
Dei etenim minister est tibi in bonum. Quia pro tua sollicitus est quiete. Si autem malum feceris , time: non enim sine causa gladium portat. Et in te habet officium, si peccaueris, nec tibi proficit ad mercedem. Siue : Sacerdotes gladium spiritalem portant, sicut Petrus percussit Ananiam et Paulus magum. Dei etenim minister est , uindex in iram ei qui malum agit. Quia deus non diligit malos, qui ‘ odit omnes qui operantur iniquitatem.’
"For he is God's minister to you for good." Because he is concerned for your quiet. "But if you do evil, fear: for he does not bear the sword in vain." He has a duty toward you too, if you sin, and that will not count toward your reward. Or: priests bear the spiritual sword, as Peter struck Ananias and Paul the magician. "For he is God's minister, an avenger for wrath on him who does evil." Because God does not love the wicked, he who "hates all who work iniquity."
Rom 13:4 (quotation, high confidence) · Acts 5:5 (allusion, high confidence) · Acts 13:11 (allusion, high confidence) · Ps 5:5 (5:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Rulers bear the sword against evildoers; priests bear a spiritual sword.
Cite (SBL): Pelagius, Comm. Rom. 13.4 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-4
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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.
13.5Souter, Texts and Studies 9.2 2:102
Ideo necessitate subditi estote , non solum propter iram , sed et propter conscientiam. Non solum quia possunt potestates etiam sine causa irasci, sed et ne propter alicuius peccati conscientiam condemnemini. Siue: Non solum ne irascantur sacerdotes, sed etiam quia scis illis et a iustis honorem deberi.
"Therefore be subject of necessity, not only because of wrath but also because of conscience." Not only because the powers can be angry even without cause, but also lest you be condemned by the consciousness of some sin. Or: not only lest the priests be angry, but also because you know that honor is owed them even by the righteous.
Rom 13:5 (quotation, high confidence)
Notes and citation
Summary: Subjection is owed for conscience' sake, not only for fear.
Cite (SBL): Pelagius, Comm. Rom. 13.5 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-5
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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.
13.6Souter, Texts and Studies 9.2 2:102
Ideo enim et tributa praestatis : ministri enim dei sunt , in hoc ipsum seruientes. Possunt et tributa sacerdotum intellegi, quae illis a deo sunt constituta. Siue: Ideo regibus tributa praestatis quia uoluistis possidendo saeculo esse subiecti. ministros autem dei illos appellat, ut uel sic eis redderent quod debebant, ne uideretur Christus superbiam docuisse.
"For this reason you also pay tributes: for they are God's ministers, serving for this very thing." The tributes of priests can also be understood, which were established for them by God. Or: you pay tributes to kings for this reason, that you chose to be subject to the world by possessing things. And he calls them ministers of God so that even so they might render them what they owed, lest Christ seem to have taught pride.
Rom 13:6 (quotation, high confidence)
Notes and citation
Summary: Taxes are paid to rulers because Christians possess worldly goods.
Cite (SBL): Pelagius, Comm. Rom. 13.6 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-6
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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.
13.7Souter, Texts and Studies 9.2 2:102–103
Reddite ergo omnibus debita. Potest etiam elemosina debitum appellari, dicente scriptura: ‘inclina pauperi aurem tuam et redde debitum tuum.’ Cui tributum tributum , cui uectigal uectigal. Uectigal nostrum est, ut transeuntibus donemus uel nos transeuntes sedentibus ad uiam et inde uiuentibus largiamur. Cui timorem timorem. Quo modo ergo scriptum est alibi: ‘praeter dominum neminem esse timendum’? sed sic, inquit, age ut neminem timeas : timor enim dei timorem expellit humanum. sed quoniam causas adhuc timoris habetis, necesse est ut timeatis. Cui honorem honorem. Etiam timorem maioribus, honorem tantum aequalibus.
"Render therefore to all their dues." Almsgiving can also be called a debt, as Scripture says: "Incline your ear to the poor and pay your debt." "Tribute to whom tribute, toll to whom toll." Our toll is that we give to those passing by, or that we, passing by, give generously to those sitting by the road and living from it. "Fear to whom fear." How then is it written elsewhere that "no one is to be feared except the Lord"? But act so, he says, that you fear no one: for the fear of God drives out human fear. But since you still have causes for fear, you must fear. "Honor to whom honor." Fear also to superiors, honor only to equals.
Rom 13:7 (quotation, high confidence)
Notes and citation
Summary: Dues include almsgiving; fear and honor are owed according to rank.
- The first quotation is Sir 4:8. The saying "no one is to be feared except the Lord" is unidentified.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; word split in OCR): Red dite → Reddite; tuum.5 → tuum.’.
Extrabiblical texts: Sir 4:8 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 13.7 (Souter, Texts and Studies 9.2 2:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-7
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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.
13.8Souter, Texts and Studies 9.2 2:103
Nemini quicquam debeatis. Nemini debitum non reddatis. Nisi ut inuicem diligatis. Hoc solum semper debet manere quod numquam persolui potest. Qui enim diligit proximum. Secundum domini parabolam, sine discretione cunctis misericordiam fieri iubentis, omnis homo proximus esse censendus est. Legem impleuit . Ideo dilectionem praemisit quia fidelibus scribebat et de iustitiae conuersatione tractabat.
"Owe no one anything." Do not fail to render anyone his due. "Except to love one another." This alone ought always to remain, which can never be fully paid. "For he who loves his neighbor." According to the Lord's parable, which commands mercy to be shown to all without distinction, every person is to be regarded as a neighbor. "Has fulfilled the law." He put love first because he was writing to the faithful and treating the conduct of righteousness.
Rom 13:8 (quotation, high confidence) · Luke 10:36 (allusion, high confidence)
Notes and citation
Summary: Love is a debt never fully paid; everyone is a neighbor.
Cite (SBL): Pelagius, Comm. Rom. 13.8 (Souter, Texts and Studies 9.2 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-8
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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.
13.9Souter, Texts and Studies 9.2 2:103–104
Nam non adulterabis , non occides, non furaberis, non concupisces , et si quod est aliut mandatum , in hoc uerbo restauratur: diliges proximum tuum , sicut te ipsum. Recapitulatur omnis iustitia in proximi dilectione, et iniustitia nascitur dum plus ceteris nos amamus. qui enim sicut se diligit proximum, non solum illi malum non facit, sed etiam bonum facit, quia et circa se utrumque impleri desiderat.
"For: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet; and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself." All righteousness is summed up in love of neighbor, and unrighteousness is born when we love ourselves more than others. For he who loves his neighbor as himself not only does him no evil but also does him good, because he wishes both to be fulfilled toward himself.
Rom 13:9 (quotation, high confidence) · Exod 20:14 (quotation, high confidence) · Lev 19:18 (quotation, high confidence)
Notes and citation
Summary: All righteousness is summed up in loving one's neighbor as oneself.
Cite (SBL): Pelagius, Comm. Rom. 13.9 (Souter, Texts and Studies 9.2 2:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-9
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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.
13.10Souter, Texts and Studies 9.2 2:104
Dilectio proximi malum non operatur. Etiam bonum non facere malum est. nam si uiderit illum fame periclitari, nonne ipse illum occidit, si illi, cum afluat, non dederit uictum, quamuis ei proprias non tulerit facilitates? quisque enim in quacumque necessitate succurrere morituro potest, si non occurrit, occidit. Plenitudo ergo legis est dilectio. Hoc est perfectio.
"Love of neighbor does no evil." Not doing good is also evil. For if one sees another in danger of starving, does he not kill him himself if, while he has plenty, he does not give him food, even though he has not taken away the other's own possessions? For whoever can help a dying man in any need and does not, kills him. "Love therefore is the fullness of the law." That is, its perfection.
Rom 13:10 (quotation, high confidence)
Notes and citation
Summary: Failing to feed the starving when one can is killing; love fulfils the law.
Notes on the original text
- Digital text corrected (OCR slip): uiderit ilium fame → uiderit illum fame; ipse ilium occidit, → ipse illum occidit,.
Topics: Ethics
Cite (SBL): Pelagius, Comm. Rom. 13.10 (Souter, Texts and Studies 9.2 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-10
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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.
13.11Souter, Texts and Studies 9.2 2:104–105
Et hoc scientes tempus, quia hora est iam nos [de somno surgere ]. Hora est ut ad perfectiora tendatis: non enim debetis semper paruuli esse et lactantes, sicut alibi idem dicit: ‘etenim deberetis magistri esse propter tempus,’ et cetera. De somno surgere. De somno inertiae et ignorantiae consurgamus: iam enim Christi scientia lucet. Nunc autem propior est nostra salus quam cum credidimus. Scientia proficiente propior est nostra salus quam cum credidimus. Nox praecessit , dies autem adpropinquabit . Comparat diei scientiam et ignorantiam nocti, secundum Osee dicentem: ‘nocti adsimilaui matrem tuam; factus est populus meus tamquam non habens scientiam.’ Abiciamus ergo opera tenebrarum , et induamur arma lucis . Cum ignorantia simul abiciamus] et opera ignorantiae, et arma lucis, hoc est luminis opera, induamus. ‘qui’ enim ‘male agit, odit lucem; qui uero facit ueritatem, uenit ad lucem.’
"And knowing the time, that it is now the hour for us." It is the hour for you to strive toward more perfect things: for you ought not to be always little children and nursing, as the same apostle says elsewhere: "For by reason of the time you ought to be teachers," and the rest. "To rise from sleep." Let us rise from the sleep of sloth and ignorance: for now the knowledge of Christ shines. "For now our salvation is nearer than when we believed." As knowledge advances, our salvation is nearer than when we believed. "The night has gone before, and the day will draw near." He compares knowledge to day and ignorance to night, according to Hosea, who says: "I have likened your mother to night; my people has become as one having no knowledge." "Let us therefore cast off the works of darkness and put on the armor of light." Together with ignorance let us cast off the works of ignorance too, and put on the armor of light, that is, the works of light. For "he who does evil hates the light; but he who does the truth comes to the light."
Rom 13:11 (quotation, high confidence) · Rom 13:12 (quotation, high confidence) · Heb 5:12 (quotation, high confidence) · Hos 4:5 (quotation, medium confidence) · Hos 4:6 (quotation, medium confidence) · John 3:20 (quotation, high confidence) · John 3:21 (quotation, high confidence)
Notes and citation
Summary: Believers must wake from the sleep of ignorance and put on the works of light.
- The section covers Rom 13:11–12. The Hosea quotation is Hos 4:5–6 in a Latin form. Souter brackets "to rise from sleep" in the first lemma (it follows as its own lemma); left out. A stray closing bracket after abiciamus is left in the text.
Notes on the original text
- Digital text corrected (OCR slip; verse number 12 leaked from the page): solus → salus; 1 2 Nox → Nox.
Cite (SBL): Pelagius, Comm. Rom. 13.11 (Souter, Texts and Studies 9.2 2:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-11
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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.
13.13Souter, Texts and Studies 9.2 2:105
Sicut in die honeste ambulemus. Sicut lux diei prohibet unum quemque agere quod nocte libere committebat, ita et scientia nos prohibet legis mandata contemnere. Siue : Quo[d] sciamus nos a deo semper uideri. Non in comisationibus et ebrietatibus , non in cubilibus et inpudicitiis. Comisatio est mensae collatio: nos uero habemus spiritale conuiuium, [apostolo] dicente: ‘ cum conuenitis, unus quisque [uestrum] psalmum habet,’ et cetera, ebrietatem uero pernitiosam esse et luxuriae materiam et hinc probatum quia inpudicitiam subiunxit. et alibi ait: ‘nolite inebriari uino, in quo est luxuria.’ Non in contentione et aemulatione. Etiam contentionem et inuidiam criminosas esse [et] hoc et [multis] aliis probatur exemplis, dicente Iacobo : ‘ si enim zelum amarum habetis,’ et cetera.
"Let us walk honestly, as in the day." As the light of day prevents each one from doing what he committed freely at night, so knowledge also prevents us from despising the commandments of the law. Or: because we know that we are always seen by God. "Not in revelings and drunkenness, not in chambering and wantonness." Reveling is a pooling for the table; but we have a spiritual banquet, as is said: "When you come together, each one has a psalm," and the rest. And that drunkenness is pernicious and the material of lust is proved also from this, that he added wantonness; and elsewhere he says: "Do not be drunk with wine, in which is lust." "Not in strife and envy." That strife and envy too are criminal is proved by this and other examples, as James says: "For if you have bitter zeal," and the rest.
Rom 13:13 (quotation, high confidence) · 1 Cor 14:26 (quotation, high confidence) · Eph 5:18 (quotation, high confidence) · Jas 3:14 (quotation, high confidence)
Notes and citation
Summary: Christians walk as in daylight, avoiding revelry, drunkenness, lust, strife, and envy.
- Souter brackets the d of Quod, apostolo ("the apostle" saying), uestrum, et, and multis ("many"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): probibet → prohibet; [apostolojdicente → [apostolo] dicente; bine → hinc; contentions → contentione.
Cite (SBL): Pelagius, Comm. Rom. 13.13 (Souter, Texts and Studies 9.2 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-13
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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.
13.14Souter, Texts and Studies 9.2 2:105–106
Sed induite dominum Iesum Christum . Solus Christus uideatur in uobis, non uetus homo : ‘ qui ’ enim ‘ dicit se in Christo manere, debet quo modo ille ambulauit et ipse ambulare,’ in quo omnes sunt uirtutes [et nulla uitia]. Et carnis curam ne feceritis in concupiscentiis . Sicut et Salamon ait: ‘post concupiscentias tuas ne eas’; et iterum: ‘si des concupiscentiam animae tuae, faciet [et] te in gaudium inimicis tuis.’ Infirmum autem in fide adsumite. Hinc oblique illos increpare incipit, qui se fortes putabant, ut inmoderate carnibus uescerentur. Non in disceptationibus cogitationum. Nolite secundum uestras cogitationes quem lex non iudicat iudicare.
"But put on the Lord Jesus Christ." Let Christ alone be seen in you, not the old man: for "he who says he abides in Christ ought himself also to walk as he walked," in whom are all virtues. "And make no provision for the flesh in its desires." As Solomon also says: "Do not go after your desires"; and again: "If you give your soul its desire, it will make you a joy to your enemies." "But receive the one who is weak in faith." Here he begins indirectly to rebuke those who thought themselves strong, so that they ate meat without restraint. "Not in disputes over thoughts." Do not judge, according to your own thoughts, one whom the law does not judge.
Rom 13:14 (quotation, high confidence) · Rom 14:1 (quotation, high confidence) · 1 John 2:6 (quotation, high confidence)
Notes and citation
Summary: Put on Christ and do not indulge desire; the "strong" must not judge those who abstain.
- The section covers Rom 13:14–14:1. The "Solomon" quotations are Sir 18:30–31. Souter brackets "and no vices" and et; left out.
Notes on the original text
- Digital text corrected (OCR slip; verse number 1 leaked from the page; word split in OCR): Cbristus → Christus; cur am → curam; l Infirmum → Infirmum; quern → quem.
Extrabiblical texts: Sir 18:30 (Sirach [in RC, EO, ETH canons]; quotation); Sir 18:31 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 13.14 (Souter, Texts and Studies 9.2 2:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-14
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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.
Chapter 14
14.2Souter, Texts and Studies 9.2 2:106
Alius autem credit manducare omnia . Qui a[ut] tantam fidem habet ut non moueatur, aut abstinentia contractus aut senio[r est]. Qui autem infirmatur . Infirmus aut [iuuenili] aetate aut corporis calore. Holera manducet. Hinc probatur quia non de Iudaeis dicat, ut quidam putant, sed de abstinentibus : non enim carnes secundum legem mundas, sed sola holera manducabant. [Aliter: Si idcirco tibi infirmitas animi generatur quia alium eiusdem propositi, carnibus pro sua fide uesci perhorrescens, forte cognoscis, noli esse iudex alterius uoluntatis nec exigere ab illo quod uni cuique in uoluntate dimissum est. sed si tibi scandalo est, et non uis carnibus uesci, tibi ipsi impone modum, et melius faciens sola holera manduca, ut magis unus quisque per tuam aequanimitatem ad abstinentiam prouocetur quam inritatus de hoc [et] scandalizet te [et] magis in edendis carnibus confirmetur, quod tamen non potes tu quasi [culpabile] in alio reprehendere, si unus quisque aut fideliter hoc praesumit, aut forte necessitate ualitudinis aut senecta hoc faciat exigente.]
"For one believes he may eat all things." He who either has such great faith that he is not moved, or is worn down by abstinence, or by old age. "But he who is weak." Weak either by age or by the heat of the body. "Let him eat vegetables." Hence it is proved that he is not speaking of Jews, as some think, but of abstainers: for they did not eat meats clean according to the law, but only vegetables.
Rom 14:2 (quotation, high confidence)
Notes and citation
Summary: The weak are abstainers who eat only vegetables, not Jews keeping food laws.
- Souter brackets -ut in aut, -r est in senior est, iuuenili ("youthful" age), and a long passage, left out, advising one who is troubled by a fellow ascetic's meat-eating not to judge another's free choice but to keep his own rule, eating vegetables, so that the other may be drawn to abstinence rather than offended, since he may eat in faith or from need of health or age.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): seniofr est] → senio[r est]; injirmatur → infirmatur.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.2 (Souter, Texts and Studies 9.2 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-2
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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.
14.3Souter, Texts and Studies 9.2 2:106–107
[Is] qui manducat non manducantem non spernat , et qui non manducat , manducantem non iudicet . Habebant inter se scandala: illi istos quasi carnales iudicabant, et isti illos tamquam stultos inridebant et superstitiosos putabant. Nam deus adsumpsit illum . Ita illum [deus] uocauit sicut te.
"Let him who eats not despise him who does not eat, and let him who does not eat not judge him who eats." They had stumbling blocks among themselves: the abstainers judged the others as carnal, and the others mocked the abstainers as foolish and thought them superstitious. "For God has received him." He called him as he called you.
Rom 14:3 (quotation, high confidence)
Notes and citation
Summary: Eaters and abstainers must neither despise nor judge each other.
- Souter brackets Is and deus; left out.
Notes on the original text
- Digital text corrected (OCR slip): adsumpsit ilium . → adsumpsit illum .; Ita ilium [deus] → Ita illum [deus].
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.3 (Souter, Texts and Studies 9.2 2:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-3
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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.
14.4Souter, Texts and Studies 9.2 2:107
Tu quis es qui iudicas alienum seruum? Cuius auctoritatis es ut iudices eum quem non iudicat lex? unde Iacobus ait: ‘qui iudicat fratrem iudicat legem,’ scilicet sapientiorem se iudicans lege, ceterum ipse Paulus contra mandatum facientes iudicauit, et aliis iudicandi tribuit facultatem. Suo domino stat aut cadit. Siue uiuit siue moritur; quia et ille propter deum abstinet, et iste secundum deum non abstinet. Stabit autem: potens est enim deus statu[e]re illum . Deus, qui tres pueros leguminibus pastos meliores apparere fecit quam illos qui de mensa regis edebant, potest et istos facere diutius in corpore stare.
"Who are you to judge another's servant?" Of what authority are you, to judge one whom the law does not judge? Hence James says: "He who judges his brother judges the law," namely, judging himself wiser than the law; for otherwise Paul himself judged those who acted against the commandment and gave others the power of judging. "To his own master he stands or falls." Whether he lives or dies; because the one abstains for God's sake, and the other, according to God, does not abstain. "But he will stand: for God is able to make him stand." God, who made the three boys fed on pulse appear better than those who ate from the king's table, can also make these stand longer in the body.
Rom 14:4 (quotation, high confidence) · Jas 4:11 (quotation, high confidence) · Dan 1:15 (allusion, high confidence)
Notes and citation
Summary: One must not judge where the law does not; God can sustain the abstainer as he did Daniel's companions.
- Souter brackets the e of statuere; left out.
Notes on the original text
- Digital text corrected (OCR slip): stai → stat; ilium → illum.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.4 (Souter, Texts and Studies 9.2 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-4
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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.
14.5Souter, Texts and Studies 9.2 2:107
Nam alius iudicat alterno quoque die , alius [autem] iudicat omnem diem , [ut] unus quisque in suo sensu abundet. Iudaei in escis diem inter diem iudicare non poterant. ergo de ieiunio et abstinentia dicit, quae non sunt sub certo modo legi[s] redacta: unus quisque tantum faciat quantum potest, [et] quantum mercedis habere uoluerit. unde sequitur ut unus quisque id faciat in tali causa dum taxat quod melius iudicarit.
"For one judges every other day, another judges every day; let each one abound in his own mind." The Jews could not judge one day from another in matters of food. So he is speaking of fasting and abstinence, which are not reduced to a fixed measure of the law: let each do as much as he can, and earn as much reward as he wishes. Hence it follows that in such a matter each one should do only what he judges better.
Rom 14:5 (quotation, high confidence)
Notes and citation
Summary: Fasting has no fixed legal measure; each does as he can and judges best.
- Souter brackets autem, ut, the s of legis, and et; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): altemo → alterno; [autem\ → [autem]; [ut\ → [ut]; legifs] → legi[s].
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.5 (Souter, Texts and Studies 9.2 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-5
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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.
14.6Souter, Texts and Studies 9.2 2:107–108
Qui sapit diem , domino sapit. Domino sapit qui propter deum ieiunat, [et] non propter homines. Et qui manducat , domino manducat: gratias autem agit deo. Quia propter deum manducat, ut praedicandi euangelium possit habere uirtutem, per quod conuersi gratias referant deo, non suae gulae studens, sed aliorum saluti. Et qui non manducat , domino non manducat, et gratias agit deo . Quia [et] per exemplum illius multi saluantur et gratias referunt deo : qui enim uoce agit gratias, solus agit : qui autem etiam opere, in multis agit.
"He who regards the day regards it to the Lord." He regards it to the Lord who fasts for God's sake, not for men's. "And he who eats, eats to the Lord: for he gives thanks to God." Because he eats for God's sake, so that he may have the strength to preach the gospel, through which the converted may give thanks to God; he cares not for his gullet but for the salvation of others. "And he who does not eat, does not eat to the Lord, and gives thanks to God." Because through his example many are saved and give thanks to God: for he who gives thanks with his voice gives thanks alone; but he who also does so by deed gives thanks in many.
Rom 14:6 (quotation, high confidence)
Notes and citation
Summary: Both eating and fasting are to be done for God and the salvation of others.
- Souter brackets et twice; left out.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.6 (Souter, Texts and Studies 9.2 2:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-6
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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.
14.7Souter, Texts and Studies 9.2 2:108
Nemo enim nostrum sibi uiuit , et nemo sibi moritur:
"For none of us lives to himself, and none dies to himself;"
Rom 14:7 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 14:7.
- The comment follows in the next section.
Cite (SBL): Pelagius, Comm. Rom. 14.7 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-7
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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.
14.8Souter, Texts and Studies 9.2 2:108
siue enim uiuimus , domino uiuimus: siue morimur , domino morimur . siue [ergo ] uiuimus, siue morimur, domini sumus. Nemo fidelium sibi uiuit et nemo sibi moritur, quia Christus ‘ pro omnibus mortuus est, ut et qui uiuunt iam non sibi uiuant, sed illi.’ cauendum [ergo] ne nos e contrario aut nobis uiuamus manducando, aut propter homines moriamur ieiunando.
"for if we live, we live to the Lord; if we die, we die to the Lord. So whether we live or die, we are the Lord's." None of the faithful lives to himself and none dies to himself, because Christ "died for all, so that those who live may no longer live for themselves, but for him." We must beware lest, on the contrary, we either live for ourselves by eating or die for men's sake by fasting.
Rom 14:8 (quotation, high confidence) · 2 Cor 5:15 (quotation, high confidence)
Notes and citation
Summary: Believers live and die for the Lord, not for themselves or for human praise.
- Souter brackets ergo twice; left out.
Cite (SBL): Pelagius, Comm. Rom. 14.8 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-8
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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.
14.9Souter, Texts and Studies 9.2 2:108
In hoc enim [uixit] Christus et mortuus est et resurrexit, ut et uiuentium et mortuorum dominetur . Aduentus Christi et uiuos inueni[e]t et mortuos suscitabit. nihil ergo refert utrum te resuscitet an [uiuum] inueniat, tantum ut coram eo iustus appareas.
"For to this end Christ died and rose again, that he might be Lord of both the living and the dead." Christ's coming will both find the living and raise the dead. So it makes no difference whether he raises you or finds you, only that you appear righteous before him.
Rom 14:9 (quotation, high confidence)
Notes and citation
Summary: At his coming Christ will find the living and raise the dead.
- Souter brackets uixit, the e of inueniet, and uiuum ("alive"); left out.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. Rom. 14.9 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-9
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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.
14.10Souter, Texts and Studies 9.2 2:108–110
Tu autem quid iudicas fratrem tuum [in non manducando ]? Qua auctoritate quasi uoracem damnas? Aut tu qua re spernis fratrem tuum [in manducando ] ? [Quasi] infirmum despicis aut superuacue ieiunantem? Nam propter escam frater tuus contristatur. Non dixit ‘propter ieiunium,’ sed ne illum[, qui aut infirmatur aut abstinet,] tuo exemplo prouoces aut conpellas. Iam non secundum caritatem ambulas. Quia inuitus manducat quod illi non expedit, et iam non diligis proximum sicut te, si non illius utilitatem cogitas quasi tuam. Noli esca tua illum perdere , pro quo Christus mortuus est. Non dixit ‘abstinentia [tua],’ sicut quidam uolunt.
"But you, why do you judge your brother?" By what authority do you condemn him as a glutton? "Or you, why do you despise your brother?" Do you despise him as weak, or as fasting needlessly? "For your brother is grieved because of food." He did not say "because of fasting"; but lest by your example you provoke or compel him. "You are no longer walking according to love." Because he eats unwillingly what is not good for him, and you no longer love your neighbor as yourself if you do not think of his advantage as your own. "Do not by your food destroy him for whom Christ died." He did not say "by abstinence," as some would have it.
Rom 14:10 (quotation, high confidence) · Rom 14:15 (quotation, high confidence)
Notes and citation
Summary: Neither judge nor despise a brother, and do not grieve him by eating.
- The lemmas run from Rom 14:10 to 14:15; those of 14:11–14 do not appear in the staged text. Souter brackets "in not eating," "in eating," Quasi, "who is either weak or abstains," and tua; left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): f rater → frater; ilium → illum.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.10 (Souter, Texts and Studies 9.2 2:108–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-10
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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.
14.16Souter, Texts and Studies 9.2 2:110
Non ergo blasphemetur nostrum bonum. Libertas [nostra], quam habemus in domino, ut omnia nobis munda sint. non ea ita debemus uti ut uideamur propter gulam et epulas ambulare. Siue: Blasphematur, si propter talia contendamus.
"So let not our good be blasphemed." The liberty we have in the Lord, that all things are clean to us. We ought not to use it in such a way that we seem to walk for the sake of gluttony and feasts. Or: it is blasphemed if we quarrel over such things.
Rom 14:16 (quotation, high confidence)
Notes and citation
Summary: Christian freedom must not look like gluttony or cause quarrels.
- Souter brackets nostra; left out.
Cite (SBL): Pelagius, Comm. Rom. 14.16 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-16
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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.
14.17Souter, Texts and Studies 9.2 2:110
Non est enim regnum dei esca et potus . Non per escam iustificamur. sed et hoc notandum quod non dix[er]it ‘ieiunium et sobrietas non est regnum dei,’ sed esca et potus. Sed iustitia et pax et gaudium in spiritu sancto . Quae per abstinentiam facilius custodi[un]tur : ubi enim iustitia, sicut se proximum diligendo, ibi et pax, [et] ubi pax, ibi et gaudium spiritale, quia ex dissensione semper tristitia et molestiae generantur.
"For the kingdom of God is not food and drink." We are not justified by food. But this too is to be noted, that he did not say "fasting and sobriety are not the kingdom of God," but "food and drink." "But righteousness and peace and joy in the Holy Spirit." These are more easily kept through abstinence: for where there is righteousness, in loving one's neighbor as oneself, there is also peace; and where there is peace, there is also spiritual joy, because sadness and troubles are always born of dissension.
Rom 14:17 (quotation, high confidence)
Notes and citation
Summary: God's kingdom is righteousness, peace, and joy, more easily kept by abstinence.
- Souter brackets -er- in dixerit, -un- in custodiuntur, and et; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; line number leaked from the page): dei,5 sed esca 1 5 et potus → dei,’ sed esca et potus.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.17 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-17
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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.
14.18Souter, Texts and Studies 9.2 2:110
Qui enim in hoc seruit Christo , placet deo et probatus est hominibus. De tali homine nemo potest dubi[ta]re quod sanctus sit.
"For he who serves Christ in this pleases God and is approved by men." No one can doubt of such a man that he is holy.
Rom 14:18 (quotation, high confidence)
Notes and citation
Summary: One who serves Christ thus is plainly holy.
Cite (SBL): Pelagius, Comm. Rom. 14.18 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-18
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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.
14.19Souter, Texts and Studies 9.2 2:110–111
Itaque [ergo] quae pacis sunt sectemur . Ut non inuicem [nos] de huius modi iudicemus. Et quae aedificationis sunt [in] inuicem custodiamus . Aedificatio est abstinentia : ceterum esca, etiam si neminem perdat, nullum aedificat.
"So let us pursue the things of peace." So that we do not judge one another about things of this kind. "And let us keep the things that build up one another." Abstinence is edification; food, even if it destroys no one, builds up no one.
Rom 14:19 (quotation, high confidence)
Notes and citation
Summary: Pursue peace; abstinence builds up others.
- Souter brackets ergo, nos, and in; left out.
Notes on the original text
- Digital text corrected (OCR slip): pads → pacis; hums → huius.
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.19 (Souter, Texts and Studies 9.2 2:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-19
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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.
14.20Souter, Texts and Studies 9.2 2:111
Noli propter escam destruere opus dei. Hominem scilicet a deo creatum. Omnia quidem munda [sunt], Repetit quod superius dixerat, ne creaturam damnare uideatur. Sed malum est homini qui per offensionem manducat . Ipsum mundum illi fit malum, si per illum alter offendat.
"Do not destroy the work of God for the sake of food." Namely the human being created by God. "All things indeed are clean," He repeats what he had said above, lest he seem to condemn the creature. "But it is evil for the man who eats with offense." The clean thing itself becomes evil for him, if another stumbles because of him.
Rom 14:20 (quotation, high confidence)
Notes and citation
Summary: Clean food becomes evil if it causes another to stumble.
- Souter brackets sunt; left out.
Notes on the original text
- Digital text corrected (OCR slip): ilium → illum.
Cite (SBL): Pelagius, Comm. Rom. 14.20 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-20
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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.
14.21Souter, Texts and Studies 9.2 2:111
Bonum est non manducare carnem et non bibere uinum . Exponit quid sit per quod offendere dicebat infirmum. Neque in quo frater [tuus] offendit aut scandalizatur. Neque in quocumque cibo uel potu in quo alter offendit. Aut infirmatur. Infirmatur a pudicitia : ‘uinum’ enim ‘et mulieres apostatare faciunt [etiam] sapientes.’
"It is good not to eat meat and not to drink wine." He explains what it is by which, he said, the weak stumble. "Nor anything by which your brother stumbles or is offended." Nor any food or drink by which another stumbles. "Or is made weak." Weakened in chastity: for "wine and women make even the wise fall away."
Rom 14:21 (quotation, high confidence)
Notes and citation
Summary: Abstaining from meat and wine protects the weak, especially in chastity.
- The quotation is Sir 19:2. Souter brackets tuus and etiam; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; word split in OCR; OCR slip): f rater [tuus] ojfendit → frater [tuus] offendit; injirmatur → infirmatur; uinum enim c et mulieres → ‘uinum’ enim ‘et mulieres.
Extrabiblical texts: Sir 19:2 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Fasting
Cite (SBL): Pelagius, Comm. Rom. 14.21 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-21
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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.
14.22Souter, Texts and Studies 9.2 2:111
Tu fidem[, quam] habes penes temet ipsum , habe coram deo. Si in hoc te fidelem putas, sic manduca ut nemo tuo infirmetur exemplo. Beatus qui non iudicat semet ipsum in [eo] quo probat. Qui non suam firmitatem probando se considerat, sed alterius infirmi salutem.
"The faith you have, have it to yourself before God." If you think yourself faithful in this, eat in such a way that no one is weakened by your example. "Blessed is he who does not judge himself in what he approves." He who, in approving, considers not his own firmness but the salvation of another who is weak.
Rom 14:22 (quotation, high confidence)
Notes and citation
Summary: Use your freedom so that no one is weakened by your example.
- Souter brackets quam and eo; left out.
Notes on the original text
- Digital text corrected (OCR slip): babes → habes.
Cite (SBL): Pelagius, Comm. Rom. 14.22 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-22
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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.
14.23Souter, Texts and Studies 9.2 2:111–112
Qui autem discernit, si manducauerit , damnatus est. [Siquis de alio discemat et dicat: ‘iste si manducauerit, plane damnatus est,’ hoc non habet fides, et ideo subsecutus est:] Quia non ex fide: [Non est enim ex fide, si tu alium idcirco condemnas quia te ieiunante ille manducat. Aliter:] Qui se ita diiudicat: id ipsum [enim] est discretio et iudicium, [quia et iudicium] discernendo fit et discretio iudicando. [Omne autem] quia non [est] ex fide, peccatum est. Non ex fide quae per caritatem operatur. quitquit ergo alium destruit, ex fide non est et idcirco peccatum est.
"But he who discerns, if he eats, is condemned." "Because it is not from faith." He who judges himself so: for discernment and judgment are the same thing, since judgment is made by discerning and discernment by judging. "Whatever is not from faith is sin." Not from faith that works through love. So whatever destroys another is not from faith and is therefore sin.
Rom 14:23 (quotation, high confidence) · Gal 5:6 (allusion, high confidence)
Notes and citation
Summary: Whatever destroys another is not from loving faith and is sin.
- Souter brackets two passages, left out: "If anyone discerns about another and says, 'If he eats, he is plainly condemned,' faith does not hold this, and therefore there follows:" and "For it is not from faith if you condemn another because he eats while you fast. Otherwise:"; he also brackets enim, "because judgment also," "But everything," and est.
Notes on the original text
- Digital text corrected (OCR slip): peceatum → peccatum.
Cite (SBL): Pelagius, Comm. Rom. 14.23 (Souter, Texts and Studies 9.2 2:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-23
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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.
Chapter 15
15.1Souter, Texts and Studies 9.2 2:112
Debemus autem nos firmiores imbecillitates infirmorum sustinere. Si uere firmi estis, sic facite ut [et] ego, qui ‘factus sum [infirmis] infirmus, ut infirmos lucri facerem.’ Et non nobis placere.
"We who are stronger ought to bear the weaknesses of the weak." If you are truly strong, act as I do, who "became weak to win the weak." "And not to please ourselves."
Rom 15:1 (quotation, high confidence) · 1 Cor 9:22 (quotation, high confidence)
Notes and citation
Summary: The strong must bear with the weak, as Paul did.
- Souter brackets et and infirmis ("to the weak"); left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): auiem → autem; in firmorum → infirmorum; ‘f actus → ‘factus; infir mus → infirmus.
Cite (SBL): Pelagius, Comm. Rom. 15.1 (Souter, Texts and Studies 9.2 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-1
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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.
15.2Souter, Texts and Studies 9.2 2:112
unus quisque [ uestrum ] proximo suo placeat. Non a nobis ipsis, sed a proximis conlaudemur, sicut et alibi suum nobis proponit exemplum, dicens: ‘sicut [et] ego omnibus per omnia placeo, non quaerens quod mihi utile est, sed quod multis, ut salui fiant.’ nemo enim aedificare alterum potest, cui per bonam uitam [non] ante placuerit, sed et sibi placentes sunt, qui propria commoda quaerentes suam faciunt uoluntatem. Ad bonam aedificationem. Ostendit modum placendi et causam, ne ad uanam gloriam placeamus. simul et cum dicit bonam aedificationem, esse ostendit et malam, [sic]ut est illut : ‘ [a]edificabitur ad manducandum [idolothyta].’
"Let each one please his neighbor." Let us be praised not by ourselves but by our neighbors, as elsewhere he sets his own example before us, saying: "As I please all in all things, not seeking what is useful for me, but for many, that they may be saved." For no one can build up another whom he has not first pleased by a good life; and they are self-pleasing who, seeking their own advantage, do their own will. "For good edification." He shows the manner and the cause of pleasing, lest we please for vain glory. At the same time, when he says "good edification," he shows that there is also a bad kind, as in that saying: "He will be built up to eat."
Rom 15:2 (quotation, high confidence) · 1 Cor 10:33 (quotation, high confidence) · 1 Cor 8:10 (quotation, high confidence)
Notes and citation
Summary: Please your neighbor for his edification, not for vain glory.
- Souter brackets uestrum, et, non ("not"; kept for the sense), -ut in sicut, the a of aedificabitur, and idolothyta ("things sacrificed to idols," 1 Cor 8:10); left out.
Notes on the original text
- Digital text corrected (OCR stray mark): sibi-placentes → sibi placentes.
Cite (SBL): Pelagius, Comm. Rom. 15.2 (Souter, Texts and Studies 9.2 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-2
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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.
15.3Souter, Texts and Studies 9.2 2:112–113
Etenim Christus non sibi placuit. Imitator et discipulus Christi non quaerit suum commodum: ille enim ob aliorum salutem etiam mortuus est, et [inproperia] amarissima supportauit dicentium : ‘ ua, qui destruit templum,’ et cetera. [Sed] sicut scriptum est: improperia improperantium tibi ceciderunt super me. Quaecumque non solum Christo, sed etiam sanctis exprobrantur dei causa, deo improperari dicuntur, ut est illut: ‘ubi est deus tuus?
"For Christ did not please himself." The imitator and disciple of Christ does not seek his own advantage: for Christ even died for the salvation of others, and bore the bitterest taunts of those who said: "Ah, you who destroy the temple," and the rest. "As it is written: The reproaches of those who reproached you fell on me." Whatever is cast up for God's sake not only against Christ but also against the saints is said to be a reproach against God, as in that saying: "Where is your God?"
Rom 15:3 (quotation, high confidence) · Mark 15:29 (quotation, high confidence) · Ps 69:9 (68:10 LXX) (quotation, high confidence) · Ps 42:3 (41:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ did not please himself but bore reproaches meant for God.
- Souter brackets inproperia ("taunts") and Sed; left out, "taunts" kept for the sense.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): Christies → Christus; cedderunt → ceciderunt; exprobranturdei → exprobrantur dei; improperaridicuntur → improperari dicuntur.
Cite (SBL): Pelagius, Comm. Rom. 15.3 (Souter, Texts and Studies 9.2 2:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-3
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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.
15.4Souter, Texts and Studies 9.2 2:113
Quaecumque enim scripta sunt , ad nostram doctrinam scripta sunt . Nihil ergo scriptum est sine causa; nam et merita et temptationes iustorum ad nostram proficiunt aedificationem, quia deo manifestissimi erant. Ut per patientiam et consolationem spem scripturarum habeamus [consolationis]. Per scripturarum solacia spem futuram patientissime expectamus, sicut scriptum est: ‘pax multa diligentibus legem tuam, et non est illis scandalum’: hoc est, qui consolatione legis utuntur, moueri ulla temptatione non possunt. [ergo] ut per exempla patientiae [et] consolationis eorum quae scripta sunt speremus consolationem et in praesentibus temptationibus, et sicut [E]l[e]azarus [in futuro]. magna enim causa solacii est, si quae nos patimur dominum nostrum et sanctos eius sciamus ante tolerasse.
"For whatever was written was written for our instruction." So nothing was written without cause; for both the merits and the temptations of the righteous profit our edification, because they were most manifest to God. "That through patience and the comfort of the scriptures we may have hope." Through the solace of the scriptures we await the future hope most patiently, as it is written: "Great peace have those who love your law, and they have no stumbling block": that is, those who use the comfort of the law cannot be moved by any temptation. So that through the examples of patience and comfort in what is written we may hope for comfort both in present temptations and, like Lazarus, in the future. For it is a great cause of solace if we know that our Lord and his saints endured before what we suffer.
Rom 15:4 (quotation, high confidence) · Ps 119:165 (118:165 LXX) (quotation, high confidence) · Luke 16:25 (allusion, medium confidence)
Notes and citation
Summary: Scripture's examples of patience give comfort and hope in temptation.
- Souter brackets consolationis, ergo, et, and letters that make Lazarus into Eleazarus; left out, so the text reads "Lazarus" (compare Luke 16:25). He also brackets "in the future"; kept for the sense.
Notes on the original text
- Digital text corrected (OCR slip; line numbers leaked from the page; OCR misread quotation mark): spent → spem; 1 3 4 8 pax multa → ‘pax multa.
Topics: Scripture and canon
Cite (SBL): Pelagius, Comm. Rom. 15.4 (Souter, Texts and Studies 9.2 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-4
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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.
15.5Souter, Texts and Studies 9.2 2:113–114
Deus autem patientiae et solacii . [Hoc loco deum patientiae spiritum sanctum significat, quidonatnobis secundum Christum unianimes glorificare deum et patrem domini nostri Iesu Christi.] Patientia[e ei]us, qu[a]e [ad] conuersionem : solacii, iam conuersis. Siue: Patientiae et solacii, non irae neque discidii, ut ipsos tangat [qui talia exercebant]. Det uobis id ipsum [sapere] in alter utrum secundum ipsum Iesum . Ut unus quisque sic quaerat salutem alterius quasi suam, sicut Christus sua morte omnes a morte saluauit.
"Now the God of patience and comfort." His patience, toward conversion; his comfort, for those already converted. Or: of patience and comfort, not of wrath and division, so as to touch those very people. "Grant you to be of the same mind toward one another according to Jesus." That each one may seek another's salvation as his own, as Christ by his death saved all from death.
Rom 15:5 (quotation, high confidence)
Notes and citation
Summary: God's patience leads to conversion; believers should seek each other's salvation as Christ did.
- Souter brackets a comment, left out: "In this place he signifies the Holy Spirit as the God of patience, who grants us to glorify God and the Father of our Lord Jesus Christ with one mind according to Christ"; he also brackets letters in "his patience, which" (rendered by sense), ad, "who were doing such things," and sapere.
Notes on the original text
- Digital text corrected (OCR slip): lesum → Iesum.
Cite (SBL): Pelagius, Comm. Rom. 15.5 (Souter, Texts and Studies 9.2 2:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-5
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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.
15.6Souter, Texts and Studies 9.2 2:114
Ut unanimes [ in ] ore uno honorificetis deum et patrem domini nostri Iesu Christi . Tunc deus uere honorificatur [a nobis, si uno] animo et concordi uoce laudetur: ‘si’ enim ‘duobus conuenerit super terram, ex omni re, quacumque petierint, fiet eis.’
"So that with one mind and one mouth you may glorify the God and Father of our Lord Jesus Christ." God is truly honored when he is praised with one mind and harmonious voice: for "if two agree on earth about anything they ask, it will be done for them."
Rom 15:6 (quotation, high confidence) · Matt 18:19 (quotation, high confidence)
Notes and citation
Summary: God is honored by united praise.
- Souter brackets in and "by us, if with one"; left out, the sense kept.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): Utunanimes → Ut unanimes; honorijieetis → honorificetis; lesu → Iesu.
Cite (SBL): Pelagius, Comm. Rom. 15.6 (Souter, Texts and Studies 9.2 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-6
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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.
15.7Souter, Texts and Studies 9.2 2:114
Propter quod suscipite inuicem. Propter honorem dei inuicem ‘onera uestra portate et [sic] [ad]implebitis legem Christi,’ qui nos suscepit in se, cum essemus impii : quanto [ergo] magis nos inuicem similes nos[tri] sustinere debemus ! Sicut et Christus suscepit nos in gloriam dei. Siue in gloriam diuinam, siue propter honorem dei.
"Therefore receive one another." For the honor of God "bear one another's burdens, and you will fulfil the law of Christ," who received us into himself when we were ungodly: how much more ought we to bear one another, who are alike! "As Christ also received us into the glory of God." Either into the divine glory, or for the honor of God.
Rom 15:7 (quotation, high confidence) · Gal 6:2 (quotation, high confidence)
Notes and citation
Summary: As Christ received the ungodly, believers must bear with one another.
- Souter brackets sic, ad- in adimplebitis, ergo, and -tri in nostri; left out.
Cite (SBL): Pelagius, Comm. Rom. 15.7 (Souter, Texts and Studies 9.2 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-7
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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.
15.8Souter, Texts and Studies 9.2 2:114–115
Dico enim Iesum Christum ministrum fuisse circumcisionis propter ueritatem dei. [Hic ostendit quoniam secundum carnem Christus iuxta promissionem patrum ex ipsa natus sit et praecepta legis impleuerit.] Iterum utrumque populum ad unitatem hortatur. ‘consentio,’ [inquit,] ‘uobis, o Iudaei, quia Christus uobis promissus ad uos uenerit primum, et gentes propter misericordiam dei uocatae sint, tamen unum estis corpus effecti.’ [minister autem dicitur:] ‘quia non uenerat ministrari, sed ministrare, et dare animam suam redemptionem pro multis.’ Ad confirmandas promissiones patrum. Quia illis promissus fuerat Christus, sicut [et] ipse dicit: ‘non [enim] ueni nisi ad oues perditas domus Istrahel.’
"For I say that Jesus Christ was a minister of the circumcision for the truth of God." Again he exhorts both peoples to unity: "I grant you, O Jews, that Christ, who was promised to you, came to you first, and that the gentiles were called because of God's mercy; yet you have been made one body." "Because he had not come to be served but to serve, and to give his life as a ransom for many." "To confirm the promises of the fathers." Because Christ had been promised to them, as he himself says: "I have not come except to the lost sheep of the house of Israel."
Rom 15:8 (quotation, high confidence) · Matt 20:28 (quotation, high confidence) · Matt 15:24 (quotation, high confidence)
Notes and citation
Summary: Christ came first to the Jews as promised, yet Jews and gentiles are one body.
- Souter brackets a comment ("Here he shows that according to the flesh Christ was born of it according to the promise to the fathers and fulfilled the precepts of the law"), inquit, "And he is called a minister," et, and enim; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; line number 15 leaked from the page): Pico enim lesum Christum ministrum juisse circumcisionis 1 5 propter → Dico enim Iesum Christum ministrum fuisse circumcisionis propter; Hie → Hic.
Cite (SBL): Pelagius, Comm. Rom. 15.8 (Souter, Texts and Studies 9.2 2:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-8
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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.
15.9Souter, Texts and Studies 9.2 2:115
Gentes autem super misericordiam honorare deum . ‘Cui’ enim ‘plus dimittitur, plus diligit.’ Sicut scriptum est: Propter hoc confitebor tibi in gentibus , et cantabo nomini tuo . Tollit Iudaeis adrogantiam, cum [de] gentium salute docet esse praedictum, quamquam ipsis non fuerit nuntiatum. Christus [ergo] in gentibus confitetur eos misericordiam consecutos, quia et ipsi sunt in corpore eius.
"But that the gentiles honor God for his mercy." For "he to whom more is forgiven loves more." "As it is written: For this reason I will confess you among the gentiles, and sing to your name." He takes arrogance away from the Jews, teaching that the salvation of the gentiles was foretold, although it had not been announced to them. Christ confesses among the gentiles that they have obtained mercy, because they too are in his body.
Rom 15:9 (quotation, high confidence) · Luke 7:47 (quotation, high confidence) · Ps 18:49 (17:50 LXX) (quotation, high confidence)
Notes and citation
Summary: The gentiles' salvation was foretold, so the Jews may not be arrogant.
- Souter brackets de and ergo; left out.
Notes on the original text
- Digital text corrected (OCR slip): conjitehor → confitebor.
Cite (SBL): Pelagius, Comm. Rom. 15.9 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-9
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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.
15.10Souter, Texts and Studies 9.2 2:115
Et iterum dicit : Laetamini gentes cum plebe eius. [Qui cum ipsis estis ad salutem adduc[t]i.]
"And again he says: Rejoice, you gentiles, with his people."
Rom 15:10 (quotation, high confidence) · Deut 32:43 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 15:10.
- Souter brackets the comment "You who have been brought to salvation with them"; left out.
Notes on the original text
- Digital text corrected (words run together in OCR): cumplebe → cum plebe.
Cite (SBL): Pelagius, Comm. Rom. 15.10 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-10
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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.
15.11Souter, Texts and Studies 9.2 2:115
Et iterum dicit [ Dauid ]: Laudate dominum omnes gentes , et magnificate eum omnes populi. [Quia cum Iudaeis ad salutem estis adducti.]
"And again he says: Praise the Lord, all you gentiles, and magnify him, all you peoples."
Rom 15:11 (quotation, high confidence) · Ps 117:1 (116:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 15:11.
- Souter brackets Dauid and the comment "Because you have been brought to salvation with the Jews"; left out.
Cite (SBL): Pelagius, Comm. Rom. 15.11 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-11
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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.
15.12Souter, Texts and Studies 9.2 2:115
Et iterum Isaias dicit: Erit radix Iesse. Iesse pater fuit Dauid, ex cuius semine, id est Maria, natus est Christus. Et qui exsurget regere gentes , in eo gentes sperabunt . Ne de proselytis adsererent [dictum], sed [et] illut huic loco simile est: ‘non deficiet princeps ex Iuda, nec dux de femoribus eius’[, et reliqua]. unde probatur [Iudaeis] uere uenisse iam Christum, in quo omnes gentes sperare manifestum est.
"And again Isaiah says: There will be the root of Jesse." Jesse was the father of David, from whose seed, that is, Mary, Christ was born. "And he who will rise to rule the gentiles; in him the gentiles will hope." Lest they claim it of proselytes; but that saying too is like this passage: "A ruler shall not fail from Judah, nor a leader from his thighs." Hence it is proved that Christ has truly already come, in whom, it is clear, all the gentiles hope.
Rom 15:12 (quotation, high confidence) · Isa 11:10 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Christ, from Jesse's line through Mary, is the hope of the gentiles, proving he has already come.
- Souter brackets dictum, et, "and the rest," and Iudaeis ("to the Jews"); left out.
Notes on the original text
- Digital text corrected (OCR slip): lesse → Iesse.
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 15.12 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-12
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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.
15.13Souter, Texts and Studies 9.2 2:115–116
Deus autem spei. In quo [omnes] speramus. Repleat uos omni gaudio et pace in credendo . Omne gaudium fidelium in spe esse debet futura, et ibi omne gaudium ubi pax est: nullum uero in dissensione gaudium, sed uniuersa maestitia. Ut abundetis in spe , in uirtute spiritus sancti. Abundantia spei in [spiritus] uirtutibus consistit et signis.
"Now the God of hope." In whom we hope. "Fill you with all joy and peace in believing." All the joy of the faithful ought to be in future hope, and all joy is where there is peace: there is no joy in dissension, but all sadness. "That you may abound in hope, in the power of the Holy Spirit." Abundance of hope consists in powers and signs.
Rom 15:13 (quotation, high confidence)
Notes and citation
Summary: Joy lies in future hope and in peace; hope abounds in the Spirit's powers.
- Souter brackets omnes and spiritus; left out.
Notes on the original text
- Digital text corrected (word split in OCR): g audio → gaudio.
Cite (SBL): Pelagius, Comm. Rom. 15.13 (Souter, Texts and Studies 9.2 2:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-13
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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.
15.14Souter, Texts and Studies 9.2 2:116
Certus autem sum , [fratres mei ,] et ego ipse de uobis[ , fratres]. Bonus doctor laudando prouocat ad profectum, ut erubescerent tales non esse quales ab apostolo esse credebantur. Quoniam pleni estis dilectione. Prouidet ne tamquam contentiosos dure increpasse uideatur, uel dissidentes aut stultos. Repleti omni scientia. Hoc est, et Noui et Ueteris Testamenti. Ita ut possitis alterutrum monere. [Simulque] ostendit Christianos semper se alterutrum monere debere.
"But I am confident, I myself, concerning you." A good teacher provokes to progress by praising, so that they might blush not to be such as the apostle believed them to be. "That you are full of love." He takes care lest he seem to have rebuked them harshly as contentious, divided, or foolish. "Filled with all knowledge." That is, of both the New and the Old Testament. "So that you can admonish one another." He shows that Christians ought always to admonish one another.
Rom 15:14 (quotation, high confidence)
Notes and citation
Summary: Paul praises the Romans to spur them on and urges mutual admonition.
- Souter brackets "my brothers," fratres, and Simulque; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): Certusautem → Certus autem; Uetens → Ueteris; lta → Ita.
Cite (SBL): Pelagius, Comm. Rom. 15.14 (Souter, Texts and Studies 9.2 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-14
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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.
15.15Souter, Texts and Studies 9.2 2:116
Audacius autem scripsi uobis, fratres, ex parte . Immo ideo magis scribendi fiduciam habui, quia noui uos ut prudentes cito accipere rationem, sicut scriptum est: ‘argue sapientem et amabit te.’ Tamquam rememorans uobis. Recordans uos esse prudentes. Siue: Non [ut] ignaros doceo, sed commemoro ut scientes. Propter gratiam quae data est mihi a deo. Non propter munera terrena uel laudem, sed ut impleam officium quod accepi.
"But I have written to you more boldly, brothers, in part." Rather, I had all the more confidence in writing because I know that you, as prudent people, quickly accept reason, as it is written: "Rebuke a wise man and he will love you." "As reminding you." Recalling that you are prudent. Or: I do not teach you as ignorant, but remind you as knowing. "Because of the grace that has been given me by God." Not for earthly rewards or praise, but to fulfil the office I received.
Rom 15:15 (quotation, high confidence) · Prov 9:8 (quotation, high confidence)
Notes and citation
Summary: Paul writes boldly to the wise Romans to fulfil his office.
- Souter brackets ut; left out.
Cite (SBL): Pelagius, Comm. Rom. 15.15 (Souter, Texts and Studies 9.2 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-15
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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.
15.16Souter, Texts and Studies 9.2 2:116–117
Ut sim seruiens Christo Iesu in gentibus. Seruiens in euangelio ; hoc est, reuocans ei seruos quondam fugitiuos. Sanctificans euangelium dei . Meo exemplo sanctum esse demonstrans quod cum tanto timore perficio. quidam enim ut humanum contemnunt quod praedicant ut diuinum, et ita fit ut res sancta uideatur esse non sancta, cum non perficitur sancte. [unde dicitur: ‘ sanctificate ieiunium’; id est, sanctum] facite, siue [de]monstrate. Ut fiat oblatio gentium [accepta,] sanctificata in spiritu sancto. Ut exemplo [et sermone] meo gentes efficiantur hostia deo accepta, non igni sanctificata uel suscepta, sed spiritu sancto, sicut scriptum est quia ‘sedit super’ apostolos ‘quasi ignis et uisae sunt eis uariae linguae.’
"That I may be a servant of Christ Jesus among the gentiles." Serving in the gospel; that is, calling back to him his slaves who were once runaways. "Sanctifying the gospel of God." Showing by my example that what I carry out with such great fear is holy. For some despise as human what they preach as divine, and so it happens that a holy thing seems not to be holy, when it is not carried out in a holy way. Make it holy, or show it to be so. "That the offering of the gentiles may be sanctified in the Holy Spirit." That by my example the gentiles may become a sacrifice acceptable to God, sanctified or received not by fire but by the Holy Spirit, as it is written that "there sat upon" the apostles "as it were fire, and divided tongues appeared to them."
Rom 15:16 (quotation, high confidence) · Acts 2:3 (quotation, high confidence)
Notes and citation
Summary: Paul sanctifies the gospel by living it, so the gentiles become an offering sanctified by the Spirit.
- Souter brackets "Hence it is said: 'Sanctify a fast'; that is, make it holy" (Joel 1:14), so "make it holy, or show it" lacks its object; de- in demonstrate; accepta ("acceptable") in the lemma; and "and word"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; word split in OCR; misread bracket): [dejmonstrate → [de]monstrate; [accept a, \ → [accepta,].
Cite (SBL): Pelagius, Comm. Rom. 15.16 (Souter, Texts and Studies 9.2 2:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-16
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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.
15.17Souter, Texts and Studies 9.2 2:117
Habeo igitur gloriam in Christo Iesu ad deum. ‘Qui gloriatur, in domino glorietur.’ [Aliter:] Gloriam habeo ad deum, licet aput homines infamer et maculer. Non enim audeo aliquit loqui eorum quae per me non efficit Christus in oboedientiam gentium. Non ausus sum dicere aliquit me in his [dumtaxat] rebus propria uirtute fecisse, et non omnia per me esse deum operatum. Uerbo et factis
"So I have glory in Christ Jesus toward God." "Let him who glories glory in the Lord." I have glory toward God, though among men I am defamed and stained. "For I do not dare to speak of anything that Christ has not worked through me for the obedience of the gentiles." I have not dared to say that I did anything in these matters by my own power, and that God did not work everything through me. "By word and deed"
Rom 15:17 (quotation, high confidence) · Rom 15:18 (quotation, high confidence) · 1 Cor 1:31 (quotation, high confidence)
Notes and citation
Summary: Paul glories only in what Christ worked through him.
- The section covers Rom 15:17–18. Souter brackets Aliter ("Otherwise") and dumtaxat; left out.
Notes on the original text
- Digital text corrected (OCR slip; verse number 18 leaked from the page; word split in OCR; OCR slip; words run together in OCR): lesu → Iesu; 1 8 Non → Non; ejficit → efficit; ohoedientiam → oboedientiam; opera turn → operatum; etfactis → et factis.
Cite (SBL): Pelagius, Comm. Rom. 15.17 (Souter, Texts and Studies 9.2 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-17
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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.
15.19Souter, Texts and Studies 9.2 2:117
in uirtute [eius] signorum et prodigiorum , in uirtute spiritus sancti. Hoc est : doctrina et signis ; non enim [hic] de operibus, sed de uirtutibus loquebatur. Ita ut [ compleretur ] ab Hierusalem usque [in] Illyricum et in circuitu euangelium Christi. Repletur euangelium cum etiam gentes credunt.
"in the power of signs and wonders, in the power of the Holy Spirit." That is: by teaching and signs; for he was speaking not of works but of powers. "So that from Jerusalem and round about as far as Illyricum [was fulfilled] the gospel of Christ." The gospel is filled out when the gentiles also believe.
Rom 15:19 (quotation, high confidence)
Notes and citation
Summary: Paul's preaching with signs filled out the gospel from Jerusalem to Illyricum.
- Souter brackets compleretur ("was fulfilled") in the lemma; kept in brackets because the comment explains it. He also brackets eius, hic, and in; left out.
Notes on the original text
- Digital text corrected (OCR slip): hie → hic; lllyricum → Illyricum; Chrisli → Christi.
Cite (SBL): Pelagius, Comm. Rom. 15.19 (Souter, Texts and Studies 9.2 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-19
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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.
15.20Souter, Texts and Studies 9.2 2:117–118
Sic autem hoc praedicaui euangelium , non ubi nominatus est Christus, ne super alienum fundamentum aedific[ar]em . Non omnis qui super alienum fundamentum aedificat, male facit, sed si aedificet aurum et cetera, hic et pseudoapostolos tangit, qui semper ad eos qui iam crediderant ibant, et numquam ad gentes, quia non poterant operari uirtutes, et ostendit perfecte se laborasse, qui et fundamentum posuit et aedificium superstruxit.
"And I have so preached this gospel, not where Christ was named, lest I build on another's foundation." Not everyone who builds on another's foundation does wrong, if he builds gold and the rest. Here he also touches the false apostles, who always went to those who had already believed and never to the gentiles, because they could not work powers; and he shows that he labored perfectly, who both laid the foundation and raised the building on it.
Rom 15:20 (quotation, high confidence) · 1 Cor 3:12 (allusion, high confidence)
Notes and citation
Summary: Paul preached where Christ was unknown, unlike the false apostles.
- Souter brackets -ar- in aedificarem; left out.
Notes on the original text
- Digital text corrected (OCR slip; hyphen rejoined): uhi → ubi; Christies → Christus; hie → hic; pseudo- apostolos → pseudoapostolos.
Cite (SBL): Pelagius, Comm. Rom. 15.20 (Souter, Texts and Studies 9.2 2:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-20
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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.
15.21Souter, Texts and Studies 9.2 2:118
Sed sicut scriptum est. Ostendit suum laborem [ante] praedictum. Quia quibus non est [ad]nuntiatum de eo uidebunt, et qui non audierunt intelligent . Uidetur Christus in apostolis per uirtutes quas in eius nomine faciebant.
"But as it is written." He shows that his labor was foretold. "Those to whom nothing was announced concerning him will see, and those who have not heard will understand." Christ is seen in the apostles through the powers they worked in his name.
Rom 15:21 (quotation, high confidence) · Isa 52:15 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold Paul's preaching to those who had not heard.
- Souter brackets ante and ad- in adnuntiatum; left out.
Cite (SBL): Pelagius, Comm. Rom. 15.21 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-21
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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.
15.22Souter, Texts and Studies 9.2 2:118
Propter quod impediebar plurimum uenire ad uos. Exposuit illut quod in capite dixerat: ‘et prohibitus sum usque adhuc.’
"This is why I was very much hindered from coming to you." He has explained what he said at the beginning: "and I have been hindered until now."
Rom 15:22 (quotation, high confidence) · Rom 1:13 (quotation, high confidence)
Notes and citation
Summary: Paul explains his earlier remark that he was hindered from coming.
Cite (SBL): Pelagius, Comm. Rom. 15.22 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-22
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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.
15.23Souter, Texts and Studies 9.2 2:118
Nunc uero ulterius locum non habens in his regionibus. Ubi iam omnes firmi sunt, causam se negat habere ponendi fundamentum. Cupio autem uenire ad uos . Notandum esse cupiditatem etiam bonam, sicut: ‘cupio dissolui et esse cum Christo,’ et: ‘concupiuit anima mea desiderare iustificationes tuas.’ [Ex] multis iam praecedentibus annis . Qualis necessitas fuerit ostendit, quae illum multis detinu[er]it annis.
"But now, having no further place in these regions." Where all are already firm, he says he has no reason to lay a foundation. "But I desire to come to you." It is to be noted that there is also a good desire, as: "I desire to depart and be with Christ," and: "My soul has longed to desire your righteous judgments." "For many years past." He shows what kind of necessity it was that detained him for many years.
Rom 15:23 (quotation, high confidence) · Phil 1:23 (quotation, high confidence) · Ps 119:20 (118:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Paul's work in the east is done; he has long had a good desire to visit Rome.
- Souter brackets Ex and -er- in detinuerit; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 15 leaked from the page): his 1 5 regionibus → his regionibus; ilium → illum.
Cite (SBL): Pelagius, Comm. Rom. 15.23 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-23
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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.
15.24Souter, Texts and Studies 9.2 2:118–119
[Sed] cum profidsci coepero in Hispaniam . Utrum in Hispaniafm] fuerit incertum habetur. Spero [ quod] circuiens uenire ad uos, et a uobis praemitti illuc, cum primum ex parte fructus fuero . [ scio quia ueniens ad uos , in complementum benedictionis Christi ueniam.] Quia ita uos exhibetis ut nec aput uos locum aut necessitatem habeam diutius remorandi, ideo [et] ex parte illis frui se dicit, quia non credere indigebant, sed tantum modo confirmari. Siue: Ideo ex parte quia nulla magnitudo temporis satiat caritatem. Nunc igitur proficiscar in Hierusalem. [Hoc mihi restat. Ministrare sanctis. Sancti erant in Hierusalem,] qui omnibus suis distractis et ante apostolorum pedes depositis, orationi lectioni ac doctrinae uacabant. quales autem fuerint ex hoc cognoscitur, ut ipse apostolus per se illis pergeret ministrare, et quibus oblationem suam esse obtat acceptam, id est, ut eam dignentur accipere, ostendens hoc non tam accipientibus prodesse quam dantibus. hoc contra illos facit qui gloriam perfectionis inpugnant.
"When I begin to set out for Spain." Whether he went to Spain is held uncertain. "I hope, passing through, to come to you, and to be sent on there by you, when I have first enjoyed you in part." Because you so conduct yourselves that I have no reason or need to stay longer among you, he says that he enjoys them in part, because they did not need to believe, but only to be strengthened. Or: "in part," because no length of time satisfies love. "Now therefore I set out for Jerusalem." [This remains for me. "To minister to the saints." There were saints in Jerusalem,] who, having sold all their goods and laid them at the apostles' feet, gave themselves to prayer, reading, and teaching. What kind of people they were is known from this, that the apostle himself went in person to minister to them, and desires his offering to be acceptable to them, that is, that they deign to accept it; he shows that this profits not so much those who receive as those who give. This tells against those who attack the glory of perfection.
Rom 15:24 (quotation, high confidence) · Rom 15:25 (quotation, high confidence) · Acts 4:35 (allusion, high confidence) · Acts 6:4 (allusion, medium confidence)
Notes and citation
Summary: The Jerusalem saints, who gave up all, were so holy that Paul himself served them; this supports the life of perfection.
- The section covers Rom 15:24–25. Souter brackets quod; the lemma "I know that when I come to you, I will come in the fullness of the blessing of Christ" (given at 15:29); and the m of Hispaniam; left out. He also brackets the lemma of 15:25 with the words around it; these are kept in brackets because the following comment depends on them. "The glory of perfection" refers to renouncing property.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked from the page; OCR slip): 26 Nunc igitur projiciscar → Nunc igitur proficiscar; deposits → depositis; earn → eam; tarn → tam.
Cite (SBL): Pelagius, Comm. Rom. 15.24 (Souter, Texts and Studies 9.2 2:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-24
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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.
15.26Souter, Texts and Studies 9.2 2:119–120
Probauerunt enim Macedones et Achaii collationem aliquam facere. Probauerunt hoc sibi utile fore, si collationem aliquam sumptuum facerent [in] sanctis. In pauperes [ sanctorum ], qui sunt [in] Hierusalem [sanctis]. Quia propter sanctorum aedificationem esse pauperes uoluerunt. Siue: Simpliciter pauperes sanctos intellegendum.
"For Macedonia and Achaia have been pleased to make some contribution." They judged that it would be useful to them if they made some contribution of means to the saints. "For the poor who are in Jerusalem." Because they chose to be poor for the edification of the saints. Or: simply, poor saints are to be understood.
Rom 15:26 (quotation, high confidence)
Notes and citation
Summary: The Jerusalem poor chose poverty; Macedonia and Achaia gave to them.
- Souter brackets in twice, sanctorum, and sanctis; left out, "in" kept before Jerusalem for sense.
Notes on the original text
- Digital text corrected (OCR slip): Ackaii → Achaii.
Cite (SBL): Pelagius, Comm. Rom. 15.26 (Souter, Texts and Studies 9.2 2:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-26
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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.
15.27Souter, Texts and Studies 9.2 2:120
[Placuit enim illis :] debitores enim sunt eorum. Exemplo eorum prouocat Romanos a[d] simile opus, ostendens hoc illis non inmerito placuisse. [Quo]n[i]am si spiritalium eorum participes facti sunt gentiles , debent et [illi] in carnalibus ministrare eis. Quia et doctores ex ipsis habebant, et ‘ socii facti fuerant radicis et pinguedinis oliuae,’ ideoque unus quisque in quo abundat debet alteri impertire.
"For they are their debtors." By their example he urges the Romans to a similar work, showing that it pleased them not without reason. "For if the gentiles have become sharers in their spiritual things, they ought also to minister to them in carnal things." Because they had teachers from among them, and "they had become sharers of the root and richness of the olive"; and so each ought to share with another that in which he abounds.
Rom 15:27 (quotation, high confidence) · Rom 11:17 (quotation, high confidence)
Notes and citation
Summary: Gentiles owe material help to the Jewish saints who gave them spiritual goods.
- Souter brackets "For it pleased them" in the lemma, letters of ad and quoniam, and illi; left out.
Notes on the original text
- Digital text corrected (word split in OCR): debitor es → debitores; f uerant → fuerant.
Cite (SBL): Pelagius, Comm. Rom. 15.27 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-27
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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.
15.28Souter, Texts and Studies 9.2 2:120
Hoc igitur cum consummauero et adsignauero eis fructum hunc , proficiscar per uos in Hispaniam .
"When therefore I have completed this and sealed this fruit to them, I will set out by way of you to Spain."
Rom 15:28 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 15:28.
Notes on the original text
- Digital text corrected (OCR slip): projiciscar → proficiscar.
Cite (SBL): Pelagius, Comm. Rom. 15.28 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-28
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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.
15.29Souter, Texts and Studies 9.2 2:120
scio enim quod ueniens ad uos, in abundantiam benedictionis Christi ueniam. Si uos bene exhibueritis, abundabit nobis bona doctrina in uos, quia quantum proficit discipulus, tantum ad dicendum prouocatur et doctor, sicut alibi ait: ‘os nostrum patet ad uos, o Corinthii.’ Siue: Abundantius benedicetur in aduentu meo Christus in uobis.
"For I know that when I come to you, I will come in the abundance of the blessing of Christ." If you conduct yourselves well, good teaching will abound from us toward you, because the more the disciple advances, the more the teacher is provoked to speak, as he says elsewhere: "Our mouth is open to you, O Corinthians." Or: at my coming Christ will be more abundantly blessed in you.
Rom 15:29 (quotation, high confidence) · 2 Cor 6:11 (quotation, high confidence)
Notes and citation
Summary: Paul's teaching will abound if the Romans make progress.
Cite (SBL): Pelagius, Comm. Rom. 15.29 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-29). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
15.30Souter, Texts and Studies 9.2 2:120–121
Obsecro autem uos , fratres, per dominum [ nostrum ] lesum Christum, et per caritatem spiritus [ ac sollidtudinem \, [ ut ] impertiamini mihi in orationibus uestris ad dominum. Rogat ut pro eo tota instanter oret ecclesia, quia nouit multum ualere preces in commune multorum. Iacobo enim occiso, Petrus fratrum [precibus] de carcere liberatur, qui non tam illi quam sibi beneficium praestiterunt, [scilicet] ut eius possent doctrina firmari. spiritalis [sane] caritas facit ut pro inuicem exoremus.
"I beseech you, brothers, through the Lord Jesus Christ and through the love of the Spirit, that you share with me in your prayers to the Lord." He asks that the whole church pray for him insistently, because he knows that the common prayers of many avail much. For when James was killed, Peter was freed from prison by the brothers, who did the kindness not so much to him as to themselves, so that they could be strengthened by his teaching. Spiritual love makes us pray for one another.
Rom 15:30 (quotation, high confidence) · Acts 12:2 (allusion, high confidence) · Acts 12:5 (allusion, high confidence)
Notes and citation
Summary: Paul asks the church's prayers, which freed Peter from prison.
- Souter brackets nostrum, "and solicitude," ut, precibus ("by the prayers" of the brothers), scilicet, and sane; left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR; words run together in OCR): in stanter → instanter; tarn → tam; utpro → ut pro.
Topics: Prayer
Cite (SBL): Pelagius, Comm. Rom. 15.30 (Souter, Texts and Studies 9.2 2:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-30
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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.
15.31Souter, Texts and Studies 9.2 2:121
Ut liberer ab infidelibus qui sunt in Iudaea. Siue: Ut omnes credant. Siue: Fidelibus ministrans in manus infidelium non incu[r]ram, ne ad uos uenire non possim. [Et] remuneratio mea quae [in] Hierusalem est, acceptabilis fiat sanctis [ms],
"That I may be delivered from the unbelievers who are in Judea." Or: that all may believe. Or: that, ministering to the faithful, I may not fall into the hands of the unbelievers and so be unable to come to you. "And that my recompense which is in Jerusalem may be acceptable to the saints,"
Rom 15:31 (quotation, high confidence)
Notes and citation
Summary: Paul asks prayer for deliverance from unbelievers in Judea.
- The lemma reads "my recompense" (remuneratio mea). Souter brackets the r of incurram, Et, in, and a word after sanctis; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slip): injidelibus → infidelibus; [in\ Hierusalern → [in] Hierusalem.
Cite (SBL): Pelagius, Comm. Rom. 15.31 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-31
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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.
15.32Souter, Texts and Studies 9.2 2:121
ut eam gaudio ueniam ad uos per uoluntatem Christi Iesu , et refrigerem uobiscum . Tunc in gaudio ueniam, si oblatio mea ab eis fuerit accepta, et securus uerbum dei abundantius loquar : tristitia enim animi multum impedit ad doctrinam.
"so that I may come to you with joy by the will of Christ Jesus, and be refreshed with you." I will come with joy then, if my offering has been accepted by them, and I will speak the word of God more abundantly and without care: for sadness of mind greatly hinders teaching.
Rom 15:32 (quotation, high confidence)
Notes and citation
Summary: Paul hopes to come joyfully, since sadness hinders teaching.
Notes on the original text
- Digital text corrected (OCR slip): earn → eam; lesu → Iesu.
Cite (SBL): Pelagius, Comm. Rom. 15.32 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-32
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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.
15.33Souter, Texts and Studies 9.2 2:121
Deus autem pacis sit cum omnibus uobis. [Aman.'] Deus pacis non nisi in pacificis habitat, pulchre autem in pace finiuit, duobus populis ad pacis concordiam reuocatis.
"Now the God of peace be with you all." The God of peace dwells only in the peaceable; and he fittingly ended with peace, having called both peoples back to the concord of peace.
Rom 15:33 (quotation, high confidence)
Notes and citation
Summary: Paul ends with peace between the two peoples.
- Souter brackets Amen; left out.
Notes on the original text
- Digital text corrected (OCR slips): pads sit cu7n → pacis sit cum.
Cite (SBL): Pelagius, Comm. Rom. 15.33 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-33
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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.