Exposition on Romans 9.1–10.21
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 9
9.1Souter, Texts and Studies 9.2 2:72
Ueritatem dico in Christo [Iesu], non mentior , testimonium mihi perhibente conscientia mea in spiritu sancto ,
"I speak the truth in Christ, I do not lie, my conscience bearing me witness in the Holy Spirit,"
Rom 9:1 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 9:1.
- Souter brackets Iesu; left out.
Cite (SBL): Pelagius, Comm. Rom. 9.1 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-1
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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.
9.2Souter, Texts and Studies 9.2 2:72
quoniam tristitia est mihi magna et continuus dolor cordi meo. Contra Iudaeos acturus, primum illis satis facit non se odii causa haec dicere, sed amoris, eo quod doleat illos Christo non credere, ad quos quam primum saluandos aduenerat. quod autem se dicit in Christo dicere ueritatem, ostendit hominem baptizatum qui per communicationem corporis et sanguinis Christi in ipso manet, et ipse in illo; quitquit [uel] facit uel loquitur in Christo, eum loqui uel agere cuius est membrum, et quitquit [ei] inlatum iniuriae fuerit, Christo similiter inrogari. nam quod ait conscientiam sibi in hac parte testimonium perhibere, illum docet ueritatem dicere, cui conscientia in omnibus adtestatur, nec eum mendacii reum interna accusatione constituit.
"that I have great sorrow and continual grief in my heart." About to deal with the Jews, he first assures them that he does not say these things out of hatred but out of love, because he grieves that they do not believe in Christ, who had come to save them first of all. And in saying that he speaks the truth in Christ, he shows that whatever the baptized person, who through communion in the body and blood of Christ abides in him and he in him, does or says in Christ, it is he whose member he is who speaks or acts; and whatever injury is inflicted on him is likewise inflicted on Christ. And as for his saying that his conscience bears him witness in this, he teaches that one speaks the truth to whom conscience bears witness in all things, and whom it does not make guilty of a lie by inner accusation.
Rom 9:2 (quotation, high confidence) · John 6:56 (allusion, medium confidence)
Notes and citation
Summary: Paul grieves for the Jews out of love; the baptized speak and suffer as members of Christ.
- Souter brackets uel and ei; left out.
Notes on the original text
- Digital text corrected (OCR slip): oBtendit → ostendit; ilium → illum; accusatdone → accusatione.
Cite (SBL): Pelagius, Comm. Rom. 9.2 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-2
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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.
9.3Souter, Texts and Studies 9.2 2:72
Optabam enim anathema esse ego ipse a Christo pro fratribus meis, qui sunt cognati [mei] secundum carnem ,
"For I wished that I myself were accursed from Christ for my brothers, who are kinsmen according to the flesh,"
Rom 9:3 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 9:3.
- Souter brackets mei ("my"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): Optdbam → Optabam; [mei\ → [mei].
Cite (SBL): Pelagius, Comm. Rom. 9.3 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-3
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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.
9.4Souter, Texts and Studies 9.2 2:72–73
qui sunt Istrahelitae . Optabam aliquando, cum persequerer Christum, non modo optarem: sciebam enim quod ipsorum essent haec omnia, sed pos[t] quam cognoui ueritatem, dereliqui eos quos taliter diligebam, et illi non conuertuntur. Quorum adoptio [est] filiorum. De ipsis enim dicebatur: ‘filius meus primogenitus Istrahel.’ [Et] gloria et testamenta et legis latio. Ueteris latio et noui promissio. Et obsequium [et promissa ]. Hoc est ministerium angelorum uel prophetarum.
"who are Israelites." I wished it once, when I was persecuting Christ; not that I would wish it now: for I knew that all these things were theirs; but after I knew the truth, I left those whom I loved so much, and they are not converted. "Whose is the adoption of sons." For of them it was said: "Israel is my firstborn son." "And the glory and the covenants and the giving of the law." The giving of the old and the promise of the new. "And the service." That is, the ministry of angels or of prophets.
Rom 9:4 (quotation, high confidence) · Exod 4:22 (quotation, high confidence)
Notes and citation
Summary: Paul's wish dates from his persecuting days; Israel's privileges include sonship, covenants, and the law.
- Souter brackets the t of post, est, Et, and "and the promises"; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; words run together in OCR; words run together in OCR; words run together in OCR; OCR slip): suntlstrahelitae → sunt Istrahelitae; ipsorumessent → ipsorum essent; [e8t]filiorum. Deipsis → [est] filiorum. De ipsis; mens → meus; el legis → et legis.
Cite (SBL): Pelagius, Comm. Rom. 9.4 (Souter, Texts and Studies 9.2 2:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-4
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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.
9.5Souter, Texts and Studies 9.2 2:73
Quorum patres. Abraham [et] Isaac et Iacob. [Et] ex quibus Christus secundum carnem , qui est super omnes deus benedictus in saecula . Contra Manichaeum, Fotinum, et Arrium, quia et ex Iudaeis [et] secundum carnem [est] [solam ex illis], [et] deus benedictus in saecula: sicut et Thomas adorat et dicit: ‘ deus meus et dominus meus ! ’ quod ille confirmat dicens: ‘quia uidisti, ideo credidisti.’
"Whose are the fathers." Abraham, Isaac, and Jacob. "From whom is Christ according to the flesh, who is over all, God blessed forever." Against the Manichaean, Photinus, and Arius: because he is both from the Jews according to the flesh and God blessed forever; as Thomas too adores him and says: "My God and my Lord!", which Christ confirms, saying: "Because you have seen, you have believed."
Rom 9:5 (quotation, high confidence) · John 20:28 (quotation, high confidence) · John 20:29 (quotation, high confidence)
Notes and citation
Summary: Christ is from Israel according to the flesh and God blessed forever, against Mani, Photinus, and Arius.
- Souter brackets et and Et several times, est, and "only from them"; left out.
Notes on the original text
- Digital text corrected (OCR misplaced quotation mark; OCR slip): quibtis → quibus; camem → carnem; adorat ‘et dicit: → adorat et dicit: ‘.
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 9.5 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-5
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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.
9.6Souter, Texts and Studies 9.2 2:73
Non autem excidit uerbum dei . Quia superius dixerat dolere se quod genus Istrahel proprio uitio excluderetur a regno, quorum haec omnia fuerant, hic ostendit illos qui non credunt, non esse filios Abrahae, ne omnibus Iudaeis praeiudicare [putare]tur et obiceretur illi: ‘numquit ergo deus mentitus est Abrahae? ’ Non enim omnes qui ex Istrahel, hi sunt Istrahelitae,
"But it is not that the word of God has failed." Because he had said above that he grieved that the race of Israel, to whom all these things had belonged, was being excluded from the kingdom by its own fault, here he shows that those who do not believe are not sons of Abraham, lest he prejudge all Jews and the objection be made to him: "Did God then lie to Abraham?" "For not all who are from Israel are Israelites,"
Rom 9:6 (quotation, high confidence)
Notes and citation
Summary: God's word has not failed: unbelievers are not true sons of Abraham.
- Souter brackets putare- in praeiudicare putaretur ("be thought to prejudge"); left out.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): exddit → excidit; hie → hic; Nonenim → Non enim; Istrahditae → Istrahelitae.
Cite (SBL): Pelagius, Comm. Rom. 9.6 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-6
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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.
9.7Souter, Texts and Studies 9.2 2:73
nec, quia sunt semen Abrahae, omnes filii. Si non omnes, tamen aliquanti, et, si non omnes Istrahelitae ex Istrahel sunt, sunt ergo [et] ex gentibus aliquanti [‘ueri Istrahelitae] in quibus non est dolus.’ Sed in Isaac uocabitur tibi semen . [In] solo Isaac uocati sunt etiam tunc filii Abrahae, non etiam in Ismahel, cum et ipse ex eius stirpe descenderit.
"nor, because they are the seed of Abraham, are they all sons." If not all, yet some; and if not all Israelites are from Israel, then some are from the gentiles, "in whom there is no guile." "But in Isaac shall your seed be called." In Isaac alone were the sons of Abraham called even then, not in Ishmael as well, though he too descended from his stock.
Rom 9:7 (quotation, high confidence) · John 1:47 (quotation, high confidence) · Gen 21:12 (quotation, high confidence)
Notes and citation
Summary: Not all Abraham's descendants are sons; some gentiles are true Israelites.
- Souter brackets et, "true Israelites," and In; left out.
Cite (SBL): Pelagius, Comm. Rom. 9.7 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-7
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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.
9.8Souter, Texts and Studies 9.2 2:73–74
Id est, non [qui] filii carnis, hi filii dei , sed qui filii promissionis sunt, aestimantur in semen. Ismahel enim secundum carnalem usum natus est ex ancilla, Isaac uero super naturam de senibus ex [re]promissione dei est generatus, ita [et] nunc Christianos promissio facit filios Abrahae, quam [eius] meruit fides, ut scilicet pater sit gentium plurimarum.
"That is, not the children of the flesh are children of God, but the children of the promise are counted as seed." For Ishmael was born of a slave woman in the ordinary way of the flesh, but Isaac was begotten beyond nature from aged parents by the promise of God; so now too the promise makes Christians sons of Abraham, the promise which faith merited, namely that he should be the father of very many nations.
Rom 9:8 (quotation, high confidence) · Gen 17:5 (allusion, medium confidence)
Notes and citation
Summary: As Isaac was a child of promise, so the promise makes Christians Abraham's sons.
- Souter brackets qui, re- in repromissione, et, and eius ("his" faith); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slips; words run together in OCR; words run together in OCR): [qui]Jilii carnis, hi jilii → [qui] filii carnis, hi filii; quifilii → qui filii; [rejpromissione → [re]promissione.
Cite (SBL): Pelagius, Comm. Rom. 9.8 (Souter, Texts and Studies 9.2 2:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-8
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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.
9.9Souter, Texts and Studies 9.2 2:74–75
Promissionis enim uerbum hoc est: Secundum hoc tempus ueniam, et erit Sarrae filius. Hic ostendit posteriorem populum more Isaac esse promissionis. Non solum autem [illi], sed et Rebecca[e]. Non solum Ismahel et Isaac qui, quamuis ex uno patre, [diuersa tamen matre] sunt generati, non sunt unum aput deum, sed etiam Iacob et Esau qui ex uno sunt de Rebecca nati concubitu, ante quam nascerentur, aput deum fidei [futurae] sunt merito separati, ut propositum dei de elegendis bonis et refutandis malis etiam in praescientia iam maneret. ita ergo et nunc quos praesciit de gentibus credituros, elegit, et ex Istrahel reiecit incredulos. uno concubitu habens Isaac patris nostri. Rebecca putatur prima geminos edidisse; in eo quo quasi nouum aliquit [ei] accesserit perterrita deum interrogat. Nam cum nondum nati fuissent aut aliquit egissent bonum uel malum, ut secundum propositum quod per electionem dei factum est, permaneret. Siue: Ut hoc significaretur quod modo etiam de geminis qui non credit abicitur.
"For this is the word of promise: About this time I will come, and Sarah shall have a son." Here he shows that the later people is a people of promise, like Isaac. "And not only so, but also Rebecca." Not only are Ishmael and Isaac, who were born of one father, not one before God, but also Jacob and Esau, who were born of Rebecca from one act of intercourse, were separated before God before they were born, by the merit of faith, so that God's purpose of choosing the good and rejecting the evil might already stand in his foreknowledge. So now too, he has chosen those from the gentiles whom he foreknew would believe, and has rejected the unbelieving from Israel. "Having conceived by one act of intercourse with Isaac our father." Rebecca is thought to have been the first to bear twins; for this reason, as if something new had happened to her, she was terrified and asked God. "For when they had not yet been born or done anything good or evil, so that the purpose which was made by God's election might stand." Or: so that this might be signified, that now even of twins the one who does not believe is cast away.
Rom 9:9 (quotation, high confidence) · Rom 9:10 (quotation, high confidence) · Rom 9:11 (quotation, high confidence) · Gen 18:10 (quotation, high confidence) · Gen 25:22 (allusion, high confidence)
Notes and citation
Summary: Jacob and Esau were separated before birth by God's foreknowledge of their faith.
- The section covers Rom 9:9–11. Pelagius grounds election in God's foreknowledge of faith; translated as written. Souter brackets illi, the e of Rebeccae, "yet from different mothers," futurae ("future" faith), and ei; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 10 leaked from the page; verse number 11 leaked from the page; words run together in OCR): Sarraefilius → Sarrae filius; Hie → Hic; Ismahel io et Isaac → Ismahel et Isaac; ll Nam → Nam.
Cite (SBL): Pelagius, Comm. Rom. 9.9 (Souter, Texts and Studies 9.2 2:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-9
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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.
9.12Souter, Texts and Studies 9.2 2:75
Non ex operibus sed ex uocatione dictum est quia Maior minori seruiet. Praes[ci]entia dei [non] praeiudicat peccatori, si conuerti uoluerit: dicit enim per [Hi]ezechiel: ‘si dixero peccatori: “morte morieris,” et ille conuersus iustitiam fecerit, uita uiuet et non morietur.’
"Not from works but from calling it was said that the elder shall serve the younger." God's foreknowledge does not prejudge the sinner, if he wishes to be converted: for he says through Ezekiel: "If I say to the sinner, 'You shall surely die,' and he turns and does righteousness, he shall surely live and shall not die."
Rom 9:12 (quotation, high confidence) · Gen 25:23 (quotation, high confidence) · Ezek 33:14 (quotation, high confidence) · Ezek 33:15 (quotation, high confidence)
Notes and citation
Summary: God's foreknowledge does not prevent the sinner's conversion.
- Souter brackets -ci- in praescientia, non ("not"), and Hi- in Hiezechiel; left out by the rule, the result would read "God's presence prejudges the sinner," which the quotation contradicts, so the sense is kept. The quotation is Ezek 33:14–15.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): morieris/’ et iUe → morieris,” et ille; uinet → uiuet.
Cite (SBL): Pelagius, Comm. Rom. 9.12 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-12
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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.
9.13Souter, Texts and Studies 9.2 2:75
Sicut scriptum est : Iacob dilexi, Esau autem odio habui. Quod [prius] Rebeccae dictum fuerat, in posteriori progenie per prophetam apostolus ostendit impletum.
"As it is written: Jacob I loved, but Esau I hated." What had been said to Rebecca the apostle shows fulfilled in the later posterity, through the prophet.
Rom 9:13 (quotation, high confidence) · Mal 1:2 (quotation, high confidence) · Mal 1:3 (quotation, high confidence)
Notes and citation
Summary: The word to Rebecca was fulfilled in the later descendants, as Malachi says.
- The quotation is Mal 1:2–3. Souter brackets prius ("earlier"); left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): 8criptum → scriptum; lacob dilean → Iacob dilexi; Eebeccae → Rebeccae.
Cite (SBL): Pelagius, Comm. Rom. 9.13 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-13
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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.
9.14Souter, Texts and Studies 9.2 2:75
Quid ergo dicemus? numquit iniquitas aput deum? absit! Timuit ne quod ipse propter ea dixerat, ut probaret aput deum praerogatiuam generis ni[hi]l ualere, siue iam tunc significatum posteriorem populum meliorem futurum non intellegentes, putarent eum dicere quod alios deus bonos faceret, alios malos, [et] secundum ipsorum sententiam [quod] iniquum erat punire qui non [sua] sponte peccassent, et proponit sibi ex aduerso testimonia quibus illi adfirmare id solebant, quibus exemplis per breue[s] obiectiones respondens [ostendit] ita intellegi non debere. Moses enim dicit: Miserebor cui misertus ero, et misericordiam praestabo cui misericordiam praestitero . Hoc recto sensu ita intellegitur: Illius miserebor quem ita praesciui posse misericordiam promereri, ut iam tunc illius sim
"What then shall we say? Is there injustice with God? Far from it!" He feared that, as to what he himself had said for the purpose of proving that the prerogative of race is worth nothing before God, or that it was already then signified that the later people would be better, they might not understand, and might think he was saying that God makes some good and others evil, and that by their own judgment it was unjust to punish those who had not sinned of their own accord. So he sets before himself the testimonies from the opposing side by which they used to affirm this, and, answering these examples with brief objections, shows that it should not be so understood. "For Moses says: I will have mercy on whom I have had mercy, and I will show mercy to whom I have shown mercy." This is understood in the right sense thus: I will have mercy on him whom I have foreknown to be able to deserve mercy, so that already then I have
Rom 9:14 (quotation, high confidence) · Rom 9:15 (quotation, high confidence) · Exod 33:19 (quotation, high confidence)
Notes and citation
Summary: Paul answers the charge that God makes some good and others evil; God has mercy on those he foreknew would deserve it.
- The section covers Rom 9:14–15; the last sentence ends in the next section. Pelagius explains God's mercy by his foreknowledge of who would deserve it; translated as written. Souter brackets -hi- in nihil, et, quod, sua, and ostendit ("shows"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; footnote reference (Ezech. xxxiii 14) and number leaked from the page; line number 16 leaked from the page; OCR slip): dbsit → absit; breuefs] → breue[s]; 16 Moses enim dioit → Moses enim dicit; quern → quem; sim 4 Ez©cL xxxiii 14, → sim.
Cite (SBL): Pelagius, Comm. Rom. 9.14 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-14
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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.
9.15Souter, Texts and Studies 9.2 2:76
misertus.
had mercy on him.
Notes and citation
Summary: End of the comment on Rom 9:15.
- Continues the last sentence of the previous section.
Cite (SBL): Pelagius, Comm. Rom. 9.15 (Souter, Texts and Studies 9.2 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-15
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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.
9.16Souter, Texts and Studies 9.2 2:76
Igitur non [est] uolentis neque currentis sed miserantis [est] dei? [E contrario Iudaei sermo est: ‘igitur non uolentis neque currentis/ et iterum : ‘ [ergo] cuius uult miseretur et quem uult indurat/ non enim apostolus [tollit] quod in propria uoluntatehabemus,quisuperiusdicit: ‘ ignora[n]s quia bonitas dei ad paenitentiam te adducit ? ’ et iterum Timotheo scribit : ‘in magna autem domo non solum sunt uasa aurea et argentea, sed et lignea et fictilia, [et] quaedam [quidem] in honorem, quaedam in contumeliam. si quis autem mundauerit se ab his, erit uas in honorem sanctificatum5.] Si non est uolentis neque currentis, ut quidam putant, quare et ipse cucurrit dicens: ‘Cursum consummaui,’ et alios ut currerent adhortatus est dicens; ‘Sic currite ut omnes conprehendatis’? unde intellegitur quia hic interrogantis uoce utitur [et redarguentis] potius quam negantis. [Siue : Ita non uolentis neque currentis tantum, sed et domini adiuuantis.]
"So then it is not of him who wills nor of him who runs, but of God who has mercy?" If it is not of him who wills nor of him who runs, as some think, why did he himself run, saying, "I have finished the course," and urge others to run, saying, "So run that you may all obtain"? Hence it is understood that here he uses the voice of one asking rather than of one denying.
Rom 9:16 (quotation, high confidence) · 2 Tim 4:7 (quotation, high confidence) · 1 Cor 9:24 (quotation, high confidence)
Notes and citation
Summary: Pelagius reads Rom 9:16 as a question, since Paul himself ran and urged others to run.
- Souter brackets est twice in the lemma, "and refuting," and two passages, left out: "On the contrary, this is the Jews' saying: 'So it is not of him who wills nor of him who runs,' and again: 'So he has mercy on whom he wills and hardens whom he wills.' For the apostle does not take away what we have in our own will, since he says above: 'not knowing that the goodness of God leads you to repentance?' and writes to Timothy: 'In a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. If anyone cleanses himself from these, he will be a vessel for honor, sanctified'" (Rom 2:4; 2 Tim 2:20–21); and "Or: thus not only of him who wills nor of him who runs, but also of the Lord who helps."
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; word split in OCR): Igiiur → Igitur; mise rantis → miserantis; piitant → putant; consummaui/ → consummaui,’; conprehendatis 5 ? → conprehendatis’?; hie → hic.
Cite (SBL): Pelagius, Comm. Rom. 9.16 (Souter, Texts and Studies 9.2 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-16
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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.
9.17Souter, Texts and Studies 9.2 2:76–77
Dicit enim scriptura Pharaoni quia In hoc ipso te excitaui , ut ostendam in te uirtutem meam , et ut adnuntietur nomen meum in uniuersa terra. Et hoc illi male proponunt. sed hic locus duobus modis a d[i]uersis exponitur. Siue: Quod unus quisque modo et fine peccatorum suorum impleto puniatur, sicut Sodomitae et Amorraei, hic ergo iam modum excesserat, [et] idcirco uoluit deus, quasi de iam perituro, aliis prouidere, ut populus eius agnosceret iustitiam ipsius atque uirtutem, ut nec peccare [audere]nt nec suos aduersarios uererentur. tale est hoc quod in Pharaone gestum est, quale si medicus de cruciatu iam damnati rei multis inueniat sanitatem, causas inquirendo morborum, uel si iudex, cum possit criminosum statim punire, ad omnium timorem diuersis poenis adficiat. Siue: Dei patientia induratus est: cessante enim plaga dei durior fiebat et, quamuis sciret eum non conuerti, tamen etiam in ipso suam clementiam uoluit demonstrare.
"For Scripture says to Pharaoh: For this very purpose I raised you up, to show my power in you, and that my name may be proclaimed in all the earth." This too they wrongly put forward. But this passage is expounded in two ways by different people. Either: that each one is punished when the measure and limit of his sins has been filled, like the Sodomites and the Amorites; so this man had already exceeded the measure, and therefore God wished, as concerning one already about to perish, to provide for others, so that his people might recognize his justice and power, and neither sin nor fear their adversaries. What was done in Pharaoh is as if a physician were to find health for many from the torture of a criminal already condemned, by investigating the causes of diseases; or as if a judge, though he could punish a criminal at once, were to afflict him with various penalties, to put all in fear. Or: he was hardened by God's patience: for when God's plague ceased, he became harder; and although God knew that he would not be converted, yet he wished to show his clemency even in him.
Rom 9:17 (quotation, high confidence) · Exod 9:16 (quotation, high confidence) · Gen 15:16 (allusion, medium confidence)
Notes and citation
Summary: Pharaoh, having filled up his sins, was made an example for others, or was hardened by God's patience.
- Souter brackets the i of diuersis, et, and audere- in auderent ("dare"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; word split in OCR; OCR slip): Didt → Dicit; exdtaui → excitaui; uir tutem meant → uirtutem meam; sed hie locus → sed hic locus; Amorraei, hie ergo → Amorraei, hic ergo; [auderejnt → [audere]nt; eat → est.
Cite (SBL): Pelagius, Comm. Rom. 9.17 (Souter, Texts and Studies 9.2 2:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-17
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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.
9.18Souter, Texts and Studies 9.2 2:77
Ergo cui uult [ deus ] miseretur et quem uult indurat.
"So then he has mercy on whom he wills and hardens whom he wills."
Rom 9:18 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 9:18.
- Souter brackets deus; left out.
Cite (SBL): Pelagius, Comm. Rom. 9.18 (Souter, Texts and Studies 9.2 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-18
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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.
9.19Souter, Texts and Studies 9.2 2:77
dices itaque mihi: ‘ Quid [igitur] athuc queritur? uoluntati enim eius quis resistit?’ Ergo si et hoc sic intellegitur: ‘Cui uult miseretur [et] quem uult indurat,’ quod satis iniquum est, et ita uestra propositio concludetur, ut dicatis malitiae uestrae non uos esse causam, sed domini uoluntatem, cui contradici non possit, sed resistit huic rationi uestrae ipsa natura iustitiae dei. O homo, tu quis es qui respondeas deo? numquit dicit figmentum ei qui se finxit; Ut quid me fecisti sic? Quibusdam uidetur et hoc athuc ex ipsorum persona dicere, quia ipsum sit dicere neminem posse contradicere uoluntati dei, alterius miserentis, alterum indurantis, et addere neminem deo respondere [debere quodcumque uoluerit facienti]. quidam uero dicunt iam hinc apostolum respondere quod etiam si ita esset ut illi calumniantur, non debere eos suo respondere factori, eo quod tales simus ad conparationem dei, quale ad suum artificem est luti figmentum,
"You will say to me then: Why does he still find fault? For who resists his will?" So if this too is understood thus: "He has mercy on whom he wills and hardens whom he wills," which is quite unjust, then your proposition will be concluded in such a way that you say that you are not the cause of your wickedness, but the will of the Lord, which cannot be contradicted; but the very nature of God's justice resists this reasoning of yours. "O man, who are you to answer back to God? Does the thing formed say to him who formed it: Why have you made me thus?" To some it seems that he says this too still in their person, because it is the same thing to say that no one can contradict the will of God, who has mercy on one and hardens another, and to add that no one answers back to God. But some say that from here on the apostle answers that, even if it were as they falsely charge, they ought not to answer back to their maker, because we are such in comparison with God as a figure of clay is to its craftsman.
Rom 9:19 (quotation, high confidence) · Rom 9:20 (quotation, high confidence)
Notes and citation
Summary: Blaming one's sin on God's will is contrary to God's justice; even so, the creature must not answer back to its maker.
- The section covers Rom 9:19–20. Souter brackets igitur, et, and "ought ... when he does whatever he wills"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR misread punctuation; OCR misread quotation mark; OCR slip; OCR slips; verse number 20 leaked from the page; OCR slip): diets → dices; \igitur] → [igitur]; ezus → eius; resistit V → resistit?’; indurat/ → indurat,’; 20 0 homo → O homo; jigmentum → figmentum; Vt quid mefedsti → Ut quid me fecisti.
Cite (SBL): Pelagius, Comm. Rom. 9.19 (Souter, Texts and Studies 9.2 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-19
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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.
9.21Souter, Texts and Studies 9.2 2:77–78
Aut non habet potestatem figulus luti ex eadem massa facere aliut quidem uas in honore[m], aliut autem in contumelia[m] ? Secundum eos qui haec apostoli uerba [esse] dicunt, massam dicit omnes in Aegypto commorantes, quia et Istrahel ibi idolis [de]seruierat[ ; unde Hiezechiel dicit in Aegypto uirginitatem eius fuisse corruptam].
"Or does the potter not have power over the clay, to make from the same lump one vessel for honor and another for dishonor?" According to those who say these are the apostle's words, by "lump" he means all who were living in Egypt, because Israel too had served idols there.
Textual problem in this passage: see the notes.
Rom 9:21 (quotation, high confidence)
Notes and citation
Summary: The "lump" is all who lived in Egypt, Israel included, who served idols there.
- Souter brackets esse, de- in deseruierat, and "hence Ezekiel says that her virginity was corrupted in Egypt" (Ezek 23:3); left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): jigulus → figulus; facer e → facere; honor e[m] → honore[m].
Cite (SBL): Pelagius, Comm. Rom. 9.21 (Souter, Texts and Studies 9.2 2:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-21
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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.
9.22Souter, Texts and Studies 9.2 2:78
Quod si uolens [deus] ostendere iram et manifestare potentiam suam, [sustinuit] in multa patientia . Quia illum diu sustinuit blasphemantem et duris operibus suum populum adfligentem, praeter quam innoxiam aetatem paruulorum crudeliter iusserat [e]necari. In uasis irae praeparatis in interitum. Implendo peccata sua uasa irae digna sunt facti et a semet ipsis ad interitum praeparata.
"But if, willing to show his wrath and make known his power, he endured with much patience." Because he endured him for a long time as he blasphemed and afflicted God's people with hard labors, and besides had cruelly ordered the innocent age of little children to be killed. "Vessels of wrath prepared for destruction." By filling up their sins they became vessels worthy of wrath and were prepared by themselves for destruction.
Rom 9:22 (quotation, high confidence) · Exod 1:22 (allusion, high confidence)
Notes and citation
Summary: Vessels of wrath prepared themselves for destruction by filling up their sins, as Pharaoh did.
- Souter brackets deus and sustinuit ("endured") in the lemma and the e of enecari; left out, "endured" kept for sense.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): nolens → uolens; potenliam → potentiam; ilium → illum; blaspbemantem → blasphemantem; [ejnecari → [e]necari.
Cite (SBL): Pelagius, Comm. Rom. 9.22 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-22
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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.
9.23Souter, Texts and Studies 9.2 2:78
Et ut ostenderet diuitias gloriae suae in uasis misericordiae quae praeparauit in gloria. Digni erant misericordia, quia et minora admiserant et grauiter fuerant adflicti.
"And to show the riches of his glory on the vessels of mercy which he prepared for glory." They were worthy of mercy, because they had committed lesser things and had been grievously afflicted.
Rom 9:23 (quotation, high confidence)
Notes and citation
Summary: The vessels of mercy, the afflicted Israelites, were worthy of mercy.
Cite (SBL): Pelagius, Comm. Rom. 9.23 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-23
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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.
9.24Souter, Texts and Studies 9.2 2:78
Quos et uocauit nos non solum ex Iudaeis, sed etiam ex gentibus , sicut in Osee dicit : [et] Uocabo non plebem meam plebem meam et non [ misericordiam con secutam misericordiam] consecutam ,
"Whom he also called, us, not only from the Jews but also from the gentiles, as he says in Hosea: I will call not my people my people, and her who had not [obtained mercy, as having obtained mercy];"
Rom 9:24 (quotation, high confidence) · Rom 9:25 (quotation, high confidence) · Hos 2:23 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 9:24–25.
- Souter brackets et and part of the lemma; without it the quotation of Hos 2:23 has no sense, so it is kept in brackets.
Notes on the original text
- Digital text corrected (line number leaked from the page): 26 sicut → sicut.
Cite (SBL): Pelagius, Comm. Rom. 9.24 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-24
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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.
9.26Souter, Texts and Studies 9.2 2:78–79
erit enim in loco ubi uocabuntur: Non plebs mea [uos], ibi uocabuntur filii dei uiui. Quia et tunc aliquanti Aegyptiorum exierant cum filiis Istrahel (quod si deus personas acciperet, solus Istrahel debuit salutem habere), ita et nunc non solum Iudaeos, sed etiam gentes, uocauit ad fidem. secundum eos autem qui haec non ex apostoli, sed ex Iudaeorum persona dici putant, “in tantum,” inquiunt, “quos uoluit saluauit, ut etiam gentes elegeret ido[lo]latras, quae numquam seruierant deo, [et] ex Istrahel paucos uocaret, secundum testimonium Esaiae.”
"for it will be in the place where it was said: Not my people, there they will be called sons of the living God." Because then too some of the Egyptians had gone out with the sons of Israel (whereas if God accepted persons, Israel alone ought to have had salvation), so now too he has called to faith not only Jews but also gentiles. But according to those who think that these things are said not in the apostle's person but in the Jews', "he saved whom he willed," they say, "to such an extent that he even chose idolatrous gentiles, who had never served God, and called few from Israel, according to the testimony of Isaiah."
Rom 9:26 (quotation, high confidence) · Hos 1:10 (quotation, high confidence) · Exod 12:38 (allusion, high confidence)
Notes and citation
Summary: As Egyptians left Egypt with Israel, God now calls gentiles as well as Jews.
- Souter brackets uos and et; left out.
Notes on the original text
- Digital text corrected (OCR slip; word split in OCR): jilii → filii; uo caret → uocaret.
Cite (SBL): Pelagius, Comm. Rom. 9.26 (Souter, Texts and Studies 9.2 2:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-26
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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.
9.27Souter, Texts and Studies 9.2 2:79
Esaias autem clamat pro Istrahel: Comminatio pro ipsis esse monstratur. Si fuerit numerus filiorum Istrahel tamquam harena maris, reliquiae saluae fient . Paucitatem eorum credituram esse demonstrans.
"But Isaiah cries out concerning Israel:" It is shown to be a threat against them. "If the number of the sons of Israel be as the sand of the sea, a remnant will be saved." Showing that few of them would believe.
Rom 9:27 (quotation, high confidence) · Isa 10:22 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold that only a remnant of Israel would believe.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR stray mark; words run together in OCR; OCR slip): damat → clamat; Istrahel,- → Istrahel:; Sifuerit numerusfiUorum → Si fuerit numerus filiorum; marie → maris; saluaejtent → saluae fient.
Cite (SBL): Pelagius, Comm. Rom. 9.27 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-27
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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.
9.28Souter, Texts and Studies 9.2 2:79
Uerbum enim consummans et breuians in aequitate, qu[on]ia[m] uerbum breuiatum faciet dominus super terram. Historiae hoc habet sensus : sicut ego uerbum adbreuio et cito definio, ita deus [hoc] omni uelocitate perficiet. in prophetia autem uerbum breuiatum nouum testamentum accipitur, quia in eo breuiter conprehensa sunt omnia [et clausa].
"For he is completing the word and cutting it short in equity, because the Lord will make a shortened word upon the earth." The historical sense is this: as I shorten a word and define it quickly, so God will accomplish this with all speed. But in the prophecy the shortened word is taken as the New Testament, because in it all things are briefly comprehended.
Rom 9:28 (quotation, high confidence) · Isa 10:23 (quotation, high confidence)
Notes and citation
Summary: The "shortened word" is the New Testament, which sums up all things briefly.
- Souter brackets letters of quoniam, hoc, and "and enclosed"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slips; hyphen rejoined): qu[on}ia[m] → qu[on]ia[m]; f octet domi- n nus → faciet dominus; Thoc] → [hoc]; perficu → perficiet; testamentnm → testamentum.
Cite (SBL): Pelagius, Comm. Rom. 9.28 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-28
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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.
9.29Souter, Texts and Studies 9.2 2:79
Et sicut praedixit Esaias. Bene ‘praedixit,’ quia superius scriptum est. Nisi dominus sabaoth reliquisset nobis semen , sicut Sodoma facti essemus et sicut Gomorra similes fuissemus. Quia non est passus paucos iustos perire cum multitudine impiorum. Siue: [Nisi] semen Abraham Christus fuisset missus ad populum liberandum. contradicentium autem hic sensus est: nisi uel paucos ex Iudaeis uocare uoluisset.
"And as Isaiah foretold." "Foretold" fittingly, because it is written earlier in the book. "Unless the Lord of hosts had left us a seed, we would have become like Sodom and been made like Gomorrah." Because he did not allow a few righteous to perish with the multitude of the ungodly. Or: unless Christ, the seed of Abraham, had been sent to free the people. But the sense of the objectors is this: unless he had wished to call at least a few of the Jews.
Rom 9:29 (quotation, high confidence) · Isa 1:9 (quotation, high confidence)
Notes and citation
Summary: God kept a seed, the righteous few or Christ, so Israel was not destroyed like Sodom.
- Souter brackets Nisi ("unless") in the second explanation; left out, kept for sense.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slips; line number 20 leaked from the page; stray number from the page): quia 1 superius → quia superius; pauoua lustos perire cun → paucos iustos perire cum; [Nisi! → [Nisi]; liberanaum → liberandum; contradicentium 20 autem → contradicentium autem; hie → hic; Tudaeis → Iudaeis.
Cite (SBL): Pelagius, Comm. Rom. 9.29 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-29
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
9.30Souter, Texts and Studies 9.2 2:79–80
Quid ergo dicemus? quod gentes , [quae] non sectabantur iustitiam , adprehenderunt iustitiam? Si superiora ex persona apostoli dicuntur, hin[e] sibi iterum proponit, quia poterant dicere: “si non est ita ut dicimus quia non est uolentis neque currentis, quo modo gentes inuenerunt iustitiam quam numquam antea quaesierunt, Istrahel uero quaerens semper iustitiam non potuit inuenire?” si uero totus superior sensus contradicentibus adplicatur, hinc respondit apostolus et breuiter recapitulat quaestionem dicens: ‘quid ergo dicemus ad ea quae nobis obiecta sunt, nisi quia gentes uocatae statim crediderunt, et illi credere noluerunt? Iustitia autem quae ex fide est . Quia iustitia ex fide est, et illi credere noluerunt.
"What then shall we say? That the gentiles, who did not pursue righteousness, have attained righteousness?" If the preceding things are said in the apostle's person, here he again raises a question for himself, because they could say: "If it is not as we say, that it is not of him who wills nor of him who runs, how did the gentiles find a righteousness which they never sought before, while Israel, always seeking righteousness, could not find it?" But if the whole preceding sense is applied to the objectors, here the apostle replies and briefly recapitulates the question, saying: "What then shall we say to the things objected against us, except that the gentiles, when called, believed at once, and they refused to believe?" "But the righteousness that is from faith." Because righteousness is from faith, and they refused to believe.
Rom 9:30 (quotation, high confidence)
Notes and citation
Summary: The gentiles found righteousness by believing when called; Israel refused to believe.
- Souter brackets quae and the last letter of hinc; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slips; stray number from the page): sector bantur → sectabantur; non est 2 uolentis → non est uolentis; inuenire? 55 → inuenire?”.
Cite (SBL): Pelagius, Comm. Rom. 9.30 (Souter, Texts and Studies 9.2 2:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-30
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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.
9.31Souter, Texts and Studies 9.2 2:80
Nam Istrahel , sectando legem iustitiae , in legem non peruenit.
"But Israel, pursuing a law of righteousness, did not attain to the law."
Rom 9:31 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 9:31.
Cite (SBL): Pelagius, Comm. Rom. 9.31 (Souter, Texts and Studies 9.2 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-31
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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.
9.32Souter, Texts and Studies 9.2 2:80
quare? quia non ex fide, sed quasi ex operibus . Reddit causas quare non inueneri[n]t iustitiam, quia falso in operibus gloriati credere noluerunt, quasi iusti gratiam respuentes. Offenderunt [enim] in lapidem offensionis ,
"Why? Because not from faith, but as from works." He gives the reasons why they did not find righteousness: because, boasting falsely in works, they refused to believe, rejecting grace as if they were righteous. "They stumbled at the stone of stumbling,"
Rom 9:32 (quotation, high confidence)
Notes and citation
Summary: Israel, boasting in works, rejected grace and stumbled.
- Souter brackets the n of inuenerint and enim; left out.
Notes on the original text
- Digital text corrected (OCR slip): quaere? → quare?; openbus → operibus; {also → falso.
Cite (SBL): Pelagius, Comm. Rom. 9.32 (Souter, Texts and Studies 9.2 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-32
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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.
9.33Souter, Texts and Studies 9.2 2:80–81
sicut scriptum est: Ecce pono in Sion lapidem offensionis et petram scandali. Qui uidet lapidem non offendit, qui autem caecus est impingit se: quod contigit Iudaeis quos sua malitia excaecauit, et Christum non agnoscentes cruci fixerunt. sed et idcirco lapis offensionis et petra scandali praedictus est Christus, quia multi in natiuitate eius et passione scandalum patiuntur, sicut scriptum est quia ‘scandalizabantur in eo,’ et hic ipse apostolus ait ‘Christum cruci fixum, Iudaeis scandalum, gentibus autem stultitiam, ipsis uero uocatis Christum dei uirtutem et dei sapientiam.’ unde et hic sequitur : ‘ qui credit in eum non confundetur.’ Petrus quoque dicit quod ‘credentibus lapis electus’ sit ‘[angularis], incredulis uero offensionis.’ Et omnis qui credit in eum , non confundetur. Non Iudaeus solus, sed omnis qui crediderit, de pristinis delictis non confundetur.
"as it is written: Behold, I lay in Zion a stone of stumbling and a rock of offense." He who sees the stone does not stumble, but he who is blind strikes against it: this happened to the Jews, whom their own malice blinded, and, not recognizing Christ, they crucified him. But Christ was also foretold as a stone of stumbling and a rock of offense for this reason: that many take offense at his birth and passion, as it is written that "they were offended at him," and this same apostle says: "Christ crucified, a stumbling block to Jews, and foolishness to gentiles, but to those who are called, Christ the power of God and the wisdom of God." Hence here too there follows: "He who believes in him will not be put to shame." Peter also says that to believers he is "a chosen stone, but to unbelievers a stone of stumbling." "And everyone who believes in him will not be put to shame." Not the Jew alone, but everyone who has believed will not be put to shame for former offenses.
Rom 9:33 (quotation, high confidence) · Isa 28:16 (quotation, high confidence) · Isa 8:14 (quotation, high confidence) · Matt 13:57 (quotation, high confidence) · 1 Cor 1:23 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · 1 Pet 2:6 (allusion, high confidence) · 1 Pet 2:8 (allusion, high confidence)
Notes and citation
Summary: Christ is the stumbling stone to the blind and unbelieving; believers will not be put to shame.
- The quotation combines Isa 28:16 and 8:14. Souter brackets angularis ("corner" stone) in the quotation of 1 Pet 2:6–8; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR misread quotation mark; stray marks; OCR slip; OCR stray mark; hyphen rejoined; stray number from the page): petram : scandali → petram scandali; scandalum 0 patiuntur → scandalum patiuntur; et hie ipse → et hic ipse; et hie sequitur → et hic sequitur; confundetur.5 Petrus quoque ’ - dicit → confundetur.’ Petrus quoque dicit; in- credulis → incredulis; offensionis.5 → offensionis.’.
Cite (SBL): Pelagius, Comm. Rom. 9.33 (Souter, Texts and Studies 9.2 2:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-33
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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.
Chapter 10
10.1Souter, Texts and Studies 9.2 2:81
Fratres , uoluntas quidem cordis mei et obsecratio ad dominum pro illis fit in salutem . Hic se ostendit non solum labiis sed et corde pro inimicis orare.
"Brothers, the desire of my heart and my prayer to the Lord for them is for their salvation." Here he shows that he prays for his enemies not only with his lips but also with his heart.
Rom 10:1 (quotation, high confidence)
Notes and citation
Summary: Paul prays from the heart for his enemies' salvation.
Notes on the original text
- Digital text corrected (OCR slip): Hie → Hic.
Cite (SBL): Pelagius, Comm. Rom. 10.1 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-1
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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.
10.2Souter, Texts and Studies 9.2 2:81
Testimonium [enim] perhibeo illis quod aemulationem dei habent , sed non secundum [dei] scientiam . Habent aemulationem sectandae legis, sed non intellegunt quia Christus secundum legem uenit, et quia per legem iustificari non possunt. periclitatur re uera si [quit] sine scientia fiat, quia saepe uertitur in contrarium.
"I bear them witness that they have a zeal for God, but not according to knowledge." They have zeal for following the law, but they do not understand that Christ came according to the law, and that they cannot be justified through the law. Indeed it is dangerous if it is done without knowledge, because it is often turned into its opposite.
Rom 10:2 (quotation, high confidence)
Notes and citation
Summary: Israel's zeal for the law lacks the knowledge that justification comes through Christ.
- Souter brackets enim, dei, and quit; left out.
Notes on the original text
- Digital text corrected (OCR slip): Ckristus → Christus.
Cite (SBL): Pelagius, Comm. Rom. 10.2 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-2
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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.
10.3Souter, Texts and Studies 9.2 2:81
Ignorantes enim dei iustitiam et suam [iustitiam] quaerentes statuere, iustitiae dei non sunt subiecti . Ignorantes quod deus ex sola fide iustificat, et iustos se ex legis operibus quam non custodierunt esse putantes, noluerunt se remissioni subicere peccatorum, ne peccatores fuisse uiderentur, sicut scriptum est: ‘Pharisaei autem, spernentes consilium dei in semet ipsis, noluerunt baptizari baptisma Iohannis.’
"For, not knowing the righteousness of God and seeking to establish their own, they did not submit to the righteousness of God." Not knowing that God justifies by faith alone, and thinking themselves righteous by works of the law which they did not keep, they refused to submit to the forgiveness of sins, lest they seem to have been sinners, as it is written: "But the Pharisees, despising the counsel of God against themselves, refused to be baptized with the baptism of John."
Rom 10:3 (quotation, high confidence) · Luke 7:30 (quotation, high confidence)
Notes and citation
Summary: Thinking themselves righteous by works, the Jews refused forgiveness lest they seem sinners.
- Souter brackets iustitiam; left out.
Notes on the original text
- Digital text corrected (OCR misread punctuation; stray number from the page): statuere9 → statuere,; ne 1 peccatores → ne peccatores.
Cite (SBL): Pelagius, Comm. Rom. 10.3 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-3
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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.
10.4Souter, Texts and Studies 9.2 2:81–82
Finis enim legis Christus [est] ad iustitiam omni credenti . Talis est qui Christo cre[di]dit die qua credit quasi qui uniuersam legem impleu[er]it. Moses enim scripsit iustitiam quae ex lege est. Ipse Moses distinxit inter utramque iustitiam, fidei scilicet atque factorum, quod altera operibus, altera sola credulitate iustificet accedentem. Quoniam qui fecerit ea homo , uiuet in eis. Nemo ergo illorum uiuet, quia in hoc tempore nemo perficit legem sine Christo, quia et hoc legis est ut ipsi credatur. quidam ex hoc loco putant Iudaeos praesentem tantum uitam ex legis operibus meruisse, quod uerum non esse domini uerba declarant, qui de uita interrogatus aeterna, mandata legis apponit dicens: ‘si uis in uitam uenire, serua mandata’: unde intellegimus quod qui suo tempore legem seruauit uitam habuit sempiternam.
"For Christ is the end of the law for righteousness to everyone who believes." He who believes in Christ is, on the day he believes, like one who has fulfilled the whole law. "For Moses wrote of the righteousness that is from the law." Moses himself distinguished between the two kinds of righteousness, namely of faith and of deeds: the one justifies the one who comes by works, the other by belief alone. "That the man who does them shall live in them." So none of them will live, because at this time no one fulfils the law without Christ, since this too belongs to the law, that he be believed. Some think from this passage that the Jews merited only the present life by the works of the law; the Lord's words show this is not true, for when asked about eternal life he set forth the commandments of the law, saying: "If you wish to enter into life, keep the commandments." Hence we understand that he who kept the law in his own time had everlasting life.
Rom 10:4 (quotation, high confidence) · Rom 10:5 (quotation, high confidence) · Lev 18:5 (quotation, high confidence) · Matt 19:17 (quotation, high confidence)
Notes and citation
Summary: The believer is like one who has fulfilled the law; those who kept the law in their time had eternal life.
- The section covers Rom 10:4–5. Souter brackets est, -di- in credidit, and -er- in impleuerit; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked from the page): Tabs → Talis; 6 Moses → Moses; aetema → aeterna.
Cite (SBL): Pelagius, Comm. Rom. 10.4 (Souter, Texts and Studies 9.2 2:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-4
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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.
10.6Souter, Texts and Studies 9.2 2:82
Quae autem ex fide est iustitia, sic dicit; Ne dixeris in corde tuo: quis ascendet in caelum , hoc est Christum deducere;
"But the righteousness that is from faith speaks thus: Do not say in your heart, Who will ascend into heaven? that is, to bring Christ down;"
Rom 10:6 (quotation, high confidence) · Deut 30:12 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 10:6.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): iustitiay sic didt → iustitia, sic dicit; deducerey → deducere;.
Cite (SBL): Pelagius, Comm. Rom. 10.6 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-6
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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.
10.7Souter, Texts and Studies 9.2 2:82
aut quis descendet in abyssum? hoc est Christum a mortuis reducere?
"or, Who will descend into the abyss? that is, to bring Christ up from the dead?"
Rom 10:7 (quotation, high confidence) · Deut 30:13 (allusion, high confidence)
Notes and citation
Summary: Lemma of Rom 10:7.
Notes on the original text
- Digital text corrected (OCR slip): descended → descendet.
Cite (SBL): Pelagius, Comm. Rom. 10.7 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-7
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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.
10.8Souter, Texts and Studies 9.2 2:82
sed quid dicit scriptura? prope est uerbum in ore tuo et in corde tuo . Ille quidem secundum historiam de lege hoc dixit, sed apostolus illut ad Christum aptat, quia lex [nec] in caelo fuit nec in abysso. Siue: Ideo illos semper iubet legem meditari, ut ibi Christum ualeant inuenire. Hoc est uerbum fidei quod praedicamus. Noui scilicet testamenti.
"But what does Scripture say? The word is near, in your mouth and in your heart." Moses said this of the law, according to the history, but the apostle applies it to Christ, because the law was neither in heaven nor in the abyss. Or: he always bids them meditate on the law for this reason, so that they may be able to find Christ there. "This is the word of faith which we preach." Namely, of the New Testament.
Rom 10:8 (quotation, high confidence) · Deut 30:14 (quotation, high confidence)
Notes and citation
Summary: Paul applies Moses' words about the near word of the law to Christ and the New Testament.
- Souter brackets nec ("neither"); left out, the sense kept.
Notes on the original text
- Digital text corrected (OCR slip): didt → dicit; IUe → Ille; fidd → fidei.
Cite (SBL): Pelagius, Comm. Rom. 10.8 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-8
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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.
10.9Souter, Texts and Studies 9.2 2:82
Quia si confitearis dominum Iesum ore tuo , et credideris in corde tuo quod deus suscitauit illum a mortuis . Testimonium cordis est oris confessio. Saluus eris. A delictis praeteritis, non futuris.
"Because if you confess the Lord Jesus with your mouth, and believe in your heart that God raised him from the dead." The confession of the mouth is the testimony of the heart. "You will be saved." From past offenses, not from future ones.
Rom 10:9 (quotation, high confidence)
Notes and citation
Summary: Confession and faith save from past sins, not future ones.
Notes on the original text
- Digital text corrected (OCR slips): susdtauit iUum → suscitauit illum.
Cite (SBL): Pelagius, Comm. Rom. 10.9 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-9
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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.
10.10Souter, Texts and Studies 9.2 2:82–83
Corde enim creditur ad iustitiam, ore autem confessio fit ad salutem. Ergo si fides sufficit ad iustitiam et confessio ad salutem, inter Iudaeum et gentem credentes nulla discretio est.
"For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation." So if faith suffices for righteousness and confession for salvation, there is no distinction between Jew and gentile believers.
Rom 10:10 (quotation, high confidence)
Notes and citation
Summary: Faith and confession suffice for all, Jew and gentile alike.
Cite (SBL): Pelagius, Comm. Rom. 10.10 (Souter, Texts and Studies 9.2 2:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-10
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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.
10.11Souter, Texts and Studies 9.2 2:83
Dicit enim scriptura: Omnis [enim] qui credit in illum. Non solum Iudaeus. Non confundetur . Nolite ergo illos uos confundere de pristinis actibus, quos scriptura dicit non posse confundi.
"For Scripture says: Everyone who believes in him." Not only the Jew. "Will not be put to shame." So do not you put to shame for their former acts those whom Scripture says cannot be put to shame.
Rom 10:11 (quotation, high confidence) · Isa 28:16 (quotation, high confidence)
Notes and citation
Summary: Believers are not to be shamed for their past.
- Souter brackets a second enim; left out.
Notes on the original text
- Digital text corrected (OCR slip): ilium → illum; 3onfundi → confundi.
Cite (SBL): Pelagius, Comm. Rom. 10.11 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-11
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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.
10.12Souter, Texts and Studies 9.2 2:83
Non enim est distinctio Iudaei et Graeci ; nam idem dominus omnium , diues in omnibus qui inuocant illum.
"For there is no distinction between Jew and Greek; for the same one is Lord of all, rich toward all who call on him."
Rom 10:12 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 10:12.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Graed → Graeci; lominu8 → dominus; ilium → illum.
Cite (SBL): Pelagius, Comm. Rom. 10.12 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-12
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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.
10.13Souter, Texts and Studies 9.2 2:83
omnis autem quicumque inuocauerit nomen domini , saluus erit. Unus dominus omnium et abundans misericordia et salute[m] habet unde [omnibus] largiatur.
"For everyone, whoever calls on the name of the Lord, will be saved." One Lord of all, abounding in mercy, and he has salvation from which to bestow it.
Rom 10:13 (quotation, high confidence) · Joel 2:32 (quotation, high confidence)
Notes and citation
Summary: The one Lord of all is rich in mercy and salvation.
- Souter brackets the m of salutem and omnibus ("on all"); left out.
Notes on the original text
- Digital text corrected (OCR slip): largiatux → largiatur.
Cite (SBL): Pelagius, Comm. Rom. 10.13 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-13
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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.
10.14Souter, Texts and Studies 9.2 2:83
Quo modo ergo inuocabunt [eum] in quem non crediderunt? [De gentibus obiectio Iudaeorum,] quod deum inuocare non possent. Aut quo modo credent ei quem non audierunt? quo modo autem audient sine praedicante?
"How then will they call on him in whom they have not believed?" That they could not call on God. "Or how will they believe him whom they have not heard? And how will they hear without a preacher?"
Rom 10:14 (quotation, high confidence)
Notes and citation
Summary: Calling on God requires faith, hearing, and a preacher.
- Souter brackets eum and the opening of the comment, "The Jews' objection concerning the gentiles"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): [eum\ → [eum]; in quern non → in quem non; ei quern non → ei quem non.
Cite (SBL): Pelagius, Comm. Rom. 10.14 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-14
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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.
10.15Souter, Texts and Studies 9.2 2:83
aut quo modo praedicabunt nisi missi fuerint? Quia numquam ad illos profetae sunt missi. Sicut scriptum est: Quam speciosi pedes euangelizantium pacem , euangelizantium bona! Istorum pedes pulchri sunt qui pacem adnuntiant, illorum autem qui ad uanitates saeculi currunt, turpes sunt pedes atque deformes. Sed non omnes oboediunt euangelio. Ergo si nec illi omnes obaudierunt ad quos prophetae sunt missi, quanto minus isti ad quos nemo est destinatus ! Esaias enim dicit: Domine , quis credidit auditui nostro ? Quis cre[di]dit quod audit a nobis, uel quod nos a te ut aliis adnuntiaremus audiuimus?
"Or how will they preach unless they are sent?" Because prophets were never sent to them. "As it is written: How beautiful are the feet of those who announce peace, who announce good things!" The feet of these who announce peace are beautiful; but the feet of those who run to the vanities of the world are foul and deformed. "But not all obey the gospel." So if not even all those to whom prophets were sent obeyed, how much less these to whom no one was sent! "For Isaiah says: Lord, who has believed our report?" Who has believed what he heard from us, or what we heard from you so that we might announce it to others?
Rom 10:15 (quotation, high confidence) · Rom 10:16 (quotation, high confidence) · Isa 52:7 (quotation, high confidence) · Isa 53:1 (quotation, high confidence)
Notes and citation
Summary: Not all who heard the prophets obeyed; much less those to whom none was sent.
- The section covers Rom 10:15–16. Souter brackets -di- in credidit; left out.
Notes on the original text
- Digital text corrected (OCR misread punctuation; OCR slip; verse number 16 leaked from the page; word split in OCR): fuerird → fuerint; spedosi → speciosi; bona / → bona!; tuxpes → turpes; l$Sed non omnes oboe diunt → Sed non omnes oboediunt.
Cite (SBL): Pelagius, Comm. Rom. 10.15 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-15
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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.
10.17Souter, Texts and Studies 9.2 2:83
Ergo fides ex auditu, auditus autem per uerbum. Hinc responsio apostoli.
"So faith is from hearing, and hearing through the word." Here is the apostle's answer.
Rom 10:17 (quotation, high confidence)
Notes and citation
Summary: Faith comes from hearing the word.
Notes on the original text
- Digital text corrected (OCR misread punctuation): auditu9 → auditu,.
Cite (SBL): Pelagius, Comm. Rom. 10.17 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-17
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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.
10.18Souter, Texts and Studies 9.2 2:83–84
Sed dico: numquit non audierunt? Etiam ante illos audisse confirmat. In omnem terram exi[u]it sonus eorum, et in fines orbis terrae uerba eorum. Uult hoc testimonium per allegoriam de uocibus intellegi prophetarum.
"But I say: Have they not heard?" He confirms that they heard, even before. "Their sound has gone out into all the earth, and their words to the ends of the world." He wants this testimony to be understood allegorically of the voices of the prophets.
Rom 10:18 (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Israel heard the prophets' voices, which went out to all the earth.
- Souter brackets the u of exiuit; left out.
Notes on the original text
- Digital text corrected (OCR slips; hyphen rejoined): con- firmat → confirmat; In omnem imam exi[u]Usonus → In omnem terram exi[u]it sonus.
Cite (SBL): Pelagius, Comm. Rom. 10.18 (Souter, Texts and Studies 9.2 2:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-18
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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.
10.19Souter, Texts and Studies 9.2 2:84
Sed dico; numquid Istrahel non cognouit? [Subauditur:] Gentes esse uocandas ad fidem, Moses primum dicit . Ideo primus Moses quia omnes [paene] prophetae postea de gentium salute dixerunt. Ego ad aemulationem uos adducam in non gentem, in gentem insipientem, in iram uos mittam. Ante quam crederent deo, non era[n]t gens dei. quasi ergo dicat eos qui non sunt gens mea, uocabo, et credent mihi ad uestram inritationem, ut quibus maiores debuistis esse gaudeatis aequari, sicut [si ] quis habeat filium inoboedientem, et ad corrigendum eum dimidium patrimonii sui det seruo suo, ut tandem ille conuersus gaudeat, uel si tantum accipere mereatur. Siue: Non eramus gens, quia ‘mortui eramus in peccatis.’
"But I say: Did Israel not know?" That the gentiles were to be called to faith. "First Moses says." Moses first, because all the prophets afterwards spoke of the salvation of the gentiles. "I will provoke you to jealousy by a non-nation; by a foolish nation I will provoke you to anger." Before they believed God, they were not God's nation. As if he were saying: I will call those who are not my nation, and they will believe me to provoke you, so that you, who ought to have been greater than they, may be glad to be made equal to them; as if someone had a disobedient son and, to correct him, gave half his patrimony to his slave, so that the son, at last converted, might be glad if he deserved to receive even so much. Or: we were not a nation, because "we were dead in sins."
Rom 10:19 (quotation, high confidence) · Deut 32:21 (quotation, high confidence) · Eph 2:5 (quotation, high confidence)
Notes and citation
Summary: Moses foretold that God would provoke Israel by calling the gentiles.
- Souter brackets "It is understood," paene ("almost" all), the n of erant, and si; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; misread bracket; word split in OCR): didt → dicit; adduccm → adducam; ir am → iram; iaet credent milii → et credent mihi; siout {si ] → sicut [si ]; inoboedieritem → inoboedientem.
Cite (SBL): Pelagius, Comm. Rom. 10.19 (Souter, Texts and Studies 9.2 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-19
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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.
10.20Souter, Texts and Studies 9.2 2:84
Esaias [autem] audet et dicit: Palam factus sum non quaerentibus me. Gentibus quae non deum in lege, sed idola in ignorantia requirebant. Inuentus sum ab his qui me non interrogabant. [Qui] non deum, sed daemonia interrogabant, per augures [et] astrologos atque aruspices idolorum.
"But Isaiah is bold and says: I was made manifest to those who did not seek me." To the gentiles, who did not seek God in the law, but idols in ignorance. "I was found by those who did not ask for me." They asked not God but demons, through augurs, astrologers, and soothsayers of idols.
Rom 10:20 (quotation, high confidence) · Isa 65:1 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold that God would be found by idolatrous gentiles.
- Souter brackets autem, Qui, and et; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; line number 20 leaked from the page; word split in OCR): [autem\ → [autem]; didt → dicit; f actus → factus; augur es → augures; 2oaruspices → aruspices.
Cite (SBL): Pelagius, Comm. Rom. 10.20 (Souter, Texts and Studies 9.2 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-20
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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.
10.21Souter, Texts and Studies 9.2 2:84–85
Ad Istrahel autem quid dicit? Ipse qui talia gentibus repromisit, Iudaeis ecce qualia comminatur, ut sciat[is] utrumque praedictum! Tota die expandi manus meas. Toto tempore mirabilia uel plagas ostendi, [et] nec sic crediderunt. Ad plebem non credentem et contradicentem [mihi], Extensio manuum allegorice significat crucem.
"But to Israel what does he say?" He who promised such things to the gentiles, see what he threatens the Jews with, so that you may know that both were foretold! "All day long I stretched out my hands." All the time I showed wonders or plagues, and not even so did they believe. "To a people unbelieving and contradicting." The stretching out of the hands signifies the cross allegorically.
Rom 10:21 (quotation, high confidence) · Isa 65:2 (quotation, high confidence)
Notes and citation
Summary: God stretched out his hands to unbelieving Israel; the gesture signifies the cross.
- Souter brackets -is in sciatis, et, and mihi; left out.
Notes on the original text
- Digital text corrected (OCR slip): didt → dicit; credidenmt → crediderunt.
Cite (SBL): Pelagius, Comm. Rom. 10.21 (Souter, Texts and Studies 9.2 2:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-21
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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.