# Fragments

- Author: [Peter of Alexandria](https://sophiascriptura.com/fathers/authors/peter-of-alexandria/)
- Latin title: *Fragmenta*
- Date: ca. 300–311 (approximate)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 18 (Paris: Migne, 1857), cols. 508–521

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Pierre-Paul Joannou (cited only)
- Work page: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/
- Passages: 8

## Fragment 1

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/1/#p-1
- Source: Routh 4:94
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Peter warns the church of Alexandria not to communicate with Meletius, who has intruded into his see and ordained clergy for himself in prison.

### Latin text

Petrus in fide Dei stabilitis, dilectis fratribus in Domino, salutem. Quoniam cognovi Meletium nihil per utilitatem agere, cui nec beatissimorum episcoporum ac martyrum epistola placuit, sed insuper ingressum nostram paroeciam tantum sibi adsumpsisse, ut etiam ex mea auctoritate presbyteros, et quibus permissum erat egentes visitare, conaretur separare, et indicium suae cupiditatis in principatu quosdam sibi ordinasse in carcere; modo illud observate, ne ei communicetis, donec occurram illi cum sapientibus viris, et videam quae sunt, quae cogitavit. Valete.

### English translation (Claude)

Peter, to the beloved brothers in the Lord, established in the faith of God: greeting. Since I have learned that Meletius does nothing for the common good, and that even the letter of the most blessed bishops and martyrs did not satisfy him, but that, moreover, having entered our parish, he has taken so much upon himself that he has tried to separate from my authority the presbyters and those who had been permitted to visit the needy, and, as a sign of his desire for primacy, has ordained certain persons for himself in prison; take care, then, not to communicate with him, until I meet him with wise men and see what it is that he has in mind. Farewell.

### Translation notes

- The letter survives only in a Latin version (Maffei, printed by Routh). The background is the Meletian schism (ca. 305–306): Meletius of Lycopolis ordained clergy in other bishops' dioceses during the persecution. “The letter of the most blessed bishops and martyrs” is the letter of the imprisoned Egyptian bishops Hesychius, Pachomius, Theodore, and Phileas protesting his conduct. “Parish” (paroecia) means the bishop's district, that is, the church of Alexandria.

### Citation (SBL)

Peter of Alexandria, Frag. 1 (Routh 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/1/#p-1).

## Fragment 2

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-2
- Source: PG 18
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From Peter's book On the Godhead: God the Word became flesh by God's will without leaving his Godhead, so that he might die for sinners, and was conceived by the Virgin through the power of God and the Holy Spirit without a man.

### Greek text

Ἐπειδὴ καὶ ἀληθῶς ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο " ὅθεν καὶ χάριτί ἐσμεν σεσωσμένοι, χατὰ τὸ ἀποστολιχὸν ὁητόν Καὶ τοῦτο, φησὶν, οὐκ ἐξ ὑμῶν" Θεοῦ τὸ δῶρην οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται" θελήματι Θεοῦ ὁ Λόγος σὰρξ γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, οὐ χατελείφθη τῆς θεότητος. Οὐδὲ γὰρ ἵνα -ἧς δύναμεως αὐτοῦ ἣ δόξης τέλεον ἀποστῇ, πτωχεύσας πλούσιος ὧν, τοῦτο ἐγένετο " ἀλλὰ ἵνα καὶ τὸν θάνατον ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν ἀναδέξηται, δίχαιος ὑπὲρ ἀδίκων, ὅπως ἡμᾶς προσαγάγῃ τῷ Θεῷ, θανατωθεὶς μὲν σαρχὶ, ζωοποιγθεὶς δὲ πνεύματι. Καὶ μεθ᾽ ἕτερα" “Οθεν καὶ ὁ εὐαγγελιστὴς ἀληθεύει λέων’ Ὁ Αόγος σὰρξ ἐγένετο, καὶ ἐσχήνωσεν ἐν … τὴν Παρθένον εἰπών. Χαῖρε κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ. Τὸ γὰρ, ὁ Κύριος μετὰ σοῦ, νῦν ἐστιν ἀχοῦσαι τοῦ Γαδριὴἣλ, ἀντὶ τοῦ, Ὁ Θεὸς Αόγος μετὰ σοῦ. Σημαίνει γὰρ αὐτὸν, γενόμενον ἐν μήτρᾳ, καὶ σάρχα γενόμενον, χαθὼς γέγραπται " Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύγαμις. Ὑψίστου ἐπισκιάσει σοι" διὸ καὶ τὸ γεγνγώμενον ἅγιον, κληθήσεται Υἱὸς Θεοῦ. Καὶ πάλιν μεθ' ἕτερα' Ὃ δὲ Θεὸς Λόγος παρὰ τὴν ἀνδρὸς ἀπουσίαν, χατὰ βούλησιν τοῦ πάντα δυναμένου χατεργάσασθαι Θεοῦ, γέγονεν ἐν μήτρᾳ τῆς Παρθένου σὰρξ, μῆτε δεηθεὶς τῆς ἀνδρὸς ἐνεργείας ἣ παρουσίας. Ἐνεργέστερον γὰρ τοῦ ἀνδρὸς ἐνεποίησεν ἡ τοῦ Θεοῦ δύναμις, ἐπισχιάσασα τῇ Παρθένῳ σὺν τῷ ἐπεληλυθότι ἁγίῳ Πνεύματι.

### English translation (Claude)

Since truly grace and truth came through Jesus Christ, whence also we have been saved by grace, according to the apostolic saying: “And this,” he says, “not of yourselves; it is the gift of God; not of works, lest anyone should boast.” By the will of God the Word, having become flesh and being found in fashion as a man, was not left without his Godhead. For it was not so that he might wholly depart from his power or glory that he became poor, though he was rich, but so that he might take on himself death for us sinners, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.
And after other things: Whence also the evangelist speaks truly, saying: “The Word became flesh and dwelt among …” … the Virgin, saying, “Hail, you who are favored; the Lord is with you.” For “the Lord is with you” is now to be heard from Gabriel in the sense of “God the Word is with you.” For it signifies that he came to be in the womb and became flesh, as it is written: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy one who is born will be called Son of God.”
And again, after other things: But God the Word, in the absence of a man, by the will of God who is able to accomplish all things, became flesh in the womb of the Virgin, without needing the activity or presence of a man. For the power of God, overshadowing the Virgin together with the Holy Spirit who had come upon her, worked more effectively than a man.

### Scripture references

- John 1:17: allusion, high confidence
- Eph 2:8–9: quotation, high confidence
- John 1:14: quotation, high confidence
- Phil 2:7: allusion, high confidence
- 2 Cor 8:9: allusion, high confidence
- 1 Pet 3:18: quotation, high confidence
- Luke 1:28: quotation, high confidence
- Luke 1:35: quotation, high confidence

### Translation notes

- Excerpts from Peter's book On the Godhead, as Migne heads them; they are preserved in the acts of the Council of Ephesus. The fragments are numbered as in ANF 6 (Fragments from the Writings of Peter), which follows Migne's order in PG 18; fragments I (letter to the church of Alexandria), III (On the Advent) and IX (from a sermon) are not in the scan text staged here. Words lost in the scan (the end of John 1:14 and the start of the angel's greeting) are marked “…”; Migne's Latin there is removed.

### Citation (SBL)

Peter of Alexandria, Frag. 2 (PG 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-2).

## Fragment 3

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-3
- Source: Routh 4:48
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: Christ's words and miracles show that he is God made man, God by nature who became man by nature.

### Greek text

Καὶ τῷ Ἰούδᾳ φησί, Φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως; ταῦτα, τά τε τούτοις ὅμοια, τά τε σημεῖα πάντα ἃ ἐποίησε, καὶ αἱ δυνάμεις δεικνῦσιν αὐτὸν Θεὸν εἶναι ἐνανθρωπήσαντα. τὰ συναμφότερα τοίνυν δείκνυται· ὅτι Θεὸς ἦν φύσει, καὶ γέγονεν ἄνθρωπος φύσει.

### English translation (Claude)

And to Judas he says, “Do you betray the Son of Man with a kiss?” These things and others like them, and all the signs that he did, and the mighty works, show that he is God made man. Both, then, are shown: that he was God by nature, and became man by nature.

### Scripture references

- Luke 22:48: quotation, high confidence

### Translation notes

- The quotation is Luke 22:48. The fragment is from the work cited as On the Advent of Our Savior; its last sentence overlaps with fragment 4. The two-natures language (“God by nature … man by nature”) is the fragment's own and is translated as written; the authenticity of such christological fragments has been questioned.

### Citation (SBL)

Peter of Alexandria, Frag. 3 (Routh 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-3).

## Fragment 4

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-4
- Source: PG 18:519
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: The last sentence of Peter's fragment on the coming of Christ: he was God by nature and became man by nature.

### Greek text

Τὸ συναμφότερον τοίνυν δείχνυται, ὅτι Θεὸς ἣν φύσει, καὶ γέγονεν ἄνθρωπος φύσει.

### English translation (Claude)

[From On the Sojourning (Advent) of Christ:] Both things, then, are shown together: that he was God by nature and became man by nature.

### Translation notes

- ANF 6 prints this sentence as fragment IV, On the Sojourning of Christ with Us; it repeats the end of fragment III.

### Citation (SBL)

Peter of Alexandria, Frag. 4 (PG 18:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-4).

## Fragment 5

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-5
- Source: PG 18:519
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From the work on the Passover: the Hebrews kept the fourteenth of the first month after the spring equinox until the fall of Jerusalem, and Christ, the true lamb, did not eat the Passover in the year of his death but was sacrificed on the day of preparation.

### Greek text

Ὅτι ἀπκιλαγῶς ἔταξαν οἱ Ἑδραῖοι τὴν ιδ' τοῦ ε μηγὸς τῆς σελήνης δως τῆς ἁλώσεως τῶν ὕμων. Ὡς... μέγα ἕλεος τοῦ Θεοῦ ἐν παν... εὐχα» ριστοῦμεν αὐτῷ, καὶ ὅτι τὸ πνεῦμα τῆς ἀληθείας χατ» ἐπευψεν ἡμῖν, ὀδηγήσας ἡμᾶς εἰς τὴν ἀλήθειαν πᾶσαν. Διὰ γὰρ τοῦτο καὶ ὁ νενομοθετημένος μὴν τῶν νέων ἀρχὴ μηνῶν, καὶ πρῶτος ἐν τοῖς μησὶ τοῦ ἕνιαὐτοῦ ἐγνωρίσθη ἡμῖν καὶ ὑπὸ τῶν παλαιῶν συγγοαφέων τῶν πρὸ τῆς ἁλώσεως τῆς ᾿ἱερουσαλὴμ, καὶ ὑπὸ τῶν νέων τῶν μετὰ τὴν ἅλωσιν ἐδείχθη ὁροθεεἰαν ἔχειν εἰλιχρινεστάτην, καὶ χαταφανεστάτην, διὰ τὸ μάλιστα ἔσθ᾽ ὅτε μὲν τὰ νέα ἕν τισι τόποις προλαμθάνειν, ἔσθ᾽ ὅτε δὲ ὑστερεῖν πὸ ποτὲ πρώϊμα, ποκἕὲ ὄψιμα γενέσθαι" ὡσπεροῦν καὶ χατ᾽ αὐτὴν τὴν ἀρχὴν τῇςς πρὸ τοῦ Πάσχα νομοθεσίας ἑγίνετο, χαθὼς γέγραπται" Ὁ δὲ πυρὸς καὶ ἡ ὄλυρα οὐχ ἐπιλήγη, ἔψιμα γὰρ ἦν. Οθεν χαλῶς νενομοθέτηται ἀπὸ τῆς ἐαρινῆς ἰσημερίας, εἰς ὁποίαν δ᾽ ἂν ἑδδομάδα ἐμπέσῃ ἣ τεσσαρεσχαιδεχαταία τοῦ πρώτου μηνὸς, ἐν αὐτῇ ἐπιτεδεῖν τὸ Πάσχα, μετὰ τοῦ καὶ ἐγχώμια πρεπω- Πρῶτος γὰρ, φησὶν, οὗτος μὴν ὑμῖν... καὶ ἀρχὴ μηγὼν ἐν τοῖς μησὶν τοῦ ἐγιαυτοῦ γέγραπται" ὅτε ὁ μὲν ἥλιος ἐν θέρει γενόμενος τὰ φῶτα πλείονα καὶ λαμπρότερα ἀποδίδωσιν" ἣ δὲ ἡμέρα ἐπεχτεινομένη, μένης " τὰ δὲ νέα σπέρματα ἐπανθήσαντα ρεται εἰς τὰς ἅλωνας συγχομιζόμενα. Οὐ μὴν ἀλλὰ καὶ πάντα τὰ ἀχρόδρυα βλαστάνει καὶ ἐπανθεῖ ἐπινντα! ἐν παραλλαγῇ διαφόρων καὶ ποιχίλων χαρ- “πῶν" ὡς καὶ σταφυλὴν ποτε εὑρίσχεσθαι χατ᾽ αὐτὸν τὸν χαιρὸν, χαθὼς καὶ ὁ νομοθέτης φησὶ, Καὶ αἱ ἡμέραι ἔαρος, πρόδρομοι σταφυ.ϊῆς, ἡνίχα ἀπἔστειλε τοὺς χατασχοπεύσοντας τὴν γῆν, ἤνεγχαν τὸν μέγαν βότρυν ἐν ἀναφορεῦσι, καὶ ἀπὸ τῶν ῥοῶν καὶ " ἀπὸ τῶν συχῶν. Τότε γὰρ, ὥς φασι, καὶ ὁ χτίστης χλὶ ὁ δημιουργὸς τῶν ἁπάντων θεὸς ἡμῶν αἰώνιος, κὰ πάντα συνεστήσατο, εἰς ἅπερ χατέλεξε" Βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ᾽ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ κατὰ γέγος ἐπὶ τῆς γῆς. Ἰζαὶ ἐπήνεγχεν, ὅτι, Καὶ ἐγένετο οὔτω, Καὶ μάλα χαλῶς καὶ δικαίως ἐξέφανε τὸν παρ᾽ Ἑθραίοις νομοθετηθέντα πρῶτον μῆνα " ὃν ἔγνωμεν “πεφυλαγμένον παρὰ Ἰουδαίοις μέχρι τῆς ἀλώσεως Ἱερουσαλὴμ, διὰ τὸ μάλιστα Ἑδραίοις οὕτω παραδεδωχέναι " μετὰ δὲ τὴν ἅλωσιν λεληρημένον κατά κινα καὶ ἐν τούτῳ πώρωσιν " ὄνπερ ἡμεῖς ἐνθέσμως καὶ εἰλιχρινῶς ἐπιτηροῦντες παρελάδομεν. Καὶ ἐν ρ τούτῳ χατὰ.... ῥητὸν, λέγων... διζομένην εἰς..΄. ὃν ἡμέραν τῆς ἁγίας ἑορτῆς ἡμῶν, ἤνπερ ἡ ἐχλογὴ ἐπέτυχεν " οἱ δὲ λοιποὶ ἑπωρώθησαν, χαθὼς εἶπεν ἡ Γραφῇ. Καὶ μεθ᾽ ἕτερα" 1. Καὶ ταῦτα γάρ φησι" Πάντα ποιήσουσιν εἷς ὑμᾶς" ὅτι οὐκ ἔγνωσαν τὸν πέμψαντά με. Εἰ δὲ κὸν πέμψαντα, καὶ τὸν πεμφθέντα ᾿γνόησαν, οὐχ ἔπτιν ἀμφιδάλλειν, ὅτι καὶ τῆς νομοθεσίας τοῦ Πάσχα τὴν ἀγνωσίαν ἔσχοσαν" ὡς μὴ μόνον τῆς χατ᾽ ἐχλο- Τὴν τοποθεσίας ἐχπεσεῖν, ἀλλὰ καὶ τῆς ἀρχῆς τῶν μηνῶν τοῦ πρώτου ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ, οὗ τὴν … τες μετὰ τὴν ἰσημερίαν ἔθυον τὸ Πάσχα, κατὰ τὴν θείαν παραγγελίαν " οἱ γὰρ νῦν πρὸ ἰσημερίας αὐτὸ ποιοῦσι, πάνυ ἀμελῶς καὶ χατεσφαλμένως, τὲς ὡσπεροῦν καὶ ἑπέτος ἐποίησαν, ὡς καὶ αὐτὸς συνομολογῶν ὁ ἑν τούτοις γραφείς. ΠΠ. Εἴτε οὖν σφαλλόμενοι Ἰουδαῖοι χατὰ τὸν σε» ληνιαχὸν δρόμον, ποτὲ μὲν Φαμενὼθ ἄγουσι τὸ ἑαυτῶν Πάσχα' εἴτε χατὰ τὸν ἐμδολισμὸν μῆνα χατὰ τριετίαν τῷ Φαρμουθὶ, οὐδὲν ὑμῖν διαφέρει. Πρόχειται γὰρ ἡμῖν ἕτερον ἣ τὴν ἀνάμνησιν τοῦ πάθους αὐτοῦ ποιεῖσθαι, καὶ χατὰ τοῦτον τὸν χαιρόν" ὡς οἱ ἀπ' ἀρχῆς αὐτόπται παραδεδώχασι, πρὶν Αἰγύπτιοι πιστεῦσαι. Οὐ γὰρ νῦν πρῶτον ἐπιτηροῦντες τὸν σεληνιαχὸν δρόμον ἄγουσιν αὐτὸ ἐξ ἀνάγχης ες’ μὲν τῷ Φαμενὼθ, ἅπαξ δὲ χατὰ τριετίαν τῷ Φαρμονθί " ἀπ᾽ ἀρχῆς γὰρ καὶ πρὸ τῆς Χριστοῦ παρουσίας πάντοτε οὕτω ποιήσαντες φαίνονται. Ὅθεν καὶ αἰτιώμενος αὑτοὺς ὁ Θεὸς διὰ τοῦ Προφήτου ἔλεγε" Καὶ εἴπον" ᾿Αεὶ πιιανῶγνται τῇ καρδίᾳ" ὡς ὥμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν χατάπαυσίν μου. ΙΥ. Ὅπερ, ὡς ὁρᾷς, καὶ ἐν τούτῳ φαίνῃ τά μεγάλα ψευδηγορῶν, οὐ μόνον χατὰ ἀνθρώπων, ἀλλὰ καὶ χατὰ τοῦ Θεοῦ. Πρῶτον μὲν, ἐπεὶ οὐδέπω εἰς τουτὸ ἐπλανῶντο Ἰουδαῖοι, ἡνίκα συνῆσαν αὐτοῖς οἱ ἀπ᾽ ἀρχῆς αὐτόπται καὶ ὑπηρέται, πολλῷ δὲ μᾶλλον οὐδὲ ἀπ᾽ ἀρχῆς πρὸ τῆς Χριστοῦ παρουσίας. Οὐδὲ γὰρ τὴν νομοθεσίαν τοῦ Πάσχα λέγει αὐτοὺς ὁ Θεὸς ἀεὶ πλᾶ… τὴν ἄλλην πᾶσαν παραχοὴν, καὶ διὰ τὰ πονηρὰ καὶ ἀειδῃ αὐτῶν ἔργα, ἅτε δὴ ὁρῶν αὐτοὺς ἐν εἰδωλολατρείαις καὶ πορνείαις ἀναστρεφομένους. Υ. Καὶ μετ᾽ ὀλίγα" Ὥστε καὶ ἐν τούτῳ πολὺ, καὶ πάνυ γε πολὺ, ἐπεὶ χαθύπνωσας, διέγεερον ἑαυτὸν τοῖς τοῦ Ἐκχλησιαστοῦ βουχέντροις, μεμνημένος μάλιστα τοῦ λέγοντος" ὀλίσθημα ἀπὸ ἐδάφους ἣ ἀπὸ γλώσσης. Καὶ γὰρ, ὡς πάλιν ὁρᾷς, ἐπὶ τοὺς χαθηγησαμένους αὐτῶν φθάνει τὸ ἐπενεχθὲν ὑ πὸ σοὺ ἔγχλημα " καὶ ἔστιν ὑφορᾶσθαι τὸν παραχολουθοῦντα μέγαν κίνδυνον. ἅτε δὴ ἀχουόντων ἡμῶν, ὅτι ὁ βάλλων λίθον εἰς ὕψος ἐπὶ χεφαλὴν αὑτοῦ βάλλει. Εὐχερὴς δὲ ἄλλον, καὶ πᾶς ὅστις τολμᾷ, ἐν τούτῳ καὶ Μωῦσῆ; τὸν τηλιχοῦτον θεράποντα τοῦ Θεοῦ, αἰπιᾶσθαε, ἣ τὸν διαδεξάμενον αὐτὸν Ἰησοῦν τὸν τοῦ Νανῆ, ἣ τοὺς χαθεξῆς τοὺς εὖ παρηχολουθηχότας αὐτῶν, καὶ ἄρξαντας " λέγω ἕτι τοὺς χριτὰς, καὶ τοὺς φαιῖνομένους βασιλέας, ἢ [δὲ] καὶ τοὺς πνευματοφόρους προφήτας" καὶ ἔτι τοὺς γενομένους ἐν αὑτοῖς ἀμέμπτους ἀρχιερέας οἴσει" καὶ μη" σιν ἑπόμενοι ἀλλοιοὺν γε, ἐν τῇ τοῦ Πάσχα εὐκαιριμωτάτῃ συνεφώνουν, ὡς ἐν ταῖς ἄλλαις αὑτῶν ἑορταῖς. μᾶλλον, καὶ εὐφημότερον ἐχρῆν χαταδραμεῖν, καὶ μὴ ῥυψοχινδύνως καὶ δυσφήμως γράφειν, ὅτι ἀπ᾽ ἀρχῆς καὶ ἀεὶ φαίνονται περὶ τὸ Πάσχα πλανώμενοι" ὅπερ οὐχ ἔχεις δεῖξαι, ὁπόσα χἂν θέλῃς δημηγορεῖν τοῖς γυνὶ χατὰ πολλὴν πλάνην, τῆς τε νομοθεσίας τοῦ Πάσχα καὶ τῶν ἄλλων ἐχπεπτωχόσι. Φαίνονται γὰρ οἱ πάλαι μετὰ ἐαρινὴν ἰσημερίαν αὐτὸ ποιοῦντες " ὅπερ δύνασαι γνῶναι ἐντυχὼν συγγράμμασιν ἀρκαίοις, οἷς μάλιστα ἀνεγράψαντο οἱ παρ᾽ Ἑδραίοις σοφοὶ. ΥΙ1. Ὅτι μὲν οὖν μέχρι τοῦ Κυριαχοῦ πάθους, ἀλλὰ καὶ ἐπὶ τῆς ὑστάτης ἁλώσεως ἱἱεροσολύμων, τῆς γενομέντς ἐπὶ Οὐεσπασιανοῦ βασιλέως Ῥωμαίων, ἀπλανῶς τάττων τὴν ιδ' τοῦ πρώτου μηνὸς τῆς σελήνης ὁ Ἰσραηλίτης λαὸς τὸ νομιχὸν ἑώρταζς Πάσχα, ἢ διὰ τούτων συντόμως ἀποδέδειχται. Τῶν ἱερῶν τοίνυν προφητῶν, καὶ πάντων, ὡς ἔφην, ὁμοῦ τῶν ὁσίως καὶ δικαίως ἐν τῷ νόμῳ Κυρίου πολιτευσαμένων σὺν παντὶ τῷ λαῷ τὸ τυπιχὸν καὶ σχιῶδες Πάσχα ἑορταζόντων, ὁ πάσης ἀοράτου καὶ ὁρατῆς χτίσεως δημιουργὸς καὶ δεσπότης, ὁ μονογενὴς Υἱὸς, καὶ Λόγος ὁ τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι συναΐδιος, καὶ ὁμοούσιος χατὰ τὴν θεότητα, ὁ Κύριος ἡμῶν, καὶ θεὸς Ἰησοῦς ὁ Χριστὸς, ἐπὶ συντελείᾳ τῶν αἰώνων χατὰ σάρχα τεχθεὶς ἐχ τῆς ἁγίας ἐνδόξου δεσποίνης ἡμῶν Θεοτόχου καὶ ᾿Αειπαρθένονυ, καὶ χατὰ ἀλήθειαν θεοτόχου Μαρίας, καὶ ἐπὶ τῆς γῆς ὀφθεὶς, καὶ τοῖς ὁμοουσίοις χατὰ τὴν ἀνθρωπότητα ἀνθρώποις ὡς ἄνθρωπὸς ἀληθῶς συναναστραφεὶς, καὶ αὐτὸς σὺν τῷ λαῷ ἐν τοῖς ἔτεσι τοῖς πρὸ τοῦ χηρύγματος, καὶ τοῖς ( ἐν τῷ χηρύγματι τὸ νομιχὸν καὶ σχιῶδες Πάσχα ἐπἐτέλεσεν, ἐσθίων τὸν τυπιχὸν ἀμνόν" Οὐχ ἦλθον γὰρ καταλῦσαι τὸν Νόμον ἣ τοὺς προφήἧτας, ἀλλὰ πληρῶσαι, αὐτὸς ἐν Εὐαγγελίοις εἴρηχεν ὁ Σωτήρ. Ἐπεὶ δὲ ἐχήρυξεν, οὐχ ἔφαγε τὸν ἀμνόν" ἀλλ᾽ αὐτὸς ἔπαθεν ὡς ἀληθινὸς ἀμνὸς ἐν τῇ τοῦ Πάσχα ἑορτῇ, χαθὼς διδάσχει ὁ θεολόγος καὶ εὐαγγελιστὴς Ἰωάννης ἐν τῷ χατ' αὐτὸν Εὐαγγελίῳ, λέγων οὕτως " Ἄγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον" ἣν δὲ πρωῖ, καὶ αὐτοὶ οὐκ εἰσῆϊθον εἰς τὸ πραι- Πάσχα. Καὶ μετ᾽ ὀλίγα: Ὁ οὗν Πιλάτος, ἀχούσας τοῦτον τὸν.16γον, ἤγαγεν ἔξω τὸν Ἰησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ βήματος εἰς τόπον … Παρασκενὴ τοῦ Πάσχα- ὥρα ἦν ὡσεὶ τρίτη, καθὼς τὰ ἀχριθῇ βιδλία περιέχει“, αὐτό τε τὸ ἰδιόχειρον τοῦ εὐαγγελιστοῦ, ὅπερ μέχρι τοῦ νῦν πεφύλαχται χάριτι θεοῦ ἐν τῇ Ἐφεσίων ἁγιωτάτῃ Ἐχχλησία, καὶ ὑπὸ τῶν πιστῶν ἐχεῖσε προσχυνεῖται. Καὶ πάλιν ὁ αὐτός φησιν εὐαγγελιστής " Οἱ οὖν Ἰουδαῖοι, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαδδάτῳ (ἐπεὶ Παρασκευὴ ἦν" ἦν γὰρ μεγάλη ἡ ἡμέρα ἐχείγη τοῦ σαδδάτου), ἠρώτησαν τὸν Πιλάτον ἵνα αὐτῇ οὖν τῇ ἡμέρᾳ, ἐν ἧ ἔμελλον οἱ Ἰουδαῖοι πρὸς … καὶ Σωτὴρ, Ἰησοῦς Χριστὸς, θῦμα γενόμενος τοῖς μέλλουσι μεταλήψεσθαι τῆς πίστεως τοῦ χατ᾽ αὐτὸν μυστηρίον, χατὰ τὸ γεγραμμένον τῷ μαχαρίῳ Παύλῳ’ Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός " καὶ οὐχ ὥς τινες ἀμαθείᾳ φερόμενοι διαδεθαιοῦνται, ὡς φαγὼν τὸ Πάσχα παρεδόθη " ὅπερ οὔτε παρὰ τῶν ἁγίων Εὐαγγελίων μεμαθήχαμεν, οὔτε τις τῶν μαχαρίων ὑμῖν ἀποστόλων παραδέδω» χεν. Ἐν ᾧ οὖν χαιρῷ ἔπαθεν ὑπὲρ ἡμῶν χατὰ σάρχα ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς ὁ Χριστὸς, τὸ χατὰ νόμον οὐχ ἔφαγε Πάσχα " ἀλλ᾽, ὡς ἔφην, αὐτὸς ὡς ἀληθὴς ἀμνὸς ἐτύθη ὑπὲρ ἡμῶν ἐν τῇ τοῦ σχιώδου; Πάσχα ἑορτῇ, ἐν ἡμέρᾳ παρασχευῇ τῇ ιδ τοῦ πρώτου μηνὸς τῆς σελήνης. Πέρας οὖν ἀπεΐληφε τὸ τυπικὸν Πάσχα, τοῦ ἀληθινοῦ Πάσχα παραγενομένου" Τὸ γὰρ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστὸς, ὡς πρόχειται, καὶ διδάσχει τὸ σχεῦος τῆς ἐχλογῆς ὁ ἀπόστολος Παῦλος. Ἦν δὲ Παρασχευὴ, ὥρα ἣν ὡσεὶ τρίτη, χαθὼς τὰ ἀχριθδῇὴ βιδλία περιέχει, αὐτό τε τὸ ἰδιόχειρον τοῦ εὐαγγελιστοῦ Ἰωάννου, ὅπερ μέχρι νῦν πεφύλαχται χάριτι τοῦ Θεοῦ ἐν τῇ Ἐφεσίον ἀγιωτάτῃ Ἐχκλησίᾳ, καὶ ὑπὸ τῶν πιστῶν ἐχεΐσς προσχυνεῖται.

### English translation (Claude)

[From the work on the Passover. Heading:] That the Hebrews unerringly fixed the fourteenth day of the first month of the moon until the capture of the [Jews].
… great is the mercy of God … we give thanks to him, and because he has sent down upon us the Spirit of truth, guiding us into all truth. For this reason also the month of new things, appointed by the law as the beginning of months and first among the months of the year, has been made known to us; and both by the ancient writers before the capture of Jerusalem and by the recent ones after the capture it has been shown to have a most pure and evident boundary, since the new crops sometimes come early in some places and sometimes late, being at one time early, at another late; as happened at the very beginning of the legislation on the Passover, as it is written: “But the wheat and the rye were not struck, for they were late.” Hence it was well laid down by law that from the spring equinox, in whatever week the fourteenth day of the first month falls, in that week the Passover is to be kept, together with fitting praises … “For this month,” he says, “is to you … the beginning of months among the months of the year,” it is written; when the sun, coming into summer, gives more and brighter light, and the day lengthening … , and the new seeds having flowered … are gathered into the threshing floors. Moreover, all the fruit trees sprout and blossom … with a variety of different and many-colored fruits, so that at that very season a grape is sometimes found, as the lawgiver too says: “And the days were days of spring, forerunners of the grape,” when he sent out those who were to spy out the land, and they brought the great cluster on poles, and some of the pomegranates and of the figs. For at that time, as they say, the creator and maker of all things, our eternal God, also established all things, which he enumerated: “Let the earth bring forth the herb of grass, sowing seed according to its kind and likeness, and the fruitful tree bearing fruit, whose seed is in it according to its kind on the earth.” And he added, “And it was so.” And very well and rightly he made known the first month legislated among the Hebrews, which we know was kept among the Jews until the capture of Jerusalem, because it had been handed down so above all to the Hebrews; but after the capture it was forgotten by some, and in this too there was a hardening; this month we have received, observing it lawfully and sincerely. And in this … according to … the saying, saying … the day of our holy feast, which the elect obtained, but the rest were hardened, as the Scripture said.
And after other things: 1. For he says this too: “All these things they will do to you, because they have not known him who sent me.” But if they did not know the one who sent, and were ignorant of the one who was sent, there is no doubt that they also had no knowledge of the law of the Passover, so that they fell away not only from the [right] choice of place but also from the beginning of the months, the first among the months of the year, of which … [For the ancients] sacrificed the Passover after the equinox, according to the divine command; but those who now do it before the equinox do it altogether carelessly and erroneously, as … indeed they did, as the one who wrote these things himself also agrees.
III. Whether, then, the Jews, erring in the course of the moon, sometimes keep their Passover in Phamenoth, or, by the intercalary month every third year, in Pharmuthi, it makes no difference to you. For nothing else is set before us than to keep the remembrance of his passion, and at this season, as those who were eyewitnesses from the beginning handed down, before the Egyptians believed. For it is not now for the first time that, observing the course of the moon, they keep it of necessity on the [sixteenth?] of Phamenoth and once every third year in Pharmuthi; for from the beginning, even before the coming of Christ, they appear always to have done so. Hence God also, accusing them through the prophet, said: “And I said, They always go astray in their heart; as I swore in my wrath, they shall not enter into my rest.”
IV. In this, as you see, you appear to be uttering great falsehoods, not only against men but also against God. First, because the Jews were not yet erring on this point while the eyewitnesses and ministers from the beginning were with them, and much less from the beginning, before the coming of Christ. For God does not say that they always went astray about the law of the Passover, … but about all their other disobedience, and because of their wicked and unseemly works, seeing them living in idolatries and fornications.
V. And after a little: So that in this too, very much indeed, since you have fallen asleep, rouse yourself with the goads of the Ecclesiastes, remembering above all him who says, “A slip on the pavement rather than from the tongue.” For indeed, as you see again, the charge you bring reaches to those who led them, and one may suspect the great danger that attends it, since we hear that “he who throws a stone on high throws it on his own head.” It is easy for another, and for anyone who dares, to accuse in this matter Moses, so great a servant of God, or Joshua son of Nun who succeeded him, or those after them who followed them well and ruled — I mean further the judges, and the illustrious kings, or [even] the Spirit-bearing prophets — and he will bring the charge also against those who were blameless high priests among them; and … following … , at least in the most fitting season of the Passover they agreed, as in their other feasts. It would have been better and more seemly to pass over this, and not to write rashly and slanderously that from the beginning and always they appear to have erred about the Passover; which you cannot show, however much you wish to harangue about those who now, in great error, have fallen away from the law of the Passover and from the others. For those of old appear to have kept it after the spring equinox, as you can learn by reading ancient writings, in which the wise men among the Hebrews above all recorded it.
VII. That, then, until the Lord's passion, and indeed until the last capture of Jerusalem, which took place under Vespasian, emperor of the Romans, the people of Israel unerringly fixed the fourteenth of the first month of the moon and kept the legal Passover, has been briefly demonstrated by these things. While, then, the holy prophets and all, as I said, who lived holily and righteously in the law of the Lord, together with all the people, were keeping the typical and shadowy Passover, the maker and master of all creation visible and invisible, the only-begotten Son and Word, co-eternal with the Father and the Holy Spirit and of the same essence according to the Godhead, our Lord and God Jesus the Christ, born in the consummation of the ages according to the flesh from our holy and glorious Lady, the Mother of God and ever-virgin, and truly Mother of God, Mary, and seen on earth, and having truly lived as a man among men, who are of the same essence with him according to his humanity, himself also with the people, in the years before his preaching and during his preaching, kept the legal and shadowy Passover, eating the typical lamb; for “I did not come to destroy the law or the prophets, but to fulfill,” the Savior himself has said in the Gospels. But after he had preached, he did not eat the lamb; but he himself suffered as the true lamb at the feast of the Passover, as John, the theologian and evangelist, teaches in his Gospel, saying thus: “They led Jesus from Caiaphas to the praetorium; and it was early, and they themselves did not enter the praetorium … Passover.” And after a little: “When Pilate heard this word, he brought Jesus out and sat on the judgment seat at a place called … ; it was the preparation of the Passover, about the third hour,” as the accurate books contain, and the very autograph of the evangelist, which by the grace of God has been preserved to this day in the most holy church of the Ephesians and is venerated there by the faithful. And again the same evangelist says: “The Jews, therefore, so that the bodies should not remain on the cross on the Sabbath (since it was the preparation, for that Sabbath day was a great one), asked Pilate that …” On that very day, then, on which the Jews were about to … , our Lord and Savior Jesus Christ became the sacrifice for those who were to partake of faith in his mystery, according to what was written by blessed Paul: “For our Passover, Christ, was sacrificed for us”; and not, as some, carried away by ignorance, confidently affirm, that he ate the Passover and then was betrayed; which we have neither learned from the holy Gospels, nor has any of the blessed apostles handed it down to you. At the time, then, when our Lord and God Jesus the Christ suffered for us according to the flesh, he did not eat the legal Passover; but, as I said, he himself, as the true lamb, was sacrificed for us at the feast of the shadowy Passover, on the day of preparation, the fourteenth of the first month of the moon. So the typical Passover came to an end when the true Passover had come: “For Christ our Passover was sacrificed for us,” as was said before, and as the chosen vessel, the apostle Paul, teaches. And it was the preparation, about the third hour, as the accurate books contain, and the very autograph of the evangelist John, which by the grace of God has been preserved until now in the most holy church of the Ephesians and is venerated there by the faithful.

### Scripture references

- John 16:13: allusion, high confidence
- Exod 12:2: quotation, high confidence
- Exod 9:32: quotation, high confidence
- Num 13:20: quotation, high confidence
- Num 13:23: allusion, high confidence
- Gen 1:11: quotation, high confidence
- Rom 11:7: allusion, high confidence
- John 16:3: quotation, high confidence
- John 15:21: allusion, medium confidence
- Ps 95:10–11 (94:10-Ps LXX): quotation, high confidence
- Heb 3:10–11: allusion, medium confidence
- Luke 1:2: allusion, medium confidence
- Matt 5:17: quotation, high confidence
- John 18:28: quotation, high confidence
- John 19:13–14: quotation, high confidence
- John 19:31: quotation, high confidence
- 1 Cor 5:7: quotation, high confidence
- Acts 9:15: allusion, high confidence

### Extrabiblical texts

- Sir 20:18 (Sirach): quotation, high confidence
- Sir 27:25 (Sirach): quotation, high confidence

### Translation notes

- Preserved in the Chronicon Paschale, which ascribes it to Peter of Alexandria; its ascription and its sharply developed Christology (“Mother of God,” “of the same essence”) have led many to doubt that it is his. Its roman numerals are Migne's section numbers (II and VI are lost in the scan). Lines lost or garbled in the scan are marked “…”; Migne's Latin and footnotes are removed by logged corrections.
- “The fourteenth day of the first month”: the scan has a garbled numeral for “first.” “Most pure and evident boundary” translates ὁροθεσίαν as read; the sense is the fixed limit of the month.
- The polemic against the Jews' reckoning of the Passover is translated as written.

### Citation (SBL)

Peter of Alexandria, Frag. 5 (PG 18:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-5).

## Fragment 6

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-6
- Source: PG 18:519
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: From the work That the soul does not pre-exist the body: man, outer and inner, was made at once on the day God said, “Let us make man,” not by joining a body to a pre-existing soul.

### Greek text

… μάρτυρος ἐκ τοῦ μὴ προῦπάρχειν τὴν γυχὴν, τοῦ σώματος. Τὰ περὶ τῆς θεότητος καὶ ἀνθρωπότητος τοῦ δευ-. πέρου ἐξ οὐῤανοῦ ἀνθρώπου, χατὰ τὸν μαχάριον ᾿Απόστολον ἐν πρώτοις παραθέμενοι, ἀναγχαΐον ἡγησάμεθα καὶ τὰ περὶ τοῦ πρώτου ἐχ γῆς χοϊχοῦ γεγεννημένου ἀνθρώπου παραθέσθαι, πρὸς τὰ δεῖξαι ἕνα καὶ τὸν αὐτὸν ἐν τῷ αὐτῷ χαιρῷ γενόμενον, χᾶν μεριχῶς ποτε ὁ ἔσω καὶ ὁ ἔξω ἄνθρωπος λέγηται" εἰ γὰρ, κατὰ τὸν σωτήριον Λόγον, ὁ ποιῆσας τὰ ἔξωθεν καὶ τὸ ἔσω αὐτὸς ἐποίησεν, ἀλλ᾽ οὖν γε ἐφ᾽ ἅπαξ καὶ ἐν τῷ αὐτῷ χαιρῷ, τουτέστιν ἐν αὐτῇ τῇ ἡμέρᾳ, ὅτε εἶπεν ὁ Θεός" Ποιήσωμεν ἄνθρωπον κατ᾽ εἰχόγα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν" ὡς ἐχ τούτου εὔδηλον εἶναι ὅτι οὐχ ἀπὸ συνόδου, ὡς προόνγεγένηται " εἰ γὰρ τὰ ἄλλα ζῶα χατὰ κέλευσιν ἔμφυχα ἐξήγαγεν ἡ γῆ, πολλῷ μᾶλλον ληφθεὶς ὑπὸ τοῦ τπρδίτηι Θεοῦ χοῦς ἀπὸ τῆς γῆς, δύναμιν ἔμψυχον ἔσχεν κατὰ

### English translation (Claude)

[From the work That the soul does not pre-exist the body. Heading:] … of the martyr, from [the work] That the soul does not pre-exist the body.
Having first set out what concerns the Godhead and the humanity of the second man from heaven, according to the blessed apostle, we have thought it necessary also to set out what concerns the first man, born from the earth and earthy, in order to show that he was one and the same, made at the same time, even if the inner and the outer man are sometimes spoken of separately. For if, according to the saving Word, he who made the outside also made the inside, then he made them at once and at the same time, that is, on the very day on which God said, “Let us make man according to our image and according to likeness”; so that from this it is quite clear that [man] did not come into being by a joining together, as if [the soul] pre-existed … For if the earth brought forth the other living creatures with souls at [God's] command, much more did the dust taken from the earth by God receive a living power according to …

### Scripture references

- 1 Cor 15:47: allusion, high confidence
- Luke 11:40: allusion, high confidence
- Gen 1:26: quotation, high confidence
- Gen 1:24: allusion, medium confidence
- Gen 2:7: allusion, medium confidence

### Translation notes

- Migne's footnote references in the heading are removed and the lost words marked “…”. The piece is cut off mid-sentence in the scan.

### Citation (SBL)

Peter of Alexandria, Frag. 6 (PG 18:519; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-6).

## Fragment 7

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-7
- Source: PG 18
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: A penitent laments that he forgot that God sees the mind, sinned while presuming on God's mercy, and despised forgiveness because punishment did not come at once.

### Greek text

Τάλας ἐγὼ οὐδὲ ἐμνήσθην ὅτι ὁ Θεὸς νοῦν ἐπιτηρεῖ καὶ ψυχῆς ἀχούει φωνήν" συνέγνων εἰς ἁμαρτίαν, πρὸς ἐμαυτὸν λέγων" « Ἐλεήμων ἐστὶν ὁ Θεὸς καὶ ἀνἐξεταί μου" ν» καὶ μὴ πληγεὶς παραχρῆμα, οὐχ μῆν, ἀλλὰ μᾶλλον χατεφρόνησα συγγνώμης, καὶ …

### English translation (Claude)

Wretched am I! I did not even remember that God watches over the mind and hears the voice of the soul. I consented to sin, saying to myself, “God is merciful and will bear with me”; and, not being struck at once, I did not [cease] …, but rather despised pardon, and …

### Scripture references

- Rom 2:4: echo, low confidence
- Eccl 8:11: echo, low confidence

### Translation notes

- Headed by Migne as from Peter's Didaskalia (Teaching); it breaks off mid-sentence. Migne's Latin is removed. “Will bear with me” reads ἀν[έ]ξεταί μου, split in the scan.

### Citation (SBL)

Peter of Alexandria, Frag. 7 (PG 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-7).

## Fragment 8

- URL: https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-8
- Source: PG 18
- Translation: Claude (claude-opus-5-5), 2026-09-27

Summary: A later writer quotes Peter's comment on the Lord's words to Judas: Christ's signs show him to be God made man, God by nature and man by nature.

### Greek text

Καὶ ἐν τῷ κατὰ Ματθαῖον ὁ Κύριος λέγει πρὸς τὸν … χιεπίσχοπος ᾿Αλεξανδρείας ἐξηγούμενος λέγει ταῦτα καὶ τὰ τούτοις ὅμοια" ε Τά τε σημεῖα πάντα ὅσα ἐποίησεν, καὶ αἱ δυνάμεις, δείχνυσιν αὐτὸν Θεὸν σαντα᾽ τὰ συναμφότερα τοίνυν δείχνυται, ὅτι Θεὸς ἦν …

### English translation (Claude)

[Fragment on Matthew:] And in the Gospel according to Matthew the Lord says to the one … [Peter, ar]chbishop of Alexandria, explaining it, says this and things like it: “All the signs that he did, and the mighty works, show him to be God [made man]. Both things together, then, are shown: that he was God …”

### Scripture references

- Luke 22:48: allusion, medium confidence
- Matt 26:49: allusion, medium confidence

### Translation notes

- The Lord's words to Judas are Luke 22:48; the betrayal is in Matt 26:49. The last words repeat the end of fragment 4. Words lost in the scan are marked “…” or supplied in brackets. Migne's Latin, notes, and the material after the quotation (notes on Alexander of Alexandria from Socrates and Sozomen) are removed by logged corrections.

### Citation (SBL)

Peter of Alexandria, Frag. 8 (PG 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/peter-alexandria-fragmenta/2/#p-8).