Exposition on Romans 4.1–5.21
Latin text: Souter, TS 9.2 (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.1Souter, Texts and Studies 9.2 2:35
Quid ergo dicemus inuenisse Abraham? Reuocauit illos ad caput circumcisionis, ut quod in initio constiterit, id habeatur in toto. Patrem nostrum secundum carnem. Patrem secundum carnis circumcisionem ; nam fides in mente consistit.
"What then shall we say that Abraham found?" He called them back to the head of circumcision, so that what held at the beginning may be held in the whole. "Our father according to the flesh." Father according to the circumcision of the flesh; for faith consists in the mind.
Rom 4:1 (quotation, high confidence)
Notes and citation
Summary: Abraham, the head of circumcision, is father according to the flesh.
Cite (SBL): Pelagius, Comm. Rom. 4.1 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-1
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.2Souter, Texts and Studies 9.2 2:35
Si enim Abraham ex operibus iustificatus est , habet gloriam , sed non aput deum. Si ex eo quod [se] circumcidit, iustificatus est, nihil ergo illi deus donauit, sed ex se habuit gloriam. Aliter: Si iussa perfecit, aput semet ipsum habet gloriam, non aput deum.
"For if Abraham was justified by works, he has glory, but not before God." If he was justified from the fact that he circumcised himself, then God gave him nothing, but he had glory from himself. Otherwise: if he fulfilled commands, he has glory in himself, not before God.
Rom 4:2 (quotation, high confidence)
Notes and citation
Summary: Justification by works would give Abraham glory before himself, not before God.
- Souter brackets se ("himself"); left out, but the sense requires it.
Notes on the original text
- Digital text corrected (OCR slip): kabet → habet.
Cite (SBL): Pelagius, Comm. Rom. 4.2 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-2
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.3Souter, Texts and Studies 9.2 2:35–36
Quid enim scriptura dicit? credidit Abraham deo . [Re] tam magna fuit fides Abrahae, ut [et] pristina ei peccata donarentur et sola pro omni iustitia duceretur accepto, et tanto deinceps amore flagrauit, ut super omnia se opera praepararet. Et reputatum est illi ad iustitiam. Et ideo habet gloriam aput deum, secundum quod lex probauit.
"For what does Scripture say? Abraham believed God." So great was Abraham's faith that his former sins were forgiven him and it alone was credited to him in place of all righteousness; and thereafter he burned with such love that he prepared himself for works above all. "And it was reckoned to him as righteousness." And therefore he has glory before God, as the law proved.
Rom 4:3 (quotation, high confidence) · Gen 15:6 (quotation, high confidence)
Notes and citation
Summary: Abraham's faith won forgiveness of his former sins and led to works of love.
- Souter brackets Re and et; left out.
Cite (SBL): Pelagius, Comm. Rom. 4.3 (Souter, Texts and Studies 9.2 2:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-3
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.4Souter, Texts and Studies 9.2 2:36
Ei autem qui operatur merces non imputatur secundum gratiam . Exponit exemplum. Sed secundum debitum. Debitori[s] enim est facere quae iubentur, et nisi paruerit damnatur. si autem fecerit, non habet gloriam, quia inutilis adhuc seruus dicitur qui nihil amplius quam [quod] praeceptum est operatur. Aliter: Non illi donatur gratis iustitia, sed merces redditur operum pristinorum.
"Now to him who works, the wage is not reckoned according to grace." He explains the example. "But according to debt." For it is for the debtor to do what is commanded, and if he has not obeyed, he is condemned. But if he has done it, he has no glory, because he is still called an unprofitable servant who does nothing more than what was commanded. Otherwise: righteousness is not given to him freely, but a wage is paid for previous works.
Rom 4:4 (quotation, high confidence) · Luke 17:10 (allusion, high confidence)
Notes and citation
Summary: One who only does what is commanded earns a wage as a debtor and has no glory.
- Souter brackets quod; left out.
Notes on the original text
- Digital text corrected (OCR dropped letter; OCR misread bracket): mputatur → imputatur; Debitorifs] → Debitori[s].
Cite (SBL): Pelagius, Comm. Rom. 4.4 (Souter, Texts and Studies 9.2 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-4
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.5Souter, Texts and Studies 9.2 2:36
Ei autem qui non operatur , credenti autem in eo qui iustificat impium, [per fidem] deputatur fides eius ad iustitiam. Conuertentem impium per solam fidem iustificat deus, non per opera bona quae non habuit: alioquin per impietatis opera fuerat puniendus. simul attendendum quia non peccatorem [dicit] iustificari per fidem sed impium, hoc est nuper credentem, adseruit. Secundum propositum [ gratiae ] dei. Quo proposuit gratis per solam fidem peccata dimittere.
"But to him who does not work, but believes in him who justifies the ungodly, his faith is reckoned as righteousness." God justifies the ungodly man who turns, by faith alone, not by good works, which he did not have; otherwise he would have had to be punished for his works of ungodliness. At the same time it must be noted that he asserted that not the sinner but the ungodly man is justified by faith, that is, the one who has recently believed. "According to the purpose of God." By which he purposed to forgive sins freely by faith alone.
Rom 4:5 (quotation, high confidence)
Notes and citation
Summary: God justifies the converted ungodly by faith alone, forgiving sins freely.
- "By faith alone" translates per solam fidem. Souter brackets per fidem in the lemma, dicit, and gratiae ("of grace") in the second lemma; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): iustijicat → iustificat; iustificariper → iustificari per; diruittere → dimittere.
Cite (SBL): Pelagius, Comm. Rom. 4.5 (Souter, Texts and Studies 9.2 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-5
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.6Souter, Texts and Studies 9.2 2:36–37
Sicut et Dauid dicit beatitudinem hominis. Magna beatitudo est sine labore legis et paenitentiae domini [gratiam] promereri, sicut si quis [inter homines] aliquam dignitatem gratis accipiat. Cui deus accepto fert iustitiam sine operibus. Ad hoc fides prima ad iustitiam reputatur, ut et de praeterito absoluatur et de praesenti iustificetur et ad futura fidei opera praeparetur.
"As David also speaks of the blessedness of the man." It is a great blessedness to win the Lord's favor without the labor of the law and of repentance, as if someone received some dignity freely. "To whom God credits righteousness without works." For this purpose first faith is reckoned as righteousness: that one may be both absolved for the past and justified in the present and prepared for the future works of faith.
Rom 4:6 (quotation, high confidence)
Notes and citation
Summary: First faith absolves past sin and prepares for future works of faith.
- Souter brackets gratiam ("grace") and "among men"; left out.
Cite (SBL): Pelagius, Comm. Rom. 4.6 (Souter, Texts and Studies 9.2 2:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-6
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.7Souter, Texts and Studies 9.2 2:37
Beati quorum remissae sunt iniquitates et quorum tecta sunt peccata.
"Blessed are those whose iniquities are forgiven and whose sins are covered."
Rom 4:7 (quotation, high confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 4:7.
Cite (SBL): Pelagius, Comm. Rom. 4.7 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-7
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.8Souter, Texts and Studies 9.2 2:37
beatus uir cui non inputauit dominus peccatum. Quod remittitur non tenetur, et quod tegitur non apparet, et idcirco minime imputatur. quidam dicunt remitti per baptismum, tegi laboribus paenitentiae, non imputari per martyrium : alii autem dicunt remissis per baptismum peccatis augeri caritatem in deo, quae operit multitudinem peccatorum, [et] deinceps non sinit imputari, dum bonis cottidie operibus mala praeterita superantur.
"Blessed is the man to whom the Lord has not imputed sin." What is forgiven is not held, and what is covered does not appear, and therefore it is not imputed at all. Some say that sins are forgiven through baptism, covered by the labors of repentance, and not imputed through martyrdom. Others say that when sins have been forgiven through baptism, love toward God increases, which covers a multitude of sins and thereafter does not let them be imputed, as past evils are overcome by good works every day.
Rom 4:8 (quotation, high confidence) · Ps 32:2 (31:2 LXX) (quotation, high confidence) · 1 Pet 4:8 (quotation, high confidence)
Notes and citation
Summary: Two explanations of forgiven, covered, and unimputed sin.
- Souter brackets et; left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR; OCR slip): operitmultitudinem neccatorum → operit multitudinem peccatorum; oueribus → operibus.
Cite (SBL): Pelagius, Comm. Rom. 4.8 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-8
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.9Souter, Texts and Studies 9.2 2:37
Beatitudo ergo haec in circumcisione [tantum dicta est] an [eliam et] in praeputio ? Uult istam beatitudinem tribus temporibus adsignare, naturae circumcisionis et Christianitatis. Dicimus enim quia reputata est Abrahae fides ad iustitiam . Omnes enim [hoc] confitemur et consentimus; ergo quod ratio de Abraham inuenerit, hoc de ceteris obseruemus.
"Is this blessedness then in the circumcision or in the uncircumcision?" He wishes to assign this blessedness to three times: of nature, of circumcision, and of Christianity. "For we say that faith was reckoned to Abraham as righteousness." For we all confess and agree; so let us observe concerning the others what reason has found concerning Abraham.
Rom 4:9 (quotation, high confidence)
Notes and citation
Summary: Blessedness by faith belongs to the times of nature, circumcision, and Christianity.
- Souter brackets "only was it said" and "or also" in the lemma, and hoc; left out.
Notes on the original text
- Digital text corrected (OCR slip): istara → istam.
Cite (SBL): Pelagius, Comm. Rom. 4.9 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-9
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.10Souter, Texts and Studies 9.2 2:37
Quo modo ergo deputata est? in circumcisione cum esse[t], an in praeputio? Videamus utrum circumcisio ex iust[iti]a, an iustitia ex circumcisione sit nata. Non in circumcisione , sed in praeputio. Quia ante iustus quam circumcisus.
"How then was it reckoned? When he was in circumcision, or in uncircumcision?" Let us see whether circumcision was born of righteousness, or righteousness of circumcision. "Not in circumcision, but in uncircumcision." Because he was righteous before he was circumcised.
Rom 4:10 (quotation, high confidence)
Notes and citation
Summary: Abraham was righteous before he was circumcised.
Notes on the original text
- Digital text corrected (OCR slip): drcumcisione → circumcisione; drcumdsione → circumcisione.
Cite (SBL): Pelagius, Comm. Rom. 4.10 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-10
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.11Souter, Texts and Studies 9.2 2:37–38
Et signum accepit circumcisionis. Ne dicerent “Ergo superflue circumcisus est,” signum ait esse iustitiae, non [initium uel] augmentum. Signaculum iustitiae fidei , quae est in praeputio. Signaculum accepit illius iustitiae quam praeputiati fides meruit, tam perfecta enim fuit ut signaculum mereretur: semper enim res plena signatur. Siue: Ut ostenderet quam iustus et fidelis esset, qui dolorem sibi ex mandato dei non dubitauit inferre, non putans superfluum quod [a scientiarum] domino iubebatur, sicut nec parricidium credidit impium quod fons praeceperat pietatis. Ut sit pater omnium credentium in praeputio [,ut illi accepto feratur iustitia ,
"And he received the sign of circumcision." Lest they say, "Then he was circumcised to no purpose," he says that it is a sign of righteousness, not an increase of it. "A seal of the righteousness of faith, which is in uncircumcision." He received the seal of that righteousness which the faith of the uncircumcised man merited; for it was so perfect that it merited a seal: for it is always a full thing that is sealed. Or: to show how righteous and faithful he was, who did not hesitate to inflict pain on himself at God's command, not thinking superfluous what the Lord commanded, just as he did not believe ungodly the slaying of his son, which the fountain of godliness had commanded. "That he might be the father of all who believe in uncircumcision."
Rom 4:11 (quotation, high confidence) · Gen 17:24 (allusion, medium confidence) · Gen 22:2 (allusion, high confidence)
Notes and citation
Summary: Circumcision sealed the perfect righteousness of Abraham's faith, which he showed by obedience.
- Souter brackets "a beginning or" and a scientiarum ("by the Lord of knowledge"); left out. He also brackets the rest of the lemma (Rom 4:11b–12), printed in the next section.
Notes on the original text
- Digital text corrected (OCR slip; line number 4 and a stray mark leaked from the page): drcumdsionis → circumcisionis; [a 4 scientiarum] domino ’ → [a scientiarum] domino.
Cite (SBL): Pelagius, Comm. Rom. 4.11 (Souter, Texts and Studies 9.2 2:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-11
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.12Souter, Texts and Studies 9.2 2:38
et sit pater circumcisionis , qui non solum ex circumcisione sunt , sed et eorum qui secuntur uestigia patris nostri Abrahae]. Ut omnes qui ex gentibus credunt filii sint Abrahae, dum et illi[s] sola fides ad iustitiam reputatur, et fiunt et ipsi circumcisi, sed corde. Siue : Quia in praeputio iustus fuit, ut esset incircumcisorum [fidelium] pater, et circumcisus iustus permansit, ut circumcisorum iustorum fieret pater.
["That righteousness might be credited to them, and that he might be the father of circumcision, of those who are not only of the circumcision, but also of those who follow the footsteps of our father Abraham."] So that all who believe from among the gentiles may be sons of Abraham, since for them too faith alone is reckoned as righteousness, and they too become circumcised, but in heart. Or: because he was righteous in uncircumcision, so that he might be the father of the uncircumcised, and remained righteous when circumcised, so that he might become the father of the righteous circumcised.
Rom 4:11 (quotation, high confidence) · Rom 4:12 (quotation, high confidence)
Notes and citation
Summary: Abraham is father of believing gentiles, circumcised in heart, and of the righteous circumcised.
- Souter brackets the whole lemma (Rom 4:11b–12); it is kept in brackets so that the section has its verse. In the comment he brackets fidelium ("faithful") and the s of illis; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; words run together in OCR): circumdsionis → circumcisionis; dream dsione → circumcisione; Utomnes → Ut omnes.
Cite (SBL): Pelagius, Comm. Rom. 4.12 (Souter, Texts and Studies 9.2 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-12
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.13Souter, Texts and Studies 9.2 2:38
Non enim per legem promissio [facta est] Abrahae aut semini eius . Hic legem ipsam circumcisionem appellat, eo quod omne praeceptum lex possit intellegi. Ut heres esset mundi , sed per iustitiam fidei. Siue: Ut in semine eius, quod est Christus, benedicerentur omnes gentes quae illi in hereditate a patre sunt datae. Siue: Ut ‘cum eo recumbant’ gentes ‘in regno caelorum.’
"For not through the law was the promise to Abraham or to his seed." Here he calls circumcision itself "the law," because every precept can be understood as law. "That he should be heir of the world, but through the righteousness of faith." Or: that in his seed, which is Christ, all the nations might be blessed, which were given to him by the Father as an inheritance. Or: that the nations may "recline with him in the kingdom of heaven."
Rom 4:13 (quotation, high confidence) · Gal 3:16 (allusion, high confidence) · Ps 2:8 (allusion, medium confidence) · Matt 8:11 (quotation, high confidence)
Notes and citation
Summary: The promise to Abraham came through faith, not the law of circumcision.
- Souter brackets facta est ("was made"); left out.
Notes on the original text
- Digital text corrected (OCR slip): dus → eius; Hie → Hic; liereditate → hereditate.
Cite (SBL): Pelagius, Comm. Rom. 4.13 (Souter, Texts and Studies 9.2 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-13
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.14Souter, Texts and Studies 9.2 2:38–39
Si enim qui ex lege heredes sunt , euacuata est fides , abolita est promissio. Si [illi] soli, ut uos uultis, circumcisi heredes sunt, non impleuit deus promissum Abrahae, ut ‘ pater esset multarum gentium,’ et, si ita est, iam uidebitur deo sine causa cre[di]disse.
"For if those who are of the law are heirs, faith has been made void, the promise abolished." If the circumcised alone, as you would have it, are heirs, God has not fulfilled his promise to Abraham that "he would be the father of many nations"; and if that is so, Abraham will seem to have believed God for nothing.
Rom 4:14 (quotation, high confidence) · Gen 17:5 (quotation, high confidence)
Notes and citation
Summary: If only the circumcised were heirs, God's promise to Abraham would fail.
- Souter brackets illi and -di- in credidisse; left out (the sense requires "believed").
Notes on the original text
- Digital text corrected (OCR slips): cireumcisi beredes → circumcisi heredes.
Cite (SBL): Pelagius, Comm. Rom. 4.14 (Souter, Texts and Studies 9.2 2:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-14
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.15Souter, Texts and Studies 9.2 2:39
Lex enim iram operatur. Quia ‘iniustis est posita,’ et magis grauauit peccare uolentes quam absoluit, per scientiam cumulando delicta: ‘si’ enim ‘caeci essetis,’ [inquit,] ‘peccatum non haberetis’ [Ubi enim non est lex, nec praeuaricatio,
"For the law works wrath." Because "it is laid down for the unjust," and it weighed down those who wished to sin more than it absolved them, heaping up offenses through knowledge: for "if you were blind, you would have no sin."
Textual problem in this passage: see the notes.
Rom 4:15 (quotation, high confidence) · 1 Tim 1:9 (quotation, high confidence) · John 9:41 (quotation, high confidence)
Notes and citation
Summary: The law increases guilt by giving knowledge of sin.
- Souter brackets inquit ("he says") and the lemma of Rom 4:15b–16 that follows here in the manuscripts; the lemma is given in the next section.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): posita/ → posita,’; scientiain → scientiam; ‘si5 → ‘si’; essetis,5 → essetis,’; haberetis5 → haberetis’; lexy → lex,.
Cite (SBL): Pelagius, Comm. Rom. 4.15 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-15
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.16Souter, Texts and Studies 9.2 2:39
ideo ex fide , ut secundum gratiam firma sit promissio omni semini eius , non ei qui ex lege est solum , sed et ei qui ex fide Abraham , qui est pater omnium nostrum.]. Quoniam [ergo] fides exinaniri non potest, nec promissio aboleri, non est ex lege hereditas, sed ex fide, lex enim non donat peccata, sed damnat, et ideo non potest omnes gentes facere filios Abrahae, quia, secundum quod omnes sub peccato inuenti sunt, omnes erant utique puniendi: fides autem, dimissis per gratiam peccatis, omnes credentes filios efficit Abrahae. [Ubi enim non est lex, nec praeuaricatio .] Siue: Non est quod praeuaricetur, ubi lex non est. Siue: Non est quod uindicetur, ubi lex necessaria non est.
["Therefore it is from faith, so that according to grace the promise may be firm to all his seed, not only to him who is of the law, but also to him who is of the faith of Abraham, who is the father of us all."] Since faith cannot be emptied nor the promise abolished, the inheritance is not from the law but from faith. For the law does not forgive sins but condemns them, and therefore it cannot make all nations sons of Abraham, because, since all were found under sin, all were certainly to be punished; but faith, once sins have been forgiven by grace, makes all believers sons of Abraham. ["For where there is no law, there is no transgression either."] Or: there is nothing to transgress where there is no law. Or: there is nothing to be punished where the law is not needed.
Rom 4:16 (quotation, high confidence) · Rom 4:15 (quotation, high confidence)
Notes and citation
Summary: The inheritance comes by faith, which through forgiveness makes all believers Abraham's sons.
- Souter brackets both lemmas (Rom 4:16 and 4:15b); they are kept in brackets because the comment explains them. He also brackets ergo; left out.
Notes on the original text
- Digital text corrected (OCR slip): ems → eius; lexy → lex,.
Cite (SBL): Pelagius, Comm. Rom. 4.16 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-16
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.17Souter, Texts and Studies 9.2 2:39
Sicut scriptum est . ‘ Quia patrem multarum gentium posui te? Non unius gentis Is[t]rahelis. Ante eum cui credidisti [deo], Ante deum [qui] pater est omnium credentium. Qui iustificat mortuos. Hic mortuos ad generandum dicit, ut praesenti conueniat causae. Et uocat [ea] quae non sunt [tamquam ea quae sunt], Quamuis [et] in principio uocauerit quae non erant, et statim esse coeperunt, tamen hic, quia iam non erant eis tempora generandi.
"As it is written: For I have made you the father of many nations." Not of the one nation of Israel. "Before him whom you believed," Before God, the father of all believers. "Who justifies the dead." Here he speaks of "dead" with respect to begetting, to fit the present case. "And calls the things that are not," Although in the beginning he also called the things that were not, and they at once began to be, yet here because the time for begetting was already past for them.
Rom 4:17 (quotation, high confidence) · Gen 17:5 (quotation, high confidence) · Gen 1:3 (allusion, low confidence)
Notes and citation
Summary: Abraham is father of many nations; God gives life where nature is dead.
- The lemma reads "justifies" (iustificat), not "gives life to," as Pelagius gives it. The last sentence is incomplete in the edition. Souter brackets deo, qui, ea, "as the things that are," et, and a t in Istrahelis; left out.
Notes on the original text
- Digital text corrected (OCR slip): scripturn → scriptum; muUarum → multarum; Hie → Hic; hie → hic.
Cite (SBL): Pelagius, Comm. Rom. 4.17 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-17). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.18Souter, Texts and Studies 9.2 2:39–40
Qui praeter spem in spe[m] credidit. Contra spem naturae erat ut centum annorum homo ex muliere aeque iam fessa, quae etiam in iuuentute sterilis fuisset, semen suum sicut stellas caeli crederet esse futurum. Ut fieret pater multarum gentium , secundum quod dictum est: Sic erit semen tuum. Qui nec unius filii iam per se esse poterat pater; [unde] quaeritur quo modo Abraham, iam emortuo corpore, de Cetura filios generauerit, qui de Sarra ante non potuit. idcirco de Sarra non genuit, quia et anus erat et sterilis: in illa uero, quasi in iuuene, cursu naturae facile potuit generare.
"Who against hope believed in hope." It was against the hope of nature that a man of a hundred years, with a woman equally worn out, who had been barren even in her youth, should believe that his seed would be like the stars of heaven. "That he might become the father of many nations, according to what was said: So shall your seed be." He who could no longer by himself be the father even of one son. The question is asked how Abraham, his body already dead, begot sons by Keturah, when earlier he could not by Sarah. He did not beget by Sarah because she was both old and barren; but by Keturah, as by a young woman, he could easily beget in the course of nature.
Rom 4:18 (quotation, high confidence) · Gen 15:5 (quotation, high confidence) · Gen 25:1 (allusion, high confidence) · Gen 25:2 (allusion, high confidence)
Notes and citation
Summary: Abraham believed against natural hope; Pelagius explains his later sons by Keturah.
- Souter brackets unde; left out.
Notes on the original text
- Digital text corrected (OCR slip; running head and line number leaked from the page): PELAGI EXPOSinO [iv 19naturae → naturae; muUarum → multarum; Getura → Cetura; ilia → illa.
Cite (SBL): Pelagius, Comm. Rom. 4.18 (Souter, Texts and Studies 9.2 2:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-18
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.19Souter, Texts and Studies 9.2 2:40
Et non est infirmatus in fide, non considerauit corpus suum [iam] emortuum , cum esset centum fere annorum , et emortuam uuluam Sarrae. Nihil naturae considerat fides, quia omnipotentem nouit esse qui dixit.
"And he was not weakened in faith; he did not consider his own body, dead, when he was about a hundred years old, and the deadness of Sarah's womb." Faith considers nothing of nature, because it knows that he who spoke is almighty.
Rom 4:19 (quotation, high confidence)
Notes and citation
Summary: Faith does not weigh nature against the almighty promiser.
- Souter brackets iam ("now"); left out.
Cite (SBL): Pelagius, Comm. Rom. 4.19 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-19
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.20Souter, Texts and Studies 9.2 2:40
In repromissione autem dei non haesitauit diffidentia , sed confortatus est fide. Nec de senectutis impossibilitate nec de promissionis magnitudine dubitauit. Dans gloriam deo ,
"But he did not hesitate in distrust at the promise of God, but was strengthened in faith." He doubted neither because of the impossibility of old age nor because of the greatness of the promise. "Giving glory to God,"
Rom 4:20 (quotation, high confidence)
Notes and citation
Summary: Abraham did not doubt the promise.
Notes on the original text
- Digital text corrected (OCR slip): dijfidentia → diffidentia.
Cite (SBL): Pelagius, Comm. Rom. 4.20 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-20
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.21Souter, Texts and Studies 9.2 2:40
plenissime sciens quoniam quae cumque promisit, potens est [et] facere. Tamquam de percepto gratias agens.
"most fully knowing that whatever he has promised he is able to do." Giving thanks as for something already received.
Rom 4:21 (quotation, high confidence)
Notes and citation
Summary: Abraham thanked God as if the promise were already fulfilled.
- Souter brackets et ("also"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket): [etjfacere → [et] facere.
Cite (SBL): Pelagius, Comm. Rom. 4.21 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-21
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.22Souter, Texts and Studies 9.2 2:40
Propter quod deputatum est illi ad iustitiam . Quia tam perfecte et firmiter credidit.
"Therefore it was reckoned to him as righteousness." Because he believed so perfectly and firmly.
Rom 4:22 (quotation, high confidence)
Notes and citation
Summary: Abraham's perfect faith was reckoned as righteousness.
Notes on the original text
- Digital text corrected (OCR slip): tarn → tam; perfects → perfecte.
Cite (SBL): Pelagius, Comm. Rom. 4.22 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-22
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.23Souter, Texts and Studies 9.2 2:40
Non est autem scriptum propter ipsum tantum , quia deputatum est illi [ad iustitiam],
"Now it was not written for his sake alone, that it was reckoned to him,"
Rom 4:23 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 4:23.
- Souter brackets ad iustitiam ("as righteousness"); left out.
Cite (SBL): Pelagius, Comm. Rom. 4.23 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-23). (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.
4.24Souter, Texts and Studies 9.2 2:40–41
sed et propter nos , quibus reputabitur. Non ut eius fidem solum sciamus, sed [et] ut eius quasi patris imitemur exemplum, sicut omnia exempla sanctorum, quibus domino placuerunt, qui ideo etiam temptati sunt ut et ipsi se nossent et nos [eorum uestigia] sequeremur. Credentibus in eum qui suscitauit Iesum [Christum] [dominum nostrum] a mortuis. Si tam perfecte crediderimus Christum a mortuis surrexisse quam ille credidit corpus suum posse ad generandum uiuificari iam mortuum.
"but also for our sake, to whom it will be reckoned." Not that we should know his faith only, but that we should imitate his example as that of a father, like all the examples of the saints by which they pleased the Lord; they were tempted for this reason too, that they might know themselves and we might follow. "To us who believe in him who raised Jesus from the dead." If we believe as perfectly that Christ rose from the dead as he believed that his own body, already dead, could be brought to life for begetting.
Rom 4:24 (quotation, high confidence)
Notes and citation
Summary: Abraham's faith is written for us to imitate by believing in Christ's resurrection.
- Souter brackets et, "their footsteps," Christum, and "our Lord"; left out.
Notes on the original text
- Digital text corrected (OCR slip): susdtauit → suscitauit; perfects → perfecte.
Cite (SBL): Pelagius, Comm. Rom. 4.24 (Souter, Texts and Studies 9.2 2:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-24
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
4.25Souter, Texts and Studies 9.2 2:41
Qui traditus est propter delicta nostra et surrexit [propter] iustificationem nostram. Qui morte sua nostra peccata aboleuit, et in ea qualitate qua mortuus est necessario resurgens apparuit, ut iustitiam credentium confirmaret.
"Who was handed over for our offenses and rose for our justification." He abolished our sins by his death, and in rising necessarily appeared in the same condition in which he died, to confirm the righteousness of believers.
Rom 4:25 (quotation, high confidence)
Notes and citation
Summary: Christ's death abolished sins; his resurrection confirms believers' righteousness.
- Souter brackets the second propter ("for"); left out.
Notes on the original text
- Digital text corrected (OCR slips; OCR stray mark): 'propter → propter; iustifieationem nostrum → iustificationem nostram.
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 4.25 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-25). (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.
Chapter 5
5.1Souter, Texts and Studies 9.2 2:41
Iustificati igitur ex fide, pacem habeamus ad deum per dominum nostrum Iesum Christum . Pertractata causa qu[i]a nemo eorum ex operibus iustificatus sit, sed omnes ex fide, quod exemplo Abrahae probat, cuius se solos filios esse Iudaei putabant, et ostensa ratione quod non genus nec circumcisio, sed fides faciat filios Abrahae, qui ex sola primum fide iustificatus est, qua ratione conclusa, pacem eos habere hortatur, quia nemo suo merito, sed omnes aequaliter dei gratia sunt saluati. [ Pacem habeamus ad deum.’ ] Uel subiecti simus utrique deo ; uel pacem dei, non tantum saeculi, habeamus.
"Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." He has treated the case that none of them was justified by works, but all by faith, which he proves by the example of Abraham, whose sons the Jews thought themselves alone to be; and he has shown the reason that neither race nor circumcision but faith makes sons of Abraham, who was first justified by faith alone. This reasoning concluded, he exhorts them to have peace, because no one has been saved by his own merit, but all equally by the grace of God. Either: let us both be subject to God; or: let us have the peace of God, not only that of the world.
Rom 5:1 (quotation, high confidence)
Notes and citation
Summary: Since all are saved by grace through faith, Jew and gentile should have peace.
- Souter brackets the i of quia and a repeated lemma ("Let us have peace with God"); left out.
Notes on the original text
- Digital text corrected (OCR slip): haheamus → habeamus.
Cite (SBL): Pelagius, Comm. Rom. 5.1 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-1
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.2Souter, Texts and Studies 9.2 2:41
Per quem et accessum habe[a]mus per fidem in gratia ista. Per quem accessimus prope, qui[a] eramus longe. In qua stamus. Qui ante iacebamus. Et gloriamur in spe gloriae [filiorum] dei. Gloriamur nos sperare filiorum dei gloriam possessuros, tantumque est quod speramus quantum ex se nullus auderet, ne non spes, sed blasphemia putaretur, et quod multis pro sui magnitudine incredibile uideatur.
"Through whom we also have access by faith into this grace." Through whom we have drawn near, we who were far off. "In which we stand." We who before lay fallen. "And boast in the hope of the glory of God." We boast that we hope to possess the glory of the sons of God; and what we hope for is so great that no one would dare to hope it of himself, lest it be thought not hope but blasphemy, and to many it seems incredible because of its greatness.
Rom 5:2 (quotation, high confidence) · Eph 2:13 (allusion, high confidence)
Notes and citation
Summary: Through Christ believers stand in grace and hope for the glory of God's sons.
- Souter brackets filiorum ("of the sons") in the lemma and the a of habeamus; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; words run together in OCR): Per quern et → Per quem et; habe[a]mu8 perfidem → habe[a]mus per fidem; Per quern accessimus → Per quem accessimus.
Cite (SBL): Pelagius, Comm. Rom. 5.2 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-2
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.3Souter, Texts and Studies 9.2 2:41–42
Non solum autem [hoc], sed et gloriamur in tribulationibus [ nostris ], scientes quod tribulatio patientiam operatur ,
"And not only so, but we also boast in tribulations, knowing that tribulation works patience,"
Rom 5:3 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 5:3.
- Souter brackets hoc and nostris ("our"); left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): autem[hoc] → autem [hoc]; glonamur → gloriamur.
Cite (SBL): Pelagius, Comm. Rom. 5.3 (Souter, Texts and Studies 9.2 2:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-3
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.4Souter, Texts and Studies 9.2 2:42–43
patientia autem probationem, probatio autem spem. Non solum in gloriae spe, sed etiam in saluberrimis tribulationibus gloriamur, magnitudinem praemii cognoscentes, sicut Iacobus ait : omne gaudium existimate, fratres,’ et reliqua. unde et optare debemus aliquid pati pro nomine domini, ut adquiramus de tribulatione finienda praemium infinitum. considerat[o] enim praemio nullum possumus condignum aestimare laborem. nam et scimus homines propter aurum ultro se ad bestias deputare, quod tamen in aeternum non poterunt possidere. quanto magis nos exemplo [apostolorum in tribulationibus gaudere debemus], quae quidem cum sint temporales, aeternam salutem adquirunt et a doloribus liberant sempiternis, cum [etiam] multi propter spem paruae salutis et curam corporis maximos sustinuerint cruciatus, nec tamen perfectam potuerint consequi sanitatem, quae etiam si prouenerit, paulo post morte intercedente soluetur ! habemus ergo unde honeste et si[ne] periculo gloriemur. magna enim gloria est de imis ad summa crescere et de nihilo ad maxima peruenire. de limo ad caelum et de seruitute uocamur ad regnum, si tamen, omni gloria saeculi et iucunditate contempta, in illo solo quod nobis promittitur gloriemur. quod et si feceris, tale est quale si quis nummo plumbeo contempto gemmam regiam consequatur; quamquam nec sic sit digna conparatio, quia hic, quamuis pretium distet, manet [et] utrisque corruptio: ibi uero incorruptibilibus corruptibilia [et] aeternis caduca mutantur. Spes autem non confundit. Spes futurorum omnem confusionem expellit; unde probatur non habere spem qui in praeceptis confunditur Christi. Quia caritas dei diffusa est in cordibus nostris . Magnitudo beneficiorum excitat in se magnitudinem caritatis, quae perfecta confundi et timere non nouit. Per spiritum sanctum qui datus est nobis . Quo modo nos [deus] diligat ex hoc cognoscimus, quia non solum nobis per filii sui mortem peccata dimisit sed et spiritum sanctum nobis dedit, qui iam ostendat gloriam futurorum.
"and patience approval, and approval hope." Not only in the hope of glory, but also in most wholesome tribulations we boast, knowing the greatness of the reward, as James says: "Count it all joy, brothers," and the rest. Hence we ought even to wish to suffer something for the name of the Lord, so that from a tribulation that will end we may acquire a reward without end. For when the reward is considered, we can reckon no labor equal to it. For we know that men for the sake of gold voluntarily hire themselves out to the beasts, gold which they will nevertheless not be able to possess forever. How much more we, by their example, in tribulations which, though temporal, acquire eternal salvation and free us from everlasting pains; since many, for the hope of a little health and the care of the body, have endured the greatest tortures, and yet could not attain perfect health, which, even if it came, will be dissolved a little later when death intervenes! We have therefore something to boast of honorably, even if at some risk. For it is great glory to grow from the lowest to the highest and to come from nothing to the greatest things. From the mud to heaven and from slavery we are called to a kingdom, if only, despising all the glory and pleasure of the world, we boast in that alone which is promised to us. If you do this, it is as if someone, despising a lead coin, should obtain a royal jewel; though even so the comparison is not worthy, because here, although the value differs, corruption remains for both; but there corruptible things are exchanged for incorruptible, and fleeting things for eternal. "And hope does not put to shame." The hope of things to come drives out all shame; hence it is proved that he does not have hope who is ashamed in the commandments of Christ. "Because the love of God has been poured out in our hearts." The greatness of his benefits stirs up a great love toward him, which, being perfect, knows neither shame nor fear. "Through the Holy Spirit who has been given to us." We know how much he loves us from this: that he not only forgave us our sins through the death of his Son, but also gave us the Holy Spirit, who already shows the glory of things to come.
Rom 5:4 (quotation, high confidence) · Rom 5:5 (quotation, high confidence) · Jas 1:2 (quotation, high confidence) · 1 John 4:18 (allusion, medium confidence)
Notes and citation
Summary: Believers boast in tribulations for the eternal reward, and hope is confirmed by the gift of the Spirit.
- The section covers Rom 5:4–5. Souter brackets "of the apostles ought to rejoice in tribulations" (so the sentence "How much more we ..." lacks its verb), etiam, -ne in sine (giving "even if at some risk" rather than "without risk"), the o of considerato, two et's, and deus; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked from the page; word split in OCR): babemus → habemus; hie → hic; utnsque → utrisque; 6 Spes autem non con fundit → Spes autem non confundit.
Cite (SBL): Pelagius, Comm. Rom. 5.4 (Souter, Texts and Studies 9.2 2:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-4
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.6Souter, Texts and Studies 9.2 2:43
Ut quid e[ni]m Christus , cum adhuc infirmi essemus? Ut quid indebite pro nobis mortuus est, nisi ut manifestaret suam caritatem, cum adhuc peccatorum et scelerum languoribus premeremur? Secundum tempus . Secundum tempus infirmi, quo iam defecerat paene iustitia. Siue: Quia in ultimo [tempore] passus est Christus. Siue: ad tempus tridui, ut praedicebatur, est mortuus. Pro impiis mortuus est . Uult ostendere quia pro impiis mortuus est, ut ex beneficiorum contemplatione eius gratiam commendaret, et inmerito dilecti quantum eum debeamus dilegere demonstrare[t], [et] an tam benefico et sancto aliquit praeponendum sit uideremus, cum ille nobis impiis nec uitam suam praeposuerit nec necessariam nobis denegauerit mortem.
"For why did Christ, when we were still weak?" Why did he die for us, though he did not owe it, except to show his love, when we were still weighed down by the sicknesses of sins and crimes? "According to the time." Weak according to the time, when righteousness had almost failed. Or: because Christ suffered in the last time. Or: he died for a time of three days, as was foretold. "He died for the ungodly." He wishes to show that he died for the ungodly, in order to commend his grace by the contemplation of his benefits, and to show how much we, loved undeservedly, ought to love him, and that we might see whether anything is to be preferred to one so beneficent and holy, since he did not prefer even his own life to us, the ungodly, nor deny us the death we needed.
Rom 5:6 (quotation, high confidence)
Notes and citation
Summary: Christ died undeservedly for the ungodly to show his love and draw ours.
- Souter brackets -ni- in enim, tempore ("time"), and et; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): TJt quid → Ut quid; tempos → tempus; demonstrareft] → demonstrare[t]; tarn → tam.
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 5.6 (Souter, Texts and Studies 9.2 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-6
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.7Souter, Texts and Studies 9.2 2:43–44
Uix enim pro iusto quis moritur. Ideo pro iusto difficile moritur quia iustus non habet mori: pro morituro enim si forte moritur alter. Nam pro bono forsitan quis audeat mori . Bonus ipse est qui et iustus : dicit enim alibi ‘ mandatum iustum et sanctum et bonum.’ forsitan [autem] hoc est, tam facile [quis] audeat, [scilicet] ne illi iniuria sit.
"For scarcely does anyone die for a just man." It is hard to die for a just man because the just man does not have to die: for if by chance another dies, it is for one who is going to die. "For perhaps for a good man someone would dare to die." The good man is the same as the just: for he says elsewhere: "The commandment is just and holy and good." "Perhaps" here means: one would dare so readily, lest wrong be done to him.
Rom 5:7 (quotation, high confidence) · Rom 7:12 (quotation, high confidence)
Notes and citation
Summary: Hardly anyone dies for a just or good man.
- Souter brackets autem, quis, and scilicet; left out. The last sentence is obscure.
Notes on the original text
- Digital text corrected (OCR slip): TJix → Uix; quiz → quis; tarn → tam; Uli → illi.
Cite (SBL): Pelagius, Comm. Rom. 5.7 (Souter, Texts and Studies 9.2 2:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-7
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.8Souter, Texts and Studies 9.2 2:44
Commendat autem deus suam caritatem in nobis . Amabilem facit, cum insinuat quantum nos diligat. quando enim indebite aliquit praestatur, tunc maxime caritas commendatur. quid enim tam indebitum quam ut sine peccato dominus pro seruis impiis moreretur, et uniuersitatis conditor impenderetur pro portione propriae creaturae? Quoniam [si] cum adhuc peccatores essemus. Notandum quod plerumque apostolus credentes iam in Christo fuisse peccatores dicens, iam non esse significet, ut qualiter se exhibere debeant recognoscant. Christus pro nobis mortuus est:
"But God commends his love toward us." He makes it lovable when he suggests how much he loves us. For when something is given undeservedly, then love is most commended. For what is so undeserved as that the Lord, without sin, should die for ungodly servants, and the founder of the universe be spent for a portion of his own creation? "Since when we were still sinners," It is to be noted that the apostle, when he says that those who now believe in Christ were sinners, usually signifies that they are so no longer, so that they may recognize how they ought to conduct themselves. "Christ died for us:"
Rom 5:8 (quotation, high confidence)
Notes and citation
Summary: God's love is shown in the sinless Lord dying for ungodly servants.
- Souter brackets si in the lemma; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; line number 15 leaked from the page; word split in OCR): mam → suam; tarn → tam; portions → portione; [si\ → [si]; esse mus → essemus; Christies → Christus; nobis 1 5 mortuus → nobis mortuus.
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 5.8 (Souter, Texts and Studies 9.2 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-8
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.9Souter, Texts and Studies 9.2 2:44
multo [igitur] magis iustificati nunc. Si peccatores tantum dilexit, quanto magis iam custodiet iustos! In sanguine ipsius salui erimus ab ira per ipsum. Non animalium [sanguine], sicut in lege, caueamus ergo ne peccando [eum] pollutum ducamus, sicut dicit ipse apostolus ad Hebraeos.
"much more, now justified." If he loved sinners so much, how much more will he now keep the righteous! "In his blood we shall be saved from wrath through him." Not by the blood of animals, as in the law. Let us therefore beware lest by sinning we count it polluted, as the apostle himself says to the Hebrews.
Rom 5:9 (quotation, high confidence) · Heb 10:29 (allusion, high confidence)
Notes and citation
Summary: Those justified by Christ's blood must not count it defiled by sinning.
- Souter brackets igitur, sanguine, and eum ("him"); left out.
Cite (SBL): Pelagius, Comm. Rom. 5.9 (Souter, Texts and Studies 9.2 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-9
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.10Souter, Texts and Studies 9.2 2:44–45
Si enim , cum inimici essemus, reconciliati sumus deo per mortem filii eius . Peccatores inimici sunt contemnendo, sicut dicit apostolus: ‘nescitis quia amicitia huius mundi inimica est deo? quicumque [ergo] uoluerit amicus fieri huic saeculo, inimicus dei constituitur.’ inimici ergo actibus, non natura: reconciliati autem [ideo] quia conciliati naturaliter fueramus. Multo magis reconciliati salui erimus in uita ipsius. Si per mortem Christi saluati sumus, quanto magis in eius glorificabimur uita, si eam fuerimus imitati ! Non solum Christum . Non solum nobis uita d[on]abitur sempiterna, sed etiam quaedam similitudo per Christum promittitur diuinae gloriae, sicut dicit apostolus Iohannes: ‘nondum apparuit quid erimus; scimus quoniam, [cum] apparuerit, similes ei erimus.’ Per quem nunc reconciliationem accepimus. Hinc ostendere uult propter ea Christum passum, ut qui sequentes Adam discesseramus a deo, per Christum reconcili[ar]emur deo.
"For if, when we were enemies, we were reconciled to God through the death of his Son." Sinners are enemies by despising, as the apostle says: "Do you not know that friendship with this world is hostile to God? Whoever wishes to become a friend of this world is made an enemy of God." Enemies, then, by acts, not by nature; and reconciled because we had been joined to him by nature. "Much more, being reconciled, shall we be saved in his life." If we have been saved by Christ's death, how much more shall we be glorified in his life, if we imitate it! "Not only ... Christ." Not only will eternal life be given to us, but a certain likeness of the divine glory is also promised through Christ, as the apostle John says: "It has not yet appeared what we shall be; we know that when he appears we shall be like him." "Through whom we have now received reconciliation." Hence he wishes to show that Christ suffered for this purpose: that we who, following Adam, had departed from God might be reconciled to God through Christ.
Rom 5:10 (quotation, high confidence) · Rom 5:11 (quotation, high confidence) · Jas 4:4 (quotation, high confidence) · 1 John 3:2 (quotation, high confidence)
Notes and citation
Summary: Sinners are enemies by acts, not nature; reconciled by Christ's death, they will be glorified by imitating his life.
- The section covers Rom 5:10–11; the lemma of 5:11 is cut short in the edition ("Not only ... Christ"). The first quotation is Jas 4:4, ascribed to "the apostle." Souter brackets ergo, ideo, -on- in donabitur, cum, and -ar- in reconciliaremur; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; line number 25 leaked from the page; verse number 11 leaked from the page; words run together in OCR): inimid essemus9 recondliati → inimici essemus, reconciliati; 25natura → natura; earn → eam; ll Non solum → Non solum; promittitux → promittitur; quern → quem; aceepimus → accepimus; reconcili[ar]emurdeo → reconcili[ar]emur deo.
Cite (SBL): Pelagius, Comm. Rom. 5.10 (Souter, Texts and Studies 9.2 2:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-10
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.12Souter, Texts and Studies 9.2 2:45
Propter ea sicut per unum hominem in hunc mundum peccatum introiit et per peccatum mors. Exemplo uel forma, quo modo, cum non esset peccatum, per Adam aduenit, ita etiam, cum paene aput nullum iustitia remansisset, per Christum est reuocata; et quo modo per illius peccatum mors intrauit, ita et per huius iustitiam uita est reparata. Et ita in omnes homines [mors] pertransiit , in quo omnes peccauerunt. Dum ita peccant, et similiter moriuntur : non enim in Abraham et Isaac [et Iacob] pertransiit, [de quibus dicit dominus: 'omnes enim illi uiuunt.’] hic autem ideo dicit omnes mortuos quia in multitudine peccatorum non excipiuntur pauci iusti, sicut ibi: ‘non est qui faciat bonum, non est usque ad unum,’ [et ‘omnis] homo mendax.’ Siue: In eos omnes pertransiit qui humano [et] non caelesti ritu uiuebant.
"Therefore, as through one man sin entered into this world, and through sin death." By example or pattern: as sin, when it did not yet exist, came through Adam, so also, when righteousness had remained with almost no one, it was called back through Christ; and as death entered through his sin, so also life was restored through this one's righteousness. "And so it passed through to all men, in which all sinned." As long as they sin in the same way, they also die in the same way: for it did not pass through to Abraham and Isaac. But here he says that all are dead because in the multitude of sinners the few righteous are not excepted, as there: "There is none who does good, there is not even one," and "a man a liar." Or: it passed through to all those who lived by a human and not a heavenly rule.
Rom 5:12 (quotation, high confidence) · Rom 3:12 (quotation, high confidence) · Rom 3:4 (quotation, high confidence)
Notes and citation
Summary: Sin and death came through Adam by example, and righteousness and life through Christ; death passed to those who sin as he did.
- Pelagius explains Rom 5:12 by example (exemplo uel forma) and reads "in which all sinned" of those who sin as Adam did; translated as written. Souter brackets mors ("death") in the lemma, "and Jacob," "of whom the Lord says: 'for all of them live'" (Luke 20:38), and "and every" before "man a liar" (Rom 3:4), and et; left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR; OCR slip): pecca turn → peccatum; hie → hic; [et Amnia] → [et ‘omnis].
Cite (SBL): Pelagius, Comm. Rom. 5.12 (Souter, Texts and Studies 9.2 2:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-12
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.13Souter, Texts and Studies 9.2 2:45–46
Usque ad legem enim peccatum [erat] in [hoc] mundo. [Lex] peccati uindex aduenit, ante cuius aduentum peccatores liberius uel praesentis uitae longitudine fruebantur. erat quidem ante legem peccatum, sed non ita putabatur esse peccatum, quia iam paene obliterata fuerat scientia natura[lis]. Peccatum autem non imputatur , cum lex non est . Quo modo mors regnauit, si non imputa[ba]tur peccatum? nisi subaudias : ‘in praesenti’ non inputabatur.
"For until the law sin was in the world." It came as the avenger of sin; before its coming sinners enjoyed more freely even the length of the present life. Sin indeed existed before the law, but it was not thought to be sin in the same way, because natural knowledge had already been almost obliterated. "But sin is not imputed when there is no law." How did death reign, if sin was not imputed? Unless you understand that it was not imputed "in the present."
Rom 5:13 (quotation, high confidence)
Notes and citation
Summary: Before the law sin existed but was not reckoned as such, because natural knowledge had faded.
- Souter brackets erat ("was") and hoc in the lemma, Lex ("the law," the subject of "came"), -lis in naturalis, and -ba- in imputabatur; left out.
Notes on the original text
- Digital text corrected (hyphen rejoined): prae- sentis → praesentis.
Cite (SBL): Pelagius, Comm. Rom. 5.13 (Souter, Texts and Studies 9.2 2:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-13
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.14Souter, Texts and Studies 9.2 2:46
Sed regnauit mors ab Adam usque ad Mosen et[iam] in eos qui [non] peccauerunt in similitudine[m] praeuaricationis Adae. Siue: Dum non esset qui inter iustum et iniustum ante distingueret, putabat se omnibus dominari. Siue: Non solum in eos qui praeceptum, sicut Adam, transgressi sunt — hoc est de filiis Noe, quibus iussum est ne animam in sanguine manducarent, [et] de filiis Abrahae, quibus circumcisio mandata est — , sed etiam in eos qui sine praecepto legem contempsere naturae. Qui est forma futuri. Siue: Ideo forma fuit Christi quia, sicut Adam sine coitu a deo factus est, ita ille ex uirgine, spiritu sancto operante, processit. [Siue, ut] quidam dicunt: Forma a contrario: hoc est, sicut ille peccati caput, ita et iste iustitiae.
"But death reigned from Adam until Moses even over those who sinned in the likeness of Adam's transgression." Or: since there was as yet no one to distinguish between just and unjust, it thought it ruled over all. Or: not only over those who transgressed a precept, as Adam did, that is, the sons of Noah, who were commanded not to eat the life in the blood, and the sons of Abraham, to whom circumcision was commanded, but also over those who, without a precept, despised the law of nature. "Who is a type of the one to come." Or: he was a type of Christ for this reason, that as Adam was made by God without intercourse, so Christ came forth from a virgin by the working of the Holy Spirit. Some say: a type by contrast; that is, as Adam was the head of sin, so Christ is the head of righteousness.
Rom 5:14 (quotation, high confidence) · Gen 9:4 (allusion, high confidence) · Gen 17:10 (allusion, high confidence) · Luke 1:35 (allusion, medium confidence)
Notes and citation
Summary: Death reigned over transgressors of precepts and of the law of nature; Adam was a type of Christ.
- Souter brackets non ("did not") in the lemma; left out, as the comment requires (death reigned over those who sinned as Adam did). He also brackets the m of similitudinem, et, and "Or, as"; left out.
Notes on the original text
- Digital text corrected (OCR misread brackets; OCR slip; word split in OCR): ei\iam\ → et[iam]; prae uaricationis → praeuaricationis; ita file ex → ita ille ex; sicut file peccati → sicut ille peccati.
Cite (SBL): Pelagius, Comm. Rom. 5.14 (Souter, Texts and Studies 9.2 2:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-14
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
5.15Souter, Texts and Studies 9.2 2:46–47
Sed non , sicut delictum , ita et gratia. Ne in forma aequalitas putaretur. Si enim unius delicto multi mortui sunt, multo magis gratia dei et donum in gratia unius hominis Iesu Christi in plures abundauit. Plus praeualuit iustitia in uiuificando quam peccatum in occidendo, quia Adam tantum se et suos posteros interfecit, Christus autem et qui erant tunc in corpore et posteros liberauit. hi autem qui contra traducem peccati sunt, ita illam impugnare nituntur: “si Adae,” inquiunt, “peccatum etiam non peccantibus nocuit, ergo et Christi iustitia etiam non credentibus prodest; quia similiter, immo et magis dicit per unum saluari qua[m] per unum ante perierant.” deinde aiunt: “si baptismum mundat antiquum illut delictum, qui de duobus baptizatis nati fuerint debent hoc carere peccato: non enim potuerunt ad filios tra[n]smittere quod ipsi minime habuerunt. illut quoque accidit qu[i]a, si anima non est ex traduce, sed sola caro, ipsa tantum habet traducem peccati et ipsa sola poenam meretur.” iniustum esse dicentes ut hodie nata anima, non ex massa Adae, tam antiquum peccatum portet alienum, dicunt [etiam] nulla ratione concedi ut deus, qui propria [homini] peccata remittit, imputet aliena. Et non sicut per unum delictum , ita et donum. Sed amplius. Nam iudicium [quidem] ex uno in condemnationem. Ex uno [iusto] peccante processit iudicium mortis. Gratia autem ex multis delictis in iustificatione[m]. Quia non inuenit Adam multam iustitiam quam [suo exemplo] destrueret, Christus autem gratia sua multorum peccata dissoluit, et Adam solam formam fecit delicti, Christus uero [et] gratis peccata remisit et iustitiae dedit exemplum.
"But not as the offense, so also the grace." Lest the type be thought to imply equality. "For if by the offense of one many died, much more has the grace of God and the gift in the grace of one man, Jesus Christ, abounded to more." Righteousness prevailed more in giving life than sin in killing, because Adam killed only himself and his descendants, but Christ freed both those who were then in the body and their descendants. But those who are against the transmission of sin try to attack it thus: "If Adam's sin," they say, "harmed even those who do not sin, then Christ's righteousness also profits even those who do not believe; for he says that people are saved through one in like manner, indeed even more, than they had previously perished through one." Then they say: "If baptism cleanses that ancient offense, those born of two baptized parents ought to be without this sin: for they could not pass on to their children what they themselves did not have at all. This also follows: if the soul is not from transmission, but only the flesh, then the flesh alone has the transmission of sin and it alone deserves punishment." Saying that it is unjust that a soul born today, not from the lump of Adam, should bear so ancient a sin, belonging to another, they say that it can by no means be granted that God, who forgives a person's own sins, should impute another's. "And not as through one offense, so also the gift." But more. "For the judgment from one unto condemnation." From one sinning proceeded the judgment of death. "But the grace from many offenses unto justification." Because Adam did not find much righteousness to destroy, but Christ by his grace dissolved the sins of many; and Adam made only a pattern of offense, but Christ both forgave sins freely and gave an example of righteousness.
Rom 5:15 (quotation, high confidence) · Rom 5:16 (quotation, high confidence)
Notes and citation
Summary: Christ's grace outweighs Adam's offense; Pelagius reports the arguments of those who deny the transmission of sin.
- The section covers Rom 5:15–16. Pelagius reports, without answering them here, the arguments of those who oppose the transmission of sin (tradux peccati); translated as written. Souter brackets etiam, homini, quidem, iusto ("righteous"), suo exemplo ("by his example"), et, and letters in quam, quia, transmittere; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR misread punctuation; OCR slip; OCR slips; verse number 16 leaked from the page): mortui sunt9 → mortui sunt,; tarn → tam; 1 6 Et → Et; [quidem\ → [quidem]; iustiJicatione\m] → iustificatione[m].
Topics: Baptism
Cite (SBL): Pelagius, Comm. Rom. 5.15 (Souter, Texts and Studies 9.2 2:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-15
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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.
5.17Souter, Texts and Studies 9.2 2:47
Si enim [ob] unius delicto regnat mors ut ab Adam usque ad Moysen , multo magis , abundantiam gratiae et donum iustitiae accipientes in uita[m], regnabimus per unum lesum Christum . Qua multa peccata dimisit : et abundantiam donationis spiritus sancti quia multa sunt dona, sed et ipsa iustitia donatur per baptismum, non ex merito possidetur.
"For if by the offense of one death reigns, as from Adam to Moses, much more, receiving the abundance of grace and the gift of righteousness unto life, shall we reign through one, Jesus Christ." By which he forgave many sins; and the abundance of the gift of the Holy Spirit, because the gifts are many; but righteousness itself, too, is given through baptism, not possessed by merit.
Rom 5:17 (quotation, high confidence)
Notes and citation
Summary: Through Christ believers receive abundant grace and righteousness given in baptism, not by merit.
- Souter brackets ob and the m of uitam; left out.
Notes on the original text
- Digital text corrected (OCR slip): [06] → [ob]; regndbimus → regnabimus.
Cite (SBL): Pelagius, Comm. Rom. 5.17 (Souter, Texts and Studies 9.2 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-17
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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.
5.18Souter, Texts and Studies 9.2 2:47–48
Igitur, sicut per unius delictum in omnes homines in condemnationem , sic et per unius iustitiam in omnes homines in iustificatione[m] [uitae]. Mors regnauit: subauditur “ita et per iustificationem gratia regnauit.”
"Therefore, as through the offense of one unto all men unto condemnation, so also through the righteousness of one unto all men unto justification." Death reigned: understand "so also grace reigned through justification."
Rom 5:18 (quotation, high confidence)
Notes and citation
Summary: As death reigned through one offense, grace reigns through one man's righteousness.
- Souter brackets uitae ("of life"); left out.
Notes on the original text
- Digital text corrected (OCR slips; misread brackets): sic el per unius iustiiiam in omnes homines in imtificalione![m\ [witae] → sic et per unius iustitiam in omnes homines in iustificatione[m] [uitae].
Cite (SBL): Pelagius, Comm. Rom. 5.18 (Souter, Texts and Studies 9.2 2:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-18
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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.
5.19Souter, Texts and Studies 9.2 2:48
Sicut enim per inoboedientiam unius hominis peccatores constituti sunt plurimi , ita et per unius oboedientiam iusti constituentur multi . Sicut exemplo inoboedientiae Adae peccauerunt multi, ita et Christi oboedientia iustificantur multi. Grande ergo crimen inoboedientiae est, quod tantos occidit.
"For as through the disobedience of one man very many were made sinners, so also through the obedience of one many will be made righteous." As by the example of Adam's disobedience many sinned, so also by Christ's obedience many are justified. Great therefore is the crime of disobedience, which kills so many.
Rom 5:19 (quotation, high confidence)
Notes and citation
Summary: Many sinned by Adam's example of disobedience; many are justified by Christ's obedience.
Notes on the original text
- Digital text corrected (OCR slip; OCR stray mark): peceatoris → peccatores; unius ; oboedientiam → unius oboedientiam.
Cite (SBL): Pelagius, Comm. Rom. 5.19 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-19
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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.
5.20Souter, Texts and Studies 9.2 2:48
Lex autem subintrauit, ut abundaret delictum . Ne dicerent “sed nobis lex peccata dimisit,” “non," inquit, “ uenit dimittere. sed demonstrare delicta, et dum scienter peccatur, coepit abundare delictum; quasi [si] diceret, ut lex peccata non abstulit, sed adiecit, non tamen suo uitio, sed illorum." ‘Subintrauit’ autem, — hoc est, subito intrauit — , et ita contigit ut abundaret delictum. Ubi autem abundauit delictum, superabundauit gratia . Sicut ait saluator: ‘cui plus dimittitur amplius diligit.’ Manifes[ta]ta est enim quantitas peccati, ut sciretur gratiae magnitudo et redderemus competens debitum caritatis.
"But the law came in, so that the offense might abound." Lest they say, "But the law forgave us our sins," "No," he says, "it did not come to forgive offenses but to show them; and since sin is committed knowingly, the offense began to abound"; as if he said that the law did not take away sins but added to them, yet not by its own fault, but by theirs. "Came in," that is, came in suddenly; and so it happened that the offense abounded. "But where the offense abounded, grace abounded the more." As the Savior says: "He to whom more is forgiven loves more." For the quantity of sin was made manifest so that the greatness of grace might be known and we might repay the fitting debt of love.
Rom 5:20 (quotation, high confidence) · Luke 7:47 (quotation, high confidence)
Notes and citation
Summary: The law showed sin and so increased it, but grace abounded more, calling for greater love.
- Souter brackets si and -ta- in manifestata; left out.
Notes on the original text
- Digital text corrected (OCR lost letters (the lemma word); OCR slip; OCR slips): dbun daret → abundaret; mquit → inquit; coeDit abimdare → coepit abundare; cuceret → diceret; ■‘rauit ’ → ‘Subintrauit’; suoito → subito; conti Pit ut nbundaret → contigit ut abundaret; TJbi → Ubi; superabundant → superabundauit; magmtudo → magnitudo.
Cite (SBL): Pelagius, Comm. Rom. 5.20 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-20
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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.
5.21Souter, Texts and Studies 9.2 2:48
Ut , quem ad modum regnauit peccatum in mortem , ita et gratia regnet per iustitiam in uitam aeternam , per Iesum Christum dominum nostrum . [Ut,] sicut abundanter confirmatum est regnum peccati per contemptum legis, ita et regnum gratiae confirmetur per multorum remissa peccatorum et indesinentis deinceps iustitiae actionem.
"So that, as sin reigned unto death, so also grace may reign through righteousness unto eternal life, through Jesus Christ our Lord." As the reign of sin was abundantly confirmed through contempt of the law, so also the reign of grace is to be confirmed through the forgiveness of many sins and the unceasing practice of righteousness thereafter.
Rom 5:21 (quotation, high confidence)
Notes and citation
Summary: Grace reigns through forgiveness and unceasing righteousness.
- Souter brackets Ut in the comment; left out.
Notes on the original text
- Digital text corrected (OCR slip): quern → quem; peccalum → peccatum; iustiiiam → iustitiam; aetemam → aeternam.
Cite (SBL): Pelagius, Comm. Rom. 5.21 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-21
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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.