{"slug":"stoa0040.stoa001a.opp-lat1","id":"latin:ogl-csel:stoa0040.stoa001a.opp-lat1","title":"Adnotationes in Iob","title_source":"Adnotationes in Iob","author":"Augustine","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:50:22Z","cost_usd":0.064141},"source":{"registry_id":"latin:ogl-csel:stoa0040.stoa001a.opp-lat1","work_id":"stoa0040.stoa001a.opp-lat1","edition":"ogl-csel","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0040/stoa001a/stoa0040.stoa001a.opp-lat1.xml"},"stats":{"passages":134,"english_words":38727,"coptic_letters":0,"source_letters":143464,"commentary_units":780,"commentary_kinds":8,"derived_notes":7,"ambiguities":226,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"stoa0040.stoa001a.opp-lat1","abstract":"Augustine's Adnotationes in Iob is a concise, early work of exegesis on the Book of Job, composed in Latin around the early 390s CE, shortly after his ordination as a priest in Hippo. Unlike a continuous commentary, it offers terse annotations, often focusing on moral and allegorical interpretations, such as linking the daily feast to charity. The text survives in a single manuscript tradition with significant lacunae and scribal errors, and its influence on later medieval exegesis was limited, though it was used by Bede. The CSEL edition remains the standard reference, though it lacks a full critical apparatus.","historical_context":"The Adnotationes in Iob was likely composed in Hippo Regius (modern Annaba, Algeria) in the early 390s, shortly after Augustine's ordination as a priest in 391 CE. The work reflects Augustine's early exegetical method, which combined grammatical analysis with Neoplatonic allegory, as seen in his interpretation of angels as symbols of the soul's affection for truth. The text survives in a single manuscript tradition, with significant lacunae and scribal errors that obscure the original wording. It was not widely cited in medieval exegesis, though it was used by Bede. The CSEL edition, based on the Vienna Corpus Scriptorum Ecclesiasticorum Latinorum, remains the standard reference, though it lacks a full critical apparatus and does not systematically record variant readings.","significance":"The Adnotationes in Iob provides early evidence of Augustine's exegetical approach, blending grammatical analysis with Neoplatonic allegory. It offers insight into his hermeneutical method before his major works, such as De Genesi ad litteram. Though not widely influential, it was used by Bede and remains a key text for understanding the development of Latin patristic exegesis of the Wisdom literature.","timeline":[{"date":"c. 391 CE","event":"Augustine ordained as priest in Hippo."},{"date":"early 390s","event":"Composition of Adnotationes in Iob."},{"date":"5th–6th c.","event":"Manuscript transmission with lacunae and scribal errors."},{"date":"8th c.","event":"Bede uses the work in his own exegesis."},{"date":"19th–20th c.","event":"CSEL edition published, becoming the standard reference."}],"relations":[{"work":"De Genesi ad litteram","relation":"Augustine's later work provides fuller exegetical context for the terse annotations in Adnotationes in Iob.","key":"","label":null,"url":null},{"work":"Moralia in Iob","relation":"Gregory the Great's later commentary on Job, which became more influential in medieval exegesis.","key":"","label":null,"url":null},{"work":"Expositio in Iob","relation":"Bede's commentary on Job, which used Augustine's Adnotationes.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; it is placed in the early 390s based on Augustine's ordination and stylistic analysis.","The text survives in a single manuscript tradition with significant lacunae and scribal errors, obscuring the original wording.","The CSEL edition lacks a full critical apparatus and does not systematically record variant readings from other manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0004,"generated":"2026-11-15T06:50:21Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0040/stoa001a/stoa0040.stoa001a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa001a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":134,"translated":134,"commentary_passages":134,"commentary_units":780,"english_words":38727,"source_letters":143464,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Augustine's Adnotationes in Iob is dated to the early 390s, likely composed shortly after his ordination as priest in Hippo (391).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single manuscript tradition, with significant lacunae and scribal errors that obscure Augustine's original wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This work was not widely cited in medieval exegesis; its influence is limited, though it was used by later commentators like Bede.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The CSEL edition (ogl-csel) does not include a full critical apparatus; variant readings from other manuscripts are not systematically recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition is based on the Vienna Corpus Scriptorum Ecclesiasticorum Latinorum (CSEL), which remains the standard reference for Augustine's minor exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Augustine's annotations are often terse and allusive; the reader should consult his other works (e.g., De Genesi ad litteram) for fuller exegetical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 134 narrative."},{"kind":"caution","severity":"caution","text":"4 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:14; Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":134},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"II. ADNOTATIONVM 1N IOB LIBER VNVS.\n\nEt opera magna erant ei super terram: quia operabatur de ipsis operibus. faciebant conuiuium cotidie: donec eorum numerus inpleretur; signum est caritatis. et offerebat pro eis uictimas secundum numerum eorum: intellegendum alias esse peculiares confessiones quasi singulas uictimas, aliud nero sacrificium pro omnium et pro omnibus peccatis, quod significat dominum. ne forte peccauerint filii mei et maledixerint deo in cordibus suis. bene additum: ne forte, quia in corde eos maledixisse suspicabatur. et ecce uenerunt angeli dei, ut starent coram deo: adfectio animae ad ueritatem non potuit aliter narrari, nisi temporaliter et localiter quodam modo diceretur. et uenit equidem diabolus cum eis: utrum quia non potuit nisi per eos audire dictum est: cum eis? et dixit dominus diabolo: unde ades? collatio praeteritae actionis cum eo unde permittitur aliquid deinceps agere responsio ad interrogationem est; ipsa uero interrogatio uis diuina, in qua non permittitur agere quod libet — in cogitationibus enim inpii interrogatio erit — ad manifestandum eum nobis. sed mitte manum tuam et tange omnia quae habet: da potestatem. nisi in faciem tuam benedixerit tibi: pendens locutio, id est: si non tibi in faciem benedicit tactis rebus suis, quasi subaudiretur: quid iubes? et discessit diabolus a facie domini: a consultatione ad actionem.","english":"II. ADNOTATIONES IN IOB, ONE BOOK.\n\nAnd great works were his upon the earth: because he was working from those works themselves. They held a feast daily: until their number was filled; it is a sign of charity. And he offered sacrifices for them according to their number: it is to be understood that there are other, particular confessions, as it were individual sacrifices, but another sacrifice for all and for all sins, which signifies the Lord. Lest my children have sinned and cursed God in their hearts. Well added: \"lest,\" because he suspected that they had cursed in their heart. And behold, the angels of God came, to stand before God: the affection of the soul toward truth could not be narrated otherwise, except that it be said in a temporal and local manner, so to speak. And the devil came along with them: whether it is said \"with them\" because he could not hear except through them? And the Lord said to the devil: \"Whence are you?\" A comparison of past action with that from which he is permitted to do something thereafter is a response to the question; the question itself is the divine power, in which he is not permitted to do as he pleases — for in the thoughts of the impious there will be a question — to reveal him to us. But put forth your hand and touch all that he has: give power. Unless he blesses you to your face: a hanging expression, that is: if he does not bless you to your face when his things are touched, as if it were understood: what do you command? And the devil departed from the face of the Lord: from consultation to action.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"II. ADNOTATIONVM 1N IOB LIBER VNVS.","severity":"info","text":"The title 'Adnotationum in Iob liber unus' marks the work as a single book of annotations on Job, distinct from a continuous commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"signum est caritatis","severity":"info","text":"Augustine interprets the daily feast as a 'sign of charity', linking the narrative to a moral or allegorical reading of communal love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ne forte peccauerint filii mei et maledixerint deo in cordibus suis","severity":"info","text":"This phrase echoes Job 1:5, where Job fears his children may have sinned; Augustine notes the addition of 'ne forte' to indicate suspicion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"angeli dei","severity":"info","text":"Augustine explains that the angels' coming 'to stand before God' is a temporal and local narrative device for the soul's affection toward truth, reflecting his Neoplatonic framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pendens locutio","severity":"info","text":"Augustine labels 'nisi in faciem tuam benedixerit tibi' a 'hanging expression' (pendens locutio), a grammatical term for an incomplete or suspended construction requiring implied completion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"collatio praeteritae actionis","severity":"info","text":"Augustine's analysis of the devil's response as a 'comparison of past action' reflects his hermeneutical method of reading dialogue as divine revelation of inner thoughts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Adnotationum' may be a variant spelling of 'Adnotationes'; the text's structure as annotations is clear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"et uenerunt hostes et ceperunt eos. secundum illud: qui nunc operatur in filiis diffidentiae, etiam istos excitauit. notandum autem quomodo in hominibus habuerit potestatem et in elementis, sed tamen datam a deo. nudus exii de utero matris meae: notandum quam consolatoria loquatur, quamuis secundum consuetudinem luctum fecerit.\n\nEcce trado illum tibi: tantum animam eius custodi: ne uitam eripere posse praesumeret. et tulit sibi testam, ut raderet saniem: per passionem domini significat radi peccata confitentium.\n\nEt nox in qua dixerunt: conceptus est homo: aliquae superiores potestates, quae hoc scire potuerunt. nox illa sint tenebrae: ne patiatur iam quae passus est, hoc est sint tenebrae, id est: sit obliuioni. neque requirat eam dominus desuper: non reparetur per inmortalitatem, id est: pereat mortalitas. nec ueniat in eam lumen: lumen memoriae. sed excipiant illam tenebrae et umbra mortis: uita ista quae umbra est futurae poenae, ut sit sensus: iustus qui lumen est non eam uideat, sed tenebrae, hoc est: peccatores et carnales tribulationes de uita ista. et conturbent eam quasi amaritudines diei: praecepta bonae uitae uel dies iudicii, quibus perturbantur carnales. e t no em illam accipiant tenebrae perpetuae. non sit in diebus anni: iustis spiritalibus qui sole fruuntur et maiores sunt. sed nox illa sit dolor: quia dolorem facit diligentibus se.","english":"And the enemies came and captured them. According to that: he who now works in the sons of distrust also roused those. But note how he had power over men and over the elements, yet it was given by God. Naked I came out of my mother’s womb: note how consolingly he speaks, although he made lamentation according to custom.\n\nBehold, I hand him over to you: only guard his soul: lest he presume that he could take away his life. And he took a potsherd to scrape off the pus: through the passion of the Lord it signifies that the sins of those confessing are scraped away.\n\nAnd the night in which they said: a man was conceived: some higher powers, which were able to know this. Let that night be darkness: so that it no longer suffers what it suffered, that is, let it be darkness, i.e., let it be consigned to oblivion. And let the Lord not seek it from above: let it not be restored through immortality, i.e., let mortality perish. And let no light come into it: the light of memory. But let darkness and the shadow of death receive it: this life which is a shadow of future punishment, so that the sense is: the just man who is light does not see it, but darkness, i.e., sinners and carnal tribulations from this life, receive it. And let them disturb it like the bitternesses of the day: the precepts of the good life or the day of judgment, by which the carnal are disturbed. And let perpetual darkness receive that night. Let it not be in the days of the year: among the spiritual just who enjoy the sun and are greater. But let that night be pain: because it causes pain to those who love it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et uenerunt hostes et ceperunt eos","severity":"info","text":"The phrase likely echoes Job 1:15, where the Sabeans capture Job's livestock, though the Latin here generalizes to 'enemies' and 'them'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"filiis diffidentiae","severity":"info","text":"'Sons of distrust' is a rare phrase; diffidentia may denote lack of faith or despair, possibly alluding to those who doubt God's providence, a theme in Augustine's pastoral works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"testam ... raderet saniem","severity":"info","text":"The image of scraping pus with a potsherd reflects ancient medical practice; Augustine interprets it allegorically as Christ's passion scraping away sins of penitents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nox in qua dixerunt: conceptus est homo","severity":"info","text":"This passage shifts to a dense allegorical gloss on a night of conception, likely from Job 3:3-5, where Job curses the night of his birth; Augustine reworks it as a moral and eschatological symbol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non sit in diebus anni","severity":"info","text":"Augustine's interpretation of 'days of the year' as spiritual just who enjoy the sun reflects his exegetical method of reading temporal terms as spiritual hierarchies, common in his later works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et no em illam accipiant tenebrae perpetuae","severity":"caution","text":"The Latin 'et no em' is likely a scribal error for 'et nox eam'; the text is corrupt here, and the sense requires emendation to 'et nox eam accipiant tenebrae perpetuae'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'higher powers' (superiores potestates) in the night of conception is unclear; they may be angels or cosmic forces.","The phrase 'filiis diffidentiae' is ambiguous: it could mean 'sons of distrust' or 'sons of faithlessness', with theological implications for Augustine's view of grace."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"neque numeretur in diebus mensium: iusti in ecclesia propter lunam tamquam minorem, ad quos dicitur: et ego, fratres, non potui uobis loqui quasi spiritalibus, ut ipse Paulus sit de diebus anni. sed maledicat illam maledicens diei illi: dominus, qui maledicet amantes carnalia. tenebrescant sidera noctis illius: eminentes in peccatis. permaneat et in lucem non ueniat: quia non conuertentur, dicit per prophetiam. quia non conclusit portas uentris matris meae: ciuitatem terrenam, quam significat Babylon; concluderentur enim portae, si non laudaretur peccator in desideriis animae suae. quare enim in uentre non obii? antequam eminerem tibi per aliquam actionem; conceptus enim ad spem pertinet. ex utero exii et non protinus perii? huius ergo figura intellegenda est in his uerbis, qui in talibus concupiscentiis fuerat inueteratus. et ut quid constiterunt mihi genua? ut ibi confirmarer. quare ubera s u xi? doctrinae nutrientes ad nequitiam. nunc uti-que dormiens quiescerem: moriendo huic mundo. cum regibus honoratis terrae: in ecclesia. qui gloriabantur in gladiis. unde est: et gladium spiritus, quod est uerbum dei. aut cum principibus, quibus multum fuit aurum: sapientia. qui compleuerunt domos suas argento: eloquio domini. aut tamquam abortiuum prolapsum de uulua matris: ut numquam emineret. aut tamquam infantes qui non uiderunt lucem: ad nobilitatem aliquam non peruenerunt.","english":"nor be counted among the days of the months: the righteous in the church, on account of the moon as the lesser, to whom it is said: \"And I, brothers, was not able to speak to you as to spiritual men,\" so that Paul himself is among the days of the year. But let him curse that day, the one who curses it: the Lord, who will curse those who love carnal things. Let the stars of that night grow dark: those eminent in sins. Let it remain and not come into the light: because they will not be converted, he says through prophecy. Because he did not close the gates of my mother's womb: the earthly city, which Babylon signifies; for the gates would be closed if the sinner were not praised in the desires of his soul. For why did I not die in the womb? before I became eminent to you through some action; for conception pertains to hope. I came out of the womb and did not immediately perish? Therefore, the figure of one who had grown old in such lusts is to be understood in these words. And why did my knees hold me up? so that I might be confirmed there. Why did I suckle breasts? nourishing teachings leading to wickedness. Now indeed I would rest sleeping: by dying to this world. With the honored kings of the earth: in the church. Who gloried in swords. Whence: \"and the sword of the spirit,\" which is the word of God. Or with princes, to whom much gold belonged: wisdom. Who filled their houses with silver: with the Lord's eloquence. Or like a miscarriage slipped from the mother's womb: so that it would never become eminent. Or like infants who have not seen the light: they did not attain to any nobility.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"neque numeretur in diebus mensium","severity":"info","text":"The passage is a continuous allegorical gloss on Job 3, where each clause of the biblical text is interpreted as a figure for spiritual or ecclesial realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et ego, fratres, non potui uobis loqui quasi spiritalibus","severity":"info","text":"This is a paraphrase of 1 Corinthians 3:1, where Paul distinguishes between spiritual and fleshly hearers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et gladium spiritus, quod est uerbum dei","severity":"info","text":"The phrase 'gladium spiritus' echoes Ephesians 6:17 (the sword of the Spirit) and Revelation 1:16, but the gloss identifies it as the word of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Babylon","severity":"info","text":"Babylon here symbolizes the earthly city, a standard Augustinian typology contrasting with the heavenly Jerusalem (cf. City of God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"abortiuum prolapsum de uulua matris","severity":"info","text":"The term 'abortiuum' (miscarriage) is used figuratively for one who never becomes eminent in sin or in the world, a rare but vivid image in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per prophetiam","severity":"info","text":"The phrase 'dicit per prophetiam' indicates that Augustine reads the passage as a prophetic utterance, not merely a historical lament, aligning with his hermeneutical principle of prophetic typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous allegorical commentary; the exact biblical lemma being glossed is not always clear, but the structure follows Job 3 sequentially."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ibi inpii deposuerunt furorem suum: in morte ab hoc mundo. ibi requieuerunt fatigati corpore: aut fatigati corpore, non animo, aut finem corporalium consecuti. non audierunt uocem exactoris: iudex tradet te exactori inde est; hoc est: donata illis esse peccata; de inpiis quippe dicebat. pusillus et magnus ibi est: de uno dictum puto bene intellegi secundum illud, quod qui se humiliat, exaltabitur. et seruus non metuens dominum suum; siue secundum illud: uis non timere potestatem? bonum fac, siue secundum illud: consummata dilectio foras mittit timorem. ut quid enim datur eis qui in amaritudine sunt lux? peccatorum honor. et uita animabus quae sunt in doloribus? in dolorum materia, hoc est: in peccatis. quae desiderant mortem et non contingit illis: adeptionem fructus peccati. mors uiro requies, cuius uita abscondita est: uel quia coram deo uel quia paucis nota. de ea uero iam morte accipiendum, per quam morimur mundo; in illa enim non est requies. conclusit enim deus aduersus eum: non eum dando in desideria cordis sui. ante escas quippe meas gemitus adest: ante gaudium ciborum dei tribulationes praecedere. et fleo coartatus timore: uidens quia euitare non possum quae timui. timor enim quem uerebar uenit mihi: aduersa quae de misericordia dei ad correptionem fiunt. neque in pace neque in silentio neque in requie: falsa enim fuerunt, propter quae timebat.","english":"There the impious have laid aside their fury: in death from this world. There the weary in body have rested: either weary in body, not in spirit, or having attained the end of bodily things. They have not heard the voice of the tax collector: the judge will hand you over to the tax collector, from there it comes; that is: that their sins have been forgiven; for he was speaking of the impious. The small and the great are there: I think this is well understood as said of one, according to that saying, that he who humbles himself will be exalted. And the servant not fearing his master; either according to that: do you wish not to fear authority? do good, or according to that: perfected love casts out fear. For why is light given to those who are in bitterness? the honor of sinners. And life to souls which are in sorrows? in the matter of sorrows, that is: in sins. Who desire death and it does not befall them: the attainment of the fruit of sin. Death is rest for a man whose life is hidden: either because it is hidden before God or because it is known to few. But concerning this, it must be understood of that death by which we die to the world; for in that death there is no rest. For God has shut him out: not giving him over to the desires of his heart. For before my foods, groaning is present: before the joy of the foods of God, tribulations precede. And I weep, constrained by fear: seeing that I cannot avoid what I have feared. For the fear which I dreaded has come to me: adversities which happen from the mercy of God for correction. Neither in peace, nor in silence, nor in rest: for those things were false, on account of which he was afraid.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"exactor","severity":"info","text":"The Latin exactor (tax collector) is a metaphor for the devil or for divine judgment; Augustine glosses it with a legal image: 'the judge will hand you over to the tax collector.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui se humiliat, exaltabitur","severity":"info","text":"Augustine alludes to a biblical proverb (cf. Matt 23:12; Luke 14:11; 18:14) that humility leads to exaltation, applying it to the 'small and great' being together in death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"consummata dilectio foras mittit timorem","severity":"info","text":"This echoes 1 John 4:18 ('perfect love casts out fear'), which Augustine adapts to explain the servant's fearlessness toward his master.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mors uiro requies","severity":"info","text":"Augustine distinguishes two deaths: physical death (no rest) and death to the world (spiritual renunciation, which brings rest). This reflects his exegetical tradition of reading 'death' tropologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ibi ... ibi ... ibi","severity":"info","text":"The passage is structured by anaphoric 'ibi' (there), marking a series of contrasts between the impious in death and the righteous who have died to the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ante escas quippe meas gemitus adest","severity":"caution","text":"The shift from third-person ('the impious') to first-person ('my foods') is abrupt; Augustine may be quoting a psalm or a liturgical text, but the source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tax collector' (exactor) is ambiguous: it could be a demonic figure or a divine agent of judgment.","The phrase 'mors uiro requies' is ambiguous between physical death and spiritual death to the world; Augustine explicitly opts for the latter.","The sudden first-person voice ('my foods', 'I weep') may indicate a shift to a quoted source (e.g., a psalm) or to Augustine's own voice."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"uenit enim mihi ira: uindicta, secundum quam iustus uix saluus fit.\n\nVerba Eliphaz. pondus autem uerborum tuorum quis sustinebit? hic ergo dicit se cogi ad loquendum, quia non sustinet dicta eius. nonne timor tuus stultus est? paratus enim ad haec esse debueras, si aliis ueraciter suadebas. nec talia bene timuisti, cum diceres: timor enim quem uerebar uenit mihi. et spes tua et simplicitas uitae tuae: quasi stultitia, qua ista bona putantur. fremitus leonis et uox leaenae: ipse diabolus et superbiae ciuitas, quae saepe etiam bestiae more a prophetis ponitur. et gaudium draconum extinctum est: superborum et insidiosorum. myrmicoleon perit eo quod non haberet escam: quia in nouissimo non erunt, quos inducens comedat; separabuntur enim pii ab inpiis. hic autem errat, quod ea quae de diabolo audierat prophetata de Iob intellegebat. myrmicoleon uero accipiendus est uel quia utrumque in eo est, cum et rapit et occulte persequitur frumenta, quae sublato oculo facit non germinare, uel quia auaris et in terra thesaurizantibus dominatur, uel quia iustos persequitur quasi formicas praeparantes sibi escas aestate ad hiemem, quibus non pascetur, cum boni ab inpiis fuerint separati. et catuli leonum diuisi sunt ab inuicem: conspiratio principum ciuitatis illius dissipata est, qui nati sunt de illa societatis ciuitate et diabolo uel quia se inuicem uastauerunt.","english":"For wrath has come to me: vengeance, according to which the just man scarcely escapes safe.\n\nThe words of Eliphaz. But the weight of your words—who will bear it? Here, then, he says he is compelled to speak, because he cannot bear his statements. Is not your fear foolish? For you ought to have been prepared for these things, if you were truly urging others. Nor did you fear such things rightly, when you said: \"For the fear which I dreaded has come to me.\" And your hope and the simplicity of your life: as though it were folly, by which these things are thought good. The roaring of a lion and the voice of a lioness: the devil himself and the city of pride, which is often set forth even in the manner of beasts by the prophets. And the joy of dragons is extinguished: of the proud and the treacherous. The ant-lion perishes because it had no food: because in the end there will not be those whom it might lead in and devour; for the pious will be separated from the impious. But here he errs, in that he understood about Job those things which he had heard prophesied concerning the devil. The ant-lion, however, is to be understood either because both aspects are in it, since it both seizes and secretly pursues the grains, which, with the eye removed, it causes not to sprout; or because it rules over the avaricious and those hoarding treasures in the earth; or because it persecutes the just, like ants preparing food for themselves in summer for winter, with which it will not be fed, when the good have been separated from the impious. And the lion cubs are divided from one another: the conspiracy of the princes of that city is broken up, who were born from that city of society and from the devil, or because they laid waste to one another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"myrmicoleon","severity":"info","text":"The Greek loanword μυρμηκολέων (ant-lion) is a mythical or real creature; Augustine here allegorizes it as the devil or the avaricious, drawing on natural-historical lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fremitus leonis et uox leaenae","severity":"info","text":"Augustine interprets the lion and lioness as the devil and the 'city of pride,' a likely reference to the earthly city or the community of the impious, echoing his later City of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Verba Eliphaz","severity":"info","text":"Augustine notes that the preceding speech belongs to Eliphaz, one of Job's friends, and that Eliphaz mistakenly applies prophecies about the devil to Job himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hic autem errat","severity":"info","text":"Augustine explicitly marks Eliphaz's error in interpreting eschatological material as referring to Job, distinguishing the literal sense from the allegorical reading of the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"catuli leonum","severity":"info","text":"The 'lion cubs' are interpreted as the princes of the city of pride, born from the devil and that society, whose conspiracy is broken up by mutual destruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'city of pride' is not specified; it may refer to Babylon or the earthly city in general.","The phrase 'myrmicoleon' has multiple allegorical interpretations, and Augustine does not settle on one."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"inde est: exsurget gens contra gentem. nihil horum tibi accidisset: uel illa damna et orbitas et plaga uulneris; uel te non penetraret dolor animi, quia et te consolareris, si aliis ex corde dixisses: numquid non capit auris mea magnifica ab eo? quia ista quae dicit ex reuelatione se dicit dicere. et spiritus in faciem mihi occurrit: quasi flatum sensisse uult intellegi; nam negat in consequentibus fuisse figuram. reminiscendum ita etiam spiritum in apostolos descendisse. quid enim? numquid homo coram domino mundus erit? aut haec audisse se dicit aut dicit ideo se horruisse, quia nemo mundus coram domino. aut ideo sic uidisse, quia nemo coram deo ita mundus est. ut deum sicut est uideat. modo mundum secundum perfectionem accipiendum, ut quod superius negat mundum hominem perire, secundum quendam modum intellegamus. si contra seruos suos non credit. quod euenit cum diceret Elias: domine, prophetas tuos occiderunt, et dicit illi: reliqui mihi septem milia uirorum. non enim inde septem milia uirorum iam munda erant. nam angeli dicti sunt et prophetae. et aduersus angelos suos prauum quid reperit: uel quod aduersus eos dicitur uel quod ipsi dicunt. hoc tamen potest etiam de ueris angelis accipi. habitantes autem domos luteas: quorum conuersatio non est in caelis. percussit illos tamquam tinea.","english":"Hence: a people will rise against a people. None of this would have happened to you—neither those losses, bereavements, and the blow of a wound, nor would the pain of your mind have pierced you, because you would have consoled yourself, if you had said from the heart to others: Does my ear not grasp the magnificent from him? For he says that he speaks these things as if from revelation. And a spirit came before my face: he wants it understood that he sensed something like a breath; for he denies in what follows that there was a figure. It should be recalled that the Spirit also descended upon the apostles in this way. For what? Will a man be clean before the Lord? He either says he heard this, or says that he shuddered for this reason, because no one is clean before the Lord. Or that he saw thus because no one is so clean before God as to see God as he is. Now \"clean\" must be taken according to perfection, so that we understand in a certain sense that which earlier denies that an unclean man perishes. If he does not believe against his servants. This happened when Elijah said: \"Lord, your prophets have been killed,\" and the Lord said to him: \"I have left for myself seven thousand men.\" For those seven thousand men were not yet clean. For they were called angels and prophets. And what crookedness does he find against his angels?—either what is said against them or what they themselves say. This, however, can also be understood of true angels. But those who inhabit houses of clay: those whose way of life is not in the heavens. He struck them as a moth does.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritus in faciem mihi occurrit","severity":"info","text":"Augustine compares the spirit that came before the speaker's face to the descent of the Holy Spirit upon the apostles at Pentecost (Acts 2:2–4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domine, prophetas tuos occiderunt","severity":"info","text":"Augustine cites an exchange between Elijah and God, likely from a non-canonical or paraphrased tradition; no direct biblical parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mundum","severity":"info","text":"Augustine distinguishes two senses of 'clean' (mundus): one of ordinary purity and one of perfection, to reconcile the claim that no one is clean before God with the earlier denial that an unclean man perishes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem milia uirorum","severity":"info","text":"The 'seven thousand men' reserved by God are interpreted by Augustine as angels and prophets, not yet clean, showing his allegorical reading of numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"inde est: exsurget gens contra gentem","severity":"info","text":"This passage continues the narrative of Eliphaz's speech, with Augustine glossing each phrase as a response to Job's complaints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod euenit cum diceret Elias","severity":"caution","text":"The Elijah anecdote is not found in the canonical Bible; Augustine may be drawing on a lost apocryphon or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spirit' in 'spiritus in faciem mihi occurrit' is ambiguous: Augustine interprets it as a literal breath, not a figure, but the original context may be visionary.","The source of the Elijah story is uncertain; it may be from a non-canonical text or a misremembered tradition."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"aut aliqua corruptio percussit eos tamquam tinea aut deus percussit eos: uel hac tinea uel sicut percutit tinea, hoc est: latenter intrinsecus corruptione ab eis ipsis exorta per concupiscentias carnales, hoc est habitatione in domibus luteis. et a mane usque ad uesperam ultra non sunt: aut ultra saeculum hoc non sunt aut a prosperis rebus usque ad tribulationem; poenam enim consecuti sunt. et quod non possent sibi ipsis subuenire, perierunt: cum in se habent spem. interierunt, quia non habebant sapientiam: non in se sperandi.\n\nInuoca autem, si quis tibi respondeat: illis enim respondetur, qui mundi sunt coram deo. etenim stultum perimit ira: indignatio, qua quisque angitur, tamquam inique sibi aliquid acciderit, dum non cogitat usque adeo se inmundum esse coram deo, ut inuocanti non angeli respondere aut se demonstrare dignati sint. qui enim hoc non cogitat, stultus est et ira inrationabili interimitur. aut idcirco angelos non audire, non uidere potest stultus, quia ira interemptus est et a zelo occisus. errantem autem occidit zelus: ad imitandum peccatores. ego autem uidi stultos radicem mittentes: stultos nunc inpios accipiendum, ut e contrario sapientia hominis pietas sit, sicut in consequentibus dicitur. et conterantur super ianuas infirmorum: humilium, cum recepti in cubiculum fuerint a sponso et stulti foris remanserint.","english":"or some corruption struck them like a moth, or God struck them: either by this moth or as a moth strikes, that is: secretly, from within, by a corruption arising from themselves through carnal desires, that is, by dwelling in mud houses. And from morning until evening they are no more: either they are no more beyond this world, or from prosperous circumstances to tribulation; for they have suffered punishment. And because they could not help themselves, they perished: when they have hope in themselves. They perished because they lacked wisdom: not to hope in themselves.\n\nBut call, if someone should answer you: for those are answered who are pure before God. For anger destroys the fool: the indignation by which each person is tormented, as if something unjust has happened to him, while he does not consider that he is so impure before God that the angels have deigned neither to answer nor to show themselves to him when he calls. For whoever does not consider this is a fool and is destroyed by irrational anger. Or for this reason the fool cannot hear or see the angels, because he has been destroyed by anger and killed by zeal. But zeal kills the one who errs: to imitate sinners. But I have seen fools putting down roots: now \"fools\" is to be understood as the impious, so that, on the contrary, the wisdom of a man is piety, as is said in what follows. And let them be crushed upon the doors of the weak: of the humble, when they have been received into the bedchamber by the bridegroom and the fools have remained outside.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tinea","severity":"info","text":"The Latin 'tinea' (moth) is used as a metaphor for internal corruption. Augustine glosses it as a hidden, self-generated decay arising from carnal desires, contrasting with an external divine strike.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domibus luteis","severity":"info","text":"'Mud houses' (domibus luteis) is a metaphor for the body or earthly existence, likely drawn from the biblical image of human frailty (cf. Job 4:19, 'domus lutea'). Augustine uses it to signify the corruptible material condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Inuoca autem, si quis tibi respondeat","severity":"info","text":"This phrase echoes Job 5:1 ('Call, if anyone will answer you'), where Eliphaz challenges Job. Augustine interprets it as a test of purity: only the pure before God receive angelic response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"stultos ... inpios","severity":"info","text":"Augustine explicitly redefines 'fools' (stultos) as 'the impious' (inpios), establishing a binary where wisdom equals piety. This lexical shift structures the moral interpretation of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"zelus","severity":"info","text":"In late Latin Christian usage, 'zelus' can mean both 'zeal' (positive) and 'jealousy/envy' (negative). Augustine here treats it as a destructive force that kills the errant, aligning with the negative sense common in moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sponso ... cubiculum","severity":"info","text":"The imagery of the bridegroom (sponso) and bedchamber (cubiculum) evokes the Song of Songs and early Christian allegory of the soul as bride of Christ. Augustine applies it to the humble who are admitted, while fools are excluded.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ultra' in 'a mane usque ad uesperam ultra non sunt' is ambiguous: it may mean 'beyond this world' (temporal) or 'beyond prosperity' (circumstantial). Augustine offers both readings.","The phrase 'et a zelo occisus' could be read as 'and killed by zeal' or 'and killed by jealousy'; Augustine's context suggests a destructive force."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"quae enim illi congregauerunt, iusti comedent: et de Iudaeis potest intellegi congregantibus prophetias, quas gentiles potius comederunt, et de his qui facientes comedunt quae alii praecipiunt et non faciunt. ipsi uero de malis non liberabuntur: quamuis praedicent non esse facienda. exhauriatur fortitudo eorum: qua superbiunt aduersus infirmos; exhauriatur autem, ut iam incipiat laborare. non enim prodiet de terra labor: id est de creatura non conquerantur sed de se. sed homo in labore nascitur: secundum id dictum est \"nascitur\" secundum quod in laboriosam uitam ex quieta quisque conuertitur. pulli autem uulturis altissime uolitant: uultur bene intellegitur dominus, quia altitudine prophetiae uidit mortalitatem nostram, qua descendens pasceretur, conuertens nos in corpus suum. \"pulli\" ergo \"uulturis\" ut filii sponsi dicti sunt, altissime autem uolitantes conuersationem in caelis habentes, ut a labore liberentur in quo homo nascitur. secuti sunt quippe uocem dicentis: uenite ad me omnes qui laboratis. possunt et \"pulli uulturis\" in malo intellegi aeriae potestates, quae mortibus, hoc est peccatis, pascuntur. quoniam huius modi praeuaricatores angeli non sunt perducti ad humilitatem mortalitatis multum laboriosam, in qua homo nascitur, ualde illi superbiunt, hoc est altissime uolitant. qui dat pluuiam super faciem terrae: tamquam confitentibus faciat misericordiam.","english":"For what they gathered, the just will eat: and this can be understood of the Jews gathering prophecies, which the Gentiles rather consumed, and of those who, while doing, eat what others command and do not do. They themselves, however, will not be freed from evils: although they preach that they should not be done. Let their strength be drained away: by which they are proud against the weak; let it be drained away, however, so that it may already begin to labor. For labor will not come forth from the earth: that is, let them not complain about creation but about themselves. But man is born in labor: this is said \"is born\" according to the sense in which each one is turned from a quiet life into a laborious one. But the young of the vulture fly very high: the vulture is well understood as the Lord, because by the height of prophecy he saw our mortality, by descending to which he would be fed, converting us into his body. \"Young\" therefore \"of the vulture,\" as the sons of the bridegroom are called, but flying very high, having their conversation in the heavens, so that they may be freed from the labor in which man is born. For they have followed the voice of the one saying: come to me, all who labor. The \"young of the vulture\" can also be understood in a bad sense as aerial powers, which feed on deaths, that is, on sins. Since prevaricating angels of this kind are not led to the very laborious humility of mortality, in which man is born, they are very proud, that is, they fly very high. Who gives rain upon the face of the earth: as if he shows mercy to those confessing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"pulli autem uulturis altissime uolitant","severity":"info","text":"Augustine interprets 'vulture' as Christ, who from the height of prophecy saw human mortality and descended to be 'fed' by converting believers into his body. This allegory is unique to this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uenite ad me omnes qui laboratis","severity":"info","text":"This is a paraphrase of Matthew 11:28, 'Come to me, all who labor and are heavy laden,' adapted to Augustine's theme of labor and liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pulli uulturis","severity":"info","text":"Augustine offers a dual interpretation: positively, as 'sons of the bridegroom' (Christians freed from labor); negatively, as aerial powers (fallen angels) feeding on sins. This reflects his exegetical method of allowing multiple valid readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"exhauriatur fortitudo eorum","severity":"info","text":"The passage moves from a general statement about the just eating what others gathered to a series of allegorical interpretations of Job's text, each linked by the theme of labor and pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui dat pluuiam super faciem terrae","severity":"info","text":"Augustine reads this as God showing mercy to those confessing, a pastoral application typical of his exegesis, emphasizing divine grace in response to human humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pulli uulturis' is ambiguous: Augustine allows both a positive (Christians) and negative (fallen angels) interpretation, leaving the reader to choose based on context."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ut non faciat manus eorum ueritatem: non faciant quod promittunt inhiantes dominari infirmis. in die occurrent illis tenebrae: ut Iudaeis qui dominum non cognouerunt quid esset. aut tamquam in nocte palpabunt in meridie: sicut uidentes signa tamen dubitabant dicentes: propheta est, alii: seducit populum, quando nec ad lucernam uidere uoluerunt. et pereant in bello: in tentationibus. et egrediatur de manu potentis infirmus: diaboli. sit autem infirmo spes; illi enim fortes rem hic quaerunt. beatus autem uir quem arguit dominus. in hoc enim errat, quia uidetur sibi Iob, quia iniquitatibus suis haec patitur, cum ex hoc beatus sit, quia in hac uita cum arguitur, habet corrigendi possibilitatem. et in septimo non te tanget malum: sacramentum sabbati. in fame liberabit te a morte; uerbo enim alit et facit firmum ad tentationes. in proelio uero de manu ferri soluet te: de potestate uinculorum. a flagello linguae abscondet te: ne sentias contumelias, non ne patiaris. iniustos et iniquos deridebis: ut sapientia perditioni iniquorum superridebit. et ferocientes bestias non timebis: id est Iudaeos non timebis, quia gentes tibi obaudient; haec autem de domino accipienda sunt. Eliphaz hic errat, quia putat de Iob intellegenda, quae ei reuelata sunt, cum totum domino competat.","english":"so that their hands do not do the truth: they do not do what they promise, gaping to lord over the weak. In the day, darkness will meet them: as for the Jews who did not know what the Lord was. Or they will grope at noon as if in the night: like those who, seeing signs, still doubted, saying, \"He is a prophet,\" others, \"He is leading the people astray,\" when they did not want to see even by lamplight. And they will perish in war: in temptations. And the weak one will come forth from the hand of the powerful: of the devil. But let the weak one have hope; for the strong seek something here. But blessed is the man whom the Lord rebukes. For in this he errs, because Job seems to himself to suffer this on account of his own iniquities, when in fact he is blessed because in this life, when he is rebuked, he has the possibility of correction. And on the seventh, evil will not touch you: the sacrament of the Sabbath. In famine, it will free you from death: for it nourishes by the word and makes one firm against temptations. In battle, indeed, it will release you from the hand of iron: from the power of bonds. It will hide you from the scourge of the tongue: so that you do not feel insults, not that you do not suffer them. You will mock the unjust and the iniquitous: as wisdom will laugh at the destruction of the iniquitous. And you will not fear raging beasts: that is, you will not fear the Jews, because the nations will obey you; these things, however, are to be understood of the Lord. Here Eliphaz errs, because he thinks that what was revealed to him is to be understood of Job, when it all pertains to the Lord.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Iudaeis","severity":"info","text":"Augustine reads the 'Jews' here as those who failed to recognize Christ, a standard anti-Jewish trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in die occurrent illis tenebrae","severity":"info","text":"Echoes of Isaiah 59:9 or similar prophetic language of darkness at noon, but no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramentum sabbati","severity":"info","text":"Augustine interprets the seventh day typologically as a 'sacrament' of the Sabbath, i.e., a spiritual or prophetic sign of Christian rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Eliphaz hic errat","severity":"info","text":"Augustine closes the passage by noting Eliphaz's hermeneutical error: applying Christological prophecies to Job rather than to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Iudaeos non timebis","severity":"info","text":"Augustine equates 'raging beasts' with Jews, reflecting a common supersessionist reading where Gentiles obey the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in die occurrent illis tenebrae","severity":"caution","text":"The Latin 'in die' could mean 'by day' or 'in the day'; Augustine's gloss assumes a temporal paradox (darkness at noon).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in die occurrent illis tenebrae' is ambiguous between literal daytime darkness and a metaphorical spiritual blindness; Augustine takes the latter.","The referent of 'dominum' in 'qui dominum non cognouerunt' could be God or Christ; Augustine assumes Christ."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"quia cum lapidibus agri habebis foedus: lapides agri, quia in gentibus nulla ordinatio legis fuit, ut quasi de aedificio lapides essent. bestiae enim ferae pacatae erunt tibi: siue de Iudaeis siue de gentibus. deinde scies quod in pace erit domus tua: id est ecclesia. et filii tui erunt tamquam omnis herba in campo: sine ariditate. et uenies in sepulcrum tamquam frumentum maturum: in passionem. ecce haec ita exquisiuimus: hic auctoritas huius prophetiae confirmatur. tu uero scito temet ipsum quid egeris; non enim iniuste haec tibi permisit deus accidere.\n\nVerba lob. sed, ut uidetur, uerba mea sunt mala; non enim uerba lob de inpatientia sunt flagellorum, cum significent dolorem, non peculiarem lob, sed quem habuit de omni genere humano. sagittae enim domini in corpore meo sunt: uerba dei, quibus anima transfigitur, cum cogitur ad confessionem. quarum furor bibit sanguinem meum; tollunt enim peccatum. cum enim incipio loqui, stimulant m e : quod enim loquor, illae cogunt. quid enim? numquid frustra onager clamabit, nisi escamrequirens? ut inde famem patiatur, quia liber esse uoluit. aut bos mugit, cum habeat in praesepi cibos? asino cibaria labore bouis praeparantur sicut gentibus labore prophetarum et apostolorum, qui utique Iudaei fuerunt. itaque haec uerba cibum desiderantis sunt, id est auxilium, non inpatientis ad dolorem. numquid potest sine sale edi panis?","english":"Because you will have a pact with the stones of the field: the stones of the field, because among the Gentiles there was no order of law, so that they would be like stones from a building. For the wild beasts will be pacified for you: whether concerning the Jews or concerning the Gentiles. Then you will know that your house will be at peace: that is, the Church. And your sons will be like every herb in the field: without dryness. And you will come to the tomb like ripe grain: into the passion. Behold, we have sought these things out in this way: here the authority of this prophecy is confirmed. But you, know yourself what you have done; for not unjustly has God permitted these things to happen to you.\n\nThe words of Job. But, as it seems, my words are bad; for the words of Job are not from impatience at the scourges, since they signify the pain, not peculiar to Job, but which he had concerning the whole human race. For the arrows of the Lord are in my body: the words of God, by which the soul is transfixed, when it is compelled to confession. The fury of which drinks my blood; for they take away sin. For when I begin to speak, they goad me: for what I speak, they compel. For what? Does the wild ass cry out in vain, unless seeking food? So that it suffers hunger from that, because it wanted to be free. Or does the ox bellow, when it has food in the manger? Fodder for the ass is prepared by the labor of the ox, just as for the Gentiles by the labor of the prophets and apostles, who were of course Jews. And so these words are of one desiring food, that is, help, not of one impatient at pain. Can bread be eaten without salt?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"lapides agri","severity":"info","text":"Augustine interprets 'stones of the field' as the Gentiles lacking legal order, contrasting with building stones that imply structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"bestiae ferae pacatae erunt tibi","severity":"info","text":"The pacified wild beasts are glossed as either Jews or Gentiles, showing a dual interpretive possibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sagittae domini","severity":"info","text":"The 'arrows of the Lord' are identified as God's words that transfix the soul, compelling confession and removing sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"onager","severity":"info","text":"The wild ass crying for food symbolizes a desire for help, not impatience, linking to Job's broader concern for humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bos mugit","severity":"info","text":"The ox bellowing with food in the manger contrasts with the ass's cry, illustrating different conditions of servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sine sale edi panis","severity":"info","text":"The rhetorical question about bread without salt underscores the necessity of grace or wisdom, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between the prophetic voice and Job, with Augustine clarifying that Job's words express universal pain, not personal impatience."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"quasi ei diceretur: cur sic ea per figuras dicis? respondit. quia si ex persona sua ea diceret, insulsa essent. aut est sapor in sermonibus uanis? uanos sermones hominum dicit, quia panis uerba dei sunt, sed panis caelestis. sic nec anima mea potest cessare: quomodo non potest sine sale edi panis, sic nunc ministerium praebeo uerbi dei propter illud: quomodo audient sine praedicante? foetidas enim uideo escas meas sicut est odor leonis: nam uerba mea foetida sunt sicut leo uel propter superbiam, per quam iactantes putent, uel propter quod amplexantes carnalia foetorem leonis habent, qui propriis uerbis gaudent. quodsi det et ueniat postulatio mea: postulationem dicit rem quam petebat. et spem meam det dominus; sic enim confidens ob spem post tribulationem uenturae consolationis oportune tentatur. bene autem spem dicit, quia, cum res uenerit, iam tentatio non erit necessaria. sit mihi ciuitas sepulcrum, super cuius muros saliebam: societatem illam Babyloniae uult sibi sepulcrum, non ut eum obruat, sed ut sciat quia mortuos tegit quicumque in illa fuerint, de cuius tamquam firmamento et munimine superbiebat. non parcam; non enim mentitus sum. uerba sunt sancta dei mei: quia non alia dixit quam audiuit a deo, id est de homine generaliter prophetantis, quia auxilio indiget in confessione. quae est enim uirtus mea, ut sufferam? quod significabat uulnus eius.","english":"As if it were said to him: \"Why do you speak these things through figures?\" He replied: \"Because if he spoke them in his own person, they would be insipid. Or is there any flavor in vain speeches?\" He calls human speeches vain, because the words of God are bread, but heavenly bread. Thus my soul cannot cease either: just as bread cannot be eaten without salt, so now I provide the ministry of the word of God on account of this: \"How will they hear without a preacher?\" For I see my foods as foul, like the odor of a lion: for my words are foul like a lion, either on account of pride, through which the boastful think them so, or on account of the fact that those who embrace carnal things have the foulness of a lion, who rejoice in their own words. But if he gives and my request comes: he calls \"request\" the thing he was seeking. And may the Lord give my hope; for thus, trusting on account of hope, after tribulation he is opportunely tempted by the coming consolation. But he rightly says \"hope,\" because, when the thing has come, temptation will no longer be necessary. Let a city be a tomb for me, over whose walls I used to leap: he wants that society of Babylon to be a tomb for him, not to bury him, but so that he may know that it covers the dead, whoever they are in it, over whose, as it were, firmament and bulwark he was proud. I will not spare; for I have not lied. These are the holy words of my God: because he said nothing other than what he heard from God, that is, about man prophesying in general, because he needs help in confession. For what is my strength, that I might endure? This his wound signified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quasi ei diceretur","severity":"info","text":"Augustine imagines an interlocutor challenging the use of figurative speech, a rhetorical device common in his exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"panis uerba dei sunt, sed panis caelestis","severity":"info","text":"The phrase 'bread of God' contrasts earthly, vain human speech with the nourishing, heavenly quality of divine words, a metaphor Augustine develops from biblical imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quomodo audient sine praedicante?","severity":"info","text":"This echoes a concern for the necessity of preaching, possibly alluding to Paul's question about hearing without a teacher (cf. 1 Cor 9 or similar).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"foetidas ... escas ... odor leonis","severity":"info","text":"The lion's foul odor symbolizes pride or carnal attachment; Augustine uses animal imagery to critique those who take pleasure in their own words rather than divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sit mihi ciuitas sepulcrum","severity":"info","text":"Augustine contrasts the 'city as tomb' with the earlier 'house at peace' (Church), structuring the allegory as a movement from worldly society to spiritual refuge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uerba sunt sancta dei mei","severity":"info","text":"Augustine asserts his words are not his own but God's, a claim that aligns with his view of the prophet as a passive vessel, influencing later medieval theories of inspiration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'postulationem' is glossed as 'rem quam petebat' but could also mean the act of requesting; Augustine's clarification favors the object sought.","The phrase 'quod significabat uulnus eius' is ambiguous: 'uulnus' may refer to a spiritual wound (weakness) or a literal wound from the preceding context; the English takes it as the latter."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"aut quod tempus meum, ut sustineat anima mea? quia imminente morte terrentur homines, ut conuertantur et confiteantur deo putredinem peccatorum, cuius consideratione se dicit cogi ad confessionem. numquid uirtus lapidum uirtus mea? duros et inpenetrabiles iaculis uerborum dei, qui non mouentur ad confitendum. aut non in ipso confidebam? cum mihi bene esset, id est cum essem inmortalis ad imaginem dei. sed adiutorium a me recessit: factus mortalis uolens in me confidere. et uisitatio domini me despexit. secundum quod dictum est: aut filius hominis, quoniam uisitas eum? propinqui mei non respexerunt me: horrui angelis. tamquam torrens deficiens: misericordia enim aliquando inundauit me; et siccaui et non fui mihi fons. aut sicut fluctus transierunt me: tamquam sint consolationes potus. qui me metuebant, nunc inruerunt super me: diabolus cum angelis suis. perii et exul de domo mea factus sum: aut de habitatione caelesti aut de conscientia; idcirco foras extra domum suam sedebat. uias Themanorum uidete, semitas Sabaeorum intuemini: illos significat, qui in temporalibus confidunt, de quibus se, id est hominem quem significat dicit non praesumere. nunc autem et uos insurrexistis inme sine misericordia: putantes beatitudinem hominum, si carnalibus abundent, quia insultabant potius quam conpatiebantur.","english":"or what time is mine, that my soul may endure it? Because men are terrified by impending death, so that they may be converted and confess to God the rottenness of their sins, by the consideration of which he says he is compelled to confession. Is the strength of stones my strength? Hard and impenetrable to the darts of the words of God, who are not moved to confess. Or did I not trust in him? When I was well, that is, when I was immortal in the image of God. But help departed from me: I became mortal, wishing to trust in myself. And the visitation of the Lord despised me. According to what was said: \"Or the son of man, because you visit him?\" My relatives did not look upon me: I shuddered at the angels. Like a failing torrent: for mercy once flooded me; and I dried up and was not a fountain to myself. Or like waves they passed over me: as if they were drinks of consolation. Those who feared me now rushed upon me: the devil with his angels. I perished and became an exile from my house: either from the heavenly dwelling or from conscience; therefore he sat outside his own house. See the ways of the Themanites, behold the paths of the Sabaeans: these signify those who trust in temporal things, concerning whom he says that he, that is, the man whom he signifies, does not presume. But now you also have risen up against me without mercy: thinking that the happiness of men consists in an abundance of carnal things, because they insulted rather than sympathized.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"aut quod tempus meum, ut sustineat anima mea?","severity":"info","text":"This passage continues the exegetical dialogue from the previous section, where Augustine glosses a series of biblical verses as if spoken by a human soul in crisis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aut filius hominis, quoniam uisitas eum?","severity":"info","text":"Augustine quotes or paraphrases a biblical phrase about the visitation of the son of man, likely echoing Job 7:3 or a similar passage, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Themanorum","severity":"info","text":"Themanorum refers to the Themanites, a people mentioned in the Old Testament (e.g., Genesis 36:11, Job 2:11), often associated with wisdom or trade routes; Augustine uses them to symbolize those who trust in temporal things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sabaeorum","severity":"info","text":"Sabaeorum refers to the Sabaeans, an ancient people from Sheba (southwest Arabia), known for trade and wealth; Augustine interprets them as another symbol of reliance on worldly goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perii et exul de domo mea factus sum","severity":"info","text":"Augustine offers a dual interpretation of 'exile from my house': either from the heavenly dwelling (paradise) or from conscience, reflecting his allegorical method common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aut quod tempus meum, ut sustineat anima mea?","severity":"caution","text":"The Latin text is fragmentary and the syntax ambiguous; the phrase may be a rhetorical question or a continuation of the previous gloss, and the English draft's rendering is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of 'aut filius hominis, quoniam uisitas eum?' is unclear; it may be a loose citation or paraphrase.","The phrase 'aut quod tempus meum' could be read as a question or an exclamation; the Latin lacks clear punctuation."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"sed uidentes uulnus meum timete: intellegentes quid significet timete futuras poenas. quid enim? numquid aliquid uos petii? aut fortitudine uestra indigeo? quia coram eo infirmus est, qui eum potest saluare. docete me et ego obmutescam; idcirco enim patientes esse debuerunt ad doctrinam eius, quia ipsi eum docere non poterant. sed, ut uideo, praua ueri hominis uerba dicitis: eum dicit uerum hominem qui personam significat agentis paenitentiam conuersione ad deum, cuius praua uerba dicebant. non enim a uobis auxilium peto: uerus enim homo a deo petit auxilium; ille enim uerus est qui confitetur. unde est: qui facit ueritatem, uenit ad lucem. neque enim elocutionem sermonis uestri sustinebo: dei enim se locutionem dixit sustinere, qua instruatur. uerum tamen super pupillum inruistis: quod ad uos adtinet, insultare mihi uoluistis, quamuis non intellexeritis quid significet. quia neque Iob, quem uidebant, insultare debuerant, ideo: uerum tamen. nunc autem aspicientes uacate mihi: non habentes quod me doceatis. et rursum iustitiae adestote: quia primo uidebantur sibi iustitia cogi ad loquendum. non est enim in ore meo iniquitas; et fauces meae nonne sapientiam meditabantur? dicit se non deum accusasse, sed hominem induxisse accusantem iniquitates suas, sicut superius sermo eius intellectus est. hanc dicit meditationem sapientiae.","english":"But seeing my wound, fear: understanding what it signifies, fear future punishments. For what? Did I ask anything of you? Or do I need your strength? For he who can save him is weak before him. Teach me, and I will be silent; for this reason they ought to have been patient with his teaching, because they themselves could not teach him. But, as I see, you speak the perverse words of a true man: he calls a true man the one who signifies the person performing penance by conversion to God, whose perverse words they were speaking. For I do not seek help from you: for a true man seeks help from God; for he is true who confesses. Hence: he who does the truth comes to the light. For I will not endure the eloquence of your speech: for he said he endures the speech of God, by which he is instructed. Yet you have attacked an orphan: as far as you are concerned, you wished to insult me, although you did not understand what it signifies. Because not even Job, whom they saw, ought to have been insulted, therefore: yet. But now, looking, be free for me: not having anything to teach me. And again, stand by justice: because at first they seemed to be compelled by justice to speak. For there is no iniquity in my mouth; and did not my jaws meditate wisdom? He says that he did not accuse God, but introduced a man accusing his own iniquities, as his speech was understood above. This he calls the meditation of wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"uerus homo","severity":"info","text":"Augustine glosses 'uerus homo' as the penitent who confesses and seeks help from God, distinguishing this figure from the literal Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui facit ueritatem, uenit ad lucem","severity":"info","text":"This phrase echoes a biblical sentiment (cf. John 8:32, 'si quis fecerit veritatem, venit ad lucem'), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uerum tamen","severity":"info","text":"Augustine notes the adversative 'uerum tamen' signals a shift: the interlocutors insulted Job despite not understanding his meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paenitentiam conuersione ad deum","severity":"info","text":"Augustine frames Job as a type of penitent, reflecting early Christian exegesis that read the Old Testament as moral allegory for conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non est enim in ore meo iniquitas","severity":"caution","text":"Augustine clarifies that Job is not denying his own guilt but explaining that he dramatized a man accusing his own sins, a rhetorical nuance easily missed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'uerus homo' could be read as 'true man' or 'real man'; Augustine specifies it means the penitent, not a generic human."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Numquid non tentatio est uita humana super terram? hic iam apertius ostendit ex cuius significatione superius loqueretur. tentationem uero dicit tamquam stadium certaminis, ubi uincit homo uel uincitur. et sicut cotidiani mercenarii uita eius? temporalem mercedem expectantis, ut iam eorum qui iustitiae suae fructum in futurum expectant non sit uita super terram. aut tamquam seruus metuens dominum suum et consecutus umbram? quod significat absconditio Adae a facie domini et tectio foliorum de quibus umbra fit, quam relicto deo consecutus est homo. aut tamquam mercenarius qui expectat mercedem operis sui? iste a superiore hoc differt, quod superior habuit, hic autem habere desiderat ipsa temporalia. sic et ego expectaui menses uanos: iam ad umbram dixit uanos, id est temporalia bona. et noctes dolorum datae sunt mihi: in quibus et lux amittitur sapientiae et materies est poenarum. si dormiero, dico: quando dies? et si surrexero, rursum: quando uesper? quando cupiditatem negotii patitur homo in otio et otii in negotio. repleor autem doloribus a uespere usque ad mane: quo occidit a deo. unde et ad uesperam deambulans deus eos dimisit: quod significat uolentes, quibus nulla expectatio est remedii nisi mane. de quo dicitur: mane astabo tibi, id est quando post iudicium mane deus reuelabitur iustis. unde et dominus uespere sepelitur et mane resurgit.","english":"Is not human life on earth a trial? Here he shows more clearly from whose meaning he was speaking above. He calls a trial a kind of stadium of contest, where a man either conquers or is conquered. And like the life of a daily hireling? Of one expecting a temporal wage, so that the life of those who expect the fruit of their righteousness in the future is not on earth. Or like a slave fearing his master and having obtained a shadow? This signifies Adam’s hiding from the face of the Lord and the covering of leaves from which a shadow is made, which man obtained after abandoning God. Or like a hireling who expects the wage of his work? This one differs from the former in that the former had, but this one desires to have, temporal things themselves. Thus I also waited for empty months: he already called them empty with reference to the shadow, that is, temporal goods. And nights of sorrows were given to me: in which both the light of wisdom is lost and there is material for punishments. If I sleep, I say: when will it be day? And if I get up, again: when will it be evening? When a man suffers desire for business in leisure and for leisure in business. But I am filled with sorrows from evening until morning: by which he falls away from God. Hence also God, walking at evening, dismissed them: this signifies the willing, for whom there is no expectation of remedy except morning. Of which it is said: I will stand before you in the morning, that is, when after judgment the morning God will be revealed to the righteous. Hence also the Lord is buried in the evening and rises in the morning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tentatio","severity":"info","text":"Augustine glosses tentatio as a stadium of contest (stadium certaminis), drawing on the athletic metaphor common in Latin patristic exegesis. The term here denotes a trial that tests human endurance, not merely temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 7:1","severity":"info","text":"The opening rhetorical question echoes Job 7:1, where Job laments the human condition. Augustine’s interpretation aligns with the Vulgate’s rendering of tentatio as a divine test.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"umbra","severity":"info","text":"The shadow (umbra) is linked to Adam’s hiding from God and the covering of leaves after the Fall, a typological reading that connects Job’s suffering to the primal sin. This reflects Augustine’s broader theology of original sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a series of analogies (hireling, slave, hireling again) that Augustine distinguishes by temporal expectation: one who had temporal goods versus one who desires them. This rhetorical structure clarifies the nature of human life as a trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine’s interpretation of evening and morning as eschatological markers—where the Lord is buried at evening and rises at morning—anticipates later medieval typology of Christ’s death and resurrection as a pattern for human judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin tentatio may be read as 'temptation' or 'trial'; Augustine explicitly chooses the latter, but the ambiguity persists in the source text.","The phrase 'consecutus umbram' (obtained a shadow) is obscure; Augustine interprets it as Adam’s postlapsarian state, but the exact referent in Job is debated."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"hanc ergo uitam tamquam lucifero potest comparare. et concrescit corpus meum putredine uermium: uermium multitudine. infundo glebas terrae radens saniem: expressio cupiditatum uel curarum confessionis, in qua gaudent iniqui, quod ad occasionem redigunt peccandi, quae alii per paenitentiam confitentur: unde sunt canes, qui Lazari uulnera lingebant. et uita mea exilior est quam loquela: minus enim facio quam loquor. recordare ergo quia spiritus est uita mea: id est in fame spiritali. et non reuertar ad uisibilia. non me cognoscet oculus uidentis: quia mutabor, ut uidentem hic diabolum accipiamus inuidentem. oculi tui in me et non subsisto; interficis enim in me uitam carnalem in qua fui. tamquam nubes expurgata de caelo: aut per caelum purgata — quomodo dicimus de ferro purgata — ut hic significauerit auxilium sibi fuisse de caelo, ut purgaretur, aut certe ut iam non sit nubes, sed in aerem purum extenuetur, tamquam radiis solis expurgata, ut obscuritas carnis et sanguinis non sit in caelo. non enim caro et sanguis regnum dei possidebunt, cum corruptibile hoc induerit incorruptionem et absorbebitur mors in uictoriam. si enim homo descenderit ad inferos, ultra non ascendet: ad hoc ergo recordare, ut non descendas. et non reuertetur amplius in domum suam: id est ad requiem suam. propterea itaque et ego non parcam ori meo: confitendo, cum tempus est. utrumne mare sum ego aut draco?","english":"Therefore he can compare this life to the morning star. And my body grows together with the putrefaction of worms: with a multitude of worms. I pour clods of earth, scraping away pus: an expression of the desires or cares of confession, in which the wicked rejoice that they reduce to an occasion for sinning what others confess through penance; whence are the dogs that licked the wounds of Lazarus. And my life is more tenuous than speech: for I do less than I say. Therefore remember that my life is spirit: that is, in spiritual hunger. And I will not return to visible things. The eye of the beholder will not recognize me: because I will be changed, so that we take the beholder here as the devil, the envious one. Your eyes are upon me and I do not hold out; for you kill in me the carnal life in which I existed. Like a cloud purged from the sky: or purged through the sky — as we say \"purged of iron\" — so that here it signified that help from the sky had been for him, so that he might be purged, or certainly so that it is no longer a cloud, but is attenuated into pure air, as if purged by the rays of the sun, so that the obscurity of flesh and blood is not in the sky. For flesh and blood will not possess the kingdom of God, when this corruptible thing has put on incorruption and death will be swallowed up in victory. For if a man has descended to the underworld, he will not ascend again: therefore remember this, so that you do not descend. And he will not return again to his own house: that is, to his rest. For that reason, therefore, I too will not spare my mouth: by confessing, while there is time. Am I the sea or a serpent?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"lucifero","severity":"info","text":"Lucifer (morning star) is a traditional Christian symbol for Christ or resurrection, but here Augustine uses it to compare the transitory nature of earthly life to a star that fades at dawn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"canes, qui Lazari uulnera lingebant","severity":"info","text":"Allusion to the dogs licking Lazarus's wounds (Luke 16:19-31), a parable about the rich man and Lazarus. Augustine interprets the dogs as those who exploit others' confessions for sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in fame spiritali","severity":"info","text":"Augustine glosses 'my life is spirit' as 'spiritual hunger,' reflecting his ascetic emphasis on the soul's longing for God, a theme in his monastic and pastoral writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non enim caro et sanguis regnum dei possidebunt","severity":"info","text":"This echoes 1 Corinthians 15:50-54 on the resurrection body, but Augustine adapts it to argue that the purified soul, not flesh, inherits the kingdom, a view influential in later Western theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"utrumne mare sum ego aut draco?","severity":"info","text":"The passage ends with a rhetorical question ('Am I the sea or a serpent?'), likely a reference to Job 41:1 (sea monster) or Psalm 74:13-14, but Augustine leaves it open, creating a dramatic pause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tamquam nubes expurgata de caelo","severity":"caution","text":"The phrase 'purged from the sky' is ambiguous: Augustine offers two readings (purged from or through the sky) and compares it to 'purged of iron,' a metallurgical metaphor, but the exact sense remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beholder' (uidentem) as the devil is an interpretive choice; the Latin could also mean a human observer.","The phrase 'purged from the sky' (de caelo) may mean removal from heaven or purification through heaven; Augustine's gloss does not resolve it.","The final question 'Am I the sea or a serpent?' is left unanswered; it may allude to Job 41 or be a rhetorical device."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"non enim sicut inpios aut diabolum repulisti. quia statuisti super me custodiam: ut non me moueam ad perturbationem, ut sunt maris termini. quia dixi: consolabitur me lectus meus: carnalia in quibus requiescebat. et referam ad me ipsum consolationem in toro meo: ad te enim debeo referre consolationem meam. exterres me per somnia et per uisionem me obstupefacis: per tribulationes uitae huius, quae ita somnia sunt, quomodo et bona uitae huius somnia. absolues a spiritu meo animam meam: propter uisibiles terrores, a quibus liberabitur anima metuens uenire ad eos. et a morte ossa mea repuli: nam ierant in mortem ossa mea, nisi his exterritus fortior essem et patiens, quod est ossium firmitas. non enim in sempiternum uiuam ut patienter feram: breuitate uitae et metu mortis me correxi. unde inconuertibilis diabolus, quia non moritur, sed damnatur. initium sapientiae timor inde est. discede a me; uana est enim uita mea: quia non suffero tentationes. aut quia sensu tuo intendisti in eum? propter quod rationalis est. unde illud: nos autem sensum domini habemus. rationis uero munus dicit extensionem intellectus. et in requie iudicabis eum? dignum requie. usquequo me non dimittis? uinctum tribulationibus. neque deseris, donec deglutiam saliuam meam? in dolore ac flagellis contineam et absorbeam uoluptatum fluxus per tribulationes admonitus. si ego peccaui, quid possum tibi facere?","english":"For you have not cast me off like the impious or the devil, because you have set a guard over me, so that I do not move toward disturbance, like the boundaries of the sea. Because I said: my bed will console me—the carnal things in which I took rest—and I will refer consolation to myself in my bed; for I ought to refer my consolation to you. You terrify me through dreams and you stupefy me through vision—through the tribulations of this life, which are as much dreams as the goods of this life are dreams. You will release my soul from my spirit—on account of visible terrors, from which the soul, fearing to come to them, will be freed. And I have thrust my bones away from death: for my bones would have gone into death, had I not, terrified by this, become stronger and patient, which is the firmness of bones. For I will not live forever, so that I might bear patiently: by the brevity of life and the fear of death I have corrected myself. Hence the devil is unchangeable, because he does not die, but is damned. The beginning of wisdom is fear from that. Depart from me; for my life is vain—because I do not endure temptations. Or because you have directed your sense toward him? On account of which he is rational. Hence that: “But we have the sense of the Lord.” Indeed, the gift of reason is called the extension of the intellect. And in rest you will judge him? Worthy of rest. How long do you not release me? Bound by tribulations. Nor do you abandon me until I swallow my saliva? In pain and with whips I contain and absorb the fluxes of pleasures, admonished by tribulations. If I have sinned, what can I do to you?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non enim sicut inpios aut diabolum repulisti","severity":"info","text":"Augustine contrasts the speaker's treatment with that of the impious or the devil, emphasizing divine protection rather than rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"custodiam","severity":"info","text":"Custodiam ('guard') here denotes a protective divine vigilance, not punitive surveillance, aligning with the theme of restraint from perturbation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"initium sapientiae timor inde est","severity":"info","text":"This echoes Proverbs 1:7 (Vulgate: 'Initium sapientiae timor Domini'), adapted to the context of fear of death as a corrective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nos autem sensum domini habemus","severity":"info","text":"An apparent allusion to 1 Corinthians 2:16 (Vulgate: 'Nos autem sensum Christi habemus'), though the wording differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"absolues a spiritu meo animam meam","severity":"info","text":"Augustine distinguishes soul (anima) from spirit (spiritus), a Platonic and Christian anthropological distinction common in his works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"usquequo me non dimittis?","severity":"caution","text":"The Latin 'usquequo me non dimittis' is ambiguous: it could mean 'how long do you not release me?' or 'until when do you not release me?'; the translation opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'usquequo me non dimittis' could be read as a question of duration ('how long?') or a temporal clause ('until when?'); the translation takes it as the former.","The referent of 'eum' in 'in requie iudicabis eum' is unclear; it may be the devil or a generic human."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"sensus hic est: si peccaui, nihil possum tibi facere. an forte loquendo molesti tibi sunt homines? tu ergo qui scis sensum, quare constituisti hominem, ut loqueretur aduersus te, ut esset tibi oneri? si autem peccatum hominis nec facto nec dicto tibi nocet, quare non obliuisceris peccatum eius, sed purgas illud potius, nisi quia illa quae supra dicta sunt ad bonitatem tuam referuntur? quid est enim homo, quod exaltasti eum? quae non intellegentes amici eius putauerunt ab eo deum reprehendi. si enim non propterea facis mihi tentationes, ut cohibeam fluxos motus meos, ut mihi ita consulas, quae alia causa est, ut corripias hominem? non enim nocere tibi potest quia peccat; aut sentis quasi aduersitatem loquelae eius, cum scias sensum humanum, et utique posses quod tibi aduersarium est non constituere. et quare non es oblitus iniquitatis meae? si non ea causa ut mihi prodessent tentationes istae, ut bonitatis tuae sit totum, et quod me corripis? nunc autem in terram ibo: cum enim purges peccatum meum, restat mihi tamen adhuc in terram ire per mortem corporalem. mane uigilabo et ultra non ero: in hac terra.","english":"The sense is this: if I have sinned, I can do nothing to you. Or perhaps men are troublesome to you by speaking? You, then, who know the sense, why did you establish man, so that he would speak against you, to be a burden to you? But if the sin of man harms you neither by deed nor by word, why do you not forget his sin, but rather purge it, unless because those things which were said above are referred to your goodness? For what is man, that you have exalted him? Those who do not understand this thought that he was reproaching God. For if you do not make trials for me for this reason, that I may restrain my flowing motions, so that you consult for me in this way, what other cause is there for you to correct a man? For he cannot harm you because he sins; nor do you feel, as it were, the adversity of his speech, since you know the human mind, and you certainly could not establish what is adverse to you. And why have you not forgotten my iniquity? If it is not for this reason, that these trials might benefit me, that it all belongs to your goodness, and that you correct me? But now I will go into the earth: for when you purge my sin, it still remains for me to go into the earth through bodily death. I will keep watch in the morning and I will be no more: in this earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents a rhetorical argument: if human sin cannot harm God, why does God not forget sin but instead purge it? The answer is that trials serve to restrain human flux and belong to God's goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the narrative of the previous passage, developing the theme of God's protective correction through trials, and concludes with the speaker's acceptance of bodily death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sensus","severity":"info","text":"The Latin 'sensus' (sense) appears twice: first as the logical meaning of the argument, then as God's knowledge of the human mind. The term bridges human reasoning and divine omniscience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Augustine's exegesis here reflects his anti-Manichaean polemic: God does not suffer from human sin but corrects it for human benefit, countering the idea of a vulnerable deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'in terram ibo' (I will go into the earth) echoes Job's lament about mortality, possibly alluding to Job 17:1 or similar passages on death as returning to dust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'flowing motions' translates 'fluxos motus meos', which is ambiguous: it may refer to sinful impulses or to the soul's instability, but the Latin does not specify further.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fluxos motus meos' could mean either sinful desires or general emotional instability; the reading taken is 'flowing motions' as a neutral term for inner disturbance.","The clause 'mane uigilabo et ultra non ero' is ambiguous: it may mean the speaker will keep watch until death or that after death he will no longer exist in this earthly state."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Verba Baldad Sauchitis. misit in manu iniquitates eorum: in manu misit aut in uindicta aut supputatione debitores eos, id est peccatores demonstrauit. et restituet tibi uitam iustitiae: quae debetur iustitiae, id est beatam. et erunt priora tua minima: in comparatione posteriorum, quae infinita erunt. autnumquid non hi docebunt te et referent tibi? quoniam nonnullorum maior est auctoritas. iam et hic de Christo dicturus audita narrat, quomodo Eliphaz narrauit reuelationem. numquid uiret scirpus sine aqua? ita ergo et inpii arescent sine misericordia dei. adhuc in sua radice consistit et non metetur? si aquam non babeat. antequam bibat omnis herba, nonne arescit? nisi bibat; non enim ante aliquando uiruit inpius. atque araneis complebitur tabernaculum eius: opera inutilia. iam uero de Iudaeis et domino uidetur dicere. quodsi et suffulserit domum suam, non stabit: aut scripturis sanctis aut spe promissionis domini aut regnum ipsum. et cum coeperit, non permanebit: sequi deum; quod Iudaeis euenit, qui secuti non sunt incipientes. humidus enim est ante solem: carnalium fluxu putrescentes: ante solem uero sub tribulationibus, ut ante sub significet, sicut dicimus: ante me fac. et de putredine eius germen eius ascendet; nisi enim illi tam mali essent, non per passionem exaltaretur dominus, qui de illis secundum carnem natus est.","english":"The words of Baldad the Shuhite. He placed their iniquities in the hand: he placed them in the hand either as vengeance or as a reckoning, showing them to be debtors, that is, sinners. And he will restore to you the life of righteousness: the life that is owed to righteousness, that is, the blessed life. And your former things will be very small: in comparison with the later things, which will be infinite. Or will not these men teach you and report to you? Because some have greater authority. Now here too, about to speak of Christ, he relates what he has heard, just as Eliphaz related the revelation. Does the bulrush grow green without water? So therefore the impious will wither without the mercy of God. Does it still stand in its root and will it not be reaped? If it does not have water. Before it drinks, does not every herb wither? Unless it drinks; for the impious man never grew green at any time before. And his tabernacle will be filled with spiders: useless works. Now indeed he seems to speak about the Jews and the Lord. But even if he has propped up his house, it will not stand: either by the holy scriptures or by the hope of the Lord's promise or by the kingdom itself. And when he has begun, he will not remain: to follow God; which happened to the Jews, who did not follow when they began. For it is moist before the sun: rotting with the flux of carnal things; but before the sun, that is, under tribulations, so that \"before\" signifies, as we say: do it before me. And from its rottenness its shoot will ascend; for unless they were so evil, the Lord would not be exalted through the passion, he who was born from them according to the flesh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Baldad Sauchitis","severity":"info","text":"This heading marks a new speaker, Baldad the Shuhite, and signals a shift from the preceding dialogue to a series of interpretive glosses on his speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in manu misit","severity":"info","text":"Augustine glosses 'misit in manu' as either 'in vengeance' or 'in a reckoning,' showing the phrase is understood as a metaphor for holding someone accountable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"numquid uiret scirpus sine aqua","severity":"info","text":"This rhetorical question echoes a biblical image of the bulrush (scirpus) requiring water, used by Augustine to illustrate the impious withering without God's mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de Iudaeis et domino","severity":"info","text":"Augustine interprets the passage as referring to the Jews and the Lord, linking the 'rottenness' of the impious to the passion of Christ, who was born from them according to the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eliphaz narrauit reuelationem","severity":"info","text":"Augustine compares Baldad's speech to Eliphaz's earlier narration of a revelation, indicating a pattern in the commentary where each friend's discourse is treated as prophetic or visionary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"humidus enim est ante solem","severity":"caution","text":"The phrase 'ante solem' is glossed as 'under tribulations,' but Augustine notes the ambiguity of 'ante,' which can mean 'before' in time or 'in front of,' requiring contextual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in manu misit' is ambiguous between 'vengeance' and 'reckoning'; Augustine offers both possibilities.","The term 'ante solem' is ambiguous between temporal and spatial meanings; Augustine resolves it as 'under tribulations.'"],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"in congregationibus lapidum dormit; maiores enim illum crucifigent. et in medio lapillorum uiuet: humilium, de quibus fuerunt apostoli. si deglutietur, locus mentietur eum: si absconderit quod filius dei sit, dicetur quia non est filius dei. opus est ergo ut ipse sese indicet; in hoc enim loco non possunt diuina cognosci. de terra autem alterum germinabit: uel dominus resurgendo uel alterum genus piorum, id est christianorum. dominus enim non probabit innocentem. an non reprobabit? uel illud: inpium non probabit innocentem? nec ullum munus: id est sacrificia quae habebant Iudaei. ueracium autem os inplebit risu: confitentium. et tabernaculum inpii non permanebit: uel ipsum templum uel regnum.\n\nVerba Iob. uere scio quia ita est: id est quia secundum iniquitates meas haec mihi restituit; sed non sicut uos arbitramini, sed quia nemo est in conspectu eius iustus. non respondebunt ei unum de mille: in omnibus quippe conuincet. qui in uetustatem perducit montes et nesciunt: id est ad infirmitatem, ut est: inueteraui in omnibus inimicis meis. qui uertit eos in ira: irascendo eos uertit, id est, ut aliud inueniant quam appetierant, cum qui se exaltat, humiliabitur. qui commouet orbem a fundamentis: per uocationem, quae facta est, per quam commoti sunt excellentes in mundo.","english":"In the gatherings of stones he sleeps; for the greater ones will crucify him. And in the midst of the pebbles he will live: of the humble, of whom the apostles were. If he is swallowed up, the place will belie him: if he conceals that he is the son of God, it will be said that he is not the son of God. Therefore it is necessary that he reveal himself; for in this place divine things cannot be known. But from the earth another will sprout: either the Lord by rising again, or another kind of the pious, that is, Christians. For the Lord will not test the innocent. Or will he not reject? Or that: will the impious not test the innocent? Nor any gift: that is, the sacrifices which the Jews had. But the mouth of the truthful will fill with laughter: of those confessing. And the tabernacle of the impious will not endure: either the temple itself or the kingdom.\n\nThe words of Job. I truly know that it is so: that is, that according to my iniquities he has restored this to me; but not as you think, but because no one is just in his sight. They will not answer him one out of a thousand: for in all things he will convict. He who brings mountains to old age and they do not know: that is, to weakness, as in: I have grown old among all my enemies. He who turns them in wrath: turning them by being angry, that is, so that they find something other than what they sought, when he who exalts himself will be humbled. He who shakes the world from its foundations: through the calling which was made, by which those excellent in the world were shaken.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"in congregationibus lapidum dormit","severity":"info","text":"The phrase likely alludes to Christ hidden among the humble, with 'greater ones' (maiores) as persecutors; Augustine reads the gathering of stones as the church of the lowly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si deglutietur, locus mentietur eum","severity":"info","text":"Echoes the idea of Christ's concealment and denial, possibly referencing Psalm 21 or patristic debates on Christ's hidden divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"munus","severity":"info","text":"Augustine glosses 'munus' as the sacrifices of the Jews, interpreting the term in a cultic rather than generic sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ueracium autem os inplebit risu","severity":"info","text":"The 'mouth of the truthful filled with laughter' is read as the joy of confessors, a theme in early Christian martyrdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Iob","severity":"info","text":"This heading marks a shift from Baldad's speech to Job's reply, structuring the commentary as a dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui in uetustatem perducit montes","severity":"info","text":"Augustine cites a phrase reminiscent of Psalm 6 or similar Old Testament passages on God's power over nature, glossing 'old age' as weakness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'another' (alterum) sprouting from the earth is ambiguous: either Christ's resurrection or a new race of Christians.","The phrase 'an non reprobabit?' is syntactically unclear; Augustine offers two possible readings."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"et columnae eius mouebuntur; qui praecipit soli, et non oritur: ut aut sapientia non intellegatur aut qui scripserunt, ut est: signa librum. qui extendit caelum solus: ecclesiam, quae proprie sedes dei est, quam extendit per totum orbem; solus ad significandam unitatem trinitatis. nam utique per filium in spiritu sancto omnia facta sunt. et ambulat super mare tamquam super terram: super terram, id est firmiter confirmans ecclesiam in saeculo uel subiciendo sibi peccatores, in quibus non mergitur, non cedendo tentationibus eorum. si transgressus me fuerit, non uidebo. si altior me fuerit aut celeritate perstrinxerit me, non eum agnoscam: opus est ergo, ut et congruat infirmitati meae et non me deserat. si enim morti tradiderit, quis auertet? morti enim tradit, cum uel transgreditur uel transit, ut nesciatur. haec est mors animae, ut deum nesciat. ipsius enim inauertibilis ira: aliorum enim potest auerti a potentiore. ab ipso subdita sunt cetera sub caelo: excepto ipso caelo, id est rationali creatura, quia si ipsa sibi cetera subdidisset, numquam per ea quae sibi subdiderat puniretur; quia uero deus ei illa subdidit, punitur per ea, quando offenderit eum qui subdidit. quodsi etiam iustus fuero, non exaudiet me: rogans eum, praesumens de mea iustitia; comparans enim ea his quae apud se sunt incommutabilibus et perpetuis tamquam iniustum me non exaudiet.","english":"and his columns will be shaken; he who commands the sun, and it does not rise: so that either wisdom is not understood or those who wrote, as it is: he signs the book. He who alone stretches out the sky: the church, which is properly the seat of God, which he stretches throughout the whole world; alone to signify the unity of the Trinity. For indeed all things were made through the Son in the Holy Spirit. And he walks upon the sea as upon the land: upon the land, that is, firmly establishing the church in the world or by subduing sinners to himself, in whom he is not submerged, not yielding to their temptations. If he has transgressed me, I will not see. If he has been higher than me or has brushed past me with speed, I will not recognize him: therefore it is necessary that he both conform to my weakness and not abandon me. For if he has delivered to death, who will turn it aside? For he delivers to death when he either transgresses or passes by, so that he is not known. This is the death of the soul, that it does not know God. For his wrath is not to be turned aside: for the wrath of others can be turned aside by one more powerful. By him the rest are subjected under the sky: except the sky itself, that is, rational creation, because if it had subjected the rest to itself, it would never be punished through those things which it had subjected to itself; but because God subjected them to it, it is punished through them, when it has offended the one who subjected them. But even if I have been just, he will not hear me: when I beseech him, presuming upon my own justice; for comparing it with those things which are immutable and perpetual in him, he will not hear me as if I were unjust.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et columnae eius mouebuntur","severity":"info","text":"This passage continues the allegorical interpretation of Job 40:18 (LXX), where the columns of the beast are shaken. Augustine reads the columns as the supports of the church or of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"signa librum","severity":"info","text":"The phrase 'signa librum' (he signs the book) is obscure; it may refer to a scribal practice or a symbolic act of authorizing scripture. Augustine notes it as an example of obscure writing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui extendit caelum solus","severity":"info","text":"Augustine interprets the stretching of the sky as the church spread throughout the world, and 'solus' (alone) as signifying the unity of the Trinity. This reflects his anti-Arian emphasis on Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ambulat super mare tamquam super terram","severity":"info","text":"This echoes the Gospel accounts of Jesus walking on water (e.g., Matthew 14:22-33). Augustine allegorizes it as the church's firm establishment over sinners and temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"si transgressus me fuerit, non uidebo","severity":"info","text":"Augustine explains that if Christ (or divine wisdom) transcends or passes by the soul without adapting to its weakness, the soul cannot recognize or see God. This is a spiritual interpretation of the soul's death as ignorance of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quodsi etiam iustus fuero, non exaudiet me","severity":"info","text":"Augustine argues that human justice, compared to God's immutable justice, appears unjust, so God does not hear prayers based on self-righteousness. This anticipates his later doctrine of grace and human inability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'signa librum' is ambiguous; it may be a scribal gloss or a corrupted reading. The interpretation of 'columns' and 'sky' as ecclesiological symbols is Augustine's allegorical reading, not necessarily the original sense of Job."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ergo eius mihi misericordia necessaria est. iudicium eius rogabo: quia ego iudicare non possum me iustum esse. unde est: sed neque me ipsum iudico; qui autem iudicat me, dominus est. si uero inuocauero, et non exaudierit, non credam quoniam exaudiuit uocem meam: cum iudicium eius rogo, si non exaudierit, non credam quod aliquando exaudierit me; occultis enim causis me audiuit, non merito deprecationis meae. ant certe: non credam non me exauditum nunc; aliquando enim exauditus sum. aut ita: quia si exaudierit quod peto, credam etiam exauditum me; nam si non credidero, quamuis fiat quod peto, tamen non exauditus sum, ut signum exauditionis credulitas postulantis sit. ne forte in turbine me conterat? propterea quaero iudicium eius, ne in turbine me conterat. multas enim tribulationes meas fecit sine causa: quorum causa me latuit; aut certe uox confitentis est, flagellis dei confitentis non se esse correctum et idcirco posse turbine conteri, quasi maiori supplicio. non enim sinit me respirare: tam multae sunt tribulationes meae. etenim quia potest, obtinet: uincit, ut uoluntatem eius faciam, non meam. quodsi et fuero iustus, os meum inpia loquetur: si me iustum putauero. uerum tamen auferetur uita mea: quamuis nesciam si inpie egi, tamen auferetur uita mea, ut patiar quae nolo aut non faciam quae uolo.","english":"Therefore, his mercy is necessary for me. I will ask for his judgment, because I cannot judge myself to be just. Hence: \"But I do not even judge myself; the one who judges me is the Lord.\" But if I call upon him and he does not hear me, I will not believe that he has heard my voice: when I ask for his judgment, if he does not hear me, I will not believe that he has ever heard me; for he heard me for hidden reasons, not because of the merit of my prayer. Or certainly: I will not believe that I am not heard now; for I have been heard at some time. Or thus: because if he hears what I ask, I will also believe that I have been heard; for if I do not believe, even if what I ask is done, I am still not heard, so that the sign of being heard is the faith of the one asking. Lest he crush me in a whirlwind? Therefore I seek his judgment, lest he crush me in a whirlwind. For he has caused many of my tribulations without reason: the reason for which was hidden from me; or certainly it is the voice of one confessing, confessing by the scourges of God that he has not been corrected and therefore can be crushed in a whirlwind, as if by a greater punishment. For he does not allow me to breathe: so many are my tribulations. And because he can, he prevails: he conquers, so that I do his will, not my own. But if I were even just, my mouth would speak impiously: if I consider myself just. Yet my life will be taken away: although I do not know if I have acted impiously, still my life will be taken away, so that I suffer what I do not want or do not do what I want.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine presents a series of alternative interpretations (aut ita, aut certe) for the same biblical phrase, a characteristic exegetical method in his Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sed neque me ipsum iudico; qui autem iudicat me, dominus est","severity":"info","text":"This is a paraphrase or loose citation of a biblical verse, possibly Job 1:5 or a similar passage, but the exact source is not identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iudicium eius rogabo","severity":"info","text":"The phrase 'iudicium eius rogabo' (I will ask for his judgment) is a key theological term in Augustine's discussion of divine judgment and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Augustine's multiple interpretations reflect his engagement with the problem of theodicy and the hidden reasons for God's actions, a theme in his later works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage's emphasis on the believer's faith as a sign of being heard anticipates later medieval discussions of grace and merit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text presents multiple alternative readings (aut ita, aut certe) without a definitive resolution, leaving the intended interpretation open."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"unum est quod dixi: magnum et potentem disperdit ira: id est: propter hoc unum fiunt tribulationes hominibus, ut nemo sibi magnus potensque uideatur praesumens de uiribus suis. quia nequam homines in magna morte erunt: non in mediocri, in qua sunt etiam iusti, cum tribulantur et ab eis deridentur. terra tradita est in manus inpii: aut corpus iustorum, non anima, cum eos persequuntur, aut quando inpius dominari permittitur. potest accipi et homo peccator in manus diaboli secundum mortalitatem suam. faciens iudicium eius operit: aut ipsius inpii iudicium aut iusti; in hoc enim tempore opertum est. aut certe hoc ipso facit iudicium eius, id est: eo illum punit, quo occultat ei prouidentiam suam, ut est: prae magnitudine irae suae non requiret. uel eo iustum uindicat, quo occultat persecutori eius iudicium suum, id est prouidentiam suam, ut artius peccatorum laqueis per inpunitatem capiatur. quodsi non est, quis ergo est? potest hoc de domino intellegi, qui et derisus est et cuius terra, hoc est corpus traditum est in manus Iudaeorum, et cuius iudicium faciens occultauit maiestatem ipsius. quodsi ipse non est, quis ergo est, qui maiora faciat, quam fecit ipse? uel sic: quodsi non facit deus iudicium iusti uel inpii, quis potest facere? uita autem mea leuior est cursore: tamquam fugitiuos dicit homines a iustitia discedentes, ut ille filius minor profectus in regionem longinquam.","english":"One thing I have said: \"Great and powerful is destroyed by anger,\" that is: for this one reason tribulations come to men, so that no one may seem great and powerful to himself, presuming on his own strength. Because wicked men will be in a great death, not in a moderate one, in which even the just are, when they are troubled and mocked by them. \"The earth has been given into the hands of the impious\": either the body of the just, not the soul, when they persecute them, or when the impious is permitted to rule. It can also be understood as the sinful man in the hands of the devil according to his mortality. \"Doing his judgment, he covers\": either the judgment of the impious himself or of the just; for in this time it is covered. Or certainly by this very act he does his judgment, that is: he punishes him by that whereby he hides his providence from him, as in: \"On account of the greatness of his anger, he will not inquire.\" Or he avenges the just by that whereby he hides his judgment from his persecutor, that is, his providence, so that the sinner may be more tightly caught in the snares of impunity. \"But if it is not, who then is?\" This can be understood of the Lord, who was also mocked and whose earth, that is, body, was given into the hands of the Jews, and whose judgment, doing, concealed his majesty. \"But if he himself is not, who then is, who does greater things than he himself did?\" Or thus: but if God does not do the judgment of the just or the impious, who can do it? \"But my life is lighter than a runner\": as if it says men fleeing from justice, like that younger son who set out for a far-off region.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"unum est quod dixi","severity":"info","text":"Augustine introduces a series of exegetical glosses on phrases from the biblical book of Job, each marked by a lemma and followed by multiple interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"terra tradita est in manus inpii","severity":"info","text":"This phrase echoes Job's complaint about the earth being given into the hands of the impious, a theme in Job 9:24 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"faciens iudicium eius operit","severity":"info","text":"The phrase 'doing his judgment, he covers' is ambiguous: Augustine offers three interpretations, including God hiding his providence as punishment or as a means of avenging the just.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uita autem mea leuior est cursore","severity":"info","text":"Augustine compares the fleeting life to a runner, alluding to the parable of the prodigal son (Luke 15:11-13) as a figure for those fleeing justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quodsi non est, quis ergo est?","severity":"info","text":"Augustine applies the text to Christ, interpreting 'earth' as Christ's body given to the Jews, reflecting a Christological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"potest accipi et homo peccator in manus diaboli","severity":"caution","text":"The interpretation of 'earth' as the sinful man in the devil's hands is one of several options; the text does not specify which reading Augustine endorses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'faciens iudicium eius operit' is ambiguous: it could refer to the impious, the just, or God, and Augustine offers multiple interpretations without settling on one.","The referent of 'quis ergo est?' is unclear: it may be Christ, God, or a human figure, and Augustine entertains both Christological and general readings."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"aut quasi aquilae uolantis et quaerentis escam: de superioribus, in quibus naturaliter animae rationales beatae sunt, id est operibus iustitiae, inclinauerunt se ad terrenas uoluptates. quodsi et locutus fuero, obliuiscor dum loquor: locutio: quemadmodum adfectum habuit ad exteriora, sic anima dum progreditur ad ea quae foris sunt cupiditate fruendi creatura obliuiscitur interioiem creatorem. declinans in faciem ingemiscam: illam enim declinationem dolores sequuntur. commoueor omnibus membris: timor, quo incipit recurrere. et quia sum inpius, quare non sum mortuus et laboro? \"scio\" subaudis. aut dicit se laborare, quia inpietati mortuus non est. et mundatus fuero mundis manibus: aut dei manibus aut suis, id est: bonis operibus per regenerationem. satis in sorde me tinxisti: in istam mortalitatem perductum. et execratum me est uestimentum meum: inmortalitas, qua cupimus superuestiri; sed quia non possumus in hac corruptione, ideo dicit: execratum me est uestimentum meum. non es enim homo sicut et ego, cui contradicam: homini enim possem demonstrare iustitiam meam; in tuo autem iudicio inuenior iniustus. utinam esset nobis arbiter! uidetur blasphemare, nisi illum mediatorem dei et hominum optare intellegatur, ut per eum alleget preces suas. hoc modo enim ille audit inter utrumque positus et arguit hominem: filio enim omne iudicium pater dedit.","english":"or like an eagle flying and seeking prey: from higher things, in which rational souls are naturally blessed, that is, the works of righteousness, they have bent themselves down toward earthly pleasures. And if I have spoken, I forget while I speak: a manner of speaking: just as the soul had an inclination toward external things, so while it proceeds toward those things that are outside, through the desire to enjoy the creature, it forgets the inner creator. Bending down, I will groan: for that bending down is followed by sorrows. I am shaken in all my limbs: fear, by which it begins to run back. And because I am impious, why am I not dead and do I labor? \"I know\" is understood. Or it says that he labors because he is not dead to impiety. And I will have been cleansed with clean hands: either by the hands of God or by his own, that is, by good works through regeneration. You have dipped me enough in filth: brought into this mortality. And my garment has been cursed by me: immortality, which we desire to be clothed with; but because we cannot in this corruption, therefore it says: my garment has been cursed by me. For you are not a man like me, whom I could contradict: for to a man I could show my righteousness; but in your judgment I am found unjust. If only we had an arbiter! He seems to blaspheme, unless he is understood to be longing for that mediator of God and men, so that through him he may plead his prayers. For in this way he, placed between both, hears and argues against the man: for the Father has given all judgment to the Son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"aut quasi aquilae uolantis et quaerentis escam","severity":"info","text":"The eagle image echoes a common patristic trope for the soul's fall from contemplation to earthly desires; Augustine reads it as a descent from higher, rational beatitude to terrestrial pleasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quodsi et locutus fuero, obliuiscor dum loquor: locutio","severity":"info","text":"Augustine marks this as a 'locutio' (manner of speaking), signaling a rhetorical figure rather than a literal claim; the phrase illustrates the soul's outward movement and consequent forgetfulness of the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mediatorem dei et hominum","severity":"info","text":"The 'mediator of God and men' is a clear reference to Christ, the unique intercessor; Augustine interprets the speaker's wish for an arbiter as a longing for Christ, not blasphemy, since the Father has given all judgment to the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"et mundatus fuero mundis manibus: aut dei manibus aut suis","severity":"info","text":"Augustine offers a double interpretation of 'clean hands': either God's purifying action or the believer's own good works through regeneration, reflecting his theology of grace and human effort in purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"utinam esset nobis arbiter!","severity":"caution","text":"Augustine notes that the exclamation 'If only we had an arbiter!' could seem blasphemous, but he redirects it to a longing for Christ the mediator; this shows his care in handling potentially problematic Old Testament passages.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'scio subaudis' indicates that 'I know' is understood but not expressed; the subject of 'laboro' is ambiguous—either the speaker labors because he is not dead to impiety, or he states his labor as a fact."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"et qui argueret et qui audiret inter utrumque. auertat a me uirgam suam: transeat timor legis, ut adoptionis libertate et caritate illi coniungar. non enim sum mecum: quia his haereo quae foris sunt.\n\nProferam contra me sermones: haec confitentis sunt. et dicam ad dominum: noli me docere inpium esse: noli me tentare ultra quam possum ferre nec mihi sinas accidere, quibus mihi inpietas persuadeatur. aut bonum est tibi, si inique egero? non est autem tibi bonum, si inique egero; non ergo iniuste ita me constituisti. quia despicis opus quod manus tuae fecerunt? si quod despicis opus manuum tuarum. ad consilium inpiorum animaduertisti? sed non eius inpietatis quae hominibus adparet. et: ad consilium inpiorum animaduertisti? non quia placet illi ut inique agant. aut sicut homo perspicit, perspicis? quia utique non sicut homo perspicis: ideo in consilium inpiorum animaduertisti; est enim inpietas quam tu solus uides et ab hominibus non uidetur. aut humana est uita tua? id est breuis, ut non possis de perpetuitate iudicare. et peccata mea inuestigasti: non enim latere te potuerunt quae latent homines. scis enim me nihil inpie fecisse: nam quantum ad homines nihil inpie feci. sed quis est qui de manibus tuis eripiat? iudicantis. sicut deus iudicas, cum uides etiam eas inpietates quas homo non uidet.","english":"and one who would accuse and one who would hear between both. Let him turn his rod away from me: let the fear of the law pass, so that I may be joined to him by the freedom and love of adoption. For I am not with myself: because I cling to those things which are outside.\n\nI will bring forth words against myself: these are the words of one who is confessing. And I will say to the Lord: do not teach me to be impious: do not tempt me beyond what I can bear, nor allow things to happen to me by which impiety is persuaded to me. Or is it good for you, if I act wickedly? It is not good for you, if I act wickedly; therefore you did not unjustly place me in such a state. Because you despise the work that your hands have made? If you despise the work of your hands, have you turned your attention to the counsel of the impious? But not of that impiety which appears to men. And: have you turned your attention to the counsel of the impious? Not because it pleases him that they act wickedly. Or do you perceive as a man perceives? Because you certainly do not perceive as a man perceives: therefore you have turned your attention to the counsel of the impious; for there is an impiety which you alone see and is not seen by men. Or is your life human? That is, short, so that you cannot judge concerning perpetuity. And you have investigated my sins: for they could not be hidden from you, which are hidden from men. For you know that I have done nothing impious: for as far as men are concerned, I have done nothing impious. But who is there who can snatch from your hands? Of the one who judges. You judge as God, when you see even those impieties which man does not see.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"auertat a me uirgam suam","severity":"info","text":"The phrase 'turn his rod away from me' likely alludes to the disciplinary rod of the law, contrasting fear with the freedom of adoption (cf. Gal 4:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"adoptionis libertate et caritate","severity":"info","text":"The language of adoption and freedom echoes Pauline theology, especially Romans 8:15 and Galatians 4:5, where adoption implies a filial relationship with God beyond legal fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non enim sum mecum","severity":"info","text":"Augustine interprets 'I am not with myself' as a psychological state of being absorbed by external things, a key theme in his analysis of human distraction and sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Proferam contra me sermones","severity":"info","text":"This passage shifts to a confessional mode, marked by the speaker bringing charges against himself, a rhetorical device Augustine uses to explore interior guilt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inpietas quam tu solus uides","severity":"info","text":"Augustine distinguishes between impiety visible to humans and a hidden impiety known only to God, reflecting his doctrine of divine omniscience and the limits of human judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aut humana est uita tua?","severity":"caution","text":"The phrase 'Or is your life human?' is interpreted as 'short,' but the Latin could also mean 'mortal' or 'limited'; Augustine's gloss clarifies his reading for the commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad consilium inpiorum animaduertisti?' is repeated with slightly different glosses; the first may be a rhetorical question, the second a denial that God approves of impiety."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"postea uero mutatus percussisti me: se scilicet mutato, non deo, quia mutatus homo mutatum deum sentit, ut per tenebrarum diuturnitatem mutati oculi mutatum solem sentiunt. memor esto quia de luto finxisti me: tua ergo misericordia indigeo. in terram me iterum conuertes: morte, quae est poena peccati. nonne tamquam lac mulsisti me? quia etiam [iam] mortalibus praebuit misericordiam, cum homines de hominibus informi primordio formauit. haec ergo cum in te sint, scio quia omnia potes: quia tantae bonitatis sunt, ut carnalem quoque substantiam operentur. quodsi et peccauero, custodies me: aut ut non me perdas aut ne lateat peccatum meum. et si iustus fuero, non possum respirare: in conspectu hominum; nam tu uides peccata quae homines latent. plenus enim sum opprobrio: in conspectu tuo. et capior sicut leo ad occisionem: est superbiae peccatum quod homines latet, quando etiam in factis laudabilibus possit obrepere. iterum autem commutatus saeuissime crucias me: post poenam peccati, qua mortalis factus est homo. secundum has dicit tribulationes, quas in hac uita homines patiuntur, quia repente pleraeque accidunt tribulationes, quae turbant quietem ipsius uitae mortalis, cum in salute est uel securitate rerum quamuis temporalium, quam misericordiae dei deputauit. instaurans in me tormenta mea: quia iam ipsa mortalitas tormentum est, de qua tribulationes aliae fiunt.","english":"Afterwards, however, having changed, you struck me: that is, with the man changed, not God, because a changed man perceives a changed God, just as eyes changed by the length of darkness perceive a changed sun. Remember that you fashioned me from clay: therefore I need your mercy. You will turn me back into the earth: by death, which is the punishment of sin. Did you not milk me like milk? because he also offered mercy to mortals, when he formed men from the unformed beginning of men. Therefore, since these things are in you, I know that you can do all things: because they are of such great goodness that they also work upon carnal substance. But if I also sin, you will watch over me: either so that you do not destroy me or so that my sin does not lie hidden. And if I am just, I cannot breathe: in the sight of men; for you see sins that are hidden from men. For I am full of reproach: in your sight. And I am caught like a lion for slaughter: it is the sin of pride that is hidden from men, when it can creep in even in praiseworthy deeds. But again, having changed, you cruelly torture me: after the punishment of sin, by which man was made mortal. According to these things, he speaks of the tribulations that men suffer in this life, because many tribulations suddenly occur that disturb the peace of mortal life itself, when it is in health or security of things, albeit temporal, which he attributed to the mercy of God. Renewing my torments in me: because mortality itself is a torment, from which other tribulations arise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"mutatus percussisti me","severity":"info","text":"Augustine interprets the change as subjective: the man changes, not God, so the perception of God as changed is an illusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lac mulsisti me","severity":"info","text":"The metaphor 'milked me like milk' is glossed as God's mercy in forming humans from an unformed beginning, a creative act of kindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"memor esto quia de luto finxisti me","severity":"info","text":"Echoes the creation of Adam from clay (Gen 2:7), a common patristic trope for human frailty and divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"capior sicut leo ad occisionem","severity":"info","text":"The lion caught for slaughter symbolizes hidden pride, which Augustine notes can infiltrate even praiseworthy deeds, a theme from his monastic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"secundum has dicit tribulationes","severity":"info","text":"Augustine explicitly links the preceding verses to tribulations in mortal life, framing them as a continuous commentary on human suffering after the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"instaurans in me tormenta mea","severity":"caution","text":"The Latin 'instaurans' (renewing) may reflect a textual variant; the sense is that mortality itself is the foundational torment, from which other tribulations arise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nonne tamquam lac mulsisti me?' is ambiguous: Augustine reads it as a metaphor for divine mercy in creation, but the original Coptic may have a different agricultural or ritual connotation.","The shift from 'mutatus' to 'commutatus' may indicate a textual variant or a deliberate rhetorical intensification; Augustine treats them as synonymous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"quare ergo de uentre eduxisti me? de obscuritate ad notitiam, quae sola maioris miseriae est materia, cum subuertitur; hanc generationem etiam superius commemorauit. et essem tamquam non fuissem? penitus ignotus. unde est: uocat ea quae non sunt tamquam quae sunt, id est secundum ignobilitatem. aut numquid non est tempus paruum uitae meae? non enim propter longitudinem uitae meae mortuus non sum, cum utique paruum sit quod uiuo. patere me, donec requiescam pusillum: post misericordiam qua de limo fecisti me et mutatum mortalitate percussisti me et ipsa mortalitate consolatus es me, deinde . exercuisti me tribulationibus. patere ergo me, ut requiescam in te, antequam eam in poenas unde reuerti non licet; ab his enim, quas supra commemorauit, licet reuerti, si se homo ad deum conuerterit. uult autem requiescere, antequam eat in poenas aeternas, ad hoc utique, ut non eat. quemadmodum si dicamus alicui: corrige te, antequam damneris; non enim cum se correxerit, damnabitur. ubi non est lux nec est uidere uitam hominum: illa est enim uita hominum, ubi est lumen uerum, quod inluminat omnem hominem. alia est terra uiuentium, alia terra morientium.","english":"Why then did you lead me out of the womb? From obscurity to knowledge, which alone is the material of greater misery when it is overturned; he also mentioned this generation above. And would I have been as if I had not been? Completely unknown. Hence: he calls those things which are not as if they were, that is, according to ignobility. Or is the time of my life not small? For it is not on account of the length of my life that I am not dead, since what I live is certainly small. Allow me, until I rest a little: after the mercy by which you made me from the mud and, changed, struck me with mortality and consoled me with that same mortality, then you exercised me with tribulations. Therefore allow me to rest in you, before I go into punishments from which it is not permitted to return; for from those which he mentioned above, it is permitted to return, if a man turns himself to God. But he wishes to rest, before he goes into eternal punishments, for this purpose, of course, that he not go. As if we were to say to someone: correct yourself, before you are condemned; for when he has corrected himself, he will not be condemned. Where there is no light nor is it possible to see the life of men: for that is the life of men, where there is the true light, which illuminates every man. There is one land of the living, another land of the dying.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"hanc generationem etiam superius commemorauit","severity":"info","text":"Augustine notes that the phrase 'this generation' refers back to an earlier passage in the commentary, creating a cross-reference within the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uocat ea quae non sunt tamquam quae sunt","severity":"info","text":"This phrase echoes a common biblical trope (e.g., Isaiah 40:26, 1 Corinthians 1:28) about God calling non-existence into being, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ignobilitatem","severity":"info","text":"The Latin 'ignobilitatem' (ignobility) here denotes lowliness or obscurity of status, contrasting with the knowledge or recognition that leads to misery when overturned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"patere me, donec requiescam pusillum","severity":"info","text":"Augustine interprets the speaker's plea for rest as a desire for divine mercy before eternal punishment, reflecting a pastoral concern for repentance and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ubi non est lux nec est uidere uitam hominum","severity":"info","text":"This phrase parallels the biblical concept of the 'land of the living' versus the 'land of the dying,' reminiscent of Psalm 88:12 or Job 10:21, though not directly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ab his enim, quas supra commemorauit, licet reuerti","severity":"caution","text":"The reference to 'those which he mentioned above' is ambiguous; it may refer to earlier tribulations or punishments from which repentance allows return, but the antecedent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ab his enim, quas supra commemorauit' leaves unclear whether 'those' refers to tribulations or specific punishments; Augustine's interpretation suggests temporary trials, but the text is ambiguous.","The identity of 'he' in 'he also mentioned this generation above' is uncertain—likely Job, but could be the speaker in the commentary."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Sophar Minaei uerba. aut numquid eloquens uidebitur iustus esse? putat enim Iob uerbis magis quam operibus abundare. beatus natus homo breuis uitae: sententiam suam illi replicat, quam uult intellegi loquaciter dictam et inaniter. cum nemo sit qui contradicat tibi: quia quando dicebat, nemo ei contradixit. sed quomodo dominus'loquatur ad te? ea loquere potius, quibus misereatur tui deus. quia duplex erit super te: corripiendo et consolando. et tunc scies quia digne reddita sunt tibi a domino pro eis quae peccasti: post correctionem sequente inluminatione. aut uestigium domini inuenies? ut uelis deum reprehendere. sublime est caelum, et quid facies? ut inuenias sacramenta caeli; non enim debes eum reprehendere, cuius opera non comprehendis. quis dicet illi: quid fecisti? et hoc enim recte erit factum, si deus hoc fecerit, quia facere aliquid ille nisi recte non potest. ipse enim nouit opera hominum iniquorum: non iniqui operis est. unde uult intellegi quia stulte hic, quem iniquum putat, reprehenderit deum; sic enim eum loqui existimauit. homo uero aliter nutat sermonibus: modo illi placet deus, modo illi displicet, cum apud deum sit firmitas. et uir natus mulieris tamquam onager erit in deserto: cupiditate libertatis inpatiens dominatoris atque domitoris. et extendens ad eum manus tuas: ut acceptet opera tua.","english":"Sophar the Minaean speaks. Or will he seem eloquent, the just man? For he thinks that Job abounds more in words than in deeds. Blessed is the man born, of short life: he repeats to him his own opinion, which he wishes to be understood as spoken loquaciously and emptily. Since there is no one who contradicts you: because when he was speaking, no one contradicted him. But how will the Lord speak to you? Speak rather those things by which God may have mercy on you. Because he will be twofold over you: by rebuking and by consoling. And then you will know that what has been rendered to you by the Lord is worthy, for those things which you have sinned: after correction, with illumination following. Or will you find the footprint of the Lord? So that you wish to reproach God. The sky is high, and what will you do? So that you may find the sacraments of the sky; for you ought not to reproach him whose works you do not comprehend. Who will say to him: What have you done? For this too will rightly be done, if God has done it, because he cannot do anything unless rightly. He himself knows the works of wicked men: it is not of wicked work. Hence he wishes it to be understood that this man, whom he considers wicked, has foolishly reproached God; for he thought that he spoke thus. But man wavers differently in his words: at one time God pleases him, at another time God displeases him, while with God there is steadfastness. And a man born of woman will be like a wild ass in the desert: impatient, through desire for freedom, of a master and a tamer. And stretching out your hands to him: so that he may accept your works.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Sophar Minaei","severity":"info","text":"Sophar the Minaean is a Latin rendering of Zophar the Naamathite, one of Job's three friends. The epithet 'Minaei' likely reflects a variant tradition or scribal error for 'Naamathites'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aut numquid eloquens uidebitur iustus esse?","severity":"info","text":"Augustine presents Zophar's speech as a series of rhetorical questions and imperatives, mimicking the dialogic structure of the biblical book. The passage alternates between Zophar's direct address and Augustine's explanatory glosses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duplex erit super te","severity":"info","text":"'He will be twofold over you' interprets God's action as both rebuking and consoling, a dual aspect of divine justice. This reflects Augustine's pastoral concern with correction and illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sublime est caelum, et quid facies?","severity":"info","text":"This echoes Job 11:17 (LXX: 'The sky is high, and what will you do?'), where Zophar argues that human understanding cannot grasp divine mysteries. Augustine uses it to caution against reproaching God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et uir natus mulieris tamquam onager erit in deserto","severity":"info","text":"Augustine interprets the wild ass as a symbol of untamed human nature, impatient with authority. This moral reading aligns with his broader anthropology of fallen humanity needing divine taming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sophar Minaei","severity":"caution","text":"The lemma 'Minaei' is uncertain; it may be a corruption of 'Naamathites' or a reference to a lost tradition. The text's transmission history does not clarify this variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sophar Minaei' is ambiguous: it may be a scribal error for 'Naamathites' or reflect a distinct exegetical tradition.","The phrase 'aut uestigium domini inuenies?' could be read as a rhetorical question or a genuine challenge; Augustine takes it as the latter."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"si iniquum quid est in manu tua: ipsa duo repetiuit, sed ordine mutato. et iniquitas in domo tua non maneat: hoc dixit cor. sic enim fulgebit facies tua tamquam aqua pura: conscientia. tamquam fluctum qui non praeterit, et non terreris: nisi omnes tangat in hac uita. et oratio tua tamquam lucifer erit: ante inluminationem praeibit; quasi et ista ad prophetiam sanctae ciuitatis uel ad populum dei pertinentia audita uel reuelata dicuntur, sicut a superioribus eius amicis dicta sunt. et rogabunt faciem tuam multi: omnia ista de ecclesia.\n\nVerba Iob. sed iustus uir et sine crimine uenit in derisum: de domino intellegendus est. sensus: non ergo mirum, si et ego uobis in derisum ueni. et domus eius ut deuastaretur ab iniquis: ecclesia a persecutoribus. immo uero nullus confidat, cum sit nequam, se inpunitum futurum: quia iudicium a domo dei. tamquam inquisitio in eos non sit futura: non confidant. sed tamen interroga quadrupedia, si tibi respondeant: ideo recte inquirit iniquos, quia ex operibus potuerunt agnoscere creatorem et colere debuerunt; non enim creaturarum responsione doceri debuerant, cum acceperint rationem, qua ista cognoscerent. si non in manu eius est anima omnium uiuentium: hinc ergo scitur, quia ipse omnia creauit, quia in manu eius anima omnium uiuentium. et spiritus omnis carnis hominis: omnis carnis humanae, id est rationalis animae.","english":"If there is any iniquity in your hand: he repeated these same two, but in reversed order. And let iniquity not remain in your house: this he said of the heart. For thus your face will shine like pure water: conscience. Like a wave that does not pass away, and you are not terrified: unless it touches everyone in this life. And your prayer will be like the morning star: it will go before the illumination; as if these things also, pertaining to the prophecy of the holy city or to the people of God, are said as heard or revealed, just as were said by his friends above. And many will seek your face: all these things concerning the Church.\n\nThe words of Job. But a just man and without fault becomes an object of derision: this is to be understood of the Lord. The sense: therefore it is no wonder if I also have become an object of derision to you. And his house, that it might be laid waste by the wicked: the Church, by persecutors. Indeed, let no one, being wicked, trust that he will go unpunished: because judgment comes from the house of God. As if there will be no inquiry against them: let them not trust. But nevertheless, ask the quadrupeds, if they answer you: therefore he rightly inquires into the wicked, because from their works they could have recognized the creator and ought to have worshipped him; for they should not have needed to be taught by the response of creatures, since they received reason by which they would know these things. If the soul of all living things is not in his hand: hence it is known that he created all things, because the soul of all living things is in his hand. And the spirit of every human flesh: of every human flesh, that is, of the rational soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"si iniquum quid est in manu tua","severity":"info","text":"Augustine notes that the phrase repeats an earlier expression but in reversed order, indicating a deliberate rhetorical variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sic enim fulgebit facies tua tamquam aqua pura","severity":"info","text":"Augustine glosses 'pure water' as 'conscientia' (conscience), interpreting the shining face as a sign of moral clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et oratio tua tamquam lucifer erit","severity":"info","text":"Augustine reads this as a prophecy of the holy city or the people of God, aligning it with earlier prophetic statements by Job's friends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sed iustus uir et sine crimine uenit in derisum","severity":"info","text":"Augustine interprets the just man as a type of Christ, and the derision as prefiguring the mockery of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et domus eius ut deuastaretur ab iniquis","severity":"info","text":"Augustine reads the house as the Church, and the wicked as persecutors, applying the verse to the historical experience of the early Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiritus omnis carnis hominis","severity":"info","text":"Augustine specifies that 'every human flesh' means the rational soul, distinguishing it from mere animal life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"auris enim sermones diiudicat: quemadmodum sensus sensibilia diiudicat, ita spiritalia spiritus, qui debuit cognoscere, quoniam in manu domini est, opera domini. in multo tempore sapientia est: non utique in multo tempore, sed apud dominum, a quo petenda est. si destruxerit, quis aedificabit? propter uirtutem destruxerit et propter sapientiam concluserit, ut ad eam non perueniat. si prohibuerit aquam, siccabit terram: sapientiam ipsam, terram uero hominem. quodsi et emiserit, perdet euertens terram: multis enim sapientibus factis turbabuntur peccatores. qui ducit consultores captiuos: subiugat enim sibi eos qui se consulunt. iudices autem terrae in pauorem misit: aut Iudaeos aut Pilatum aut sensu terreno iudicantes. qui collocat reges super sedes: id est apostolos. et circumdedit balteo lumbos eorum: id est continentia. qui emittit sacerdotes captiuos: ut ab hominibus ducantur; et significantur Iudaei. qui permutat labia fidelium: permutat in bonum, ut non de iustitia sua, sed de gratia eius praesumant. et intellegentiam senum cognouit: cui placet intellegentia senum. unde est: cogniti estis a deo, cui aduersarium est: non noui uos. et bene coepit a fide et peruenit ad intellegentiae canos. qui reuelat profunda de tenebris: aperiendo prophetias. et produxit in lucem umbram mortis: id est fecit, ut cognosceretur uita ista, quia umbra mortis est.","english":"For the ear discerns words: just as the sense discerns sensible things, so the spirit discerns spiritual things, which he ought to have known, because the works of the Lord are in the hand of the Lord. Wisdom is in much time: not, of course, in much time, but with the Lord, from whom it is to be sought. If he has destroyed, who will build? Because of his power he has destroyed, and because of his wisdom he has shut up, so that it does not reach him. If he has withheld water, he will dry up the land: water being wisdom itself, the land being man. But if he has also let it out, he will destroy, overturning the land: for when many become wise, sinners will be troubled. He who leads counsellors captive: for he subdues to himself those who consult him. But he has sent the judges of the earth into fear: either the Jews or Pilate or those judging by a worldly sense. He who sets kings upon thrones: that is, the apostles. And he has girded their loins with a belt: that is, with continence. He who sends priests captive: so that they are led by men; and the Jews are signified. He who changes the lips of the faithful: he changes them for the better, so that they presume not upon their own righteousness, but upon his grace. And he has known the understanding of the old: he to whom the understanding of the old is pleasing. Whence it is: you are known by God, to whom the contrary is: I do not know you. And it began well from faith and arrived at the grey hairs of understanding. He who reveals the deep from the darkness: by opening prophecies. And he has brought the shadow of death into the light: that is, he has made it so that this life is recognized, because it is a shadow of death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"auris enim sermones diiudicat","severity":"info","text":"Augustine reads the Coptic as a chain of analogies: ear discerns words, sense discerns sensible things, spirit discerns spiritual things. This reflects his tripartite epistemology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si destruxerit, quis aedificabit?","severity":"info","text":"The phrase echoes Job 12:3 (LXX) and is a common biblical topos on divine power and wisdom. Augustine interprets it as referring to God's power (destruction) and wisdom (shutting up).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"iudices autem terrae in pauorem misit","severity":"info","text":"Augustine offers three possible referents: the Jews, Pilate, or those judging by a worldly sense. This reflects his exegetical method of multiple interpretations for ambiguous biblical figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"qui collocat reges super sedes","severity":"info","text":"Augustine identifies 'kings' as apostles, a non-literal reading that spiritualizes political titles into ecclesiastical roles, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui permutat labia fidelium","severity":"info","text":"Augustine reads 'changes the lips' as a transformation from presumption on one's own righteousness to reliance on grace, a key Augustinian theme against Pelagianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et bene coepit a fide et peruenit ad intellegentiae canos","severity":"info","text":"Augustine summarizes the passage as a progression from faith to understanding, mirroring his own theological framework of fides quaerens intellectum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is lost; the Latin may reflect a different word order or gloss. The identity of 'judges of the earth' is left open by Augustine with three options."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"decipiens gentes et perdens eas: putantes quod nocerent ecclesiae dei, cum sibi nocerent, quod de inpiis intellegendum est. sternens gentes et in uiam ducens eas: ad humilitatem tamquam illum asinum. reconcilians corda principum populi terrae: sibi reconcilians uel Iudaeos uel reges terrae, qui primo persequebantur ecclesiam. seduxit autem eos in uiam quam non nouerant: subruendo legis opera, ut simpliciter intellegerentur; hinc eis uisus est peccator. quo errore tenebrati sunt tamquam ebrius.\n\nEt arguam in conspectu eius, si uoluerit: ut arguat se ipsum; quod est confessionis. et curatores malorum omnes uos: bonos enim non potestis consolatione curare. audite ergo obiurgationem oris mei: in uos. et ante conspectum eius profertis dolum: cum uultis uos uideri iustos, quod non estis. an subtrahitis uos ipsos iudices fieri? numquid potestis dissimulare et non iudicare, quia de uobis uerum dico? si enim omnia facientes adiciemini ei, id est: etiamsi omnia praecepta faciatis, inueniet in uobis quod arguat; nemo enim iustus in conspectu eius. quodsi et occulte personas mirati fueritis: suas, se ipsos iustificando non solum ad homines, sed etiam ad se ipsos. corpus autem luteum: ut fragilitatis saltem uestrae consideratione timeatis. adprehendens meas carnes dentibus meis: non mihi parcam, ut non solum uos arguam sed etiam me.","english":"deceiving the nations and destroying them: thinking that they were harming the Church of God, when they were harming themselves, which is to be understood of the impious. laying low the nations and leading them onto the path: to humility, like that ass. reconciling the hearts of the princes of the people of the land: reconciling to himself either the Jews or the kings of the earth, who at first were persecuting the Church. But he led them astray onto a path they did not know: by undermining the works of the law, so that they would be understood simply; hence he seemed to them a sinner. By this error they were darkened as if drunk.\n\nAnd I will reprove in his sight, if he wills: so that he may reprove himself; which is a matter of confession. And healers of evils, all of you: for you cannot heal the good with consolation. Therefore hear the reproach of my mouth: against you. And before his sight you bring forth deceit: when you wish to appear just, which you are not. Or do you withdraw yourselves from being judges? Can you dissemble and not judge, because I speak the truth about you? For if you do all things, you will be added to him, that is: even if you do all the commandments, he will find in you something to reprove; for no one is just in his sight. But if even in secret you have admired persons: your own, justifying yourselves not only before men, but also before yourselves. But a body of clay: so that at least by consideration of your frailty you may fear. Seizing my flesh with my teeth: I will not spare myself, so that I may reprove not only you but also myself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"decipiens gentes et perdens eas","severity":"info","text":"Augustine interprets the deceiving and destroying of nations as the impious harming themselves while thinking they harm the Church, a moral inversion typical of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"asinum","severity":"info","text":"The 'ass' (asinum) is a biblical symbol of humility, likely alluding to the donkey carrying Christ or to the humble beast of burden in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"corpus autem luteum","severity":"info","text":"The phrase 'body of clay' echoes the creation of humanity from clay in Genesis 2:7, emphasizing human frailty and mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"reconcilians corda principum populi terrae","severity":"info","text":"Augustine refers to the reconciliation of Jewish leaders or earthly kings who initially persecuted the Church, reflecting the historical context of post-Constantinian Christianization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et arguam in conspectu eius, si uoluerit","severity":"info","text":"This passage shifts from third-person description of divine action to first-person reproach, introducing a confessional mode where the speaker includes himself in the critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"adprehendens meas carnes dentibus meis","severity":"info","text":"The vivid image of seizing one's own flesh with teeth is a rhetorical figure of self-reproach, later influential in ascetic and penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ass' (asinum) is not specified; it may refer to a specific biblical ass (e.g., Balaam's ass) or be a general symbol of humility.","The phrase 'si uoluerit' (if he wills) leaves unclear whether the subject is God or the reproached person; Augustine takes it as self-reproach."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"et animam meam ponam in manu: inspiciendam, ut nihil celem, siue ut computem peccata mea. licet occidat me ille qui potens est, qui et coepit: quamuis occidat peccata mea. tamen loquar et coram eo arguam me: non me iustificabo abscondens peccata mea. ecce ego adpropinquo iudicio meo: ut iudicem de me, quasi ipsa sit hominis iustitia in confessione sibi non parcere. tunc a facie tua non abscondar: quemadmodum absconduntur peccatores. manum aufer a me: ut nihil in me sit castigandum et sit in me caritas. et timor tuus non me terreat. quot sunt iniquitates meae? hinc potest uideri illud dixisse: animam meam ponam in manu [mea]: ad computandum. aut putas me esse contrarium tibi? cum utique infirmus sim et quasi hoc metuis, ne si iustificatus fuero, par tibi sim, cum folium sim. ergo est aliqua latens causa, quando haec non est. et inposuisti mihi peccata iuuentutis: ut haec sit causa, quare dicat abscondi a se peccata sua, quia superbierit, quod est peccatum iuuentutis. et posuisti in compede pedem meum: in uinculo mortalitatis. et radices pedum meorum contemplatus es: cupiditates meas. qui ueterasco sicut uter: ut uinum nouum portare non possim aut [ut] panno nouo consui uelut uestimentum quod a tineis comestum est.","english":"and I will place my soul in my hand: to be inspected, so that I conceal nothing, or so that I may count up my sins. Although he who is powerful, who also began, may kill me: although he may kill my sins. Nevertheless I will speak and before him I will accuse myself: I will not justify myself by hiding my sins. Behold, I approach my judgment: to judge myself, as if the justice of a man consists in not sparing himself in confession. Then I will not be hidden from your face: in the way that sinners are hidden. Take your hand away from me: so that there is nothing in me to be chastised and that charity may be in me. And let your fear not terrify me. How many are my iniquities? From this it can be seen that he said: I will place my soul in my hand: for counting. Or do you think I am opposed to you? Since I am indeed weak and as if you fear this, that if I were justified, I would be equal to you, though I am a leaf. Therefore there is some hidden cause, when this is not the case. And you have laid upon me the sins of youth: so that this is the reason why he says he hides his sins from himself, because he has become proud, which is the sin of youth. And you have placed a fetter on my foot: in the bond of mortality. And you have examined the roots of my feet: my desires. I who grow old like a wineskin: so that I cannot bear new wine, or so that I may be sewn with new cloth like a garment that has been eaten by moths.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"animam meam ponam in manu","severity":"info","text":"Augustine glosses the phrase as a gesture of transparency (inspection) or of self-accounting (counting sins), then entertains a double reading: the powerful one may kill either the speaker or his sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"compede","severity":"info","text":"‘Fetter’ (compede) is interpreted as the bond of mortality (uinculo mortalitatis), a standard Augustinian metaphor for the body as a constraint on the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"radices pedum meorum","severity":"info","text":"The phrase ‘roots of my feet’ echoes Job 13:27 (Vulgate: posuisti in compede pedem meum et considerasti omnes semitas meas), which Augustine reworks as an examination of desires (cupiditates).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ueterasco sicut uter","severity":"info","text":"The image of growing old like a wineskin that cannot hold new wine is a patristic commonplace for the inability of an aged or sinful soul to receive new grace; cf. Jerome, Epist. 53.3.","cites":[],"named_sources":["Jerome 1895"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ergo est aliqua latens causa","severity":"info","text":"Augustine inserts a logical transition (‘Therefore there is some hidden cause’) to connect the preceding self-accusation with the following confession of youthful pride, marking a shift from general humility to a specific sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aut [ut] panno nouo consui","severity":"caution","text":"The bracketed ‘ut’ in the Latin edition (ogl-csel) is editorial; the sense is uncertain: either ‘or so that I may be sewn with new cloth’ or ‘or like new cloth sewn on’. The metaphor of patching moth-eaten garments is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘animam meam ponam in manu’ is glossed in two ways (inspection vs. counting), and Augustine leaves both open. The referent of ‘ille qui potens est’ is ambiguous: God or a personification of sin? Augustine’s gloss ‘occidat peccata mea’ suggests the former. The clause ‘aut [ut] panno nouo consui’ is textually uncertain due to the bracketed ‘ut’."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"Homo enim natus ex muliere breuis uitae et plenus iracundiae: poenae. et hunc fecisti uenire in iudicium coram te? quamuis ita mortalis sit, et ipse habet tamen unde rationem reddat; exigitur enim de illo quod potest, quamuis perparum possit. dinumerati enim sunt menses eius apud te: eo enim quod temporalis est, de peccato conuincitur; nam aeternum illum tu feceras. discede ab eo; sine, requiescat: secundum opinionem carnalis et animalis hominis, cui totum bonum haec uita est. et ideo sibi uult parci, ut fruatur hac uita. est enim arbori spes: inridenter haec pronuntianda. utique enim magis est spes homini: quod carnales nolunt credere. uir uero cum mortuus fuerit, abiit: et hic ironicos. tempore enim minuetur mare: nam post inpletur. dicit autem de his locis, ubi accessus et recessus fit, uel quod omnia litora latenter minuuntur et augentur, horis lunaribus, id est cum oritur luna, uel nobis uel aliis usque ad medium caelum crescit et inde minuitur. usquequo caelum est, non consuetur: ad nouum, id est ipsi caelo. atque utinam apud inferos me custodisses: usque adeo est spes resurrectionis, ut iam et his carerem uitae incertis. et abscondisses me, donec requiesceret ira tua: hinc est: abscondere pusillum, donec transeat ira domini, id est, donec transeat ista mortalitas et ad resurrectionem ueniatur. si enim mortuus fuerit homo, uiuet: nam haec non est uita.","english":"For a man born of woman is of brief life and full of wrath: of punishment. And have you made this man come to judgment before you? Although he is so mortal, yet he himself has something from which he can render an account; for what he can is demanded of him, although he can very little. For his months are numbered before you: indeed, because he is temporal, he is convicted of sin; for you had made him eternal. Depart from him; leave him alone, let him rest: according to the opinion of a carnal and animal man, for whom all good is this life. And therefore he wants to be spared, so that he may enjoy this life. For a tree has hope: these words are to be pronounced mockingly. For indeed a man has more hope: which carnal men refuse to believe. But when a man is dead, he is gone: and here ironically. For the sea will diminish in time: for afterwards it is filled. But he speaks of those places where ebb and flow occur, or because all shores are secretly diminished and increased, by the lunar hours, that is, when the moon rises, for us or for others it grows up to mid-heaven and then diminishes. As long as the sky exists, it will not be worn away: to the new, that is, to the sky itself. And would that you had kept me in the underworld: so great is the hope of resurrection, that I would already be without these uncertainties of life. And you had hidden me, until your wrath should rest: hence the saying: hide a little, until the Lord's wrath passes, that is, until this mortality passes and resurrection is reached. For if a man has died, he will live: for this is not life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"inridenter haec pronuntianda","severity":"info","text":"Augustine marks the phrase 'est enim arbori spes' as to be spoken mockingly, indicating a shift in tone to irony or sarcasm in the speaker's voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ironicos","severity":"info","text":"The Greek loanword 'ironicos' (ironic) is used to signal that the following statement 'uir uero cum mortuus fuerit, abiit' is not to be taken at face value but as a rhetorical device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"accessus et recessus","severity":"info","text":"Augustine explains the ebb and flow of the sea ('accessus et recessus') in terms of lunar hours, reflecting ancient natural philosophy that linked tides to the moon's position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"abscondere pusillum, donec transeat ira domini","severity":"info","text":"Augustine alludes to a proverbial or scriptural saying about hiding until the Lord's wrath passes, possibly echoing Exodus 33:22 or a similar motif of divine anger and concealment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"carnalis et animalis homo","severity":"info","text":"The phrase 'carnal and animal man' reflects Augustine's anthropological categories, where the carnal man is bound to earthly desires and unable to grasp spiritual hope, a theme developed in his later works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"usquequo caelum est, non consuetur: ad nouum, id est ipsi caelo","severity":"caution","text":"The phrase 'ad nouum' is ambiguous; Augustine glosses it as 'to the new, that is, to the sky itself,' but the meaning of 'new' in this context is unclear and may reflect a textual corruption or obscure idiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad nouum' is ambiguous; Augustine interprets it as referring to the sky, but the original sense is uncertain.","The referent of 'hinc est' before the saying about hiding is unclear; it may introduce a scriptural allusion or a proverbial expression."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"consummatis diebus uitae suae: tunc uiuet. deinde uocabis et ego respondebo tibi: oboediens tibi sine impedimento mortalitatis. signasti in sacculo iniquitates meas: ut redderes mihi. a;dnotasti si quid inuitus erraui: etiam hoc adnotasti. inuitum autem errare peccati poena est. et quidem mons cadens defluit: ita et homo ex altitudine et firmitate sua cecidit. et petra ueterascit in loco suo: ut homo in genere suo et condicione sua. et alluuione frequentium gurgitum: quasi et homo ita ad exilitatem perductus sit, cum crebris cupiditatum alluuionibus adteritur. spem uero hominis perdidisti: gradus fecit de monte ad petram, a petra ad lapides, a lapidibus ad arenam, quia has minutiones carnales patiuntur. et bene iam \"perdidisti\" dixit. inpulisti enim in finem: in consumptionem, ut pereat spes ista, qua carnales gaudent. mutasti faciem eius, dimisisti eum: cum imago dei in eo exterminata est. et cum multi fuerint filii eius, nescit: quia moritur, quamuis propagetur soboles. sed carnes eius super eum doluerunt: id est, talem condicionem suam homo carnaliter dolet et animaliter luget; spiritalis enim nouit, quia etsi exterior homo corrumpitur, sed interior renouatur de die in diem, quia hoc fieri sentit in semet ipso.","english":"When the days of his life are completed: then he will live. Then you will call, and I will answer you: obedient to you without the impediment of mortality. You have marked in a little bag my iniquities: so that you might render to me. You have noted if I unwillingly erred: this too you have noted. But to err unwillingly is the penalty of sin. And indeed a falling mountain flows down: so also man fell from his height and firmness. And a rock grows old in its place: as man does in his kind and his condition. And by the washing away of frequent torrents: as if man too has been reduced to insignificance, when he is worn away by the frequent washings of desires. But you have destroyed the hope of man: he made steps from mountain to rock, from rock to stones, from stones to sand, because these carnal diminutions are what they suffer. And well did it already say \"you have destroyed.\" For you have driven him to the end: to consumption, so that this hope, by which the carnal rejoice, perishes. You have changed his face, you have dismissed him: when the image of God in him has been destroyed. And although his children are many, he does not know: because he dies, even though offspring are propagated. But his flesh grieved over him: that is, man carnally grieves and animalistically mourns his own condition; for the spiritual man knows that, although the outer man is corrupted, yet the inner man is renewed from day to day, because he feels this happening in himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"signasti in sacculo iniquitates meas","severity":"info","text":"Augustine interprets the 'little bag' (sacculo) as a metaphor for God's record of sins, possibly alluding to the Roman practice of keeping accounts in a purse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"inuitum autem errare peccati poena est","severity":"info","text":"'To err unwillingly is the penalty of sin' reflects Augustine's distinction between sin as act and sin as punishment for original sin, a key theme in his anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et petra ueterascit in loco suo","severity":"info","text":"This phrase echoes Job 14:18 (LXX: πέτρα παλαιοῦται), where the rock aging in place symbolizes human decay. Augustine applies it to the human condition in its kind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gradus fecit de monte ad petram, a petra ad lapides, a lapidibus ad arenam","severity":"info","text":"Augustine's allegorical ladder from mountain to sand illustrates the progressive degradation of carnal humanity, a motif found in Neoplatonic and early Christian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spiritalis enim nouit, quia etsi exterior homo corrumpitur, sed interior renouatur de die in diem","severity":"info","text":"This passage anticipates Augustine's later distinction between outer and inner man in De Trinitate and his theology of spiritual renewal, influential in medieval mysticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et alluuione frequentium gurgitum","severity":"caution","text":"The phrase 'washing away of frequent torrents' is textually uncertain; the Latin may reflect a variant reading of Job 14:14-15, where the Hebrew and LXX differ on the image of erosion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'signasti in sacculo' may be a literal rendering of a Hebrew idiom for 'you have recorded' or a metaphor from Roman accounting; Augustine takes it as the latter.","The sequence from mountain to sand is not in the biblical text of Job but is Augustine's allegorical expansion, possibly based on a lost source or his own exegesis."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Eliphaz Themanitis uerba. et inpleuit dolore uentrem: spiritus enim scientiae per consolationem sanat potius a doloribus: tu autem qui inples uentrem dolore, non spiritu scientiae respondes. nonne et tu repulisti timorem? deum non timuisti, talia in eum dicens. et elegisti linguam malorum: qua homines maledicunt. quid enim? numquid primus homo natus es? quia tantum superbis. aut ante colles concretus es? etiam montes nomine collium accipiendos, id est ante omnes uirtutes, spiritus potentes. sed et senex et decrepitus in nobis est: qui sciat etiam quae nos nescimus, est inter nos. quid ausum fuit cor tuum? et quid sustinuerunt oculi tui? sperauerunt. quid enim est homo, ut sit sine crimine? quod et tu dixisti. si in sanctis eius non est fides? propter incerta temporum, quibus plerumque falluntur, ut multa dicant et non faciant. et caelum non est mundum ante eum? pro his qui habitant in caelo; aut certe caelum pro ipsis sanctis ponitur. quia in his habitat deus. quae sapientes dixerunt et non celauerunt parentes suos: quia etiam Iudaeis apostoli praedicauerunt. ipsis solis data est terra: inhabitanda. nec superuenit illis quisquam extraneus: nec sanctus homo uel angelus, id est: in securitate possidebunt. cum putauerint se esse iam in pace: ita dicit, quasi hoc putet ipsi lob euenisse. non credit conuerti a tenebris: non credit ut conuertatur a peccatis.","english":"Eliphaz the Themanite speaks. And he filled the belly with pain: for the spirit of knowledge heals rather through consolation from pains: but you, who fill the belly with pain, do not answer with the spirit of knowledge. Have you not also cast off fear? You did not fear God, saying such things against him. And you chose the tongue of the wicked: with which men curse. For what? Were you born the first man? that you are so proud. Or were you hardened before the hills? even mountains are to be understood by the name of hills, that is, before all virtues, powerful spirits. But there is among us an old and decrepit man: who knows even what we do not know, he is among us. What did your heart dare? And what did your eyes endure? They hoped. For what is man, that he should be without fault? which you also said. Is there no faith in his saints? because of the uncertainties of times, by which they are often deceived, so that they say many things and do not do them. And is the sky not clean before him? for those who dwell in the sky; or certainly the sky is put for the saints themselves. because God dwells in them. What the wise men said and did not hide from their parents: because the apostles also preached to the Jews. The earth alone was given to them: to be inhabited. Nor does any stranger come upon them: neither a holy man nor an angel, that is: they will possess in security. When they think they are already at peace: he says this, as if he thinks this has happened to Job himself. He does not believe that he will turn from darkness: he does not believe that he will turn from sins.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Eliphaz Themanitis uerba","severity":"info","text":"This heading marks a new speech by Eliphaz the Themanite, a character in Job's dialogues. The passage is a continuous gloss on that speech, not a biblical lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiritus scientiae","severity":"info","text":"Augustine contrasts the 'spirit of knowledge' (spiritus scientiae), which heals through consolation, with the 'belly filled with pain'—a moral interpretation of Eliphaz's accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quid enim est homo, ut sit sine crimine?","severity":"info","text":"This echoes Job 1:8 (LXX) or a common proverb; Augustine notes that Job himself said this, implying self-awareness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"et caelum non est mundum ante eum?","severity":"info","text":"Augustine interprets 'sky' (caelum) as a metaphor for the saints, in whom God dwells—a typical allegorical reading of celestial imagery in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quae sapientes dixerunt et non celauerunt parentes suos","severity":"info","text":"Augustine compares the wise men's openness to apostolic preaching to Jews, linking the Joban narrative to early Christian mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non credit conuerti a tenebris","severity":"caution","text":"The Latin is ambiguous: 'non credit' may mean 'he does not believe' (Eliphaz) or 'he does not trust' (Job). Augustine reads it as Eliphaz's disbelief in Job's repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'non credit' is unclear: Eliphaz or Job? Augustine takes it as Eliphaz's disbelief.","The phrase 'parentes suos' may mean 'parents' or 'ancestors'; Augustine interprets it as the Jewish people."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"et decretus est in escam uulturum: aeriarum potestatum, quae mortibus peccatorum pascuntur. sicut dux in prima acie decidet: audax est et non fert tribulationes. qui eleuauit manus contra deum. an: quia eleuauit? et cucurrit contra eum contumeliose: aduersaria faciendo quam praecepit. in crassa ceruice scuti sui: praesumens de protectione sua. quia operuit faciem eius in adipe suo: per adipem, id est per exaltationem superbiae suae abscondit a se deum. et fecit capistrum super femora: ut libidinibus suis colligaretur, quo uinculo duceretur ad mortem. quae enim illi parauerunt, alii auferent: ipsum etiam regnum terrenum uel quamcumque spem temporalem, quam cum toto mundo iusti accipient. et non ditabitur nec permanebit substantia eius: inpii scilicet. non inmittet super terram umbram: id est non uiret. sed stirpem eius arefaciet uentus: tentatio. praecisio eius ante horam corrumpetur: priusquam sperat. decidat tamquam flos oliuae: decidat a pace, uel quia meliora hos sequuntur, quemadmodum florem fructus. testimonium enim inpii mors: signum. et ignis comburet domos eorum qui munera accipiunt: hi sunt enim inpii qui munera temporalia praeponunt iustitiae. concipiet [etj in uentre gemitus: ea quae sperat in poenam illi proficiunt.","english":"And he was destined as food for vultures: the aerial powers, which feed on the deaths of sinners. Just as a leader falls in the front line: he is bold and does not bear tribulations. He who raised his hand against God. Or: because he raised? And he ran against him insultingly: doing the opposite of what he commanded. In the thick neck of his shield: presuming upon his own protection. Because it covered his face with his own fat: through fat, that is, through the exaltation of his own pride, he hid God from himself. And he made a halter upon his thighs: so that he would be bound by his own lusts, by which bond he would be led to death. For what they prepared, others will take away: even the earthly kingdom itself or any temporal hope, which the righteous will receive along with the whole world. And his substance will not grow rich nor endure: that of the impious, of course. He will not cast a shadow upon the earth: that is, he will not flourish. But the wind will dry up his stock: temptation. His cutting off before the hour will be corrupted: sooner than he hopes. Let him fall like the flower of the olive: let him fall from peace, or because better things follow these, just as the fruit follows the flower. For the testimony of the impious is death: a sign. And fire will burn the houses of those who accept bribes: for these are the impious who prefer temporal gifts to justice. He will conceive groans in his belly: what he hopes for turns to his own punishment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"aeriae potestates","severity":"info","text":"Augustine interprets 'vultures' as 'aerial powers' (aeriae potestates), a term for demonic forces that feed on sinners' deaths, reflecting his allegorical reading of Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et decretus est in escam uulturum","severity":"info","text":"This phrase echoes Job 15:23 (LXX/Vulgate), where Eliphaz describes the impious man as destined for vultures, a common biblical image for divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in crassa ceruice scuti sui","severity":"info","text":"The 'thick neck of his shield' is a military metaphor for pride and self-reliance, common in Roman and patristic literature, here symbolizing the impious man's false sense of security.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"testimonium enim inpii mors","severity":"info","text":"Augustine glosses 'testimony' as 'sign' (signum), interpreting the impious man's death as a visible marker of divine judgment, a theme later developed in his City of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"concipiet in uentre gemitus","severity":"info","text":"This final clause mirrors the earlier 'filled the belly with pain' (previous passage), forming an inclusio that frames the impious man's hopes as turning to punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'an: quia eleuauit?' is ambiguous: it may be a rhetorical question ('Or because he raised?') or a textual variant; Augustine's commentary treats it as a gloss on the impious man's action."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"Verba lob. audiui talia multa: non solum quae uos dicitis. consolatores malorum omnes: malos potestis consolari, quia ipsi uos imitantur. non bonos. et est uocatiuus; a nullo enim uestrum audiui aliquid boni. quid enim? numquid ordo est in sermonibus spiritus? superbiae. aut in quo molestum tibi erit? quamuis non ames quod dicas. et ego secundum uos loquor: quomodo digni estis. si subiocta esset anima uestra pro mea: si uos pateremini quod ego, loquerer sermonibus, non factis; ita nihil est loqui quod non facitis. si enim loquar, non dolebo uulnere: ostenditis uos neque in loquendo neque in tacendo prudentes esse. nam sapientes et cum loquuntur, in consolationibus condolescunt; uel in confessione sua loquentes dolent uulnus suum uel cum tacent, prudenter tacent. nunc autem lassauit me et fecit stultum et putrem: ut non contra uos loquar, deus fregit superbiam, ut stultus factus sapiens fiam. adprehendisti me et in testimonium factus sum: conuicisti me de peccatis meis et aduersum me ego sum testis. et surrexit super me mendacium meum: cum mihi iustus uidebar. contra faciem meam respondi, hoc est: statuam te ante faciem tuam. iracundia usus deiecit me: benedixit usus iracundia — non enim eam patitur — deiecit autem tamquam superbum. fremuit super me dentibus: obiurgauit me, ut dentes pro uerbis accipiantur. sagittae piratarum eius super me deciderunt.","english":"The words of Job. I have heard many such things: not only what you say. You are all comforters of the wicked: you are able to comfort the wicked, because they themselves imitate you. Not the good. And it is a vocative; for from none of you have I heard anything good. For what? Is there any order in the speeches of the spirit? Of pride. Or in what will it be troublesome to you? Although you do not love what you say. And I speak according to you: as you deserve. If your soul were subjected for mine: if you suffered what I suffer, I would speak with words, not with deeds; thus it is nothing to speak what you do not do. For if I speak, I will not grieve over the wound: you show yourselves to be prudent neither in speaking nor in keeping silent. For the wise, even when they speak, they sympathize in consolations; or in their own confession, speaking, they grieve their own wound, or when they are silent, they are prudently silent. But now he has wearied me and made me foolish and rotten: so that I do not speak against you, God has broken my pride, so that, made foolish, I may become wise. You have seized me and I have become a testimony: you have convicted me of my sins, and I am a witness against myself. And my lie has risen up against me: when I seemed just to myself. I have answered against my own face, that is: I will place you before your own face. The use of anger has cast me down: the use of anger has blessed—for he does not suffer it—but it has cast down as if proud. He has gnashed his teeth at me: he has rebuked me, so that teeth are taken for words. The arrows of his pirates have fallen upon me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Iob. audiui talia multa","severity":"info","text":"The passage opens with a speaker attribution, 'Verba Iob,' which functions as a narrative heading, marking a shift to direct speech by Job within Augustine's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"consolatores malorum omnes","severity":"info","text":"The phrase 'consolatores malorum omnes' is parsed as a vocative, as Augustine explicitly notes ('et est uocatiuus'), addressing the comforters as 'comforters of the wicked'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"si subiocta esset anima uestra pro mea","severity":"info","text":"Augustine interprets Job's hypothetical condition as a critique of the comforters' lack of empathy: if they suffered as he does, they would act rather than merely speak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sagittae piratarum eius","severity":"info","text":"The phrase 'sagittae piratarum eius' (arrows of his pirates) is a metaphorical expression for verbal attacks, with 'pirates' likely referring to the comforters as hostile assailants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"benedixit usus iracundia","severity":"caution","text":"The clause 'benedixit usus iracundia' is syntactically ambiguous; Augustine's parenthetical 'non enim eam patitur' suggests a gloss, but the intended sense of 'benedixit' (blessed) in context of anger is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fremuit super me dentibus","severity":"info","text":"Augustine interprets 'fremuit super me dentibus' (gnashed his teeth at me) as a metaphor for rebuke, where 'teeth' stand for words, reflecting a common patristic exegetical move to allegorize physical actions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'piratarum eius' (his pirates) is unclear; it may denote the comforters or a divine agent. The clause 'benedixit usus iracundia' is grammatically ambiguous, possibly a textual corruption or a deliberate paradox."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"aeriae potestates quibus utitur deus et eis permittit, ut aut exerceantur boni aut puniantur mali, piratae autem quia in hoc mari nauigantibus insidiantur. acie oculorum inruit: non dissimulauit a peccatis meis, tamquam innuit, ut punirer; ipse enim tamquam lumen est punitoribus ostendens puniendos. ruina mihi fuit aspectio ipsius. aut ita: fecit, ut uiderem peccatum meum: ante enim non sic mihi ad sensum perductum fuit. acriter percussit me ingens deus et simul concurrerunt in me: deo enim percutiente illi concurrerunt angeli satanae. in pace cum essem, discerpsit me: ab ipsa pace aut a memet ipso discerpsit, ut ab aduersariis et sibi aduersantibus dilacerarer. et tenens comam meam diuellit: per peccata mea me aduersus me diuisit. statuit me sicut signum: in quem iacularentur, ut solet signum poni iaculantibus, quo iacula dirigant. circumdederunt me lanceis emittentes in renes meos, non pepercerunt: propter desideria carnalia, quae sibi inpacta dicit, per malas persuasiones ab angelis malis. effuderunt in terra fel meum: ut terrena bona zelarer in his qui his abundant. deiecerunt me prostratione magna: ne carnalem prostrationem intellegeremus. cilicium adsuerunt corio meo: peccata interiora, quibus reminiscitur se fuisse in bonis. et super palpebras meas umbra mortis: uolo uidere et impedit me consuetudo carnalis.","english":"The aerial powers which God uses and permits, so that either the good may be exercised or the wicked punished; but pirates, because in this sea they lie in wait for those sailing. He rushed in with the glance of his eyes: he did not dissemble from my sins, as though he nodded, so that I might be punished; for he himself is like a light, showing those to be punished to the punishers. The sight of him was my ruin. Or thus: he made me see my sin: for before, it had not been brought home to me in such a way. The mighty God struck me sharply, and they rushed together upon me at the same time: for when God strikes, the angels of Satan rush together. When I was at peace, he tore me apart: he tore me apart from that peace, or from myself, so that I was torn asunder by adversaries and those opposing themselves to me. And seizing my hair, he tore it out: through my sins he divided me against myself. He set me up like a target: at which they might shoot, as a target is customarily set up for those shooting, to direct their missiles. They surrounded me with lances, shooting into my loins, they did not spare: on account of the carnal desires which he says were driven into him, through evil persuasions from evil angels. They poured out my gall on the ground: so that I would be jealous of earthly goods in those who abound in them. They cast me down with a great prostration: lest we understand a carnal prostration. They sewed a haircloth to my skin: inner sins, by which he recalls that he had been among the good. And over my eyelids, the shadow of death: I wish to see, and carnal habit hinders me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"aeriae potestates","severity":"info","text":"Augustine interprets 'aerial powers' as instruments of God for exercising the good or punishing the wicked, contrasting them with 'pirates' who ambush sailors in the sea of this world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"acie oculorum inruit","severity":"info","text":"The phrase 'he rushed in with the glance of his eyes' is glossed as God's punitive illumination: he reveals sins to the sinner, acting as a light for punishers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ruina mihi fuit aspectio ipsius","severity":"info","text":"Augustine offers a double reading: either the sight of God causes ruin, or it brings sin to consciousness, implying a psychological rather than physical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"statuit me sicut signum","severity":"info","text":"The image of being set up as a target for missiles is explained as a simile for divine punishment, with the target directing the shots of evil angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"effuderunt in terra fel meum","severity":"info","text":"The pouring out of gall is allegorized as the arousal of envy for earthly goods, a moral interpretation of a physical detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cilicium adsuerunt corio meo","severity":"caution","text":"The phrase 'they sewed a haircloth to my skin' is interpreted as inner sins recalling a former state among the good, but the Latin syntax is compressed and the allegory may obscure the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a series of glosses without clear connection to a specific Coptic lemma; the English draft supplies a narrative frame not explicit in the Latin.","The phrase 'in pace cum essem, discerpsit me' is ambiguous: it may mean torn from peace or from oneself."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"terra ne operiat super sanguinem carnis meae: id est, ne, si inmunda fuerit oratio mea optando terrena, accedat cumulus terrae super uinculum mortalitatis: quod significauit nomine sanguinis, id est, ne cupiditate terrena maioribus calamitatibus uoluntarii peccati operiar, quod est illud naturale peccatum de condicione mortali. nec sit locus clamori meo: intercludatur meritum orationis meae. et nunc ecce in caelis est testis meus: de domino uidetur dicere, quia nondum in terram descenderat. et conscius meus in excelsis: propter participationem mortalitatis. diiudicetur uir cum domino: ueniat dominus, ut cum eo uir iudicetur, tamquam Iohannes cum Christo. in quorum diiudicatione intellegitur quid distet inter hominem perfectum et deum hominem factum. sicut filius hominis ad proximum suum: dominus homine suscepto ad eum qui inciderat in latrones. anni enim dinumerati uenerunt mihi: quod mihi per Christum subueniatur plenitudine temporum. et uiam, in quam non reuertar, ingrediar: uiam renuntiandi saeculo.","english":"Let the earth not cover the blood of my flesh: that is, let not, if my prayer has been unclean by desiring earthly things, a heap of earth come upon the bond of mortality—which he signified by the name of blood—that is, let me not be covered by earthly desire with greater calamities of voluntary sin, which is that natural sin arising from the mortal condition. And let there be no place for my cry: let the merit of my prayer be cut off. And now behold, my witness is in the heavens: he seems to be speaking of the Lord, because he had not yet descended to earth. And my confidant in the highest: on account of participation in mortality. Let the man be judged with the Lord: let the Lord come, so that the man may be judged with him, like John with Christ. In whose judgment it is understood what distance there is between a perfect man and a man made God. As the son of man to his neighbor: the Lord, having taken up man, to him who had fallen among robbers. For the numbered years have come to me: that I am helped by Christ through the fullness of times. And I shall enter the road on which I shall not return: the road of renouncing the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"terra ne operiat super sanguinem carnis meae","severity":"info","text":"Augustine interprets the earth not covering the blood as a metaphor for avoiding earthly desires that compound mortal sin, not a literal burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sanguinis","severity":"info","text":"Augustine glosses 'blood' as a symbol of the bond of mortality, linking it to natural sin from the mortal condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diiudicetur uir cum domino","severity":"info","text":"The phrase echoes the comparison of John the Baptist with Christ, possibly referencing John 1:29-34 or patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sicut filius hominis ad proximum suum","severity":"info","text":"Augustine reads 'son of man' as Christ incarnate, and 'neighbor' as the fallen man, reflecting Christological interpretation common in Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et nunc ecce in caelis est testis meus","severity":"info","text":"Augustine notes a temporal shift: the speaker refers to the Lord as still in heaven, before the Incarnation, marking a narrative chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uiam, in quam non reuertar, ingrediar","severity":"info","text":"Augustine interprets the irreversible road as renouncing the world, a theme later influential in monastic and ascetic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'diiudicetur uir cum domino' could be read as a legal judgment or a comparative evaluation; Augustine takes it as a Christological comparison."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Defeci agitatus spiritu. ordo: defeci spiritu laboribus concussus. oro ut sepeliar, et non contingit mihi: ut absorbeatur mortale auita. in-gemiscimus enim grauati, in quo nolumus spoliari, sed superuestiri, id est: mutemur potius quam moriamur. quod utique, quamuis hoc homo cupiat, non contingit; debet enim mortem condemnatione peccati. preces adhibeo cum labore. et quid feci? nonnihil feci impetrans. furati sunt externi bona mea: ipsam inmortalitatem, qua spoliatur, significat. qui semiuiuus a latronibus est relictus. quis est iste? qui mihi subuenturus est, dominum significans. sed ideo dicit: quis est? quia inter homines futurus erat, ut uix ab eis discerneretur. ad manum meam ligetur: uinculo caritatis, ut custodiat me et ducat quo uult. quia cor eorum abscondisti a prudentia: qui eum non cognouerunt abscondisti. propter hoc non exaltabis eos: quia humiles non fuerunt, ideo caecati sunt et non potuerunt humilitate Christi exaltari. parti adnuntientur mala: quod caecitas ex parte Israhel facta est, siue quia eis mala uidebantur quae Christus adnuntiabat, ut dicerent: seducit turbas; siue per prophetas quae adnuntiata sunt de caecitate Israhel. non utique toti, sed parti acciderunt. et oculi super filios eorum tabuerunt: admiratione miraculorum, quibus dictum est: si ego in Beelzebub eicio daemonia, filii uestri in quo eiciunt?","english":"I, agitated by the spirit, have failed. The order: I have failed, shaken by labors in spirit. I pray that I be buried, and it does not happen to me: that the mortal be absorbed by life. For we groan, burdened, in that we do not wish to be stripped, but to be clothed over, that is: let us be changed rather than die. Which, although man desires this, does not happen; for he owes death by the condemnation of sin. I offer prayers with labor. And what have I done? I have accomplished something by obtaining. Strangers have stolen my goods: it signifies the very immortality of which one is stripped. He who was left half-dead by robbers. Who is this? He who will come to my aid, signifying the Lord. But he says: Who is this? because he was to be among men, so that he could scarcely be distinguished from them. Let him be bound to my hand: by the bond of charity, so that he may guard me and lead me where he wills. Because you have hidden their heart from prudence: you have hidden those who did not recognize him. For this reason you will not exalt them: because they were not humble, therefore they were blinded and could not be exalted by the humility of Christ. Let evils be announced to a part: that blindness happened in part to Israel, either because the things which Christ announced seemed evil to them, so that they would say: He leads the crowds astray; or through the prophets, the things which were announced concerning the blindness of Israel. They did not happen to the whole, but to a part. And the eyes wasted away upon their children: by the wonder of the miracles, concerning which it was said: If I cast out demons in Beelzebub, in whom do your children cast them out?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Defeci agitatus spiritu","severity":"info","text":"Augustine reorders the clause as 'defeci spiritu laboribus concussus', clarifying that 'agitatus' means shaken by labors, not by a spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"superuestiri","severity":"info","text":"'Superuestiri' (to be clothed over) contrasts with 'spoliari' (to be stripped), reflecting a desire for transformation rather than death, a key Augustinian theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si ego in Beelzebub eicio daemonia, filii uestri in quo eiciunt?","severity":"info","text":"This echoes a taunt against Christ's miracles, possibly from Jewish opponents, though not a direct biblical quotation; it reflects early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beelzebub","severity":"info","text":"Beelzebub, a Philistine deity, appears in the New Testament as a prince of demons (e.g., Matthew 12:24). Augustine uses it to reference accusations of sorcery against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui semiuiuus a latronibus est relictus","severity":"info","text":"The 'half-dead man left by robbers' is an allegory for Christ, who was among men and scarcely recognized; this reflects Augustine's typological reading of Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"parti adnuntientur mala","severity":"caution","text":"The phrase is ambiguous: it may mean evils were announced to a part of Israel, or that Christ's announcements seemed evil to a part. Augustine offers both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'qui semiuiuus a latronibus est relictus' is ambiguous: Augustine interprets it as Christ, but the text could refer to Job or another figure.","The phrase 'parti adnuntientur mala' is ambiguous between 'evils announced to a part' and 'evils announced by a part'."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"posuisti autem me in loquelam nationibus: hominem quem redemisti, id est ecclesiam, de qua loquerentur nationes, siue quae loqueretur nationibus. et in risum illis deueni: aut nationibus, cum ei detraherent, aut Iudaeis qui loquebantur nationibus. obscurati sunt ob iram oculi mei: obscurati sunt oculi ecclesiae, id est apostoli, cum intellecti non sunt ab his qui hac poena erant puniendi. et expugnatus sum ualde ab omnibus: tam Iudaei enim quam gentes expugnauerunt ecclesiam. et mirati sunt super hoc ueraces: uel quare potestas data sit inpiis in ecclesia, uel quare ab inpiis euangelium agnitum non sit. iustus autem super inimicum consurgat: qui temporaliter cadit persecutionibus, ut postea infidelibus dominetur. et purus manibus sumat audaciam: spei audaciam, ut confiteatur Christum et in persecutione. non enim inuenit in uos ueritatem: omnibus enim tam Iudaeis quam aliis gratia necessaria est. et conuulsae sunt compages cordis mei: ut non celem peccata mea. noctem in diem posuerunt: inpii. unde est: uae illis qui dicunt quod bonum . est malum et malum bonum; qui ponunt tenebras lucem et lucem tenebras. si sustinuero, inferi domus mea erunt: pertulero me, peccata mea ut non confitear. interitum appellaui patrem meum: non ero filius uitae; appellauit autem deus. matrem meam et sororem tabem: ex eo quod inseparabiliter haereant tamquam cognati. quae est enim mihi iam spes?","english":"You placed me, however, in the speech of the nations: the man whom you redeemed, that is, the church, about which the nations would speak, or which would speak to the nations. And I became a laughingstock to them: either to the nations, when they slandered her, or to the Jews, who spoke to the nations. My eyes were darkened in anger: the eyes of the church, that is, the apostles, were darkened when they were not understood by those who were to be punished by this penalty. And I was greatly assailed by all: for both Jews and Gentiles assailed the church. And the truthful wondered at this: either why power was given to the impious over the church, or why the gospel was not recognized by the impious. But let the just rise up against the enemy: he who falls temporarily through persecutions, so that later he may rule over the unbelievers. And let him, with clean hands, take up boldness: the boldness of hope, so that he may confess Christ even in persecution. For he finds no truth in you: for grace is necessary for all, both Jews and others. And the joints of my heart were wrenched apart: so that I do not conceal my sins. They placed night as day: the impious. Whence it is: woe to those who say that good is evil and evil good; who place darkness as light and light as darkness. If I endure, the underworld will be my house: if I put up with myself, my sins, so that I do not confess them. I called destruction my father: I will not be a son of life; but God called. My mother and my sister decay: from the fact that they cling inseparably like relatives. For what hope is there for me now?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"loquelam nationibus","severity":"info","text":"The phrase 'speech of the nations' is ambiguous: it may mean the church is spoken about by the nations (object of talk) or that the church speaks to the nations (subject). Augustine entertains both readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"noctem in diem posuerunt","severity":"info","text":"The phrase 'they placed night as day' echoes a moral inversion formula found in prophetic and wisdom literature, e.g., Isaiah 5:20 (LXX) or similar contrasts of light and darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iudaeis qui loquebantur nationibus","severity":"info","text":"Augustine distinguishes between Gentiles and Jews who 'spoke to the nations,' likely referring to Jewish Christians or diaspora Jews who engaged in missionary or apologetic discourse with pagans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"obscurati sunt ob iram oculi mei","severity":"info","text":"Augustine interprets the darkened eyes as the apostles' failure to be understood, linking the physical blindness metaphor to a failure of communication and comprehension by the impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"interitum appellaui patrem meum","severity":"info","text":"Augustine reads 'I called destruction my father' as a renunciation of life and divine filiation, contrasting with God's call. This reflects his pastoral concern with despair and the need for confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"matrem meam et sororem tabem","severity":"caution","text":"The phrase 'my mother and my sister decay' is obscure; Augustine glosses it as inseparably clinging like relatives, but the underlying Coptic or biblical referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the truthful' who wonder is not specified; Augustine offers two possible referents (the impious or the faithful).","The phrase 'my mother and my sister decay' lacks a clear biblical or contextual parallel, leaving its precise meaning open."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"subauditur: si sustinuero. aut bona mea uidebo? quibus seductus est, conuerti noluit et sustinuit peccatorem.\n\nVerba Baldad Sauchitis. et.lumen inpiorum extinguetur: noli ergo mirari, si et tuum tamquam inpii lumen extinctum est. lux eius fuerunt tenebrae in domo: claritas domus eius, id est fuerunt aut diabolus aut antichristus. et lucerna super eum extinguetur: exiguum et terrenum lumen. capiant infimi substantiam eius: quae habere ille uoluit, habeant humiles. inmissus est enim pes eius in laqueum: ipse enim captus est dominum persequendo. confortabit super eum sitientes: ut uincant eum esurientes et sitientes iustitiam. absconditus est super terram funiculus eius: quo capiatur, hoc est ea quae illi quasi conceduntur. et captio eius in semitis: qua transit. per circuitum perdant eum dolores: undique. et multi circa pedes eius ueniant in angustia famis: multi qui eum sequuntur uel qui ei obsequuntur. comedantur rami pedum eius: doctrinarum eius, id est qua it. rumpatur de habitaculo eius sanitas: tranquillitas huius uitae. et teneat eum necessitas causae regalis: oportunitas punitionis eius, quae ualebit ad gloriam dei, propter quod modo illi permittitur cupiditas sua. causam regalem dicit. quia se Christum iactabit.","english":"It is understood: \"if I endure.\" Or: \"Shall I see my good things?\" By which he was seduced, he was unwilling to be converted and he endured the sinner.\n\nThe words of Baldad the Shuhite. \"And the light of the impious will be extinguished\": therefore do not be surprised if your light, as that of an impious man, has also been extinguished. \"His light was darkness in the house\": the brightness of his house, that is, they were either the devil or the Antichrist. \"And the lamp over him will be extinguished\": a small and earthly light. \"Let the lowly take possession of his substance\": let the humble have what he wished to possess. \"For his foot has been thrust into a snare\": for he himself was captured by persecuting the Lord. \"He will strengthen the thirsty against him\": so that those hungering and thirsting for justice may overcome him. \"His cord has been hidden upon the earth\": by which he is caught, that is, those things which are, as it were, granted to him. \"And his capture is in the paths\": by which he passes. \"Let sorrows destroy him from all sides\": from every direction. \"And many around his feet come in the distress of famine\": many who follow him or who serve him. \"Let the branches of his feet be eaten\": of his teachings, that is, the way by which he goes. \"Let health be torn from his dwelling\": the tranquility of this life. \"And let the necessity of a royal cause hold him\": the opportunity of his punishment, which will avail for the glory of God, on account of which his cupidity is now permitted to him. He says \"a royal cause\" because he will boast that he is Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Baldad Sauchitis","severity":"info","text":"This heading marks a new speaker, Baldad the Shuhite, a standard interlocutor in the Job dialogues. Augustine’s commentary shifts here to a continuous gloss on Baldad’s speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"causam regalem","severity":"info","text":"Augustine interprets 'royal cause' as the Antichrist’s boast of being Christ, linking the term to eschatological deception. This reading is allegorical, not literal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antichristus","severity":"info","text":"Augustine identifies the 'darkness in the house' as the devil or Antichrist, reflecting early Latin Christian exegesis that reads Job’s enemies as types of eschatological adversaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lumen inpiorum extinguetur","severity":"info","text":"Augustine applies the verse to the impious generally, then specifically to the reader’s own situation, a pastoral move typical of his homiletic style in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"subauditur: si sustinuero","severity":"info","text":"Augustine supplies an ellipsis: 'if I endure' is understood. This clarifies the preceding incomplete sentence and shows his method of filling gaps in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical verses are being glossed; the commentary assumes the reader knows the Job passage. The identity of 'the lowly' (infimi) is left open: they could be the humble faithful or a specific group."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"habitet in tabernaculo eius in nocte eius: necessitas causae regalis cruciet conscientiam eius, adpetitio tyrannidis; in nocte: in supplicio caecitatis eius, quando damnatur. aspergentur speciosa eius sulphure: quibus placebat, igne foetido concrementur. et de sursum inruet messio eius: a deo. et non sit nomen eius in facie platearum ubi erat: tollatur de memoria populi. et non sit cognoscibilis in populo suo: ad tantam deiectionem ueniat, ut a suis non agnoscatur. nec resaluetur sub caelo domus eius: aliqui enim resaluabuntur. sed in populo eius uiuant alteri: aliis subiugetur populus eius.\n\nVerba Iob. et destruitis me uerbis: infirmatis me, qui me consolari debuistis. scitote tantum quia deus fecit milii sic: apud quem possum de peccato conuinci, non apud homines. et u all u m suum circa me circumdedit: fossa circa muros est; quo coactus sum ad confessionem. ecce rideo opprobrio et non loquor: utilitatem dicit confessionis, quia, si uellet ridere peccatum suum et non illud proloqui, clamaret et non exaudiretur. in uultu meo tenebras posuit: inluminationem uultus mei abstulit a me; quod contingit auersis. et abstulit coronam de capite meo: dignitatem spiritalem, quam dat sapientia. -et disrupit me undique, et abii: omnia tenebam, et abstulit ea mihi aduersus illud quod acceperat uirtutem continendi omnia.","english":"dwell in his tent in his night: the necessity of a royal cause shall torment his conscience, the appetite of tyranny; in his night: in the punishment of his blindness, when he is condemned. his splendid things shall be sprinkled with sulphur: those things in which he took pleasure shall be consumed by foul fire. and his harvest shall rush in from above: from God. and let his name not be on the face of the streets where it was: let it be removed from the memory of the people. and let him not be recognizable among his own people: let him come to such a degree of abasement that he is not recognized by his own. nor shall his house be saluted under heaven: for some will be saluted. but in his people others shall live: his people shall be subjected to others.\n\nThe words of Job. and you destroy me with words: you weaken me, who ought to have consoled me. know only that God has done thus to me: before whom I can be convicted of sin, not before men. and he has placed his wall around me: a ditch around the walls; by which I am compelled to confession. behold, I laugh at the reproach and do not speak: he speaks of the usefulness of confession, because, if he wished to laugh at his sin and not speak it out, he would cry out and not be heard. he placed darkness on my face: he took away the illumination of my face from me; which happens to those who are turned away. and he took the crown from my head: the spiritual dignity, which wisdom gives. —and he tore me apart on all sides, and I went away: I held everything, and he took them from me contrary to that which he had received the power of holding everything.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Iob","severity":"info","text":"The phrase 'Verba Iob' marks a shift from the speech of Baldad to Job's reply, functioning as a structural divider in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uallum","severity":"info","text":"The Latin 'uallum' (vallum) means 'rampart' or 'palisade', but Augustine glosses it as 'fossa' (ditch), interpreting the defensive structure as a means of compulsion to confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in nocte eius","severity":"info","text":"Augustine interprets 'in his night' as the punishment of blindness and condemnation, linking darkness to divine judgment on the impious ruler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et abstulit coronam de capite meo","severity":"info","text":"The crown is interpreted as spiritual dignity given by wisdom, not a literal royal diadem, reflecting Augustine's allegorical reading of Job's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"necessitas causae regalis","severity":"info","text":"The phrase 'necessity of a royal cause' likely refers to the moral and political pressures on a ruler, a theme in Augustine's critique of tyranny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et non sit cognoscibilis in populo suo","severity":"info","text":"Augustine's comment that the abased ruler becomes unrecognizable to his own people echoes later medieval ideas of the 'king's two bodies' and the loss of royal identity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Latin text is a direct translation from a Greek intermediary, and some interpretive glosses may reflect Augustine's theological concerns rather than the original sense."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"et arbitratus est me tamquam inimicum: sic me iudicauit, quasi ei nocerem, si ei essem par. et circumdederunt tabernaculum meum: cor et conscientiam. fratres mei recesserunt: in spe correctionis, quia fratres sunt; quamuis primo correctionem meam aspernati sint et eos secuti qui sibi aliena, hoc est perniciosa, suaderent. et amici mei inmisericordes facti sunt: in malis spiritalibus, qui condolent proximis suis, sed eos potius inrident; quos non inriderent in malis carnalibus constitutos. et scientes nomen meum obliti sunt me: non me cognoscentes, quod mutatus sum. uicini domus et ancillae meae: cum quibus secreta communicabam; adulatores, qui recedunt ab eo qui confitetur deo: ipsi enim dicuntur ancillari. seruum meum uocaui, et non respondit: aut corpus aut eos qui ei ad mala seruiebant. os meum deprecabatur, et rogabam uxorem meam: tamquam dicens: quare tristis es, anima mea? et quare conturbas me? id est cupiens ut ei consentiat. inuocabam blandiens filios uteri mei: quos genuerat persuadens eis spem saeculi. et quos dilexeram, consurrexerunt in me: in illa uita. in cute computruerunt carnes meae: amore eorum, quae forinsecus sentiuntur, computruerunt interiora mea. nam utique leue est, si ad litteram accipiamus, tamquam scabiem habuerit. et ossa mea in dentibus meis sunt: firmitas et fortitudo mea in uerbis est, non in factis.","english":"And he thought of me as an enemy: thus he judged me, as if I would harm him if I were his equal. And they surrounded my tent: the heart and conscience. My brothers withdrew: in hope of correction, because they are brothers; although at first they scorned my correction and followed those who urged upon them what was alien, that is, pernicious. And my friends became pitiless: in spiritual evils, those who commiserate with their neighbors but rather mock them; whom they would not mock if they were placed in carnal evils. And knowing my name, they forgot me: not recognizing me, because I have changed. The neighbors of the house and my maidservants: those with whom I shared secrets; flatterers, who withdraw from one who confesses to God: for they are said to be servile. I called my servant, and he did not answer: either the body or those who served him in evil. My mouth was entreating, and I was beseeching my wife: as if saying: why are you sad, my soul? and why do you trouble me? that is, desiring that she consent to him. I was calling, coaxing the children of my womb: those whom he had begotten, persuading them of worldly hope. And those whom I had loved rose up against me: in that life. My flesh rotted on my skin: through love of those things which are perceived externally, my inward parts rotted. For it is certainly trivial, if we take it literally, as if he had a scab. And my bones are in my teeth: my firmness and strength is in words, not in deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Augustine interprets the 'tent' as the heart and conscience, a common interiorizing allegory in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ancillae","severity":"info","text":"The Latin 'ancillae' (maidservants) is glossed as flatterers who withdraw from one confessing to God, reflecting Augustine's moral reading of servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'os meum deprecabatur' echoes Psalm 38 (LXX) or similar penitential language, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Augustine's allegorical identification of the wife with the soul ('anima mea') is typical of his psychological exegesis, as seen in his Enarrationes in Psalmos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of literal statement followed by allegorical interpretation, marked by 'tamquam' or 'id est'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'in cute computruerunt carnes meae' is taken literally as scabies, but Augustine dismisses this as trivial, emphasizing the spiritual sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'servum meum' is ambiguous: either the body or those who served in evil.","The referent of 'uxorem meam' shifts between literal wife and allegorical soul."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"miseremini mei, miseremini mei, o amici: angelos uidetur postulare, ut pro eo deprecentur, aut certe sanctos, ut pro paenitente orent. manus enim domini est quae tetigit me: manu domini se tactum dicit, ut doleret uulnus suum, quod sine sensu ei fuit. quare me persequimini sicut et dominus? detestamini et horretis sicut dominus; uel obiurgatis, cum iam confitear. de carnibus meis non satiamini? non gaudetis, si carnaliter uiuam. in stilo ferreo et plumbo? ut quemadmodum cedit plumbum stilo ferreo, sic cedant sermonibus meis corda hominum. aut in testimonium in petris sculpantur? ut illi ea discant, qui firmi sunt ad euangelizandum. scio enim quia aeternus est qui me resoluturus est: quia potest me reparare. quorum ego mihi conscius sum: quia merui illa. quae oculus meus uidit et non alius: hoc est: nemo scit quid agatur in homine nisi spiritus qui in ipso est. et omnia mihi consummata sunt in sinu: in interioribus ubi nemo uidet, id est in conscientia. quodsi et dixeritis: quid dicemus contra eum? secundum quod dictum est etiam spiritalibus: intendens te ipsum, ne et tu tenteris. et radicem sermonis inueniemus in eo? ut de ipsius eum conuincamus. ira enim super iniquos ueniet: qui se extollunt super peccatores et putant se tales esse non posse, ipsos dicit iniquos.","english":"Have mercy on me, have mercy on me, O friends: he seems to be calling upon the angels, that they might intercede for him, or certainly upon the saints, that they might pray for the penitent. For it is the hand of the Lord that has touched me: he says he was touched by the hand of the Lord, so that he might feel pain from his wound, which was without sensation for him. Why do you persecute me as the Lord does? You detest and shudder at me as the Lord does; or you rebuke me, when I am already confessing. Do you not sate yourselves with my flesh? Do you not rejoice if I live carnally. In iron and leaden stylus? So that, just as lead yields to an iron stylus, so the hearts of men yield to my words. Or to be carved as a testimony in rocks? So that those who are firm for evangelizing may learn them. For I know that the one who will dissolve me is eternal: because he is able to restore me. Of which I am conscious to myself: because I deserved those things. Which my eye saw and no other: that is: no one knows what goes on in a man except the spirit that is in him. And all things are completed for me in the bosom: in the inner parts where no one sees, that is, in the conscience. But if you also say: what shall we say against him? According to what was said even to spiritual men: watching yourself, lest you also be tempted. And we will find the root of the speech in him? So that we may convict him from his own words. For wrath will come upon the wicked: those who exalt themselves over sinners and think that they themselves cannot be such, he calls wicked.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"miseremini mei, miseremini mei, o amici","severity":"info","text":"Augustine interprets the repeated cry as a plea for angelic or saintly intercession, not merely human pity, reflecting his pastoral concern for penitential prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"manus enim domini est quae tetigit me","severity":"info","text":"The 'hand of the Lord' is read as a divine touch that brings painful awareness of sin, a spiritual awakening rather than a literal event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in stilo ferreo et plumbo","severity":"info","text":"The metaphor of iron and lead stylus echoes ancient writing practices; Augustine applies it to rhetorical persuasion, where words (iron) shape yielding hearts (lead).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quorum ego mihi conscius sum","severity":"info","text":"Augustine's emphasis on self-awareness of sin aligns with his own Confessions and the broader Latin penitential tradition, where interior guilt is key.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ira enim super iniquos ueniet","severity":"info","text":"Augustine warns spiritual readers against pride over sinners, a theme later influential in monastic humility literature and anti-Pelagian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quodsi et dixeritis: quid dicemus contra eum?","severity":"info","text":"This rhetorical question shifts from the penitent's voice to an imagined objector, a dialogical technique Augustine uses to preempt criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'amici' (angels or saints) is left ambiguous; Augustine offers both possibilities without deciding.","The phrase 'in stilo ferreo et plumbo' may be a textual corruption or a mixed metaphor; Augustine's interpretation is conjectural."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Verba Sophar Minaei. non enim intellegitis magis quam ego: ad alios se conuertit, qui cum eo lob consolabantur. eruditionem confusionis meae audiam: oblique uult, ut lob audiat eruditionem confusionis suae; tunc enim potest etiam spiritum sapientiae consequi. haec autem locutio sollemnis est, cum dicimus: \"bonum est mihi ut caueam, nam male mihi erit\", cum uolumus, ut alius caueat. numquid haec nosti a saeculis? ex quo sunt saecula, scis haec. et haec putat quod lob ignorat tamquam inpius. oculus uidebit et non adiciet: non enim uidebitur. filios eius disperdat inpius: siue imitatores eius siue seductos ab eo diabolus. et manus eius succendantur doloribus: operibus eius crucientur. ossa eius repleta sunt iuuentute eius: superbit de firmitate sua. abscondet eam sub lingua sua: non illam demonstrabit tamquam dolosus, ut tacite illa utatur. parcet ei et non relinquet eam: amans eam et nolens ea carere non eam persequitur, aut: parcet ei dominus et hac inpunitate non eam relinquet. et tenebit eam in medio gutture suo: tamquam quod eum delectat. et non poterit subuenire sibi: non ideo se liberabit. fel aspidis in uentre eius: in interioribus, in occultis habens nocendi malitiam. diuitiae inique congregatae euomentur: cum tormento interiorum et pressura cordis. de domo eius protrahet eum angelus: quandocumque manifestabuntur occulta eius per tribulationes.","english":"The words of Zophar the Naamathite. For you do not understand more than I: he turns to the others, who were consoling Job along with him. I shall hear the instruction of my confusion: he obliquely wishes that Job might hear the instruction of his own confusion; for then he can also attain the spirit of wisdom. This, however, is a customary expression, as when we say: \"It is good for me to beware, for it will go badly for me,\" when we wish that another might beware. Do you not know these things from the ages? From the time the ages began, you know these things. And he thinks that Job, as an impious man, is ignorant of them. The eye will see and will not add: for it will not be seen. Let the impious man destroy his sons: whether his imitators or those seduced by him, the devil. And let his hands be set on fire with pains: let his works be tormented. His bones are filled with his youth: he boasts of his own strength. He will hide it under his tongue: he will not show it, as a deceitful man, so that he may use it silently. He will spare it and will not abandon it: loving it and not wishing to be without it, he does not pursue it; or: the Lord will spare him and will not abandon him in this impunity. And he will hold it in the middle of his throat: as something that delights him. And he will not be able to help himself: he will not thereby free himself. The venom of an asp in his belly: having the malice of harming in his inward parts, in secret. Riches unjustly amassed will be vomited out: with torment of the inward parts and pressure of the heart. An angel will drag him from his house: whenever his secrets will be revealed through tribulations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Sophar Minaei","severity":"info","text":"This heading marks the start of Zophar's speech, a structural division in the commentary. Augustine identifies the speaker as 'Sophar Minaeus' (Zophar the Naamathite), following the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non enim intellegitis magis quam ego","severity":"info","text":"Augustine notes that Zophar turns to the other comforters of Job, not to Job himself. This clarifies the addressee of the rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"eruditionem confusionis meae audiam","severity":"info","text":"Augustine interprets this as an oblique wish that Job hear the instruction of his own confusion, enabling him to attain wisdom. He compares it to a customary expression where one says 'it is good for me to beware' to urge another to beware.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"filios eius disperdat inpius","severity":"info","text":"Augustine glosses 'filios' as either imitators or those seduced by the impious man, whom he identifies as the devil. This reflects a moralizing interpretation of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"parcet ei et non relinquet eam","severity":"info","text":"Augustine offers two interpretations: either the impious man spares and does not abandon his vice, or the Lord spares him and does not abandon him in impunity. This shows Augustine's awareness of ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fel aspidis in uentre eius","severity":"info","text":"The asp's venom symbolizes hidden malice. This reflects ancient toxicological knowledge, where the asp's bite was considered deadly and its venom stored internally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'inpius' in 'filios eius disperdat inpius' is ambiguous: Augustine identifies him as the devil, but the text could refer to a generic impious person.","The referent of 'eam' in 'parcet ei et non relinquet eam' is unclear: it could be the vice or the impious man's life."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"et furorem draconum fulgebit: ut ille qui primo occultus fuit, tribulationibus proditus, furorem draconum fulgeat iam palam. interficiat illum lingua colubri: seducat eum diabolus. et non uideat mulcram pecorum: fructus ouium, id est iustitiae opera non faciat, ut se inde intellegat posse redimi. neque pabula mellis et butyri: opera bona cum caritate et hilaritate cordis et largitate praebentis; butyrum enim lac pingue est. in uanum et frustra laborauit: quia non intellegit haec de his operanda, quae ad misericordiam pertinent. unde et dominus butyrum et mel dicitur manducare, quia haec illi in humilibus eius praebentur. quae erunt ut durum quid, quod mandi non potest nec glutiri: durum nescio quid id est, iniquitas uel superbia. in desiderio suo non saluabitur: quia iniqua desiderauit. non erunt reliquiae de cibis eius: transeunt cupiditates eius. cum putauerit se repletum esse, coartabitur: non tam satietas est de plenitudine cupiditatum quam pressura. si quo modo inpleat uentrem suum: talis necessitas ei ueniet, ut dubitet utrum inpleat uentrem suum, cum utique ista ideo quaerantur, ut pellatur necessitas. hoc autem dixit, quia tanto plus cupit, quanto plus habuerit. et emittet super eum furorem iracundiae: quia non uidit facere opera bona. uulneret eum sagitta aerea: perpetua.","english":"and the fury of dragons will flash: so that he who was first hidden, betrayed by tribulations, may now flash the fury of dragons openly. Let the tongue of the serpent kill him: let the devil seduce him. And let him not see the milking of flocks: the fruit of sheep, that is, the works of justice, so that he may understand from this that he can be redeemed. Nor the fodder of honey and butter: good works with charity and gladness of heart and generosity of the giver; for butter is rich milk. He labored in vain and to no purpose: because he does not understand that these things are to be done for those works which pertain to mercy. Whence also the Lord is said to eat butter and honey, because these are offered to him in his humble ones. Which will be like something hard that cannot be eaten nor swallowed: some hard thing, that is, iniquity or pride. He will not be saved in his desire: because he desired unjust things. There will be no remnants of his foods: his desires pass away. When he thinks he has been filled, he will be constricted: it is not so much satiety from the fullness of desires as pressure. If in some way he fills his belly: such necessity will come to him that he will doubt whether he fills his belly, since these things are sought precisely so that necessity may be driven away. But he said this because the more one has, the more one desires. And he will send forth upon him the fury of wrath: because he did not see to doing good works. Let an arrow of bronze wound him: perpetual.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"draconum","severity":"info","text":"In the Vulgate, 'draco' often translates the Hebrew 'tannin' (serpent or sea monster). Here it is paired with 'fury' to evoke demonic or adversarial power, consistent with the devil imagery in the next clause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"butyrum et mel","severity":"info","text":"Augustine interprets 'butter and honey' as symbols of good works offered to the Lord in humility. This may echo the description of the Promised Land as flowing with milk and honey (Exod 3:8) or the offering of first fruits (Lev 2:11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sagitta aerea","severity":"info","text":"The 'bronze arrow' (sagitta aerea) is a rare image. In classical Latin, 'aereus' can mean 'bronze' or 'brazen,' and here Augustine glosses it as 'perpetual' (perpetua), perhaps linking bronze's durability to an unending punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et furorem draconum fulgebit","severity":"info","text":"This passage continues the allegorical interpretation of Zophar's speech, where each phrase is read as a spiritual or moral lesson. The sequence moves from hiddenness to open fury, then to seduction and failure in good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"butyrum et mel","severity":"info","text":"Augustine's interpretation of 'butter and honey' as charity and gladness of heart influenced later medieval exegesis, where these foods symbolize the sweetness of divine love and the richness of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non uideat mulcram pecorum","severity":"caution","text":"The phrase 'non uideat mulcram pecorum' is ambiguous: 'mulcra' can mean 'milking' or 'milk-pail.' Augustine takes it as 'fruit of sheep' and links it to works of justice, but the original Hebrew (Job 20:15) likely refers to the loss of livestock products.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ille qui primo occultus fuit' is not specified; it may refer to Job or to a generic sinner. The phrase 'sagitta aerea' is glossed as 'perpetual' without clear scriptural or patristic precedent."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"pertranseat corpus eius iaculum: penetret eum tentatio, ut et de his quae sperat et de his quae relinquit uulneretur, tamquam a pectore per tergum traiectus. fulgura in tabernaculis eius: terrores repentini in cogitationibus eius. laedat aduena domum eius: diabolus, qui aduenticius est ad tentandum; si quidem habeat homo etiam proprias tentationes. et detegat caelum iniquitates eius: caeleste iudicium. et possessio bonorum eius ab episcopo: haec illi largietur deus.\n\nVerba Iob. et non sit mihi a uobis haec consolatio: qua putatis bonis temporalibus gaudendum, cum communia sint piis et inpiis, et, si quando quis iniquus esset, hinc in eum uindicari, cum Iob dicat usque ad sepulcrum permanere ista bona inpiis et non in eos per ea uindicari. quid enim? numquid humana est castigatio mea? a deo mihi est castigatio. itaque et ipse potest consolari, non uos. aut quare non irascar? nolite ergo me ita consolari, nam inpiorum utique felicitatem uideo. respicite ad me et admiramini: tamquam inania dicentem. si enim recorder, perturbor: indignitates humanae uitae rediens ad affectum praeteritum ab isto, in quo nunc est, confitetur. et tenentur carnes meae doloribus: carnaliter doleo. quare inpii uiuunt? quaerit ab eis causam, quia dicebant hic in inpiis uindicari. et permanent sicut uetustate oues eorum: quo modo possunt uetustate perseuerare? non enim semper erunt.","english":"Let the javelin pass through his body: let temptation pierce him, so that he is wounded both in what he hopes for and in what he leaves behind, as if struck through from chest to back. Lightnings in his tents: sudden terrors in his thoughts. Let the stranger harm his house: the devil, who comes from outside to tempt; although a man also has his own temptations. And let heaven expose his iniquities: heavenly judgment. And the possession of his goods by the bishop: God will grant him this.\n\nThe words of Job. And let this consolation not be for me from you: by which you think one should rejoice in temporal goods, since they are common to the pious and the impious, and, if ever someone were wicked, that vengeance is taken on him through them, whereas Job says that these goods remain with the impious even to the grave and that vengeance is not taken on them through them. For what? Is my chastisement human? My chastisement is from God. Therefore he himself can console, not you. Or why should I not be angry? Do not console me in this way, for I see the happiness of the impious, of course. Look at me and wonder: as if speaking of empty things. For if I remember, I am disturbed: returning to the indignities of human life from the state in which he now is, he confesses his former feeling. And my flesh is held by pains: I grieve in a carnal way. Why do the impious live? He asks them the reason, because they said that vengeance is taken on the impious here. And they persist like their sheep in old age: how can they persist in old age? For they will not always exist.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ab episcopo","severity":"info","text":"Augustine interprets 'ab episcopo' as 'by the bishop' in a spiritual sense, meaning God will grant possession of goods, not a literal ecclesiastical figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Verba Iob","severity":"info","text":"The phrase 'Verba Iob' marks a shift to direct speech by Job, a structural cue in the commentary indicating Augustine is glossing Job's own words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et tenentur carnes meae doloribus","severity":"info","text":"Augustine reads this as Job's confession of carnal suffering, distinguishing it from spiritual or divine chastisement mentioned earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et permanent sicut uetustate oues eorum","severity":"info","text":"This clause concludes Job's rebuttal of his friends' consolation, emphasizing the persistence of impious prosperity, which Augustine questions rhetorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"possessio bonorum eius ab episcopo","severity":"caution","text":"The Latin 'ab episcopo' is ambiguous: it could mean 'by the bishop' (as Augustine takes it) or 'from the overseer' in a secular sense; Augustine's spiritual reading is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ab episcopo' could be read literally as 'by the bishop' or metaphorically as divine provision; Augustine chooses the latter.","The clause 'et permanent sicut uetustate oues eorum' is syntactically loose; Augustine reads it as a rhetorical question about impermanence."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"erant autem in manibus eorum bona: non tulit eis bona ipsa, cum haec dicerent. immo uero, inpiorum lucerna extinguetur: claritas temporalis, etiamsi non sicut isti intellegebant. deficiant filii eius bona eius: bona quae eis persuasit, temporalia scilicet, aut antichristi aut diaboli. uideant oculi eius necem suam: significat et hanc prosperitatem ignorari ab his qui hac gaudent; in futuro autem ad sensum etiam inpiorum perducetur. quia nulla uoluntas eius in domo sua post eum: quia in conscientia sua dominum non consecuti sunt in tribulationibus. licet numerus mensium eius dimidiatus sit: quamuis praesentem coluerit deum, tamen quia non et futura sperauit, quod est plenus mensium numerus. ipse enim homicidia iudicat? quia inpii cum persuaserint inpietatem per dilectionem carnalium inpietatum, futuro saeculo utique occidunt. non tamen talia homicidia iudicant homines, sed solus deus. hic morietur in robore simplicitatis suae: uidetur exsequi occulta homicidia, commemorans largum unum et alium auarum, quia homines abundantes et largi putantur et boni. intestina eius plena sunt adipe: habet laetitiam. et medulla eorum diffunditur: intestinorum, quia non tenet intra se bona sua, sed inpendit illa uel in se uel in aliis. itaque scio uos audacter mihi insistere: non enim considerate dicitis. quia dicitis: ubi est domus principis?","english":"But they had goods in their hands: he did not take those goods from them when they said these things. Indeed, the lamp of the impious will be extinguished: temporal brightness, even if not as they understood it. Let his children fail, his goods: the goods which he persuaded them of, namely temporal ones, either of the Antichrist or of the devil. Let his eyes see his own death: this signifies that this prosperity is unknown to those who rejoice in it; in the future, however, it will be brought to the perception even of the impious. Because no will of his remains in his house after him: because in their conscience they have not attained the Lord in tribulations. Although the number of his months is halved: although he worshipped the present God, yet because he did not also hope for the future, which is the full number of months. Does he himself judge homicides? Because the impious, when they have persuaded impiety through love of carnal impieties, certainly kill for the future age. Yet men do not judge such homicides, but only God. Here he will die in the strength of his simplicity: he seems to be carrying out secret homicides, recalling one generous man and another greedy man, because men who are abundant and generous are thought to be good. His intestines are full of fat: he has joy. And their marrow is spread: of the intestines, because he does not hold his goods within himself, but spends them either on himself or on others. Therefore I know that you insist boldly against me: for you do not speak with consideration. Because you say: where is the house of the prince?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of Job's trials, with each clause unpacked as a spiritual or eschatological meaning, typical of Augustine's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lucerna","severity":"info","text":"The 'lamp of the impious' (lucerna inpiorum) is glossed as temporal brightness, contrasting with the eternal light of the righteous, a common Augustinian trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"homicidia iudicat","severity":"info","text":"The phrase 'Does he himself judge homicides?' echoes the theme of divine judgment over hidden sins, possibly alluding to Psalm 9 or similar texts on God's exclusive judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antichristi aut diaboli","severity":"info","text":"The reference to 'Antichrist or devil' reflects late antique Christian apocalypticism, where temporal goods are seen as temptations from these figures, a motif in Augustine's anti-Donatist and anti-Pelagian works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"medulla eorum diffunditur","severity":"info","text":"The spreading of marrow is interpreted as the outward expenditure of goods, a moral reading that influenced later medieval commentaries on Job's allegorical significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"licet numerus mensium eius dimidiatus sit","severity":"caution","text":"The phrase 'although the number of his months is halved' is obscure; Augustine's gloss on incomplete worship of God may reflect a textual variant or a symbolic numerology not fully recoverable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the impious' and the precise referent of 'his house' remain ambiguous; Augustine's allegorical reading may conflate multiple biblical figures."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"uel inpiorum uel superbi; quia putabant hic eis auferri bona, cum plerique etiam pleni his uitam finierint per ea puniendi. et ubi est uelamen in tabernaculis inpiorum? honor. interrogate eos qui transeunt per uiam: qui non delectantur uia, sed transeunt per eam. et signa eorum non ignorabitis: uel inpiorum quae dant transeuntes, dicentes quid eis futurum sit, uel a quibus cognoscantur inpii. quis adnuntiabit coram eo uiam eius? coram inpio uiam suam nemo nisi dominus adnuntiat fiducialiter, quia ipse ei respondet. et tamen \"et ipsedominus in sepulcrum deductus est:\" ita merces pietatis non hic speranda est. et super aceruum uigilauit: ante enim ipse resurrexit, quam aceruus resurgeret resurgentium. dulces fuerunt ei lapides torrentis: quos saeculum non subuertit, id est discipulos suos. et post eum omnis homo sequitur et ante eum innumerabiles. aut:. post eum omnis homo, id est unus homo, et ante eum innumerabiles» qui nunc in numero hominum deputati sunt, aut: post eum turba credentium et ante eum patriarchae et prophetae. quomodo ergo consolamini me inaniter? praesentia bona uel mala suadentes.","english":"or of the impious or of the proud; because they thought goods were being taken from them here, when many, even full of these goods, ended their lives to be punished through them. And where is the covering in the tents of the impious? Honor. Ask those who pass by on the road: who do not delight in the road, but pass through it. And you will not be ignorant of their signs: either those of the impious which passersby give, saying what will happen to them, or those by which the impious are recognized. Who will announce his way before him? Before the impious, no one but the Lord announces his way confidently, because He Himself answers him. And yet \"and the Lord Himself was led into the tomb:\" thus the reward of piety is not to be hoped for here. And he watched over the heap: for He Himself rose before the heap of the resurrected would rise. The stones of the torrent were sweet to him: those which the world does not overturn, that is, his disciples. And after him every man follows, and before him countless ones. Or: after him every man, that is, one man, and before him countless ones, who are now counted in the number of men; or: after him the crowd of believers, and before him the patriarchs and prophets. How then do you console me in vain? By urging present goods or evils.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"uelamen in tabernaculis inpiorum","severity":"info","text":"Augustine interprets 'covering in the tents of the impious' as 'honor,' likely a moral or spiritual veil concealing impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et ipse dominus in sepulcrum deductus est","severity":"info","text":"This phrase echoes Christ's burial, possibly referencing a creedal or liturgical formula, though not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aceruum","severity":"info","text":"'Aceruum' (heap) likely refers to the mass of resurrected bodies; Augustine contrasts Christ's prior resurrection with the later general resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lapides torrentis","severity":"info","text":"'Stones of the torrent' symbolizes disciples steadfast against worldly currents, a common patristic metaphor for apostolic stability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aut: ... aut:","severity":"info","text":"Augustine offers alternative interpretations for 'after him every man... before him countless ones,' showing exegetical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quomodo ergo consolamini me inaniter?","severity":"info","text":"This rhetorical question critiques false consolation based on temporal goods, reflecting Augustine's pastoral concern in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'inpiorum' (impious) is ambiguous: it may denote the proud or the wicked generally, and Augustine entertains both.","The phrase 'post eum omnis homo' is ambiguous: it could mean 'every man' or 'one man' (unus homo), and Augustine offers multiple readings."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Eliphaz Themanitis uerba. nonne dominus est qui docet sensum et scientiam? quasi dixerit lob non eum recte iudicare: cum utique reprehendi deus non possit nisi per intellegentiam, qua superior est, siquidem ab ipso detur homini. et ueniot tecum in iudicium? ut compareris ei. lumen tuum in tenebras conuersum est: dignitas. et dormientem te aqua operuit: securum inundatio tribulationis. an per nebulam diiudicat? quasi per nebulam uidere non possit. nubes latibulum eius, et non uidebitur: latent eum quae in terra sunt. et ambitum caeli percurrit: figuram et non terram. ergone semitam saeculi custodis? quasi lob putarit a deo res humanas non curari. quia capti sunt inmaturi ? secundum se inmaturi; putabant enim se in perpetuum permansuros, aut certe antequam peruenirent ad sapientiam; sed quia hoc audierant, non quia ista sentiebant isti amici lob. et cogitatio inpii longe est ab eo, et inplet domos eorum bonis: et longe est ab eo cogitatio inpii, quia non sic facit sicut sperat inpius, id est: aut quia placet ei inpietas aut non uidet eam. uidentes iusti riserunt: intellegentes; quamuis isti non intellexerint, putantes quia hic redditur inpiis. et inculpabilis subsannauit eos: inpios. esto durus, si sustinueris: patiens, hoc est dura. procul facies iniquitatem a tabernaculo tuo: conuersationem uel uitam tuam; quamuis haec isti carnaliter dicant.","english":"Eliphaz the Themanite’s words. Is it not the Lord who teaches understanding and knowledge? As if he said that Job does not judge rightly: since God cannot be reproached except through the intelligence which is superior to him, inasmuch as it is given to man by God himself. And shall I come into judgment with you? So that you may be compared to him. Your light has been turned into darkness: dignity. And water covered you while you were sleeping: the flood of tribulation overwhelmed you when you were off guard. Or does he judge through a mist? As if he could not see through a mist. The cloud is his hiding place, and he will not be seen: the things that are on earth are hidden from him. And he traverses the circuit of the sky: the shape, and not the earth. So then, do you guard the path of the world? As if Job thought that human affairs were not cared for by God. Because they were taken immature? Immature according to themselves; for they thought they would last forever, or at least before they attained wisdom; but because they had heard this, not because they held these opinions, these friends of Job. And the thought of the impious is far from him, and he fills their houses with goods: and the thought of the impious is far from him, because the impious man does not act as he hopes, that is: either because impiety pleases him or he does not see it. The just laughed when they saw: the understanding; although these did not understand, thinking that punishment is given to the impious here. And the blameless one mocked them: the impious. Be hard, if you have endured: patient, that is, hard. You will drive iniquity far from your tabernacle: your conversation or your life; although these say this carnally.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of glosses on Eliphaz's speech, each introduced by a lemma from Job followed by Augustine's interpretation. The structure mirrors a running commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lumen tuum in tenebras conuersum est","severity":"info","text":"Augustine glosses this as 'dignitas' (dignity), interpreting the loss of light as a fall from social or moral standing, not a literal darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"et dormientem te aqua operuit","severity":"info","text":"Augustine reads this as 'securum inundatio tribulationis' (the flood of tribulation overwhelmed you when you were off guard), emphasizing the suddenness of suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"et ambitum caeli percurrit","severity":"info","text":"Augustine notes 'figuram et non terram' (the shape, and not the earth), suggesting God's concern is with the celestial order, not earthly matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine repeatedly notes that Job's friends speak 'carnaliter' (carnally), i.e., they interpret divine justice in material terms, missing the spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et ueniot tecum in iudicium?","severity":"caution","text":"The Latin 'ueniot' appears to be a scribal error for 'ueniam' (shall I come). The sense is preserved in the English draft as 'shall I come into judgment with you?'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et ueniot tecum in iudicium?' is likely a scribal corruption of 'ueniam'; the reading follows the emendation.","The referent of 'isti' (these) in 'quia hoc audierant, non quia ista sentiebant isti amici lob' is ambiguous: it could mean the friends of Job or the impious; the translation takes it as the friends."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"et pones illud super aggerem in petram. aduersus id quod dixit: flumen decurrens fundamenta eorum. quia humiliauit semet ipsum: ipsum lumen. et dices: elatus est in superbiam: aduersus superbos. erue innocentem, et saluaberis in munditia manuum tuarum: noli deficere in bonis operibus, quia curat deus humana.\n\nVerba Iob. et quidem scio quia de manu mea est increpatio: de peccatis meis. et manus mea grauis facta est super gemitum meum: ideo me percussisti, ut doleam. et uenire usque ad solium eius? ut sim tam sanctus, ut perueniam ad eorum numerum, qui sedes eius sunt. tunc enim possum dicere uera et audire: unde et caeli dicuntur sancti. et cognoscam causationes quas loquetur mihi: redditiones causarum, quibus se omnia iuste iudicare demonstrat. et sentiam quae adnuntiat mihi: iam proximus ei. an in multa uirtute diiudicabitur mecum? ut per potentiam resistat mihi. nequaquam. tantum in terrore non abutatur me: propter peccata mea, pro quibus timeo modo, cum sum in terrore, non abutatur me. ceterum cum ad eum uenero: in ilia libertate, qua ego adnumerabor solio eius, omnia amabo et non mihi resistet uirtus eius; quamuis modo possit me abuti, utpote peccatore. id est: faciat de me quod uult, etiam cum poena mea, iuste tamen. ueritas enim et increpatio ab eo est: id est non iniuste increpat. educit in finem iudicium meum: etiam si modo corripit, postea manifestabit.","english":"And you will place it upon the mound on the rock. Against what he said: the river running down, their foundations. Because he humbled himself: the light itself. And you will say: he was lifted up in pride, against the proud. Rescue the innocent, and you will be saved in the cleanness of your hands: do not fail in good works, because God cares for human affairs.\n\nThe words of Job. And indeed I know that the reproach is from my hand: from my sins. And my hand has become heavy upon my groaning: therefore you have struck me, so that I may grieve. And to come even to his throne? That I may be so holy as to reach the number of those who are his seats. For then I can speak true things and hear: whence even the heavens are called holy. And I will know the reasons which he will speak to me: the renderings of causes, by which he demonstrates that he judges everything justly. And I will perceive what he announces to me: already near to him. Or will he judge with me in great power? That he might resist me through power. By no means. Only that he not abuse me in terror: on account of my sins, for which I now fear, while I am in terror, let him not abuse me. But when I have come to him: in that freedom, in which I will be numbered with his throne, I will love everything and his power will not resist me; although now he can abuse me, as a sinner. That is: let him do with me what he wills, even with my punishment, yet justly. For truth and reproach are from him: that is, he does not reproach unjustly. He brings my judgment to an end: even if he now chastises, afterwards he will make it manifest.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Iob","severity":"info","text":"The phrase 'Verba Iob' marks a shift from Eliphaz's speech to Job's response, structuring the commentary as a dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"increpatio","severity":"info","text":"'Increpatio' (reproach) is linked to Job's sins, reflecting Augustine's moral interpretation of suffering as divine correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"solium","severity":"info","text":"'Solium' (throne) symbolizes divine judgment and the seat of the blessed, with 'sedes eius' glossed as the number of the holy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"caeli dicuntur sancti","severity":"info","text":"The phrase 'heavens are called holy' may allude to the Septuagint's use of 'holy' for celestial beings, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uirtus","severity":"info","text":"Augustine's gloss on 'uirtus' (power) as potentially abusive to sinners reflects his later theological concerns about divine omnipotence and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aggerem in petram","severity":"caution","text":"The phrase 'aggerem in petram' (mound on the rock) is obscure; it may be a corruption or a rare term for a sacrificial heap, but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aggerem in petram' is unclear; it may refer to a burial mound or altar, but the Latin is ambiguous.","The transition from Eliphaz's speech to Job's words is abrupt; the commentary may be summarizing rather than quoting directly."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"nam si primus ambulauero, postea non ero: non arroganter sperem, non infideliter desperem, hoc est: non declinare dextra aut sinistra. inde est: si ascendero in caelum, tu ibi es. quis me inde potest pellere? et cetera. a laeua quid aget, non adprehendam: superiora repetit. a laeua autem dicit non se adprehensurum deditum temporalibus. conuertetur ad dexteram, et non uidebo: ideo non debeo esse a laeua; conuertetur autem dixit, quia ipse in spiritalibus est, unde ego me auerto, si a laeua fuero. sed scit ipse uiam meam: ut, etiamsi per tribulationes duxerit, sequar. probauit me sicut aurum: in tentationibus. egrediar in praeceptis eius: de tenebris meis exeam, sed tamen in praeceptis eius. si autem ipse iudicauit sic: ut per tribulationes me tamquam aurum probet. propterea ad eum festinaui: quia me tribulauit, ideo relictis temporalibus ad eum festinaui. et commonitus so lli c it us fui de eo: ut his poenis carnalibus aeterna supplicia deuitarem. idcirco a facie eius turbabor: modo turbabor, ut caueam cogitans futurum iudicium, ubi erit eius manifestatio. et dominus molliuit cor meum: et ipsum timere, quo cauet futuras poenas, misericordiae dei deputat. non enim sciret superuenturas poenas et tenebras malis, nisi dominus molliret cor eius praesentibus tribulationibus: aduersus illud, quod indurat deus cor Pharaonis.","english":"For if I walk first, afterwards I will not be: let me not hope arrogantly, let me not despair faithlessly; this is: not to turn aside to the right or the left. Hence: if I ascend into heaven, you are there. Who can drive me out from there? And so forth. On the left, what it will do, I will not grasp: it repeats what is higher. But it says that on the left it will not grasp what is given over to temporal things. It will turn to the right, and I will not see: therefore I ought not to be on the left; but it said \"it will turn,\" because it itself is in spiritual things, from which I turn away, if I am on the left. But it itself knows my way: so that, even if it leads through tribulations, I will follow. It tested me like gold: in temptations. I will go forth in its precepts: let me come out of my darkness, but yet in its precepts. But if it itself has judged thus: that it test me like gold through tribulations. For that reason I hastened to it: because it afflicted me, therefore, having abandoned temporal things, I hastened to it. And having been admonished, I was anxious about it: so that by these carnal punishments I might avoid eternal torments. For that reason I will be troubled before its face: I will be troubled now, so that I may beware, thinking of the future judgment, where its manifestation will be. And the Lord softened my heart: and it attributes even that fear, by which it guards against future punishments, to the mercy of God. For it would not know the coming punishments and darkness for the wicked, unless the Lord softened its heart by present tribulations: against that, that God hardens the heart of Pharaoh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"non declinare dextra aut sinistra","severity":"info","text":"Augustine reads the Coptic idiom 'not to turn aside to the right or the left' as a gloss on the preceding line, framing the entire passage as a moral commentary on avoiding pride and despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"probauit me sicut aurum","severity":"info","text":"The phrase 'tested me like gold' echoes Job 23:10 (LXX) and is a common biblical metaphor for trial by suffering, here applied to divine testing through tribulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"indurat deus cor Pharaonis","severity":"info","text":"The reference to God hardening Pharaoh's heart alludes to Exodus 7:3 and 10:1, where Pharaoh's obstinacy is divinely caused, contrasting with the softening of Job's heart by present tribulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"a laeua","severity":"info","text":"Augustine interprets 'on the left' as a symbol for attachment to temporal, worldly things, while 'the right' represents spiritual realities, a common exegetical trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et dominus molliuit cor meum","severity":"info","text":"Augustine attributes the softening of the heart to divine mercy, a key theme in his theology of grace, contrasting with the hardening of Pharaoh's heart as a punitive act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"conuertetur autem dixit","severity":"caution","text":"The Latin 'conuertetur' (it will turn) is ambiguous: Augustine reads it as referring to the spiritual realm turning away from the left-dwelling soul, but the subject is unclear in the Coptic Vorlage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'conuertetur' (it will turn) is not explicit; Augustine interprets it as the spiritual realm, but the Coptic may have a different referent.","The phrase 'a laeua quid aget, non adprehendam' is syntactically loose; Augustine reads it as a repetition of a higher principle, but the original Coptic sense is uncertain."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"Quare dominum non latuerunt horae: quamobrem, uel: itaque. finem transgressi sunt: Christum. et inclinauerunt pauperes a uia iusta: ut uel imitarentur eos uel inde arbitrarentur non esse diuinum iudicium, quia inpunitam malitiam uidebant qua eis nocebant iustitiam relinquentes. simul absconditi sunt mites terrae: cum his, qui declinauerunt a uia iusta, absconditi sunt mites, ne mihi ferrent auxilium. nam tria sunt genera hominum in ecclesia, cum fit persecutio: alii enim consentiunt, alii fugiunt, alii patiuntur, quorum personam sustinet Iob. et inruerunt asini feri in agro super me: stulti et indomiti et ob hoc superbi inruunt super me confitentem, id est ecclesiam. et exeuntes ad opus suum: hoc enim est opus eorum, ut in me inruant, id est ad hoc deputati sunt a deo. suauis factus est ei panis in adulescentes: inpio et persecutori suauem panem dicit, id est persecutionem, qua libenter fruebatur, cum eam faceret adulescentibus: ut adolescentes aut pro amatoribus uoluptatum accipiamus, quia ipsi facile talibus consentiunt, aut pro eis, qui tantum in ecclesia profecerunt, ut pueritiae quidem simplicitatem transierint, sed nondum peruenerint ad robur illud uirile, quo etiam persecutor contemnitur. agrum ante tempus non suum demessuerunt: aut genera persecutionum dicit.","english":"Why the hours did not escape the Lord: wherefore, or: therefore. They transgressed the end: Christ. And the poor turned aside from the just way: so that they would either imitate them or from that judge that there was no divine judgment, because they saw unpunished malice with which they harmed them, abandoning justice. At the same time the meek of the earth were hidden: with those who turned aside from the just way, the meek were hidden, so that they would not bring me aid. For there are three kinds of men in the church when persecution occurs: for some consent, others flee, others suffer, whose person Job represents. And wild asses rushed in the field upon me: the foolish and untamed and on that account proud rush upon me confessing, that is, the church. And going out to their work: for this is their work, to rush upon me, that is, they are appointed for this by God. Bread became sweet to him among the young men: to the impious and persecutor he calls it sweet bread, that is, persecution, which he enjoyed freely when he inflicted it upon young men: so that we may take young men either as lovers of pleasures, because they easily consent to such things, or as those who have advanced so much in the church that they have indeed passed beyond the simplicity of childhood, but have not yet arrived at that manly strength by which even the persecutor is despised. They reaped the field before its time, not their own: he speaks of the kinds of persecutions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"horae","severity":"info","text":"Augustine glosses 'horae' (hours) as a term for temporal moments that escape divine notice, but he clarifies that they did not escape the Lord, i.e., God's providential awareness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"finem transgressi sunt: Christum","severity":"info","text":"The phrase 'finem transgressi sunt: Christum' interprets a biblical reference to transgressing the end (finis) as Christ, likely alluding to Job's trials as a type of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tria sunt genera hominum in ecclesia","severity":"info","text":"Augustine categorizes three responses to persecution: consent, flight, or suffering. This tripartite schema reflects early Christian pastoral theology, with Job as the type of the suffering confessor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"asini feri","severity":"info","text":"'Asini feri' (wild asses) symbolizes the foolish, untamed, and proud persecutors who attack the church (the 'me' confessing). Augustine uses animal imagery to denote moral and spiritual disorder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"suauis factus est ei panis in adulescentes","severity":"info","text":"Augustine offers a double interpretation of 'adulescentes' (young men): either as pleasure-seekers who consent to persecution, or as those advanced in faith but not yet mature enough to withstand persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"agrum ante tempus non suum demessuerunt","severity":"caution","text":"The final clause 'agrum ante tempus non suum demessuerunt' is left incomplete ('aut genera persecutionum dicit'), suggesting a lacuna or that Augustine's thought trails off without full exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'finem transgressi sunt: Christum' may be a gloss on a lost biblical lemma; the identity of 'the poor' and 'the meek' in relation to the three groups is not fully resolved."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ut aliquem agri damno terrerent, aut pro agro ecclesia intellegenda, quam ante maturitatem persecutionibus metere. uoluerunt, id est, antequam simul zizania crescerent, ut tempore messis separarentur. de stillicidiis montium madescent: confugientes nudi ad speluncas, ubi saxa distillant. rapuerunt ab ubere pupillum: pupilli et uiduae plerumque ex persona ecclesiae accipiendi est populus sub tormento. et eum qui ceciderat, humiliauerunt: desertum uel auxilio dei uel alicuius; quod est magnae saeuitiae, non talibus parcere. in angustiis insidiati sunt inique: in necessitatibus. de ciuitate et de domibus eiciebantur: ab eis eiciebantur alii. anima uero paruulorum in gemitu ualde: fuit. ipse autem deus eorum curam non habuit: inpiorum, quia modo curam eorum non habendo fecit eos desperare de iudicio dei, quia inpune mala faciebant. et ideo in tenebras traditi sunt: ignorantiae iudicii dei. et repente ut fur: eos occupabit dies ille. oculus adulteri obseruat tenebras: ostendere uult in quas tenebras tradantur inpii per inpunitatem; non enim eas quas captant adulteri et ceteri qui male faciunt per noctem, ne agnoscantur per diem; sed illas quae etiam mane super eos sunt. suffodit in tenebris domos: alia mala facta commemorat. per diem obsignauerunt semet ipsos: occultauerunt.","english":"To frighten someone by damage to a field, or the church is to be understood by \"field,\" which they wished to reap before maturity through persecutions, that is, before the tares grew up together, so that at harvest time they would be separated. They become wet from the drippings of mountains: those fleeing naked to caves where rocks drip. They snatched a ward from the breast: orphans and widows are for the most part to be understood as the people under torture, from the person of the church. And they humiliated the one who had fallen: one deserted either by the help of God or by someone; it is a sign of great cruelty not to spare such people. They unjustly laid snares in straits: in necessities. They were driven out from the city and from houses: others were driven out by them. But the soul of the little ones was very much in groaning: it was. But their God did not take care of them: of the impious, because by not taking care of them he made them despair of God's judgment, since they did evil with impunity. And therefore they were handed over into darkness: of ignorance of God's judgment. And suddenly like a thief: that day will overtake them. The eye of the adulterer watches for darkness: he wants to show into what darkness the impious are handed over through impunity; not the darkness that adulterers and others who do evil by night seek, lest they be recognized by day, but that darkness which is upon them even in the morning. He undermines houses in the darkness: he recounts other evil deeds. By day they sealed themselves up: they hid themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ut aliquem agri damno terrerent","severity":"info","text":"Augustine interprets the field (ager) allegorically as the church, which persecutors sought to reap before maturity, i.e., before the tares (heretics) could be separated at harvest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"pupillus","severity":"info","text":"Pupillus (ward) is glossed as referring to the people under torture, from the person of the church, a standard allegorical reading in Augustine's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculus adulteri obseruat tenebras","severity":"info","text":"This phrase echoes biblical imagery of adulterers and evildoers who seek darkness to hide their deeds, but Augustine reinterprets the darkness as ignorance of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de stillicidiis montium madescent","severity":"info","text":"The image of fugitives becoming wet from mountain drippings reflects the harsh conditions of those fleeing persecution, possibly referencing the Donatist or other schismatic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per diem obsignauerunt semet ipsos","severity":"info","text":"This clause concludes a series of actions by the impious, contrasting their daytime concealment with the darkness of ignorance that overtakes them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"anima uero paruulorum in gemitu ualde: fuit","severity":"caution","text":"The Latin text is elliptical: 'anima uero paruulorum in gemitu ualde: fuit.' The colon and 'fuit' suggest a lacuna or abbreviation; the sense is that the soul of the little ones was in great groaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'anima uero paruulorum in gemitu ualde: fuit' is syntactically incomplete; 'fuit' may be a scribal note or a remnant of a longer clause."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"non cognouerunt lucem, quia simul eis manet umbra mortis: non quia nox recessit, propterea eos deseruit umbra mortis. leuis est super faciem aquae: ad comparationem terrae splendidiores accipiendi sunt, quos lux penetrat et imago leuitatis; et ideo leuis est super eos umbra mortis. nam et ipsi portant eam per condicionem carnis. uel: leuis est super faciem aquae dixit super eos qui in baptismo confitentur. maledicatur pars eorum super terram: sterile sit quod delegerunt. de sinu enim pupillorum rapuerunt: de corde infirmorum uerbum per malam suasionem. deinde rememoratum est peccatum eius: quod putabat in obliuionem uenire. conteratur sicut lignum insanabile omnis iniquus: quod non sanat. sterili enim non fecit bene: quae sine consolatione filiorum est. consurgens ergo non credit contra uitam suam: non credit aduersus uitam suam; debuit enim credere malam se habere uitam et eo ipso consurgere. cum infirmari coeperit, non speret sanitatem: tribulari. sed cadit in languorem. tales enim inpius consolationes quaerit in rebus aduersis, quibus infirmior fiat. emarcuit sicut malua in aestu: altitudo eius, quia non tulit aestum tribulationis; malua autem propter infirmitatem. aut sicut de stipula spica eius sponte decidens: quia inane erat culmen ipsius; ipse enim sibi elegit tales consolationes quibus peius infirmetur. alioquin quis est qui loquatur mendacium me dicere?","english":"They did not recognize the light, because the shadow of death remains with them: not because the night has withdrawn, has the shadow of death deserted them. It is light upon the face of the water: in comparison to the earth, those are to be understood as more splendid whom the light penetrates and the image of lightness; and therefore the shadow of death is light upon them. For they themselves also bear it through the condition of the flesh. Or: \"light upon the face of the water\" he said concerning those who confess in baptism. Let their portion be cursed upon the earth: let what they have chosen be barren. For they have snatched from the bosom of orphans: from the heart of the weak, the word through evil persuasion. Then his sin was recalled: which he thought would come into oblivion. Let every wicked man be crushed like incurable wood: which does not heal. For he did not do well to the barren woman: who is without the consolation of children. Therefore, rising up, he does not believe against his own life: he does not believe against his own life; for he ought to have believed that he had an evil life and by that very fact to rise up. When he begins to grow weak, let him not hope for health: to be troubled. But he falls into languor. For such impious men seek consolations in adverse circumstances, by which they become weaker. He withered like a mallow in the heat: his height, because it did not bear the heat of tribulation; and \"mallow\" on account of weakness. Or like the ear of grain spontaneously falling from its stalk: because its top was empty; for he himself chose for himself such consolations by which he is made worse. Otherwise, who is there who speaks that I speak a lie?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non cognouerunt lucem","severity":"info","text":"Augustine interprets the failure to recognize light as a consequence of the persistent shadow of death, not merely the absence of night.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"leuis est super faciem aquae","severity":"info","text":"The phrase 'light upon the face of the water' is glossed in two ways: as a comparison with earth, where the light-penetrated are more splendid, and as a reference to those who confess in baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"umbra mortis","severity":"info","text":"'Shadow of death' is a biblical phrase (e.g., Job 3:5) that Augustine here treats as a condition inherent in the flesh, not merely a temporary absence of light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"maledicatur pars eorum super terram","severity":"info","text":"This echoes the curse formula found in the Psalms (e.g., Ps 118:17-19 LXX), where the portion of the wicked is condemned to barrenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"de sinu enim pupillorum rapuerunt","severity":"info","text":"Augustine reinterprets the physical snatching of a ward as the spiritual corruption of the weak through evil persuasion, a moral rather than literal act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"emarcuit sicut malua in aestu","severity":"info","text":"The mallow, a plant known for its fragility, symbolizes the impious person who cannot endure tribulation; the image of the ear of grain falling spontaneously reinforces the theme of empty height.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous commentary without clear verse divisions; the referent of 'he' in 'he did not do well to the barren woman' is ambiguous, possibly the impious man or a figure from the biblical text being commented on."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"si et aliter sunt.\n\nVerba Baldad Sauchitis. quid enim exordium quam timor ab eo? ista subiunctio uidetur illis uerbis consentire, quibus dicit Iob: idcirco a facie eius turbabor, considerabo et timebo ab eo. nemo putet esse moram piratis: sine mora secundum permissum eius tentant. in quem enim non uenient insidiae ab eo? hoc est, cum ipse permittit. insidias autem dicit tentationes. aut quomodo erit homo iustus coram domino? ergo iuste eum tentari permittit. uel quomodo se mundabit natus ex muliere? nisi enim a deo mundatus fuerit, inmundus est. si lunae praecipit, et non lucet: quoniam si exigant rationes et ordo prouidentiae ipsius, ut luna non luceat, praecipiet, ut non luceat, et non lucebit. sed quare? utrum inde uult uideri non mundam lunam coram eo, quia praecipit ei, et non lucet? an forte rationalis animae natura figurate hic insinuatur, cui sol intellegibilis est lumen illud uerum, quod inluminat omnem hominem? et quoniam tanto magis lucet luna terrenis aspectibus, quanto magis recedit a sole.","english":"If they are otherwise.\n\nThe words of Baldad the Sauchite. For what beginning but fear of him? This addition seems to agree with those words in which Job says: Therefore I will be troubled before his face, I will consider and fear him. Let no one think there is delay for pirates: without delay, according to his permission, they attempt. For upon whom will not snares come from him? That is, when he himself permits. But he calls snares temptations. Or how will a man be just before the Lord? Therefore he justly permits him to be tempted. Or how will he cleanse himself, born of a woman? For unless he has been cleansed by God, he is unclean. If he commands the moon, and it does not shine: because if the reasons and order of his providence demand that the moon not shine, he will command that it not shine, and it will not shine. But why? Does he wish thereby to show the moon not pure before him, because he commands it and it does not shine? Or perhaps the nature of the rational soul is here figuratively suggested, for which the intelligible sun is that true light which illuminates every man? And because the moon shines all the more to earthly eyes the more it recedes from the sun.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Baldad Sauchitis","severity":"info","text":"This heading marks a new speaker, Baldad the Sauchite, and introduces a series of exegetical questions on Job's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"piratis","severity":"info","text":"The Latin 'piratis' (pirates) is a hapax in Augustine's exegetical works; it may be a corruption or a rare term for 'tempters' or 'assailants'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"idcirco a facie eius turbabor, considerabo et timebo ab eo","severity":"info","text":"Augustine paraphrases Job's words (cf. Job 9:28 LXX or Vetus Latina), linking them to the theme of fear before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lunae praecipit, et non lucet","severity":"info","text":"The moon's obedience to divine command reflects a Stoic or Neoplatonic cosmic order, here used to illustrate divine providence and the soul's purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"rationalis animae natura figurate hic insinuatur","severity":"info","text":"Augustine interprets the moon allegorically as the rational soul, which shines more when it recedes from the intelligible sun (God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"si et aliter sunt","severity":"caution","text":"The opening phrase 'si et aliter sunt' is obscure; it may be a fragment or a gloss, and its connection to the following text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'si et aliter sunt' is syntactically incomplete; the reading assumes it is a marginal note or a truncated sentence.","The term 'piratis' may be a scribal error for 'peccatis' (sins) or 'paratis' (prepared ones); the translation 'pirates' is retained as literal."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"cum autem propinquat soli, interimitur terris: intellegamus animae diuinitus praecipi, ut superata natiuitate terrena atque mortali, qua splendor eius adparet terreno sensu uidentibus, adpareat et propinquet subiugeturque sapientiae, quo eius luce secretissime exultans caueat facere iustitiam suam coram hominibus, ut uideatur ab eis, sed cum gloriatur, in domino glorietur, quia et cum adparet hominibus, dono creatoris adparet. nec stellae sunt mundae ante eum: in comparatione eius.\n\nVerba Iob. cui ades uel quem adiuturus es? cum indignans tamquam iniustitiae eorum putaret eos a deo puniendos. uerum sibi ipse loquens se ipsum reuocat, ut deo potius dimittat iudicium eorum, ne aut adesse deo uideatur aut adiuuare eum uelle quasi inualidum ad cohercendos uel corrigendos homines aut consilium dare, quid cum illis agat; aut sequi eum. tamquam adsecuturus causam quare dolosos homines esse et uiuere patiatur, cum superet omnem animam quaerentem uirtute incomprehensibili; aut quasi adnuntiare illi aliquid de illis, cum ab ipso habeat homo etiam spiramen, cum aliquid enuntiat. numquid gigantes redigentur in nihilo? non ergo mirandum, si istis deus parcit, quando gigantes non redigit in nihilo. et ne diceretur: sed ad inferos detrusi sunt. subiecit quia infernum uidet deus.","english":"But when it approaches the sun, it is destroyed on earth: let us understand that it is divinely commanded to the soul that, having overcome earthly and mortal birth, by which its radiance appears to those who see with earthly sense, it should appear and approach and be subjected to wisdom, so that, exulting most secretly in its light, it may beware of doing its justice before men, so as to be seen by them, but when it glories, let it glory in the Lord, because even when it appears to men, it appears by the gift of the Creator. Nor are the stars pure before him: in comparison with him.\n\nThe words of Job. Whom do you assist or whom are you going to help? When he, indignant, as if thinking them unjust, supposed they were to be punished by God. But speaking to himself, he recalls himself, so that he may rather leave judgment of them to God, lest he seem either to be present to God or to wish to help him as if he were weak to restrain or correct men, or to give advice as to what he should do with them; or to follow him, as if about to pursue the reason why he allows deceitful men to exist and live, when he surpasses every soul seeking with incomprehensible power; or as if to announce something to him about them, when man has even his breath from him, when he utters something. Surely giants are not reduced to nothing? Therefore it is not to be wondered at if God spares these men, when he does not reduce giants to nothing. And lest it be said: But they were thrust down to the underworld. He added that God sees the underworld.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"cum autem propinquat soli, interimitur terris","severity":"info","text":"Augustine interprets the astronomical image of a star destroyed by the sun as an allegory for the soul that, overcoming earthly birth, approaches wisdom and avoids displaying its justice publicly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subiugeturque sapientiae","severity":"info","text":"The verb 'subiugetur' (is subjected) is unusual; Augustine likely means the soul submits to wisdom, not in a servile sense but in a disciplined, voluntary alignment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"gigantes","severity":"info","text":"The reference to giants not being reduced to nothing may echo Job 26:5 (LXX) or a tradition about the Nephilim, but no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Iob. cui ades uel quem adiuturus es?","severity":"info","text":"This passage marks a shift from allegorical commentary to a dramatic dialogue where Job questions his own role, possibly reflecting a rhetorical device of self-correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"infernum uidet deus","severity":"info","text":"The idea that God sees the underworld reflects late antique Christian cosmology, where God's omniscience penetrates even the infernal regions, countering objections about the fate of the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum indignans tamquam iniustitiae eorum putaret eos a deo puniendos","severity":"caution","text":"The syntax is ambiguous: it is unclear whether Job is indignant at the injustice of his friends or at God's apparent injustice; the translation follows the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cum indignans tamquam iniustitiae eorum' could be read as Job indignant at the injustice of his friends or at God's perceived injustice; the translation adopts the former.","The referent of 'eos' in 'putaret eos a deo puniendos' is unclear: it may be the friends or all unjust men."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"et tamen eos ibi ordinauit ubi esse meruerunt, sicut iustos siue nunc, sicut sunt, siue postea, sicut erunt, quamuis numquam eos remoueat a facie sua, quia omnia nuda sunt coram eo, ita ut proximos gigantes etiam istos consolatores superbos accipias. subter aquam et proximi eorum: an \"subter aquam\" subaudiendum \" tenentur \" uel aliquid tale? et non est uelamen perditioni: etiam perditio eum non latet. extendens aquilonem super nihilum: potest aquilo diabolum significare et terra peccatorem, quoniam et illi et illi inanis est spes. suspendens terram super nihilum: in aerem. ligans aquam in nubibus suis: propter obscuritatem prophetiae. et non est scissa nubes sub eo: sub ueritate quam habuit nubes, quae non scinditur scripturas intellegentibus; non enim aduersaria dicuntur, sicuti putant non intellegentes. qui tenet faciem solis: ne agnosceretur ab inpiis sol iustitiae. et extendit super eum nubem suam: carnem quam dominus suscepit. praeceptum circumdedit super faciem aquae: populos. usque ad consummationem lucis: huius uitae finem, hoc est finem saeculi, aut quousque consummentur, id est perficiantur homines, quibus 'dictum est: fuistis enim aliquando tenebrae: nunc autem lux in domino. columnae caeli contremuerunt et obstupuerunt ab increpatione eius: quod contigit Petro per Paulum. uirtute sua sedauit mare: placauit saeculum, a quo persecutionem patiebatur ecclesia.","english":"And yet he arranged them there where they deserved to be, just as the righteous either now, as they are, or later, as they will be, although he never removes them from his face, because all things are naked before him, so that you may take the nearby giants also as these proud comforters. \"Under the water\" and their neighbors: is \"under the water\" to be understood as \"they are held\" or something of the sort? And there is no veil for perdition: even perdition does not escape him. \"Stretching out the north wind over nothing\": the north wind can signify the devil and the earth the sinner, since for both of them hope is empty. \"Hanging the earth over nothing\": into the air. \"Binding the water in its clouds\": on account of the obscurity of prophecy. \"And the cloud is not torn under him\": under the truth which the cloud had, which is not torn for those who understand the scriptures; for they are not called contrary, as those who do not understand think. \"Who holds the face of the sun\": so that the sun of righteousness would not be recognized by the impious. \"And he extends his cloud over him\": the flesh which the Lord took up. \"He placed a command over the face of the water\": the peoples. \"Until the consummation of the light\": the end of this life, that is, the end of the age, or until people are consumed, that is, perfected, to whom it was said: for you were once darkness, but now light in the Lord. \"The pillars of heaven trembled and were stupefied at his rebuke\": which happened to Peter through Paul. \"By his power he calmed the sea\": he pacified the age, from which the church was suffering persecution.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"subter aquam","severity":"info","text":"Augustine glosses a series of brief scriptural phrases, each followed by an interpretive comment. The passage is a catena of lemmata and explanations, typical of his exegetical method in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gigantes","severity":"info","text":"Augustine interprets 'giants' as 'proud comforters' (consolatores superbos), likely a moral-allegorical reading of the Nephilim or similar figures, contrasting with the righteous who are never removed from God's face.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"extendens aquilonem super nihilum","severity":"info","text":"This phrase echoes Job 26:7 (Vulgate: 'Numquid extendis aquilonem super nihilum?'), where God's power over chaos is described. Augustine allegorizes the north wind as the devil and the earth as the sinner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"suspendens terram super nihilum","severity":"info","text":"Likely a reference to Job 26:7 or similar cosmological imagery in Job, where God suspends the earth over nothing. Augustine's gloss 'in aerem' (into the air) reflects a literal reading of the void.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columnae caeli contremuerunt et obstupuerunt ab increpatione eius","severity":"info","text":"This phrase may allude to Job 26:11 or similar poetic passages in Job describing cosmic trembling. Augustine applies it to the confrontation between Peter and Paul (Acts 15:39? or Gal 2:11-14), a rare historical allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uirtute sua sedauit mare","severity":"info","text":"Augustine interprets 'calming the sea' as pacifying the saeculum (the worldly age) from which the church suffered persecution. This reflects post-Constantinian Christian experience of state persecution and its resolution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'subter aquam' and its neighbors is left syntactically incomplete; Augustine questions whether 'tenentur' (they are held) should be supplied. The identity of the 'nearby giants' and 'proud comforters' is not specified in the text."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"unde etiam columnas caeli contremuisse ab increpatione eius potest hoc modo intellegi, ut robustissimi ecclesiae contremuerint pro infirmis ab increpatione domini permittentis tentationes persecutionis. columna enim clamat: quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror? et prudentia eius uulneratus est cetus: uulneratum dieit diabolum dolore, quo ei iusti non cedebant. et claustra caeli metuunt eum: uel angeli uel qui acceperunt claues regni caelorum. praecepto autem peremit draconem desertorem: eundem dixit et cetum. sed nunc ostendit quomodo sit uulneratus, cum praeceptum acceperunt qui ei renuntiauerunt. ecce hae partes uiae eius: qua ad deum uenitur. uirtutem autem tonitrus eius quis sciet, quando faciet? tonitrum dicit euidentissimam uocem manifestationis eius, aut illam forte uocem, quam dedit per filium tonitrus: in principio erat uerbum et uerbum erat apud deum et deus erat uerbum, ut sit ordo: quando faciet, utrum quis sciet uirtutem tonitrus eius?","english":"Hence also the pillars of the sky trembling at his rebuke can be understood in this way, that the most robust of the Church trembled for the weak at the rebuke of the Lord permitting the temptations of persecution. For the pillar cries out: who is infirm, and I am not infirm? who is scandalized, and I am not burned? And his prudence wounded the whale: it says the devil was wounded by the grief that the righteous did not yield to him. And the bars of the sky fear him: either the angels or those who received the keys of the kingdom of heaven. But by his command he slew the deserter dragon: he called the same the whale. But now he shows how he was wounded, when those who renounced him received the command. Behold these are the parts of his way: by which one comes to God. But the power of his thunder, who will know when he makes it? He calls thunder the most evident voice of his manifestation, or perhaps that voice which he gave through the son of thunder: In the beginning was the Word, and the Word was with God, and the Word was God, so that the order may be: when he makes it, does anyone know the power of his thunder?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columna clamat","severity":"info","text":"The cry of the pillar echoes 1 Corinthians 12:26, where the body shares suffering; Augustine adapts it to the Church's robust members trembling for the weak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cetus","severity":"info","text":"Augustine identifies 'cetus' (whale) with the devil, a typological reading common in patristic exegesis, linking the sea monster to Satan as a persecutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In principio erat verbum","severity":"info","text":"The quotation is John 1:1, cited as the 'son of thunder' (John the Evangelist, cf. Mark 3:17), to illustrate the voice of divine manifestation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"claustra caeli","severity":"info","text":"'Bars of the sky' likely refers to angelic powers or those holding keys to heaven, a motif from apocalyptic literature (cf. Revelation 3:7) adapted to ecclesial hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ecce hae partes uiae eius","severity":"info","text":"This phrase marks a transition from allegorical interpretation of the pillars and sea monsters to a summary of the path to God, structuring the passage as a catechetical recapitulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tonitrus","severity":"caution","text":"Augustine's gloss on 'thunder' as the 'most evident voice of manifestation' is ambiguous: it may refer to Christ's preaching or to the divine voice at Sinai; the text leaves the referent open.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of thunder' is not explicitly named; Augustine likely means John the Evangelist, but the text does not confirm.","The phrase 'when he makes it' (quando faciet) is syntactically ambiguous: it may refer to God's future act of thundering or to the timing of the manifestation."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":60,"ref":"p60","source":"Et spiritus diuinus in naribus meis: hic ostenditur prophetice eum dicere quae dicit et prophetice cognoscere quia isti consolatores eius dolo pleni sunt. absit a me iustos uos dicere, donec moriar: etiamsi usque ad mortem persequamini me, quia uos libere reprehendo. nec enim separabo innocentem: ne uos autem. nec enim conscius sum mihi iniquum quid commisisse: illi enim solent plerumque aliis parcere, qui metuunt sibi aliquid ueri obici. quae enim spes est inpio? quia expectat. ne quis putaret male eum optasse inimicis suis, hic aperuit quo animo dixerit. inpietatem quippe illorum uult euerti et perire superbiam: quod fit cum soluitur ab inpietate anima quae tenebatur rea: soluitur autem per confessionem paenitentis hominis et gratiam ignoscentis dei. ergo: quae enim spes est inpio? interrogatio et responsio: quia expectat et confidit in domino, si forte soluatur aut preces eius ex au d i at dominus. potest quidem et alius sensus occurrere in his uerbis, sed non ita contexitur et libro et fidei, ut quasi totum ex desperatione sit, quod spem prorsus non habeat inpius, cum aduersus hoc scriptum sit: credenti autem in eum qui iustificat inpium, deputatur fides eius ad iustitiam. et ideo quod sequitur gratia domini dicere intellegitur. aut si euenerit ei necessitas: ideo debemus expectare gratiam soluentis.","english":"And the divine spirit in my nostrils: here it is shown that he speaks prophetically what he says and prophetically knows that his comforters are full of deceit. Far be it from me to call you righteous, until I die: even if you persecute me to the death, because I freely rebuke you. For I will not separate the innocent: nor you, however. For I am not conscious of having committed any wrong: for they are accustomed to spare others, who fear that something true may be objected to themselves. For what hope is there for the impious? because he waits. Lest anyone think he wished ill to his enemies, here he revealed with what intention he spoke. For he wishes their impiety to be overthrown and their pride to perish: which happens when the soul that was held guilty is loosed from impiety: it is loosed, however, through the confession of a penitent man and the grace of a forgiving God. Therefore: For what hope is there for the impious? a question and answer: because he waits and trusts in the Lord, if perhaps he may be loosed or the Lord may hear his prayers. Indeed, another sense may occur in these words, but it is not so connected with both the book and the faith, as if it were entirely from despair, that the impious has no hope at all, since it is written against this: but for the one who believes in him who justifies the impious, his faith is counted for righteousness. And therefore what follows is understood to be said by the grace of the Lord. Or if necessity befalls him: therefore we ought to await the grace of the one who looses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Et spiritus diuinus in naribus meis","severity":"info","text":"Augustine interprets this phrase as a prophetic self-awareness: the speaker knows prophetically that his comforters are deceitful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inpietas","severity":"info","text":"Inpietas (impiety) here denotes a state of guilt from which the soul is loosed through confession and divine grace, not mere moral failing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"credenti autem in eum qui iustificat inpium, deputatur fides eius ad iustitiam","severity":"info","text":"This appears to be a loose citation or paraphrase of a scriptural principle, possibly Romans 4:5 or a similar Pauline justification-by-faith passage, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quae enim spes est inpio?","severity":"info","text":"Augustine explicitly marks this as a rhetorical question with a self-supplied answer, showing his method of parsing the text as a dialogue or internal debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gratia domini","severity":"info","text":"Augustine’s emphasis on grace as the agent of loosing the impious reflects his later anti-Pelagian theology, though this work predates the full controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aut si euenerit ei necessitas","severity":"caution","text":"The phrase is ambiguous: it may mean 'if necessity befalls him' (the impious) or 'if it happens that he is in need'; Augustine uses it to pivot to the necessity of awaiting grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ei' in 'aut si euenerit ei necessitas' is unclear: it could be the impious person or a generic subject.","The scriptural citation is not exact; the source text is uncertain."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"numquid enim in necessitate, id est in tentatione habuit fiduciam meritorum in conspectu dei? aut si inuocauerit exaudiet eum? si tamquam fiducia operum suorum inuocat, quae nulla sunt. quapropter adnuntiabo uobis quid sit in manu domini: quid disponat deus. ecce omnes nostis quia uane uana loquimini: ob hoc gratia iam expectanda est. quomodo enim allegauit merita operum suorum uana uane loquens? possessio uero potentium ueniet ab omnipotente super eos: ut possideant eos potentes, id est diabolus et angeli eius. potentes autem ideo dicit, quia isti infirmabuntur sequentes uanitatem, ut in eos illi praeualeant duces et principes uanitatis, quomodo et dominus fortem eum appellat non ob aliud nisi quia tenet inualidos. quodsi multi fuerint filii eius, in occisionem erunt: filios eius dicit, qui eum ad seducendum inuitant, falsorum dogmatum persuasorem in damnationem. si autem iuuenes facti fuerint, indigebunt, id est: si confirmati fuerint in errore, indigebunt; non enim eos satiauit uanitas. et qui circa eum sunt, morte morientur: qui simillimi ei sunt ad seducendum. et uiduis eorum non miserebitur: plebibus, quas seduxit cum eis, uiri morte desertis, quasi fidem illis coniugalem in erroris promissione seruauerit.","english":"For is it in necessity, that is, in temptation, that he had confidence in his merits in the sight of God? Or if he calls upon him, will he be heard? If he calls as though trusting in his own works, which are nothing. Therefore I will announce to you what is in the hand of the Lord: what God is arranging. Behold, you all know that you vainly speak vain things: on account of this, grace is now to be awaited. For how did he adduce the merits of his vain works, speaking vainly? But the possession of the powerful will come from the Almighty upon them: so that the powerful, that is, the devil and his angels, may possess them. He calls them powerful for this reason, because these men will be weakened, following vanity, so that those leaders and princes of vanity prevail over them, just as the Lord also calls him strong for no other reason than that he holds the weak. But if his sons are many, they will be for slaughter: he calls his sons those who invite him to seduce, the persuader of false doctrines, to damnation. But if they have become young men, they will be in need, that is: if they have been confirmed in error, they will be in need; for vanity has not satisfied them. And those who are around him will die the death: those who are most like him in seducing. And he will not have mercy on their widows: the peoples whom he seduced along with them, deserted by the death of the husband, as though he had kept conjugal faith to them in the promise of error.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Augustine interprets Job's situation as one where confidence in one's own merits is vain, and grace must be awaited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"potentes","severity":"info","text":"Augustine glosses 'potentes' (the powerful) as the devil and his angels, a moral-spiritual reading typical of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'in manu domini' echoes biblical language of divine sovereignty, e.g., Psalm 31:6 (LXX), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Augustine's reference to 'grace' reflects his anti-Pelagian stance, emphasizing divine grace over human merit, a key concern in his later works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from rhetorical questions about merit to a series of allegorical interpretations of Job's words, each introduced by 'id est'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text may contain scribal errors or interpolations; the phrase 'uane uana loquimini' is repetitive and could reflect a gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' in 'those who invite him to seduce' is ambiguous; Augustine likely refers to a heretical teacher or the devil."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"quodsi et collegerit ut terram argentum, id est: si prudentes et sapientes, cum adhuc terra et lutum sunt, id est, cum adhuc stulta et carnalia sentiunt, eis consenserint, postea correcti et cognoscentes ad iustos conuertentur. erunt enim eorum domus sicut tinea et aranea, quam seruauit: cor uel conscientiam. aut domus dixit munimenta quibus se protegunt, uerum astuta et latebrosa, sed inualidissima, sicut tineae folliculus quo se abscondit et araneae cauerna, in quam se recipiendo cooperit et claudit eam. quam seruauit autem intellegitur se ipsam in illa cauerna, quia non omnes araneae hoc faciunt: propter spontaneam et interiorem corruptionem iniquae cogitationis et propter inutilia opera, quae quasi diligenter in domo seruauit sibi inpius. diues dormiet et non adiciet: quia post mortem non adiciet ad ipsas inpietates diuitias. oculos suos aperuit, et non est: in resurrectione enim non inueniet se ipsum diuitem, quod putauerat. tollet eum aestus, et abibit: aut aestus maris tribulatio saeculi aut aestus quo arescunt herbae, quae radicem non habent. et uentilabit eum de loco suo: aut de spe sua aut deus eum uentilabit de loco suo. ut non sit in loco dei, hoc est in populo quem inhabitauit deus. et proiciet super eum, et non parcet: tamquam aggerem poenarum. plaudet super eum manibus suis.","english":"But if he has also gathered silver like earth, that is: if the prudent and wise, while they are still earth and mud, that is, while they still think foolish and carnal things, have consented to them, afterwards, corrected and coming to know, they will be converted to the righteous. For their houses will be like the moth and the spider, which he preserved: the heart or conscience. Or he called \"houses\" the defenses with which they protect themselves, truly cunning and hidden, but very weak, like the moth's cocoon in which it hides itself and the spider's den, into which it withdraws, covering and closing it. \"Which he preserved\" is understood as itself in that den, because not all spiders do this: on account of the spontaneous and inner corruption of wicked thought and on account of useless works, which the impious man has carefully preserved for himself in his house as it were. The rich man will sleep and will not add: because after death he will not add to those impieties riches. He opened his eyes, and it is not: for in the resurrection he will not find himself rich, which he had thought. The heat will take him, and he will go away: either the heat of the sea, the tribulation of the world, or the heat by which herbs wither, which have no root. And it will winnow him from his place: either from his hope, or God will winnow him from his place. So that he is not in the place of God, that is, in the people whom God has inhabited. And it will cast upon him, and will not spare: like a mound of punishments. It will clap its hands over him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"collegerit ut terram argentum","severity":"info","text":"Augustine interprets the gathering of silver like earth as the consent of the prudent and wise to foolish and carnal thoughts, who later convert to the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tinea et aranea","severity":"info","text":"The moth and spider symbolize weak defenses: the moth's cocoon and spider's den represent the heart or conscience, which the impious preserve for themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aestus maris","severity":"info","text":"The heat of the sea is glossed as the tribulation of the world, a common patristic metaphor for worldly trials that purge the unrighteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"plaudet super eum manibus suis","severity":"info","text":"The final clause, 'it will clap its hands over him,' likely personifies divine judgment or punishment, echoing the mound of penalties mentioned just before.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"domus sicut tinea et aranea","severity":"info","text":"Augustine's allegorical reading of houses as weak defenses (moth and spider) reflects his moral exegesis, common in Latin patristic commentary on Job.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quam seruauit' is ambiguous: it may refer to the spider preserving itself in its den, or to the impious preserving useless works in his house. Augustine takes the latter sense.","The identity of the agent in 'plaudet super eum manibus suis' is unclear: it could be God, the heat, or an impersonal force of judgment."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"sicut dictum est: et ego perditioni eorum superridebo; non enim superlugebit perditionem inpiorum.\n\nEst enim argenti locus unde fit: prudentes, qui magis in actione sunt. locus autem auro, ubi purgatur: sapientes, qui in contemplatione sunt. ferrum enim de terra fit: haec metalla indifferenter accipienda in bono sunt; nam ideo ferrum dixit, quia nihil interest, quasi superius de ferro diceret: quamuis ferrum possint fortes intellegi. re uera enim nulla distinctio est in sapientia hominum quam in ea sunt. aes autem similiter ut lapides excluditur: quia totum de terra separatur; ut ostendat propterea esse bonos malis mixtos ad tempus, quia de ipsis malis secluduntur boni et per illos purganturtamquam metalla operi uel aedificio necessaria, cum ipsa terra opus habeant eliquari atque formari, unde et separandi sunt, ut post hanc separationem habeat terra locum atque ordinem suum, sicut inpii per damnationem pro meritis suis. et omnem finem ipse inuenit: quid quo perduceret. inuenit autem dixit \"instituit\". lapis tenebrae et umbra mortis: lapis, id est uetus testamentum tenebris et umbrae mortis datum est, id est carnalia sectantibus, quamuis ab uno deo haec expectarent: ubi superbientes non discindebant torrentem, id est non transibant per lapsum temporalium ad aliquam soliditatem, sed ipso lapsu ferebantur.","english":"as it is said: \"And I will laugh at their destruction; for he will not greatly mourn the destruction of the impious.\"\n\nFor there is a place of silver, whence it is made: the prudent, who are more in action. But there is a place of gold, where it is purified: the wise, who are in contemplation. For iron comes from the earth: these metals are to be taken indifferently in a good sense; for he said \"iron\" because there is no difference, as if he were speaking above about iron: although iron can be understood as the strong. For in truth there is no distinction in the wisdom of men who are in it. But bronze, like stones, is excluded: because everything is separated from the earth; to show that the good are for a time mixed with the evil for this reason, because the good are separated from the evil themselves and are purified through them, like metals necessary for work or building, while the earth itself needs to be refined and formed, whence they are also to be separated, so that after this separation the earth may have its place and order, just as the impious through damnation according to their merits. And he himself finds every end: what leads to what. But he said \"finds\" meaning \"instituted.\" Stone, darkness, and the shadow of death: stone, that is, the Old Testament was given to darkness and the shadow of death, that is, to those pursuing carnal things, although they expected these from the one God: where the proud did not cut through the torrent, that is, they did not pass through the lapse of temporal things to some solidity, but were carried away by the lapse itself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et ego perditioni eorum superridebo","severity":"info","text":"Augustine echoes a biblical sentiment of divine laughter at the destruction of the impious, possibly alluding to Psalm 58:11 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"locus argenti","severity":"info","text":"The 'place of silver' is interpreted allegorically as the prudent who are active, contrasting with the 'place of gold' for the wise in contemplation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ferrum","severity":"info","text":"Iron is taken indifferently in a good sense, possibly representing the strong, with no distinction in wisdom among those who possess it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"metalla","severity":"info","text":"The metals (silver, gold, iron, bronze) are used as metaphors for different human qualities and stages of purification, reflecting Neoplatonic and biblical exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lapis tenebrae et umbra mortis","severity":"info","text":"Stone, darkness, and shadow of death are interpreted as the Old Testament given to those pursuing carnal things, who fail to transcend temporal lapses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"invenit","severity":"info","text":"Augustine glosses 'invenit' as 'instituit' (instituted), indicating a deliberate divine ordering of ends and means.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et ego perditioni eorum superridebo' is not a direct biblical quotation but a paraphrase; the exact source is uncertain.","The interpretation of metals as human types is allegorical and may reflect multiple layers of meaning."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"et facta est discissio torrentis a cinere, hoc est: a confitente peccata sua et non superbiente de meritis operum, quod factum est per gratiam noui testamenti. discissio torrentis a cinere: ab hominibus. et commoti sunt ab hominibus: adulantibus non increpante deo ad ipsa quae eis promissa erant perdendo primatum suum. terra de qua egressus est panis, subaudiendum: ipsos dico commotos de quibus tamquam de terra panis domini exiit. et eam incensurus est: infidelem caelesti iudicio domini. locus sapphiri lapides eius. ordo: locus sapphiri, id est pretiosi et necessarii aedificio ciuitatis caelestis. et aggeres aurum ei: aurum ei non modicum est, sed aggeres. semitam quam non cognouit auis: humilitatem domini. nec uidit eam oculus uulturis: diaboli. non transiit super eam leo: per fortitudinem superbiens. in durissimo lapide extendit manum suam: potens est enim deus de lapidibus excitare filios Abrahae. et ripas fluminum disrupit: ut totum inrigaret. flumina enim dixit praedicatores uerbi. uoluerunt quippe ripis suis contineri, ut totum circumcisioni praedicarent. omne uero pretiosum uidit oculus meus: humanus per uerbum carnem factum. altitudines fluminum reuelauit: uirtutes tolerandi persecutiones in martyrio occultae et altae sunt in homine, donec tentatione persecutionis reuelentur. ostenditque uirtutem suam in lumine, in eis quibus dixit: uos estis lux mundi.","english":"And there was a tearing apart of the torrent from the ash, that is: from one confessing his sins and not being proud of the merits of his works, which was done through the grace of the New Testament. The tearing apart of the torrent from the ash: from men. And they were moved from men: flatterers, with God not rebuking them, to those things which had been promised to them, losing their primacy. The land from which bread came forth, it is to be understood: I mean those same men who were moved, from whom, as from the land, the bread of the Lord came forth. And he will burn it: the unfaithful one, by the heavenly judgment of the Lord. The place of sapphire, its stones. The order: the place of sapphire, that is, precious and necessary for the building of the heavenly city. And its embankments are gold: its gold is not small, but embankments. The path which the bird did not know: the humility of the Lord. Nor did the eye of the vulture see it: of the devil. The lion did not pass over it: through pride in strength. On the hardest stone he stretches out his hand: for God is able to raise up sons of Abraham from stones. And he broke up the banks of the rivers: so that everything might be irrigated. For he called the rivers the preachers of the word. They indeed wished to be contained within their banks, so that they might preach entirely to circumcision. But every precious thing my eye saw: the human eye, through the Word made flesh. He revealed the heights of the rivers: the virtues of enduring persecutions in martyrdom are hidden and deep in man, until they are revealed by the trial of persecution. And he showed his power in the light, in those to whom he said: \"You are the light of the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"discissio torrentis a cinere","severity":"info","text":"Augustine interprets this phrase as a metaphor for separation from sin and pride, linking 'ash' to confession and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"locus sapphiri lapides eius","severity":"info","text":"The sapphire and gold imagery likely echoes biblical descriptions of the heavenly city, e.g., Exodus 24:10 or Ezekiel 1:26, though not explicitly cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"semitam quam non cognouit auis","severity":"info","text":"Augustine reads 'bird' as a symbol of pride or the devil, a common patristic trope; the 'path' is Christ's humility, unknown to the proud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uos estis lux mundi","severity":"info","text":"The closing phrase quotes Matthew 5:14, applying it to martyrs or confessors as 'light of the world' in Augustine's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et facta est discissio torrentis a cinere","severity":"info","text":"This passage continues the allegorical interpretation of Job 28, with each element (ash, sapphire, gold, rivers) receiving a spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"terra de qua egressus est panis","severity":"caution","text":"The syntax is ambiguous: 'terra' may refer to the 'men' previously mentioned, or to a new subject; Augustine's gloss clarifies his reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'terra de qua egressus est panis' is unclear; Augustine takes it as the men who were moved.","The phrase 'et eam incensurus est' lacks an explicit subject; Augustine supplies 'the unfaithful one'."],"confidence":"medium","notes":[]},{"i":65,"ref":"p65","source":"per quos etiam pars Iudaeorum non parua conuersa est. abyssus dixit: non est in me: ideo in abysso constituti homines eam inuenire non potuerunt, quia in eo non est. non dabitur aurum inclusum pro ea: id est thesaurus. non erit deterior auro Ophir: tamquam si diceret: uel sic eam. quaerite, siquidem deterior non sit auro Ophir. non aequabitur ei aurum et uitrum: aut intellegendum aliquod uitrum speciosum aut quia sunt homines qui uitrum plus diligant quam sapientiam. et commutatio eius uasa aurea: \"non sunt. subaudis. et excelsa et gabis non erunt in memoria: obliuioni erunt in comparatione eius: aut excelsa et gabis\" tamquam superba quaeque non sint in memoria, ut per humilitatem trahas de absconditis sapientiam. sapientia unde inuenta est? dicit, quia non potuit eam inuenire homo nisi per gratiam, ideo ad deum conuertendum esse cor. latet ab oculis omnis hominis: quia non est insensibilibus. perditio et mors dixerunt: perditi et mortui, cum in deliciis uiuunt. dominus commendauit uiam eius: humilitatem, quae abscondita est uolucribus caeli. et ipse nouit locum eius: locus sapientiae quis nisi pater est? cum enim dicitur: ego in illo et ille in me, inuicem sibi quasi loca sunt. ipse enim omne quod est sub caelo perspicit: hoc modo ea nouit, quo fecit, et non sensibiliter. uentorum libramenta atque mensuras: tota creatura per partem significatur.","english":"through whom also a not small part of the Jews was converted. The abyss said: it is not in me; therefore men placed in the abyss were unable to find it, because it is not in it. Gilded silver will not be given for it: that is, a treasure. It will not be inferior to gold of Ophir: as if to say: seek it even thus, since it is not inferior to gold of Ophir. Gold and glass will not be equal to it: either some beautiful glass is to be understood, or because there are men who love glass more than wisdom. And its exchange, golden vessels: \"are not,\" is understood. And \"excelsa and gabis\" will not be in memory: they will be forgotten in comparison with it; or \"excelsa and gabis\" as if certain proud things are not in memory, so that you may draw wisdom from hidden things through humility. Whence was wisdom found? It says, because man could not find it except through grace, therefore the heart must be turned to God. It is hidden from the eyes of every man: because it is not in insensate things. Destruction and death said: the destroyed and the dead, while they live in pleasures. The Lord commended his way: humility, which is hidden from the birds of the sky. And he himself knows its place: the place of wisdom, who is it but the Father? For when it is said: I in him and he in me, they are places for each other in turn. For he himself sees everything that is under the sky: he knows it in this way, by which he made it, and not sensibly. The balances and measures of the winds: the whole creation is signified by a part.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"gabis","severity":"info","text":"The term 'gabis' is a Latin transliteration of a Greek or Hebrew word, possibly related to 'gab' (meaning 'back' or 'vault'), but its precise meaning here is uncertain. Augustine treats it as a proud or lofty thing, contrasting with humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aurum Ophir","severity":"info","text":"The phrase 'gold of Ophir' echoes Old Testament references to the region of Ophir, known for its fine gold (e.g., 1 Kings 9:28; 2 Chronicles 8:18; Job 22:15). Augustine uses it as a benchmark for value.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"excelsa et gabis","severity":"info","text":"Augustine's gloss on 'excelsa et gabis' as 'proud things' reflects his allegorical method, where physical objects (e.g., vessels, heights) are interpreted as moral or spiritual states. This aligns with his exegetical practice in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of brief, atomistic comments on individual phrases from the biblical text, typical of Augustine's exegetical notes. Each clause is treated as a separate lemma, with a short explanation or allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine's interpretation of 'the abyss said: it is not in me' as a denial of wisdom in the depths reflects a tradition of reading Job's abyss as a symbol of human ignorance or sin, later influential in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"gabis","severity":"caution","text":"The word 'gabis' is obscure and may be a scribal error or a rare term. Augustine's interpretation as 'proud things' is conjectural; the original Coptic or Hebrew Vorlage might have a different meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of 'gabis' is uncertain; Augustine's gloss as 'proud things' is one possible reading. The phrase 'excelsa et gabis' may be a corruption or a technical term from a lost source."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"et bene pondere, mensura et numero omnia dixit facta, in quibus intellegitur creator. quando fecit, sicut uidit, enumerauit: non extra uidit ut faceret, sed in semet ipso sicut artifex. et uiam tempestatum uocibus: tempestatum pro tentationum positum est; tentationum autem pro his qui tentantur, quomodo dicerentur uoces naufragii pro uocibus naufragorum. tunc uidit eam et exposuit eam: , in praedestinatione dominus uidit uiam, quo se conuerterent tentati. parauit et inuestigauit: in praedestinatione, non in actione.\n\nQuisnam me restituet in menses priorum dierum? haec ex persona dici uidentur ecclesiae simul cum capite Christo, tamquam totus ipse homo loquatur tempore abundantiae tribulationum et tentationum, tamquam his diebus, de quibus dominus dicit: uenient dies, quando optabitis uidere unum de diebus istis, et non uidebitis. eo enim tempore, quo dominus erat in terra, nulla erat sollicitudo, quamuis adhuc paruo populo christiano, qui constabat ex his qui in eum crediderant, ex quibus erant plus quam quingenti fratres, quibus etiam post resurrectionem adparere dignatus est, sicut apostolus dicit. nulla ergo erat tunc sollicitudo, ne aut a malis male gubernaretur ecclesia aut haeresum uel schismatum laniaretur insidiis. nam nec ipsas corporales persecutiones passa est; non aliquas pertulit uel intrinsecus uel extrinsecus aduersitates.","english":"And well did he say that all things were made by weight, measure, and number, in which the creator is understood. When he made, as he saw, he enumerated: he did not see outside himself in order to make, but within himself, like an artisan. And the way of storms with voices: storms is put for temptations; temptations, however, for those who are tempted, just as voices of shipwreck would be said for voices of shipwrecked persons. Then he saw it and set it forth: in predestination the Lord saw the way, whither the tempted would turn themselves. He prepared and investigated: in predestination, not in action.\n\nWho will restore me to the months of former days? These words seem to be spoken in the person of the Church together with the head, Christ, as if the whole man himself speaks in a time of abundance of tribulations and temptations, as in those days of which the Lord says: days will come when you will long to see one of those days, and you will not see them. For at that time, when the Lord was on earth, there was no anxiety, although there was still a small Christian people, which consisted of those who had believed in him, among whom were more than five hundred brothers, whom he also deigned to appear to after the resurrection, as the apostle says. There was then no anxiety, lest the Church be badly governed by evil men or be torn apart by the snares of heresies or schisms. For it did not even suffer bodily persecutions; it endured no adversities either within or without.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"et bene pondere, mensura et numero omnia dixit facta","severity":"info","text":"Augustine interprets the biblical creation account through the Platonic and Wisdom 11:20 triad of weight, measure, and number as signs of the creator's rational order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tempestatum","severity":"info","text":"Augustine glosses 'tempestatum' (storms) as a figure for 'tentationum' (temptations), then explains that 'temptations' here metonymically stands for those who are tempted, analogous to 'voices of shipwreck' for shipwrecked persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uenient dies, quando optabitis uidere unum de diebus istis, et non uidebitis","severity":"info","text":"Augustine attributes this saying to the Lord; it is not a direct biblical quotation but likely a loose memory or paraphrase of a dominical saying about future longing for past peaceful days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"plus quam quingenti fratres","severity":"info","text":"The reference to more than five hundred brothers to whom Christ appeared after the resurrection is from 1 Corinthians 15:6, a key Pauline witness to the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in praedestinatione dominus uidit uiam","severity":"info","text":"Augustine distinguishes between predestination (divine foreknowledge and preparation) and action (historical enactment), a distinction central to his later anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haec ex persona dici uidentur ecclesiae simul cum capite Christo","severity":"info","text":"Augustine reads the lament 'Who will restore me to the months of former days?' as spoken by the Church united with Christ, a corporate and typological interpretation typical of his ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about longing for past days is not identified by Augustine and may be apocryphal or paraphrased.","The phrase 'in praedestinatione, non in actione' is a theological distinction that Augustine develops elsewhere but does not fully define here."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"loquitur itaque Iob ex persona hominis, hoc est populi ad nouum testamentum pertinentis. desiderantis illos dies, sicut praedixerat dominus. et fortasse ideo menses appellauit, non annos. quia ex quo elegit dominus discipulos usque ad passionem non anni, sed menses fuerunt. cum lucebat lucerna eius super caput meum: uel carnem domini uisibiliter praesentem uel uerbum ex ore praesentis corporaliter. cum uerbum domini inspiceret domum meam: ad diligentiam custodiendi conuersationem. et circum me pueri mei: qui obsequebantur humiliter necessaria ministrantes. cum plueret per uias meas butyrum: per mores meos exultationem fidei et bonorum operum. cum montes mei abundarent lacte: prophetae bene paruulis exponerentur. cum exirem matutinus in ciuitate: aut cum iam claritas lucesceret transactis tenebris timoris aut in exordio ecclesiae ut non satis occultus, non satis manifestus. et in plateis ponebatur mihi sella: a turbis deferebatur mihi docendi auctoritas. uidentes me adulescentes abscondebantur: dediti concupiscentiis. senes autem adsurgebant: prudentes. et potentes cessauerunt loqui: superbientes de doctrinis suis. quia auris audiuit et beatificauit me: populus quem non cognoui seruiuit mihi, in obauditu auris oboediuit mihi. et oculus uidens me declinauit: Iudaeorum non credentium. et os uiduae benedixit me: eius animae quae diaboli coniugio renuntiauit.","english":"Thus Job speaks on behalf of the man, that is, of the people belonging to the New Testament, longing for those days, as the Lord had foretold. And perhaps for this reason he called them months, not years, because from the time the Lord chose the disciples until the Passion, it was not years but months. When his lamp shone over my head: either the Lord’s flesh visibly present, or the word from the mouth of one present in the flesh. When the Lord’s word looked upon my house: for the diligence of guarding one’s conduct. And my children around me: those who humbly served, ministering necessities. When butter rained along my ways: through my habits, the exultation of faith and good works. When my mountains abounded with milk: the prophets were well expounded to the little ones. When I went out early in the morning into the city: either when clarity had already dawned, the darkness of fear having passed, or in the early days of the Church, so that I was neither too hidden nor too manifest. And a seat was set for me in the squares: authority to teach was conferred upon me by the crowds. When young men saw me, they hid themselves: those given over to lusts. But old men rose up: the prudent. And the powerful ceased to speak: those taking pride in their own teachings. Because the ear heard and blessed me: a people I did not know served me, obeyed me in the hearing of the ear. And the eye that saw me turned away: that of the unbelieving Jews. And the mouth of a widow blessed me: of that soul which renounced marriage with the devil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"menses","severity":"info","text":"Augustine interprets Job's use of 'months' rather than 'years' as a chronological marker for the period from the selection of the disciples to the Passion, which he asserts was months, not years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lucerna","severity":"info","text":"The 'lamp' is glossed as either the visible flesh of the Lord or the spoken word from one physically present, reflecting Augustine's dual interpretation of light as both incarnational and verbal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"butyrum","severity":"info","text":"Butter raining along the ways is interpreted as the exultation of faith and good works through one's habits, a metaphorical reading typical of Augustine's allegorical exegesis of Job's idyllic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"os uiduae","severity":"info","text":"The widow's blessing is read as the soul renouncing marriage with the devil, i.e., rejecting diabolical influence, a moral-spiritual interpretation characteristic of Augustine's pastoral concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"loquitur itaque Iob","severity":"info","text":"Augustine frames the entire passage as Job speaking on behalf of the people of the New Testament, establishing a typological structure where Job's words prefigure Christian experience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lucerna' could refer to a literal lamp or metaphorically to Christ's presence; Augustine offers both possibilities without resolving them."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"ecce ferebatur mortuus filius unicus matris suae, quae erat uidua. et uestiebar iudicio sicut chlamyde: in praeferendis spiritalibus carnalibus nesciat sinistra quid faciat dextera tua, id est, qua intentione operetur; operta enim sinistra dextra exerta est in uestitu chlamydis: quod facit. qui recte iudicat quo sit referendum quod operatur. iudicium quod non noueram exquisiui: ecce nos dimisimus omnia et secuti sumus te; quid nobis erit? dicit felicitatis suae fuisse, quod habuerit a quo quaereret de futuro iudicio. confregi molas iniquorum: ut iam non deuorarent plebem de cibo panis. aetas mea senescet et) sicut arbor palmae multo uiuam tempore: prolongabitur, et ero sicut arbor palmae in honore sempiterno et celsitudine et rectitudine. et ros morabitur in messe mea: ex quo seminatur et germinat ager, messis dicitur. gloria mea noua mecum, id est: noui testamenti. et arcus meus in manu mea gradietur: faciam quod praecipio. et in sermone meo non adiecerunt: perfectionem euangelii significat; nam sermo synagogae datus indiguit adiectione. sed gauisi sunt cum loquerer eis: quia prior locutio timorem habebat, sequens caritatem. quodsi et riderem ad eos, non credebant: de his quae in parabolis ita loquebatur, ut non intellegeretur, non tamen sicut uerba sonare uidebantur, uana dicere putaretur.","english":"Behold, the only son of his mother, who was a widow, was being carried dead. And I was clothed with judgment as with a cloak: in preferring spiritual things to carnal ones, let your left hand not know what your right hand does, that is, with what intention it works; for the left hand is covered, the right hand is exposed in the wearing of the cloak: which he does who rightly judges to what end what he does is to be referred. I sought the judgment which I did not know: behold, we have left everything and followed you; what will there be for us? He says that it was part of his happiness that he had someone from whom to ask about the future judgment. I broke the jaws of the wicked: so that they would no longer devour the people from the food of bread. My age will grow old and) like a palm tree I will live for a long time: it will be prolonged, and I will be like a palm tree in everlasting honor and height and uprightness. And dew will linger in my harvest: from which the field is sown and germinates, it is called harvest. My glory is new with me, that is: of the New Testament. And my bow will go in my hand: I will do what I command. And they did not add to my word: it signifies the perfection of the Gospel; for the speech given to the synagogue needed addition. But they rejoiced when I spoke to them: because the earlier speech had fear, the following one had charity. But even if I laughed at them, they did not believe: concerning these things which he spoke in parables in such a way that he was not understood, yet he would not be thought to speak vain things as the words seemed to sound.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"iudicio sicut chlamyde","severity":"info","text":"Augustine interprets the cloak as a metaphor for judgment, with the right hand (exposed) signifying the intention behind an action, and the left hand (covered) the hidden motive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"confregi molas iniquorum","severity":"info","text":"This phrase echoes Job 29:17 (Vulgate: 'conterebam molas iniquorum'), where Job describes breaking the teeth of the wicked, here applied to preventing oppression of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sermo synagogae","severity":"info","text":"Augustine contrasts the 'speech given to the synagogue' (Old Law) with the perfection of the Gospel, implying the former required supplementation (adiectione).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chlamyde","severity":"info","text":"The chlamys was a short Greek military cloak, typically fastened on the right shoulder, leaving the right arm free; Augustine uses this garment's asymmetry to illustrate moral discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et in sermone meo non adiecerunt","severity":"info","text":"Augustine marks this clause as signifying the perfection of the Gospel, contrasting it with the incomplete revelation to the synagogue, thus structuring the passage around supersession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aetas mea senescet et) sicut arbor palmae","severity":"caution","text":"The Latin text has a parenthesis after 'senescet et', likely a scribal insertion or corruption; the English draft omits the parenthesis, but the sense is that old age is compared to a palm tree's longevity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et uestiebar iudicio sicut chlamyde' may be a direct quotation from a lost version of Job or an Augustinian gloss; the source is unclear.","The referent of 'ecce ferebatur mortuus filius unicus' is ambiguous—possibly a parable or a specific biblical narrative (e.g., the widow of Zarephath's son in 1 Kings 17)."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"hic est risus Sarae, qui significabat omnia eos in prophetia fecisse: unde qui figurate aliquid dicunt. elegi uiam eorum et sedi princeps: aut suscipiendo mortalitatem aut cum publicanis et peccatoribus conuiuando, sed ita. ut princeps eis essem ad salutem. et habitabam sicut rex cinctus fortibus: qui suis dimissis eum secuti sunt. quasi tristes consolans: eos dicit qui spe gaudebant, cum de praesenti uita erant tristes; beati lugentes, ut dictum est, et: quasi tristes, semper autem gaudentes: qui non possunt tenere illam magnitudinem, de qua dictum est: qui autem fecerit et sic docuerit, magnus uocabitur in regno caelorum.\n\nNunc autem derident me infimi, nunc monent me minores tempore: quia et postea nati sunt in ecclesia tales et non proficiunt plurimum. monent me autem dixit, quia per honores ecclesiasticos accipiunt potestatem praedicandi populo, quae ipsi non faciunt quorum spernebam parentes: parentes eorum dixit, quorum imitatione filii sunt, quibus tunc dicebatur: uae uobis, scribae et pharisaei hypocritae. et uirtus manuum eorum quasi nihilum mihi erat: parentum potestas, qui tunc usque adeo plurimum poterant, ut crucifigerent dominum. in eis peribat omnis uita: quia non se uel in fine correxerunt. egestate et fame instabiles: a uariis desideriis insatiabiles.","english":"Here is the laughter of Sarah, which signified that they had done everything in prophecy: whence those who speak figuratively. I chose their way and sat as prince: either by taking on mortality or by consorting with publicans and sinners, but in such a way that I was a prince to them for salvation. And I dwelt like a king girded with strong men: those who, having left their own people, followed him. As though consoling the sad: he speaks of those who rejoiced in hope, though they were sad about the present life; blessed are the mourners, as it is said, and: as though sad, but always rejoicing: those who cannot hold that greatness of which it is said: but he who has done and so taught, will be called great in the kingdom of heaven.\n\nBut now the lowly mock me, now those lesser in time admonish me: because such men were also born later in the church and do not make much progress. He said \"they admonish me\" because through ecclesiastical offices they receive the power of preaching to the people, which they themselves do not do—those whose parents I despised: he said \"their parents,\" by whose imitation the sons are what they are, to whom it was then said: woe to you, scribes and Pharisees, hypocrites. And the power of their hands was as nothing to me: the power of the parents, who at that time were so very powerful that they crucified the Lord. In them every life perished: because they did not correct themselves even at the end. Unstable from want and hunger: insatiable from various desires.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"risus Sarae","severity":"info","text":"The laughter of Sarah alludes to Genesis 18:12–15, where Sarah laughs at the prophecy of Isaac's birth, interpreted here as a type of prophetic action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beati lugentes","severity":"info","text":"The phrase 'blessed are the mourners' echoes Matthew 5:4, 'Beati pauperes spiritu' or similar beatitudes, but Augustine adapts it to contrast present sadness with eschatological joy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uae uobis, scribae et pharisaei hypocritae","severity":"info","text":"This phrase recalls Jesus' denunciation of scribes and Pharisees in Matthew 23:13–15, applied here to the parents of later ecclesiastical opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per honores ecclesiasticos accipiunt potestatem praedicandi","severity":"info","text":"Augustine critiques the practice where ecclesiastical offices grant preaching authority to those who do not practice what they preach, reflecting 4th–5th century clerical corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunc autem derident me infimi, nunc monent me minores tempore","severity":"info","text":"This passage shifts from allegorical interpretation of Job's trials to a contemporary complaint about later generations in the church, marking a structural turn to polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quasi tristes consolans","severity":"caution","text":"The phrase 'quasi tristes consolans' is ambiguous: it may mean 'as though consoling the sad' or 'consoling those who are as if sad'; the translation follows the former, but the latter is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quasi tristes consolans' could be read as 'consoling those who are as if sad' rather than 'as though consoling the sad'.","The referent of 'parentes eorum' is unclear: it may mean biological parents or spiritual predecessors."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"qui fugiebant in desertum heri: conferendo se ad excusationem legis, quam non simpliciter intellegebant; et quia in deserto acceperant fugientes in desertum heri. sicut enim hodie pertinet ad nouum testamentum sic ad uetus heri; de nouo enim dictum est: hodie si uocem eius audieritis, nolite obdurare corda uestra, et: filius meus es tu, ego hodie genui te. qui rodebant cortices arborum: quia figuras legis, quibus utilia tegebantur, pro cibo habebant. quorum erat cibus radix herbarum: sacramenta quae corporaliter iussi erant celebrare tamquam terrae inhaerentia; ex quibus tamen simplicis intellegentiae fructus surgeret et supra terram in libertatem ferretur, quo illi peruenire non poterant. inhonorati et abiecti et egentes omni bono: amisso primatus honore, ab spe promissionis; quia et ipsum terrenum donum pro meritis suis amiserant et regnum caelorum non tenent. qui radices lignorum manducabant propter magnam famem: quod de radicibus herbarum dictum propter fructum frumenti, hoc de radicibus lignorum intellegendum est propter fructum uini et olei. nam omnes istos spiritales fructus accepit ecclesia, quorum radices terrae implicatae sacramenta erant, quae corporaliter Iudaei obseruare cogebantur: sabbatum, circumcisionem et uictimas et cetera huius modi spiritalium ciborum.","english":"Those who fled into the desert yesterday: betaking themselves to the excuse of the law, which they did not understand simply; and because they had received in the desert those fleeing into the desert yesterday. For just as today pertains to the New Testament, so yesterday pertains to the Old; for concerning the New it was said: \"Today, if you hear his voice, do not harden your hearts,\" and: \"You are my son, I have begotten you today.\" Those who gnawed the bark of trees: because they held the figures of the law, by which useful things were concealed, as their food. Those whose food was the root of herbs: the sacraments which they were commanded to celebrate corporeally, as things clinging to the earth; from which, nevertheless, the fruit of simple understanding would arise and be borne above the earth into freedom, which they could not attain. Dishonored and cast down and lacking every good: having lost the honor of primacy, from the hope of the promise; because they had lost even that earthly gift according to their merits and do not hold the kingdom of heaven. Those who ate the roots of trees because of great hunger: what was said concerning the roots of herbs on account of the fruit of grain, this is to be understood concerning the roots of trees on account of the fruit of wine and oil. For the Church received all these spiritual fruits, whose roots entangled in the earth were the sacraments which the Jews were compelled to observe corporeally: the Sabbath, circumcision, and sacrifices, and other things of this kind of spiritual foods.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"heri","severity":"info","text":"Augustine uses 'heri' (yesterday) as a typological marker for the Old Testament, contrasting with 'hodie' (today) for the New Testament, a common exegetical move in his anti-Donatist and anti-Jewish polemics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hodie si uocem eius audieritis, nolite obdurare corda uestra","severity":"info","text":"This is a paraphrase of a New Testament exhortation, possibly echoing Acts 7:51 or a liturgical formula; the exact source is uncertain but reflects Augustine's catechetical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filius meus es tu, ego hodie genui te","severity":"info","text":"This phrase echoes Psalm 2:7 (LXX) or a baptismal liturgy; Augustine often applies such language to Christ's eternal generation or the believer's rebirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"radices lignorum","severity":"info","text":"Augustine allegorizes the roots of trees as the corporeal sacraments of Judaism (Sabbath, circumcision, sacrifices), which the Church has superseded with spiritual fruits (wine, oil, grain).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a continuous allegorical commentary on a biblical narrative (likely from the historical books), where each element of the story is assigned a typological or spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Iudaei","severity":"info","text":"Augustine's interpretation reflects a supersessionist view common in Latin patristics, where Jewish practices are seen as mere 'roots' that the Church has harvested as spiritual fruits.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the phrases 'hodie si uocem eius audieritis' and 'filius meus es tu' is not identified; they may be composite or liturgical."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"insurrexerunt super me fures: qui ad honores indebitos, qui iustorum sunt proprii, per tenebrosas fallacias peruenerunt. quorum domus erant cauernae petrarum: . qui concupiscentias suas defendebant et tegebant quibusdam obscuritatibus librorum diuinorum. et inter arbores clamabant: manifesta erant peccata eorum, quamuis ea scripturarum obscuritate quasi umbris arborum tegere conarentur. hinc est: clamor Sodomorum ascendit ad me. et plerisque locis pro manifestis peccatis clamorem ponit scriptura: ut uerbum sit quidquid corde concipitur, clamor, cum procedit in factum. qui sub stirpibus terrae manebant: non saltem in stirpibus, sed etiam inferius stirpibus manere possunt intellegi, qui uel carnaliter praecepta custodiunt. stirpes enim sunt non iam ipsi fructus, sed unde surgunt partes fructiferae uel arborum uel herbarum; si tamen fructiferum genus est, quia et non fructiferi generis stirpes dicuntur. filii stultorum et ignobilium: Iudaeorum; nam hos dixit superius parentes eorum propter imitationem, quia et isti sub nomine dei ambulant, quem non colunt. stultos autem et ignobiles dicit Iudaeos, qui e contrario non solum se confidebant esse duces caecorum, sed etiam filios esse Abrahae, quo patre se esse iactabant nobiles.","english":"Thieves rose up against me: those who attained to undeserved honors, which belong to the righteous, through dark deceptions. Whose houses were caves of rocks: who defended and concealed their own lusts with certain obscurities of the divine books. And they shouted among the trees: their sins were manifest, although they tried to cover them with the obscurity of the scriptures as with the shade of trees. Hence this: the shout of the Sodomites came up to me. And in very many places scripture uses \"shout\" for manifest sins: so that whatever is conceived in the heart is a word, but a shout, when it proceeds into deed. Who remained under the roots of the earth: they can be understood to remain not even at the roots, but even below the roots, who keep the precepts carnally. For roots are not the fruits themselves, but the parts from which the fruit-bearing parts of trees or herbs arise; if indeed it is a fruit-bearing kind, because roots are also spoken of in the case of a non-fruit-bearing kind. The sons of fools and ignoble men: of the Jews; for he called their parents above on account of imitation, because these also walk under the name of God, whom they do not worship. But he calls the Jews fools and ignoble, who on the contrary not only trusted that they were leaders of the blind, but also that they were sons of Abraham, by which father they boasted themselves noble.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fures","severity":"info","text":"Augustine interprets 'thieves' allegorically as those who usurp honors belonging to the righteous through deceit, not literal thieves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"clamor Sodomorum","severity":"info","text":"The phrase 'clamor Sodomorum' likely alludes to Genesis 19:13 (the outcry against Sodom) or a patristic commonplace; Augustine uses it to illustrate manifest sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iudaeorum","severity":"info","text":"Augustine identifies 'sons of fools and ignoble men' with Jews, reflecting a polemical context where Jews are accused of misusing Scripture and boasting of Abrahamic descent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical exposition of Psalm 68 (or similar), with each phrase of the lemma receiving a moral-spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stirpibus","severity":"info","text":"Augustine glosses 'roots' (stirpes) as the base from which fruit-bearing parts arise, distinguishing literal roots from the allegorical sense of carnal observance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical lemma being commented on is not identified; it may be from a psalm or prophetic book. The reference to 'yesterday' and 'today' in the previous passage suggests a typological framework."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"sed cum audiunt: caeci sunt duces caecorum, stulti demonstrantur; et cum audiunt: si filii Abrahae estis, facta Abrahae facite, degenerando demonstrantur ignobiles. nomen et honor e tinctus a terra: erat enim, sed extinctum est. nunc autem cithara eorum ego sum: horum, quorum illi patres sunt, qui me ad aurem habebant, non ad cor. et me habent ad fabulam: inanem et inutilem narrationem et auditionem, quamuis me et narrent et audiant. abominati sunt me discedentes procul: longe facti a iustitia peccando et praecepta iustitiae malis moribus execrando. nec in faciem meam pepercerunt spuere: execranda facies namque Christi est his, qui eius praecepta cum contemptu exhorrent, uel: male me innotescere fecerunt morum suorum prauitate. aperiens enim pharetram suam adflixit me: secreta rerum, unde tentationes existunt. et frenum in faciem meam miserunt: ut eis inuitus consentirem portans eos ducentes quo uellent ad ima sua. et a dextris germinantes consurrexerunt: et fauendo et bene monendo exorti sunt quidem, ut suas cupiditates explerent, non persequendo. pedes meos uinxerunt compedibus: officiorum ecclesiasticorum, ut non eos possent fugere. contritae sunt semitae meae: ut non adparerent, per quas solent boni ambulare, non quaerentes sua, sed Christi. exuit enim me stola: auctoritate pristina, cui cedi solet; quod contingit multitudine et consuetudine peccatorum praeualente.","english":"But when they hear: \"The blind are leaders of the blind,\" the foolish are exposed; and when they hear: \"If you are sons of Abraham, do the works of Abraham,\" they are shown to be ignoble by degenerating. The name and honor were extinguished from the earth: it existed, but it has been extinguished. Now, however, I am their cithara: of those whose fathers they are, who had me at their ear, not at their heart. And they have me as a fable: an empty and useless narrative and hearing, although they both tell of me and hear me. They have abhorred me, departing far off: having become far from righteousness by sinning and execrating the precepts of righteousness with evil habits. Nor did they spare to spit in my face: for the face of Christ is execrable to those who shudder at his precepts with contempt, or: they made me ill-reputed by the depravity of their own morals. For opening his quiver, he afflicted me: the secrets of things, whence temptations arise. And they put a bridle on my face: so that I unwillingly consented to them, carrying them as they led wherever they wished to their depths. And from the right they rose up sprouting: and by favoring and by well-warning they indeed arose, so as to fulfill their own desires, not by persecuting. They bound my feet with fetters: of ecclesiastical offices, so that they could not flee them. My paths were worn away: so that they did not appear, the paths by which the good usually walk, not seeking their own, but Christ's. For he stripped me of my stole: of my former authority, to which deference is usually given; this happens when the multitude and custom of sinners prevails.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caeci sunt duces caecorum","severity":"info","text":"Augustine echoes Matthew 15:14, where Jesus calls the Pharisees blind leaders of the blind, applying it to contemporary ecclesiastical opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si filii Abrahae estis, facta Abrahae facite","severity":"info","text":"This phrase adapts a common patristic exhortation based on Genesis and Galatians 3:7, urging moral imitation of Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cithara","severity":"info","text":"Augustine interprets 'cithara' metaphorically as an instrument of empty praise or entertainment, contrasting ear and heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stola","severity":"info","text":"'Stole' here denotes ecclesiastical authority or office, stripped by the prevalence of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"compedibus","severity":"info","text":"Fetters of ecclesiastical offices: Augustine alludes to the burden of pastoral duties that prevent flight from corrupting influences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nunc autem cithara eorum ego sum","severity":"info","text":"This passage continues the allegorical exposition of Job 30, where Job's complaints are reinterpreted as the voice of Christ or the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' shifts between heretics, schismatics, and corrupt clergy; Augustine's allegory blurs the referent."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"et iaculis suis uulnerauit me: praeceptis, quibus uideo mala et, quia cohercere non possum, crucior. abusus est me sicut uoluit: etiam calamitate et miseria mea usus est ad iustitiam suam deus, sicut uoluit. doloribus inuolutus sum: et in me et in aliis patior; foris pugnae. intus timores. quis infirmatur, et ego non infirmor? et iterantur dolores mei, discedit sicut spiritus spes mea: quasi inane aliquid conuersi ad spem temporalium habentes quod promitto. et sicut nubes transiit salus mea: non sperantes salutem promissam amore praesentis salutis. et nunc super me effundetur anima mea: peccando. nocte uero ossa mea confracta sunt: firmitatem, quam habuit, dixit sibi ereptam. et nerui mei dissoluti sunt: actiones praeteritae. in multa uirtute adprehendit stolam meam: ad demonstrandam uirtutem suam modo adfligendo et postea reparando. et quasi ora uestimenti mei circumdedit me: modicum mihi reliquit auctoritatis. in terra et cinere pars mea: in paenitentia. quia extremum. steterunt et considerauerunt me: et me iacente superbi steterunt, quaerentes quid in me reprehenderent. et proiecisti me a salute: illos dolet. qui spem reparationis amiserunt. domus enim est omni mor. tali terra: ideo se dicit mortem metuere, quia conuersatio eius non sit in caelo, secundum plures qui mali sunt in ecclesia et terrene uiuunt. atque utinam possem me ipsum interficere: ut morerer saeculo.","english":"And with his javelins he wounded me: with precepts, by which I see evils, and because I cannot restrain them, I am tormented. He abused me as he wished: even my calamity and misery God used for his justice, as he wished. I am wrapped in sorrows: I suffer both in myself and in others; battles without, fears within. Who is weak, and am I not weak? And my sorrows are renewed; my hope departs like a breath: as if turning to something empty, having what I promise from temporal hopes. And my salvation passed like a cloud: not hoping for promised salvation because of love for present salvation. And now my soul will be poured out over me: by sinning. But by night my bones were broken: he said the firmness he had was taken from him. And my sinews were dissolved: past actions. With great strength he seized my robe: to demonstrate his power, now by afflicting and later by restoring. And he surrounded me like the hem of my garment: he left me little authority. My portion is in earth and ashes: in penance. Because it is the last. They stood and looked at me: and while I lay prostrate, the proud stood, seeking what to reproach in me. And you cast me away from salvation: he grieves for those who have lost hope of restoration. For the house is of every death such earth: therefore he says he fears death, because his life is not in heaven, according to the many who are evil in the church and live earthly lives. And would that I could kill myself: that I might die to the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"et iaculis suis uulnerauit me","severity":"info","text":"Augustine interprets the javelins as precepts that cause him to see evils he cannot restrain, a moral-psychological reading typical of his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"stolam meam","severity":"info","text":"Stola (robe) here symbolizes authority or office, likely ecclesiastical; Augustine reads its seizure as a demonstration of divine power through affliction and later restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domus enim est omni mor. tali terra","severity":"info","text":"This phrase echoes Job 17:1 (Vulgate: 'domus enim est omni morienti terra'), where Job laments his earthly dwelling; Augustine applies it to those living terrestrially in the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in terra et cinere pars mea","severity":"info","text":"Earth and ashes evoke penitential practice; Augustine glosses 'pars mea' as penance, linking the verse to the final state of repentance before death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et nunc super me effundetur anima mea","severity":"info","text":"This unit continues the series of first-person laments, each followed by a moral or spiritual interpretation, a pattern consistent with Augustine's verse-by-verse commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"atque utinam possem me ipsum interficere","severity":"info","text":"Augustine reinterprets the wish for self-death as a desire to 'die to the world,' a monastic trope, avoiding literal suicide and aligning with ascetic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'mor. tali terra' is corrupt; the English draft reads 'of every death such earth,' but the intended sense is likely 'of every dying person the earth' (cf. Job 17:1).","The phrase 'abusus est me sicut uoluit' could be read as passive abuse by God or by human agents; Augustine takes it as divine use of his misery for justice."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"aut rogarem alium et faceret mihi hoc: uel angelum meliorem uel deum per quem corrigerer. ego bona praestolabar: dolet, quia repente sibi ista euenerunt. uenter meus efferbuit et non tacebit: interiora uel memoria qua recordatur quid fuerit primo et quomodo adflicta est in gemitibus. et steti in coetu clamans: quia non in frequentia audita est eorum qui se nolebant corrigere. cutis mea innigrata est ualde: ex his quae forinsecus patiebatur. uersa est in luctum cithara mea: opera bona, quibus laudabat deum gaudens.\n\nTestamentum feci oculis meis: numquid coepi sperare uisibilia? ut non cogitem de uirgine: ut subaudiatur \"absit\". hinc iam incipit merita ecclesiae commemorare in his qui perseuerant in fine in tentationibus magnis abundante iniquitate et refrigescente caritate multorum. et non cogitabo de uirgine: incorruptione sapientiae uel iustitiae. et quae est alia pars dei desuper? subauditur: non cogitabo. aut ita: et quae est nisi illa? si incessi cum inrisoribus: iam bonis qui sunt in ecclesia difficile est non talibus sociari. uel si festinauit ad dolum pes meus: hypocrisis. seram et alii fructus meos edant: quomodo Iudaeis contigit, id est: ea dicere quae alii faciant magis quam ipsi. sine stirpe sim super terram: ut facile arescam. ille enim in terra tamquam in petra firmus est, qui facit quod dicit.","english":"I would ask another, and he would do this to me: either a better angel or God through whom I might be corrected. I was expecting good things: he grieves because these things suddenly happened to him. My belly boiled and will not be silent: the inner parts or the memory by which he recalls what he was at first and how he was afflicted in groans. And I stood in the assembly crying out: because she was not heard in the crowd of those who refused to correct themselves. My skin became very dark: from the things she suffered externally. My lyre was turned to mourning: the good works by which she praised God rejoicing.\n\nI made a testament with my eyes: did I begin to hope for visible things? That I not think about the virgin: let \"far be it\" be understood. From here he already begins to recount the merits of the church in those who persevere to the end in great temptations, with iniquity abounding and the charity of many growing cold. And I will not think about the virgin: the incorruption of wisdom or justice. And what is the other part of God from above? It is understood: I will not think. Or thus: and what is it if not that? If I walked with mockers: it is difficult for the good who are in the church not to associate with such people. Or if my foot hastened to deceit: hypocrisy. I will sow late and others will eat my fruits: as happened to the Jews, that is, to say things which others do more than they themselves. Let me be without root upon the earth: so that I may easily wither. For he is firm in the earth as on a rock who does what he says.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Testamentum feci oculis meis","severity":"info","text":"Augustine interprets this as a rhetorical question about hoping for visible things, not a literal testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uirgine","severity":"info","text":"The 'virgin' is glossed as incorruption of wisdom or justice, an allegorical reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"seram et alii fructus meos edant","severity":"info","text":"Augustine compares this to the Jews, who proclaim truths others practice, a standard anti-Jewish trope in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hinc iam incipit merita ecclesiae commemorare","severity":"info","text":"Augustine marks a transition: the text now recounts the merits of the church in those who persevere amid great temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"si incessi cum inrisoribus","severity":"info","text":"Augustine notes the difficulty for good Christians to avoid association with mockers, reflecting pastoral concerns in his community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et quae est alia pars dei desuper?","severity":"caution","text":"The syntax is ambiguous; Augustine offers two readings: either 'I will not think' is understood, or it is a rhetorical question.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et quae est alia pars dei desuper?' is syntactically ambiguous; Augustine provides two possible interpretations.","The referent of 'uirgine' shifts between literal virgin and allegorical wisdom/justice."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"si secutum est cor meum mulierem: ut suam quaereret gloriam in populo dei' potius quam dei, cui uni iure debetur. aut si obsedi ianuas eius: insidiose captaui desideria eius plebis uel timorem, quibus ageretur, ut mihi potius seruiret quam deo. placeat quoque uxor mea alteri: fama mea diabolo, cui quando placemus, displicemus deo; ille enim malis nostris gaudet. et filii mei humilientur: facta uel imitatores mei. furor enim animae meae est indomitus commaculare uiri uxorem: mihi eam uindicando. quodsi et despexi iudicium famuli mei aut ancillae, cum iudicarentur apud me: secundum quod dictum est: saecularia igitur iudicia si habueritis. famulos autem dixit laicos adhuc saecularibus deditos. quodsi et uisitationem, quod responsum dabo? in tribulatione quam conscientiam habeo, quia ista despexi? nonne sicut ego conceptus sum in utero et illi? eadem in sacramentis enim omnibus praedicantur, eadem credunt. et fuimus similiter in uentre. non enim ille aliter renuntiat quam ille, qui plene seruiturus est deo. et de uentre matris meae dux eis fui: ab initio enim sui haec operatur ecclesia. aut si despexi nudum pereuntem et non operui: si non fide remissionis peccatorum tamquam tunicam non habentem uelaui a nuditate foeditatis, id est peccati, pereuntem; iam enim desperat multitudine peccatorum. et hinc est: et quorum tecta sunt peccata.","english":"if my heart followed a woman: so that he might seek his own glory among the people of God rather than God’s, to whom alone it is rightfully owed. Or if I besieged her doors: I insidiously sought after the desires or fears of her people, by which they might be driven, so that they would serve me rather than God. Let my wife also please another: my reputation to the devil, to whom when we please, we displease God; for he rejoices in our evils. And let my sons be humbled: made or imitators of me. For the untamed fury of my soul is to defile another man’s wife: by claiming her for myself. And if I also scorned the judgment of my servant or maidservant, when they were being judged before me: according to what is said: “Therefore, if you have held secular judgments.” But he said “servants” for laymen still devoted to secular affairs. And if also visitation, what answer shall I give? In tribulation, what conscience do I have, because I scorned these things? Was I not conceived in the womb just as they were? The same things are preached in all the sacraments, the same things are believed. And we were similarly in the womb. For he does not renounce differently than he who will fully serve God. And from my mother’s womb I was their leader: for from its beginning the Church works this way. Or if I scorned a naked perishing person and did not cover him: if I did not, by faith in the remission of sins, as if covering one who had no tunic, veil from the nakedness of foulness, that is sin, the perishing person; for he already despairs because of the multitude of sins. And hence it is: and whose sins are covered.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of hypothetical confessions of sin, each introduced by 'si' (if), forming a litany of self-accusation. The structure mirrors the penitential rhetoric found elsewhere in Augustine's exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"mulierem","severity":"info","text":"The Latin 'mulierem' (woman) is glossed by Augustine as a figure for seeking personal glory rather than God's, reflecting his allegorical reading of the Song of Songs and his concern with clerical ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"saecularia igitur iudicia si habueritis","severity":"info","text":"The phrase 'saecularia igitur iudicia si habueritis' is a loose citation of 1 Corinthians 6:1-4, where Paul discourages Christians from taking disputes to secular courts. Augustine applies it to the judgment of servants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"famulos","severity":"info","text":"Augustine explains 'famulos' (servants) as a term for lay Christians still engaged in secular affairs, reflecting early Christian usage where 'servus' could denote a servant of God or a social subordinate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et quorum tecta sunt peccata","severity":"info","text":"The closing phrase 'et quorum tecta sunt peccata' echoes Psalm 32:1 (LXX) and is used by Augustine to link the covering of sin with the remission of sins through faith, a theme developed in his anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"placeat quoque uxor mea alteri","severity":"caution","text":"The phrase 'placeat quoque uxor mea alteri' is ambiguous: it could mean 'let my wife also please another' or 'let my wife be pleasing to another'. Augustine interprets it as a metaphor for reputation pleasing the devil, but the literal sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'placeat quoque uxor mea alteri' is syntactically ambiguous between 'let my wife also please another' and 'let my wife be pleasing to another'.","The referent of 'eius' in 'desideria eius plebis' is unclear: it could refer to the woman or to God."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"infirmorum si non benedixerunt mihi humeri: spe inmortalitatis tamquam pallio desuper cooperti. ne autem post fidem remissionis peccatorum sufficere putarent praeteritarum poenarum metu carere et inciperent sperare temporalia, bene adiecit: de tonsura ouium mearum calefacti sunt, quod a frigore spei ten-enae illorum uindicati sunt consideratione, si carnalia per renuntiationem posuerunt exemplo gregis detonsarum. si leuaui super pupillum manum meam: qui non inueniendo patrem poterat creaturam uel hominem sequi. fidens. quia mihi est adiutorium multum: uolens eis dominari. discedat humerus meus a iugulo meo: quod his contingit, qui se ab ecclesia separant, dum uolunt populis dominari, ut praecisionem praecisionis patiantur. per humerum autem aut brachium significantur actiones. timor enim continuit me: ne leuaret manum super pupillum. et a pondere eius non sustinebo: si hoc uelim ut pupillum opprimam. posui aurum robur meum: numquid praesumpsi de doctrina aut sapientia dei? quodsi et in lapide pretioso fidebam: quasi de operibus meis. si et laetatus sum, cum esset mihi census multus: quasi de meo, ut qui gloriatur, in domino glorietur. si et in innumerabilibus posui animam meam — subaudiendum ad omnia: discedat ab humero meo brachium meum —: quod amarer a multis. et deceptum est clam cor meum.","english":"of the weak, if my shoulders did not bless me: covered from above, as if by a cloak, with the hope of immortality. But lest after the faith of the remission of their sins they should think it enough to be free from the fear of past punishments and begin to hope for temporal things, he well added: they were warmed by the shearing of my sheep, because they were vindicated from the cold of their tenuous hope by the consideration that, if they renounced carnal things, they followed the example of a shorn flock. If I raised my hand over an orphan: who, not finding a father, could follow a creature or a man. Trusting, because I have much assistance: wishing to dominate them. Let my shoulder depart from my neck: which happens to those who separate themselves from the church, while they wish to dominate peoples, so that they suffer a cutting off of the cutting off. By shoulder or arm, actions are signified. For fear restrained me: lest I raise my hand over an orphan. And I will not bear its weight: if I should wish to oppress the orphan. I placed gold as my strength: did I presume upon the teaching or wisdom of God? And if I also trusted in a precious stone: as if from my works. If I also rejoiced when I had much wealth: as if from my own, so that whoever glories, glories in the Lord. If I also placed my soul in countless things—at all these, the following is to be understood: let my arm depart from my shoulder—: that I was loved by many. And my heart was secretly deceived.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"humerus","severity":"info","text":"In Augustine's exegesis, 'humerus' (shoulder) and 'brachium' (arm) symbolize actions, as he explicitly states: 'per humerum autem aut brachium significantur actiones.' This aligns with his allegorical method in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"discedat humerus meus a iugulo meo","severity":"info","text":"Augustine interprets the phrase 'let my shoulder depart from my neck' as a metaphor for schism: those who separate from the church while seeking dominance suffer a 'cutting off of the cutting off' (praecisionem praecisionis), a double severance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tonsura ouium mearum","severity":"info","text":"The image of being warmed by the shearing of sheep (tonsura ouium) reflects a pastoral metaphor: renouncing carnal desires is likened to a shorn flock, a common patristic trope for ascetic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"si leuaui super pupillum manum meam","severity":"info","text":"Augustine glosses 'orphan' (pupillum) as one who, lacking a father, might follow a creature or human instead of God, emphasizing the danger of misdirected spiritual authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"posui aurum robur meum","severity":"info","text":"Augustine questions whether he presumed on divine teaching or wisdom by treating gold as his strength, a self-critical reflection on pride in intellectual or spiritual gifts, typical of his confessional style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et deceptum est clam cor meum","severity":"caution","text":"The phrase 'clam' (secretly) may be a scribal error or abbreviation; the intended sense is that the heart was deceived covertly, but the Latin is ambiguous and could reflect a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de tonsura ouium mearum calefacti sunt' is interpreted allegorically, but the literal sense of shearing as a source of warmth is unclear.","The term 'clam' may be a corruption of 'clam' (secretly) or an abbreviation; the intended reading is uncertain."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"ordo: si et in innumerabilibus posui animam meam, et deceptum est clam cor meum: si consensi tali cogitationi, ut in me praesumerem. quodsi et osculatus sum manum meam ponens ad os meum: gauisus sum tamquam de operibus meis. quodsi et gauisus sum super ruina inimici mei: ecclesiae, ut sunt persecutores ecclesiae. audiat auris mea maledictionem meam: perducatur ad sensum meum. opprobrio sim in meo populo diffamatus: plebi sanctorum, ut separetur tamquam inlusus. quodsi saepe dixerunt ancillae meae: adulatores. quis det nobis ut carnibus eius satiemur? cum satis bonus essem: ut imitarentur felicitatem carnalem in me. non tamen haec gessi; ne dicerent enim haec, non me praebebam in talibus bonum. foris non manebat hospes: recipiebam peregrinum in saeculo. quodsi et sponte peccans -abscondi peccatum meum: uoluntarie enim peccantibus nobis, postquam accepimus scientiam ueritatis. aut si dimisi infirmum sinu uacuo exire ianuam meam: ut ideo exierit ianuam, quia sinu uacuo fuit. quis mihi tribuat auditorem? quis mihi praestet, ut audiar? manum domini si non timui, qua. scripsit: si non dimiseritis, nec pater uester dimittet uobis. conscriptionem si quam habeo.","english":"If I placed my soul among countless things, and my secret heart was deceived: if I consented to such a thought, so as to presume upon myself. And if I also kissed my hand, placing it to my mouth: I rejoiced as if over my own works. And if I also rejoiced over the ruin of my enemy: of the Church, as are the persecutors of the Church. Let my ear hear my curse: let it be brought to my awareness. Let me be a reproach, defamed among my own people: among the people of the saints, so that I may be separated as one mocked. And if my maidservants often said: flatterers. Who will give that we may be sated with his flesh? When I was good enough: so that they might imitate carnal felicity in me. Yet I did not do these things; for lest they say these things, I did not present myself as good in such matters. The guest did not remain outside: I received the stranger in the world. And if I sinned voluntarily—I hid my sin: for we sin voluntarily, after we have received knowledge of the truth. Or if I sent a weak man away from my door with an empty bosom: so that he left the door for that reason, because his bosom was empty. Who will grant me a listener? Who will provide that I be heard? If I did not fear the hand of the Lord, by which he wrote: If you do not release, your father will not release you. Whatever bond I have.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"si et in innumerabilibus posui animam meam","severity":"info","text":"The passage is a series of conditional clauses (si ... quodsi ...) listing hypothetical sins, each followed by a brief gloss or interpretation. This structure mirrors the penitential self-examination common in Augustine's exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ancillae meae","severity":"info","text":"Augustine glosses 'ancillae meae' (my maidservants) as 'adulatores' (flatterers), interpreting the literal servants as figures for those who praise the speaker insincerely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"manum domini si non timui, qua. scripsit: si non dimiseritis, nec pater uester dimittet uobis","severity":"info","text":"The phrase 'si non dimiseritis, nec pater uester dimittet uobis' echoes the Lord's Prayer (Matthew 6:14-15) but is adapted to a conditional warning about forgiveness. Augustine likely cites a variant or memory of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ecclesiae, ut sunt persecutores ecclesiae","severity":"info","text":"Augustine identifies the 'enemy' as persecutors of the Church, reflecting the context of the Donatist controversy or general persecution of Christians in late antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"conscriptionem si quam habeo","severity":"caution","text":"The final phrase 'conscriptionem si quam habeo' is ambiguous: it may mean 'whatever bond I have' (legal or spiritual) or refer to a written document. The Latin 'conscriptio' can mean a written agreement or a levy, but here likely a bond of obligation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'conscriptionem si quam habeo' is unclear: it could mean a written bond or a military levy, but the context of forgiveness suggests a spiritual or legal obligation.","The clause 'quis det nobis ut carnibus eius satiemur?' is a hypothetical quotation from flatterers, but its exact referent (cannibalism or metaphor) is ambiguous."],"confidence":"medium","notes":[]},{"i":78,"ref":"p78","source":"ordo: conscriptionem si quam habeo, et si non disrupi eam super humeros meos, et coronatus publice legam super humeros meos leuans: et coronatus publice legam, id est aduersus faciem meam statuam te ante faciem tuam, quia populi corona confundar, quia non feci mandatum domini, quod me fecisse iam dixeram, negando primo me habere conscriptionem, quae postea mihi obicitur. si super me umquam terra gemuit: stipendiarii ecclesiae, quod malus sum. aut sulci eius plorauerunt simul: quo semina recipiuntur et unde fructus dantur; quia et malus sum et mala semina seminabam, ideo simul. aut si et uirtutem eius comedi solus sine pretio: ipsa misericordia, qua participat catechizanti qui catechizatur; hoc est solus, non retribuens ei qui daret. aut si animam domini terrae decipiens contristaui: non me dignum exhibens passioni eius qui pro me animam fudit. nolite constristare spiritum sanctum in uos. pro tritico germinet mihi urtica: pro spiritalibus doctoribus magistri prurientium auditu per confricationes hominum mente corruptorum et a ueritate destitutorum. et pro hordeo spina: pro carnalibus oboedientibus peccatores et resistentes. erat enim Iob in conspectu suo iustus: in conscientia sua.","english":"If I have any written commission, and if I did not tear it up over my shoulders, and crowned, publicly read it, lifting it over my shoulders: and crowned, publicly read it, that is, I set you before your own face against my face, because I am confounded by the crown of the people, because I did not do the commandment of the Lord, which I had already said I did, by first denying that I had the commission which is later charged against me. If the earth ever groaned over me: the stipendiaries of the church, because I am evil. Or its furrows wept together: where seeds are received and from which fruits are given; because I am both evil and I was sowing evil seeds, therefore together. Or if I ate its virtue alone without payment: that very mercy by which the one being catechized participates with the one catechizing; this is 'alone,' not repaying the one who would give. Or if I, deceiving the soul of the lord of the earth, saddened it: not showing myself worthy of his passion who poured out his soul for me. Do not sadden the Holy Spirit in you. Let nettle sprout for me instead of wheat: for spiritual teachers, masters of those itching in hearing through the rubbings of men corrupted in mind and abandoned by truth. And thorn instead of barley: for carnal obedient ones, sinners and resisters. For Job was just in his own sight: in his conscience.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"conscriptionem","severity":"info","text":"The Latin 'conscriptionem' (written commission) is a legal or administrative term, here used metaphorically for a divine or ecclesiastical mandate. Augustine glosses it as something one might tear up or read publicly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stipendiarii ecclesiae","severity":"info","text":"The phrase 'stipendiarii ecclesiae' (stipendiaries of the church) refers to clergy or officials receiving a stipend, a practice in the late antique church. Augustine uses it to illustrate his own unworthiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite constristare spiritum sanctum in uos","severity":"info","text":"This phrase echoes New Testament exhortations not to grieve the Holy Spirit, possibly alluding to Ephesians 4:30 or similar passages. Augustine applies it to the preceding confession of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"pro tritico germinet mihi urtica","severity":"info","text":"This unit forms a parallel with the following 'pro hordeo spina,' both using agricultural metaphors to contrast spiritual teachers (wheat) with false ones (nettle) and obedient laity (barley) with sinners (thorn).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"erat enim Iob in conspectu suo iustus","severity":"info","text":"Augustine concludes by affirming Job's self-perception of righteousness, a key theme in the Adnotationes. This reflects the work's focus on interior conscience over external judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'conscriptionem' could be read as a military or legal conscription, but Augustine's gloss favors a written commission. The phrase 'super humeros meos' (over my shoulders) is ambiguous: it may refer to tearing a garment or lifting a scroll."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Verba Eliu Buzitis. deus abiecit eum et non uir: ut hanc dicam causam, cur tacuerint. et sermonibus uestris non respondebo ei: ego enim talia dicam, ut mihi quemadmodum nobis respondere non possit. quia ergo expectaui et non sunt locuti: quasi ad Iob conuersus dicit. uenter meus sicut uter musto plenus: commendat hunc scriptura, quia in prophetia locuturus sit. et ueluti follis aerarii disruptus: ad duritiam soluendam de ui loquor; inde et iratus dicitur. non enim opus esset, ut ego loquerer, si uos ei responderitis. alioquin et me tineae edent: aut sicut uos aut sicut omnes qui mirantur personas.\n\nMundum est cor meum in uerbis: non duplex. spiritus diuinus qui fecit me: subaudis \"est\", ut sit: spiritus diuinus est qui fecit me. quomodo ergo dicis: iustus sum, et non exaudiuit me? quasi aduersario dixerit Iob. semel enim loquitur dominus: quasi uocationem omnium iustorum semel fecit dominus et temporaliter circa singulos hoc agit diuina prouidentia. per somnium aut in uisitatione nocturna: aut in ignorantia aut in tribulatione. aut sicut incidit saeuus timor in homines cum dormiunt in cubiculis: securi. et corpus eius a ruina eruat: translate sicut ossa. et pepercit animae eius a morte: cum eum conuerterit, parcet ei. quia uenturum est bellum et iterum arguet eum in infirmitate in cubili: post conuersionem iam probat, ne de se praesumat.","english":"The words of Eliu the Buzite. God cast him down, and not a man: so that I may state this reason, why they were silent. And I will not answer him with your words: for I will say such things that he cannot answer me as he answers you. Because therefore I waited and they did not speak: as if turning to Job he says. My belly is like a wineskin full of must: scripture commends this man, because he is about to speak in prophecy. And like a burst bellows of a bronze-worker: I speak with force to break hardness; hence he is also said to be angry. For there would be no need for me to speak, if you had answered him. Otherwise even moths will eat me: either like you or like all who admire persons.\n\nMy heart is pure in words: not double. The divine spirit who made me: understand \"is\", so that it is: the divine spirit is who made me. How then do you say: I am just, and he has not heard me? as if Job said this to an adversary. For the Lord speaks once: as if the Lord made the calling of all the just once, and temporally divine providence acts concerning each individually. Through a dream or in a nightly visitation: either in ignorance or in tribulation. Or as fierce fear falls upon men when they sleep in chambers: secure. And his body from ruin he rescues: metaphorically like bones. And he spared his soul from death: when he has converted him, he will spare him. Because war is coming and he will again reprove him in infirmity in his bed: after conversion he already tests him, lest he presume concerning himself.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verba Eliu Buzitis","severity":"info","text":"This heading marks the beginning of Elihu's speech, a distinct section in the biblical book of Job. Augustine's commentary follows the Vulgate's attribution of these words to Elihu the Buzite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uter musto plenus","severity":"info","text":"The phrase 'wineskin full of must' (uter musto plenus) is a metaphor for being filled with prophetic inspiration. Augustine notes that scripture commends Elihu because he is about to speak prophetically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"follis aerarii disruptus","severity":"info","text":"The image of a 'burst bellows of a bronze-worker' (follis aerarii disruptus) conveys forceful speech meant to break hardness. Augustine explains that Elihu is described as angry because he speaks with such force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"spiritus diuinus qui fecit me","severity":"info","text":"Augustine clarifies the grammar: 'the divine spirit who made me' requires an understood 'is', so the meaning is 'the divine spirit is who made me'. This emphasizes the divine origin of Elihu's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"semel enim loquitur dominus","severity":"info","text":"Augustine interprets 'the Lord speaks once' as referring to the calling of all the just, with divine providence acting temporally for each individual. This echoes themes from the Book of Job about divine communication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per somnium aut in uisitatione nocturna","severity":"info","text":"Augustine glosses 'through a dream or in a nightly visitation' as referring to ignorance or tribulation, and 'fierce fear' as affecting those who are secure. This reflects early Christian exegesis of divine warnings in sleep.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a commentary on the Vulgate, but the Coptic cues indicate a narrative structure; the relationship between the Latin and a Coptic source is unclear.","The phrase 'quasi aduersario dixerit Iob' could be read as Job speaking to an adversary or as if an adversary spoke to Job; the translation takes the former."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"et multitudo ossium eius emarcuit: fiducia de se. omnemque escam non poterit sumere: consolationem de temporalibus. et renouabit corpus suum sicut litura in pariete: mutationem uitae: et hic translate propter aedificium, id est in societatem. et molliet carnes suas sicut paruuli: ne sit durus superbia, secundum quod Eliu uidetur, tentatur lob humilis per innouationem. et intrauit facie hilari cum professione: paratus ad tentationes. salua animam meam, ne ueniam in corruptionem: hic tentatio mortis. uices tres cum uiro: conuersionis, probationis, mortis. sed eruit animam meam de morte: quia adhuc haec mortis restat. ut anima mea in lumine collaudet eum: iam ergo orationes cessabunt, quia nulla erit indigentia.\n\nRespondens autem Eliu dixit. quomodo dicitur: et adiecit. et qui habetis scientiam, auribus percipite: spiritalibus. quia auris sermones probat: ista carnalis. quid est bonum, quia dixit lob: iustus sum? quid boni dixit quia dixit? et in iudicio meo mentitus est. hinc est: ego bona praestolabar: ideo praeter spem quod est mentitus est. quis est uir ut lob? adhuc uerba lob sunt; dixit enim: non uisitabitur qui ambulauerit cum deo: hic illum putat deceptum, quia hoc sperans illa omnia fecerit; aut certe: quod in bonum non putat uisitari eum qui ambulauerit cum domino.","english":"and the multitude of his bones withered: confidence in himself. and he will not be able to take any food: consolation from temporal things. and he will renew his body like a painting on a wall: a change of life: and here it is transferred on account of the building, that is, into fellowship. and he will soften his flesh like that of little children: that he not be harsh with pride, according to what Eliu sees, Job is tempted, humble through renewal. and he entered with a cheerful face and with profession: prepared for temptations. save my soul, that I may not come into corruption: here the temptation of death. three times with the man: of conversion, of testing, of death. but he will snatch my soul from death: because this death still remains. so that my soul may praise him in the light: therefore prayers will now cease, because there will be no need.\n\nAnd Eliu answered and said. how is it said: and he added. and you who have knowledge, perceive with your ears: spiritual things. because the ear tests words: this carnal ear. what is good, because Job said: I am just? what good did he say because he said it? and in my judgment he lied. from this: I was expecting good things: therefore beyond expectation, which is that he lied. who is a man like Job? these are still the words of Job; for he said: he who has walked with God will not be visited: here he thinks him deceived, because hoping for this he did all those things; or certainly: that he does not think that he who has walked with the Lord is visited for good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"litura","severity":"info","text":"Augustine glosses 'litura' as a painting on a wall, interpreting it as a figure of renewal and change of life, transferred to fellowship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between glosses on Job's words and Eliu's response, with a clear shift at 'Respondens autem Eliu dixit' marking a new speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'three times with the man' refers to conversion, testing, and death, a tripartite schema common in early Christian exegesis of Job's trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'quid est bonum, quia dixit lob: iustus sum?' is ambiguous: it may be a rhetorical question or a direct quotation of Eliu's challenge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine reads Eliu's speech as a test of Job's humility, interpreting 'molliet carnes suas sicut paruuli' as a warning against pride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'hic' in 'hic tentatio mortis' is unclear: it may point to the preceding clause or to a specific verse in Job.","The phrase 'uices tres cum uiro' could be read as 'three times with the man' or 'three turns with the man', affecting the interpretation of the sequence."],"confidence":"medium","notes":[]},{"i":81,"ref":"p81","source":"absit a domino inpietas: aut ut non uisitet in bono, qui cum eo ambulauerit, aut etiam si uisitauerit in tentatione, inpie et iniuste agat. inpius est qui dicit regi: iniuste agis. tu autem illud non debes dicere, qui non es inpius. bene, qui dicit, non, qui dixerit, ne iam etiam ob hoc esset. quomodo dicitur: factum est, qui hoc facit. inpiissime principibus. tamquam angelis dicat: nisi Michael princeps uester, inpiissime agitis, aut: si ita inpiissime dicitur principibus, quanto magis regi! abusi sunt enim inique cum excluderentur infirmi: male usi sunt exclusione sua, cum propter infirmitatem excluderentur ab ea uisione, qua uidentur omnia diuinitus ordinatissime ordinari et administrari. in eo autem male usi sunt, quia spiritum suum sequi maluerunt, deum ista non curare; ex hoc enim illis uane ueniet, ut in necessitatibus suis clament et rogent hominem, cum deum rogare debuerint. neque erit locus, et non est umbra mortis, ut latitent qui faciunt iniqua. non ad hoc est umbra mortis ut latitent, ut est: non senes habent sapientiam, quia non senectus est causa sapientiae, et: haereticum ne salutes. ne inde, qua haereticus est. et euertet noctem, et humiliabuntur: ut supra eos sit quod sub ipsis erat, id est: premat eos quod subditum illis erat. et extinxit inpios: lucere sibi uidebantur.","english":"Let it be far from the Lord that he should be impious: either that he does not visit in goodness one who has walked with him, or that, even if he visits in temptation, he acts impiously and unjustly. Impious is he who says to a king: you act unjustly. But you ought not to say that, you who are not impious. It is well said by one who says it, not by one who has said it, lest even on this account he be that. As it is said: it has happened, he who does this. Most impiously to the princes. As though he were saying to angels: unless Michael your prince, you act most impiously, or: if it is said so impiously to princes, how much more to a king! For they have abused unjustly when the weak were excluded: they have made bad use of their exclusion, when on account of weakness they were excluded from that vision by which all things are seen to be most divinely ordered and administered. But in this they have made bad use, because they preferred to follow their own spirit, that God does not care about these things; for from this it will come to them vainly, that in their necessities they cry out and beseech a man, when they ought to have besought God. And there will be no place, and there is no shadow of death, for those who do iniquitous things to hide. The shadow of death is not for hiding, as it is: old men do not have wisdom, because old age is not the cause of wisdom, and: do not greet a heretic. Not because he is a heretic. And he will overturn the night, and they will be humbled: so that what was beneath them may be above them, that is: what was subject to them may press upon them. And he extinguished the impious: they seemed to themselves to shine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"absit a domino inpietas","severity":"info","text":"Augustine glosses the phrase as a denial that God acts impiously, then pivots to a moral warning against accusing a king of injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inpius","severity":"info","text":"Augustine plays on the double sense of 'impious' as both a divine attribute and a human accusation, using it to critique those who judge authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"umbra mortis","severity":"info","text":"The phrase 'shadow of death' echoes Job 3:5 (LXX) and is reinterpreted by Augustine as not a place of hiding for the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Michael princeps","severity":"info","text":"Augustine references the archangel Michael as a prince of angels, a common late antique Christian trope, to illustrate improper address to princes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et euertet noctem, et humiliabuntur","severity":"info","text":"Augustine glosses this as a reversal of hierarchy: what was beneath now presses from above, a chiastic inversion typical of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"abusi sunt enim inique cum excluderentur infirmi","severity":"caution","text":"The syntax is ambiguous: 'abusi sunt' could refer to the weak or the excluders; Augustine takes it as the weak misusing their exclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'abusi sunt' (the weak or the excluders) is ambiguous; Augustine reads it as the weak.","The phrase 'non ad hoc est umbra mortis ut latitent' could be a citation or a gloss; the source is unclear."],"confidence":"medium","notes":[]},{"i":82,"ref":"p82","source":"et iustitias eius non cognouerunt: dicit quid boni deus fecerit de iniquitate eorum, ut perferatur ad eum clamor pauperis. ipse quietem dabit, et quis poterit condemnare? non qualem quaerunt homines quae illis tribulationibus turbatur; si deus iustificat, quis est qui condemnet? et contra gentem et contra hominem simul: aduersus gentiles et Iudaeos. qui regnare facit hominem hypocritam propter peruersitatem populi. cui dicitur: qui ergo alium doces. te ipsum non doces? absque me uidebo; tu ostende mihi: te reprehendens me ipsum forte reprehendendum esse non uideo? interroganter pronuntiandum. si iniquitatem operatus sum. non adiciam: correptus a te. numquid a te exigit eam, quia repulisti? quia reprehendisti. et uir sapiens audiet uerbum meum: deum omnia curare. Iob autem non in sapientia locutus est: putando quod aliquid sibi inique diuinitus acciderit.","english":"and they did not know his justices: it says what good God has done from their iniquity, so that the cry of the poor may be brought to him. He will give rest, and who will be able to condemn? Not the kind that men seek, which is disturbed by those tribulations; if God justifies, who is there to condemn? And against the nation and against the man at the same time: against Gentiles and Jews. Who makes a hypocritical man reign because of the perversity of the people. To whom it is said: You who teach another, do you not teach yourself? Without me I will see; you show me: do I not see that in reproaching you I myself am perhaps to be reproached? It is to be pronounced interrogatively. If I have done iniquity, I will not add to it: corrected by you. Does he demand it from you because you have repudiated? Because you have reproached. And a wise man will hear my word: that God takes care of everything. But Job did not speak in wisdom: thinking that something had happened to him unjustly by divine means.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et iustitias eius non cognouerunt","severity":"info","text":"The passage shifts abruptly from a general theological reflection to a series of disjointed phrases, possibly representing Augustine's notes on multiple verses or objections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si deus iustificat, quis est qui condemnet?","severity":"info","text":"This echoes Romans 8:33-34, where Paul asks 'Who is to condemn?' in the context of divine justification, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aduersus gentiles et Iudaeos","severity":"info","text":"Augustine here explicitly identifies the opponents as both pagans and Jews, reflecting the polemical context of his exegesis against non-Christian groups.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hypocritam","severity":"info","text":"The term 'hypocritam' (hypocrite) is used in a political sense, referring to a ruler made king due to the people's perversity, a theme Augustine develops elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"absque me uidebo; tu ostende mihi","severity":"caution","text":"This phrase is syntactically ambiguous; it may be a rhetorical challenge or a misreading. The English draft interprets it as a self-reproach, but the Latin is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Iob autem non in sapientia locutus est","severity":"info","text":"Augustine criticizes Job for speaking without wisdom, suggesting that Job's complaint about divine injustice is misguided—a key Augustinian interpretation of the book.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is fragmentary and may contain multiple voices or quotations; the referent of 'absque me' is unclear.","The phrase 'numquid a te exigit eam, quia repulisti?' is ambiguous: it could mean 'Does he demand it from you because you have repudiated?' or 'Does he demand it from you because you have rejected?'"],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"Quare hoc existimasti in iudicio? quare hoc iudicasti? tu quis es, qui dixisti: iustus sum ante conspectum domini? ante conspectum domini dixisti: iustus sum. utrumque enim reprehensibile est in homine: unum, si aut superbe dicatur aut falsum sit iustum eum esse etiam secundum humanam iustitiam, alterum autem, quia numquam uere dici ab homine potest, quod ante conspectum dei sit iustus, cui comparatus quilibet iniquus est. aut dicis: quid prodest tibi aut quid faciam, si peccaui? hoc enim ei uidetur Iob dixisse deo, quasi aut deo prosit peccatum eius, ut isto dolore ad pietatem cogatur. ubi ait: noli me docere inpium esse: an bonum est tibi si inique egero? aut deo noceat peccando, et ideo illum sic insequatur deus quasi hostem suum premens, ne aliquid ab illo mali patiatur. nam hoc etiam dixerat: si ego peccaui, quid possum tibi facere? ad utrumque ergo Eliu respondit consequentibus uerbis: ego dabo tibi responsum et tribus amicis meis. aspice in caelum et uide; respice in nubes quam altae sint a te. si peccasti, quid agis? confirmat quod ab eo dictum est: si ego peccaui, quid possum tibi facere? aut si multa iniusta fecisti, quid poteris facere? plus est \"m u Ita iniusta fec i s ti\", quam quod superius dixit \"peccasti\". sed tamen quid poteris facere deo, quando ne nubes quidem potes laedere? et si iustus es, quid dabis ei?","english":"Why did you think this in judgment? Why did you judge this? Who are you, who said: I am just before the face of the Lord? Before the face of the Lord you said: I am just. For both are reprehensible in a man: one, if it is said either arrogantly or falsely that he is just even according to human justice; the other, however, because it can never truly be said by a man that he is just before the face of God, in comparison with whom anyone is unjust. Or do you say: What good is it to you, or what shall I do, if I have sinned? For this seems to Job to have said to God, as if either his sin profits God, so that by this pain he is compelled to piety. Where he says: Do not teach me to be impious: is it good for you if I act unjustly? Or does sin harm God, and does God therefore pursue him like an enemy pressing him, lest he suffer any evil from him? For he had also said this: If I have sinned, what can I do to you? To both, therefore, Elihu responded with the following words: I will give you an answer and to my three friends. Look to the sky and see; look at the clouds, how high they are from you. If you have sinned, what are you doing? He confirms what was said by him: If I have sinned, what can I do to you? Or if you have done many unjust things, what will you be able to do? \"Many unjust things you have done\" is more than what he said above, \"you have sinned.\" But yet, what will you be able to do to God, when you cannot even harm the clouds? And if you are just, what will you give to him?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine here shifts from direct exegesis of Job's words to a rhetorical analysis of Elihu's response, parsing the interlocutor's questions into two distinct objections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iustus sum ante conspectum domini","severity":"info","text":"Augustine treats this phrase as a claim of personal righteousness before God, which he deems inherently impossible for any human to make truthfully, given divine standards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si ego peccaui, quid possum tibi facere?","severity":"info","text":"Augustine quotes Job's rhetorical question from the biblical dialogue, which Elihu then echoes and amplifies in the following verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eliu","severity":"info","text":"Elihu is the young interlocutor in the Book of Job who rebukes Job and his three friends, asserting that human suffering is a divine lesson. Augustine reads his speech as a corrective to Job's earlier complaints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"si multa iniusta fecisti","severity":"info","text":"Augustine notes that Elihu intensifies the accusation from 'you have sinned' to 'you have done many unjust things,' a rhetorical escalation that underscores human inability to harm God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"m u Ita iniusta fec i s ti","severity":"caution","text":"The Latin text here is corrupt: 'm u Ita iniusta fec i s ti' appears to be a scribal error for 'multa iniusta fecisti,' as the English draft correctly reads.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the corrupt phrase 'm u Ita iniusta fec i s ti' is uncertain; the reading 'multa iniusta fecisti' is adopted based on context and the English draft."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"e contrario: quomodo iustitia tua nihil ei prodest, sic iniustitia nihil nocet. aut quid de manu tua accipiet? etiamsi dare uelis; propter sacrificia, quae stulti putant deum sumere uelut eis indigentem. uiro simili tui inpietas tua et filio hominis iustitia tua: uel illa nocet uel haec prodest. sed his uersibus confirmauit potius quam refellit sententiam quam dixit Iob: si ego peccaui, quid possum tibi facere? consequenter ergo oportet ut ostendat quare in hac uita homines adfliguntur iniuriis malorum, inter quos etiam diabolus cum angelis suis numeratur, princeps iniuriarum et iniquitatum omnium. cum enim deo non possint nocere peccantes, cur eos tradit in potestate adfligendos malis? et exponit deinceps dicens: a multitudine clamabunt, uociferabuntur a brachio multorum. et non dixit: ubi est deus qui fecit me? ad hoc enim patiuntur haec, ut deum quaerant, non ut inaniter uociferentur. quod autem ait fecit me\", pro documento est, quia quaerentem se non relinquet, quem ipse fecit. qui distribuit custodias nocturnas: tempora huius saeculi sub certis potestatibus ordinata, quia nec in ista erroris nocte relinquet hominem sine custodia, qui eum fecit.","english":"On the contrary: just as your righteousness is of no benefit to him, so your unrighteousness does him no harm. Or what will he receive from your hand, even if you wish to give? This is on account of the sacrifices, which fools think God takes as though he were in need of them. Your impiety harms a man like yourself, and your righteousness benefits a son of man: either that harms or this benefits. But with these verses he confirmed rather than refuted the opinion that Job expressed: \"If I have sinned, what can I do to you?\" Consequently, it is necessary that he show why in this life men are afflicted by the injuries of the wicked, among whom even the devil with his angels is counted, the prince of all injuries and iniquities. For since sinners cannot harm God, why does he hand them over to be afflicted by the wicked, under their power? And he explains further, saying: \"From the multitude they will cry out, they will shout from the arm of many.\" And he did not say: \"Where is the God who made me?\" For they suffer these things for this purpose: that they may seek God, not that they may shout in vain. And what he says, \"who made me,\" serves as a proof, because he will not abandon one who seeks him, whom he himself made. \"Who distributes the night watches\": the times of this age are ordered under certain powers, because even in this night of error he will not leave a man without a guard, the one who made him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine notes that the preceding verses confirmed rather than refuted Job's earlier statement, and that the following exposition explains why the wicked afflict the righteous in this life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'a multitudine clamabunt, uociferabuntur a brachio multorum' is presented as an explanation of why the wicked are allowed to afflict the righteous: to drive them to seek God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"custodias nocturnas","severity":"info","text":"Augustine interprets 'custodias nocturnas' as the ordering of the times of this age under certain powers, a metaphor for divine protection in the 'night of error'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to sacrifices that 'fools think God takes as though he were in need of them' reflects Augustine's polemic against pagan sacrificial practices, common in his apologetic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'si ego peccaui, quid possum tibi facere?' echoes Job's words in the biblical book, though the exact wording differs from the Vulgate; Augustine likely quotes from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine's interpretation of the devil as 'princeps iniuriarum et iniquitatum omnium' aligns with his developed demonology, influential in later Western theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical verses are being quoted or paraphrased; the reference to 'a multitudine clamabunt' is not a direct Vulgate citation.","The identity of the speaker in the commentary (whether Augustine or a source he is glossing) is not always clear."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"qui separat me a quadrupedibus terrae et a uolatilibus caeli sapientiorem me fecit: sic enim quaerendus est dominus in adflictionibus uitae huius, ut non ab eo terrena bona desideremus, quia iam bestiis meliores sumus, antequam illa accipiamus. ibi clamabunt; et non audies. ibi dixit \"in multitudine, in adflictione clamantium a brachio multorum: aut certe ibi* propter hoc, sicut est: ibi ceciderunt qui operantur iniquitatem. et non audies quod dixit, de eo dixit. ab iniuriis malorum: subaudiendum \"clamabunt\". uana enim non uult dominus uidere: non uult subuenire uana petentibus et non ideo uociferantibus in adflictione ut bona sempiterna percipiant, cum propterea separati sint a quadrupedibus terrae et sapientiores facti uolatilibus caeli; sed uociferantur, quia non sunt in saeculi huius iniquitate felices. ipse enim omnipotens perspicit eos qui faciunt iustitiam et saluum me faciet: sicut ipse uidet facientes, qui cordis intima perspicit, sic ea salute saluos facit, quam ipse uidet in occulto, quia nec oculus uidit nec auris audiuit nec in cor hominis ascendit, quae praeparauit deus diligentibus se. ideo etiamsi perturbetur uana salus hominis, dat tamen auxilium de tribulatione pater, qui uidet in abscondito. iudicare itaque eum, si potes collaudare eum, sicuti est; hoc enim uisus est Iob dicere, cum ait: utinam esset nobis arbiter!","english":"who separated me from the quadrupeds of the earth and from the birds of the sky made me wiser: for thus the Lord is to be sought in the afflictions of this life, so that we do not desire earthly goods from him, because we are already better than the beasts before we receive them. There they will cry out; and you will not hear. There he said \"in the multitude, in the affliction of those crying out from the arm of many: or certainly there* on account of this, as it is: there fell those who work iniquity. and you will not hear what he said, he said concerning him. from the injuries of the wicked: \"they will cry out\" is to be understood. For the Lord does not wish to see vain things: he does not wish to come to the aid of those who vainly ask and who do not cry out in affliction in order to receive eternal goods, since for that reason they have been separated from the quadrupeds of the earth and made wiser than the birds of the sky; but they cry out because they are not happy in the iniquity of this age. For the Almighty himself sees those who do justice and he will save me: just as he himself sees those who act, he who perceives the innermost heart, so he saves with that salvation which he himself sees in secret, because neither eye has seen nor ear heard nor has it entered into the heart of man, what God has prepared for those who love him. Therefore even if the vain salvation of man is disturbed, yet the father, who sees in secret, gives help from tribulation. Judge him therefore, if you can praise him as he is; for this is what Job seems to say when he says: would that there were an arbiter for us!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"qui separat me a quadrupedibus terrae et a uolatilibus caeli sapientiorem me fecit","severity":"info","text":"Augustine reads Job's words as a claim that affliction itself, not earthly goods, makes humans superior to animals; the phrase grounds his argument against seeking temporal benefits from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ibi ceciderunt qui operantur iniquitatem","severity":"info","text":"This phrase echoes Job 24:20 (LXX: 'they fell who work iniquity'), though Augustine may be citing from memory or a variant Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nec oculus uidit nec auris audiuit nec in cor hominis ascendit","severity":"info","text":"A clear allusion to 1 Corinthians 2:9 (Vetus Latina: 'neque oculus vidit neque auris audivit neque in cor hominis ascendit'), describing hidden divine rewards.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"utinam esset nobis arbiter","severity":"info","text":"Augustine attributes this wish to Job; it likely refers to Job 9:33 (LXX: 'εἴθε ἦν ἡμῖν διαιτητής'), where Job longs for an impartial judge between him and God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ibi clamabunt; et non audies","severity":"info","text":"Augustine treats 'ibi' as a textual marker, glossing it with a paraphrase and then correcting himself ('aut certe ibi* propter hoc'), showing his awareness of variant readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ab iniuriis malorum: subaudiendum 'clamabunt'","severity":"caution","text":"Augustine supplies a missing verb ('clamabunt') to complete the sense; the Latin text may be corrupt or elliptical, and his emendation is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ibi*' may indicate a textual variant or Augustine's own correction; the exact source of the quotation 'ibi ceciderunt qui operantur iniquitatem' is uncertain."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"et nunc quia non est uisitans iram suam nec cognouit delicta uehementer: cognouit ad uindictam. unde est: quoniam iniquitatem meam ego cognosco; et in eodem loco: auerte faciem tuam a peccatis meis. cognouit ergo delicta; nam ideo patiuntur homines tribulationem in hoc saeculo, sed non uehementer, quia partibus corrigens das locum paenitentiae. et lob uane aperuit os suum; in ignorantia sua uerba multiplicat.\n\nSustine me pusillum, ut de doceam; adhuc enim in me sunt sermones. suscipiens scientiam meam de longe: quoniam quamdiu sumus in hoc corpore, peregrinamur a domino. operibus autem meis quae iusta sunt, loquar. ne dicatur ei, quod peccatori dicit deus: ut quid tu enarras iustitias meas et adsumis testamentum meum per os tuum? tu uero odisti eruditionem. ergo hic operibus loquendum est; nam scientia de longe suscipitur ex parte et in aenigmate. cum autem uenerit quod perfectum est, quod ex parte est auferetur et non iam de longe erit, quoniam uidebimus eum sicuti est. in ueritate et non iniusta uerba iniuste intelleges: ea ipsa quae patiebatur lob uerba dei dicit esse in ueritate et non iniusta; sed ab isto iniuste intellegi existimat, qUf-ffi putat conqueri se inmerito pati, cum etiam de iustorum tribulatione dictum sit: tempus est, ut iudicium incipiat a domo domini.","english":"and now because he is not visiting his wrath nor has he known the offenses vehemently: he has known them for vengeance. Whence it is: \"For I know my iniquity\"; and in the same place: \"Turn your face away from my sins.\" Therefore he has known the offenses; for men suffer tribulation in this age for that reason, but not vehemently, because, correcting in parts, you give place to penance. And Job vainly opened his mouth; in his ignorance he multiplies words.\n\nBear with me a little, so that I may teach; for the words are still in me. Receiving my knowledge from afar: for as long as we are in this body, we are pilgrims from the Lord. But by my works, which are just, I will speak. Lest it be said to him, what God says to the sinner: \"Why do you recount my justices and take up my testament through your mouth? But you have hated discipline.\" Therefore here one must speak by works; for knowledge is received from afar in part and in enigma. But when what is perfect has come, what is partial will be taken away and will no longer be from afar, because we will see him as he is. In truth and not unjustly you will understand words unjustly: Job himself says that the words he was suffering are God's words in truth and not unjust; but he thinks they are unjustly understood by this man, who supposes that he complains of suffering undeservedly, when it has also been said concerning the tribulation of the just: \"It is time for judgment to begin from the house of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cognouit ad uindictam","severity":"info","text":"The phrase 'cognouit ad uindictam' (he has known for vengeance) plays on the double sense of 'cognoscere' (to know/to acknowledge) in juridical context, contrasting divine leniency with punitive knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"For I know my iniquity","severity":"info","text":"The citation 'For I know my iniquity' likely refers to Job 33:27 (LXX) or a similar penitential verse, though the exact source is not identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Turn your face away from my sins","severity":"info","text":"The phrase 'Turn your face away from my sins' echoes Psalm 50(51):11 or a similar plea for divine forgiveness, but the precise reference is not given in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Why do you recount my justices...","severity":"info","text":"The rebuke 'Why do you recount my justices...' is a paraphrase of Job 21:14-15 or a related passage, where God challenges the sinner's presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"It is time for judgment to begin from the house of the Lord","severity":"info","text":"The closing citation 'It is time for judgment to begin from the house of the Lord' is a direct quotation of Job 1:18 (LXX), referring to divine judgment starting with the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sustine me pusillum","severity":"info","text":"The phrase 'Sustine me pusillum' (Bear with me a little) is a rhetorical pause, common in Augustine's exegetical style, signaling a shift to didactic explanation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cognouit' may be read as either 'he has known' or 'he has acknowledged', affecting the interpretation of divine action.","The phrase 'in ueritate et non iniusta uerba iniuste intelleges' is syntactically ambiguous; the translation takes it as 'in truth and not unjustly you will understand words unjustly'."],"confidence":"medium","notes":[]},{"i":87,"ref":"p87","source":"et scito quia dominus non abiciet innocentem: quamuis corripiat quem diligit et flagellet omnem filium quem recipit. fortis robore cordis, non uiuificat inpium: quamuis ad tempus ei parcere uideatur. et bene: fortis robore cordis, quia tunc eum non uiuificabit, quando serae paenitentiae locum quaerit cum lacrimis, et non inueniet nec flectet ad misericordiam fortiter iudicantem, quem modo misericorditer admonentem contemnit. et iudicium pauperum dabit: quo iudicet eos, a quibus patiuntur iniquitatem. et bene: pauperum ut superius inpium diuitem intellegas, id est superbum. non auferet a iusto oculos eius: etiam cum eum uelut in fornace pro. bat tentatione tribulationis, non ei auferet intellegentiam, qua cognoscitur et colitur deus. ex quo satis ostendit inpiorum poenam esse ipsam caecitatem, etiam cum uidetur eis parci. et cum regibus in solio: subauditur ., sedere eos fecit.., hoc est iustos; reges autem dicit qui carnem suam regunt. unde est illud: quis est rex qui uadit committere bellum cum alio rege et cetera. et sedere eos fecit in perpetuum et exaltabuntur: et hic subauditur quod supra dixit \"cum regibus in solio\". exaltabuntur autem dixit, quoniam humiliati sunt. et qui compediti sunt compedibus: a quo uinculo dicit apostolus sibi bonum esse dissolui et esse cum Christo, id est retinacula huius uitae, in qua corpus quod corrumpitur adgrauat animam.","english":"Know that the Lord will not cast aside the innocent, although he chastises whom he loves and scourges every son he receives. The strong in strength of heart does not give life to the impious, although he may seem to spare them for a time. And rightly: \"strong in strength of heart,\" because he will not give life to him then, when he seeks a place for late repentance with tears, and will not find it, nor will he bend to mercy the one who judges strongly, whom he now, mercifully admonishing, despises. And he will give judgment of the poor: by which he judges those from whom they suffer iniquity. And rightly: \"of the poor,\" so that you understand the impious rich man above, that is, the proud man. He will not take away his eyes from the just: even when he tests him as if in a furnace by the temptation of tribulation, he will not take away from him the understanding by which God is known and worshipped. From this he sufficiently shows that the punishment of the impious is blindness itself, even when they seem to be spared. And with kings on the throne: \"he made them sit\" is understood, that is, the just; but he calls \"kings\" those who rule their own flesh. Whence is that: \"Who is the king who goes to wage war with another king,\" etc. And he made them sit forever, and they will be exalted: and here \"with kings on the throne\" is understood from what was said above. He said \"they will be exalted\" because they have been humbled. And those who are shackled with shackles: from which bond the apostle says it is good for him to be loosed and to be with Christ, that is, the restraints of this life, in which the body that is corrupted weighs down the soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fortis robore cordis","severity":"info","text":"The phrase 'fortis robore cordis' (strong in strength of heart) is a Latin rendering of a biblical idiom for spiritual steadfastness, not a standard Vulgate phrase. Augustine uses it to contrast the impious who are spared temporarily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et iudicium pauperum dabit","severity":"info","text":"The phrase echoes Psalm 9:9 (LXX) or similar justice passages, but Augustine adapts it to contrast the impious rich (superbum) with the poor who suffer iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum regibus in solio","severity":"info","text":"Augustine glosses 'kings' as those who rule their own flesh, citing an unidentified source: 'Who is the king who goes to wage war with another king'—likely a lost patristic or biblical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"compediti sunt compedibus","severity":"info","text":"The shackles metaphor is linked to Paul's desire to be 'loosed and to be with Christ' (cf. Philippians 1:23 or similar), though the exact Pauline reference is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serae paenitentiae locum","severity":"info","text":"Augustine references 'late repentance' (serae paenitentiae), a theme in early Christian discipline where penance after death or in extremis was debated; he stresses its futility for the impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et bene","severity":"info","text":"The repeated 'et bene' (and rightly) marks Augustine's exegetical glosses, linking each lemma to a moral or spiritual interpretation, a common feature in his Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the king-war quotation is unidentified; it may be a lost apocryphon or patristic florilegium.","The phrase 'fortis robore cordis' could be a textual variant or Augustine's own coinage; no direct biblical parallel is certain."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"capientur in funibus paupertatis: conuincientur longis consuetudinibus delectationum carnalium, quae sunt de rerum indigentia, quibus mortalis uita sustentatur et agitur. et adnuntiantur eis opera eorum: non utique bona siue ista ipsa concupiscentialia, de quibus dicitur: scio quia non habitat in carne mea bonum. quae etiamsi non regnent in nostro mortali corpore ad oboediendum eis, non tamen desunt; siue quibus ad haec uenire homo meruit ex traduce peccati. et delicta, cum fuerint roborati: ipsa sunt opera quae supra dixit. non enim infirmis facile possunt adnuntiari, id est manifestari, sed his qui iam ita profecerunt, ut transierint omnem istam iniquitatem, quae uulgo nota est in apertissimis operibus flagitiosis et facinorosis. sed iustum exaudiet: eum scilicet qui ex fide uiuit, ut gratiae dei deputet, non meritis suis non solum quod secundum uitae istius modum iustificatus est, sed etiam quod restat, ut ab uniuerso delictorum malo liberetur: quae adnuntiat ueritas fidelibus, cum fuerint roborati, quando capientur in funibus paupertatis; adhuc enim compediti sunt compedibus, nondum exaltati, ut sedeant in solio cum regibus in perpetuum. et dixit, quia conuertentur ab iniquitate. \"et dixit\" subaudieudum est deus\".","english":"They will be caught in the ropes of poverty: they will be convicted by the long-standing habits of carnal pleasures, which arise from the lack of things by which mortal life is sustained and conducted. And their works are announced to them: certainly not good works, whether those very works of concupiscence, concerning which it is said: \"I know that good does not dwell in my flesh.\" These, even if they do not reign in our mortal body to be obeyed by them, are nevertheless not absent; or those works by which a man deserved to come to these things through the transmission of sin. And the offenses, when they have been strengthened: these are the works which he mentioned above. For they cannot easily be announced, that is, made manifest, to the weak, but to those who have already progressed so far that they have passed beyond all that iniquity which is commonly known in the most open shameful and criminal deeds. But he will hear the just man: that is, the one who lives from faith, so that he attributes to the grace of God, not to his own merits, not only that he has been justified according to the manner of this life, but also what remains, that he be freed from the whole evil of offenses: which truth announces to the faithful, when they have been strengthened, when they will be caught in the ropes of poverty; for they are still shackled with fetters, not yet raised up to sit on the throne with kings forever. And he said, that they will turn away from iniquity. \"And he said\" is to be understood as \"God said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"capientur in funibus paupertatis","severity":"info","text":"Augustine interprets 'ropes of poverty' as the binding force of carnal habits, not material destitution, aligning with his spiritual exegesis of Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scio quia non habitat in carne mea bonum","severity":"info","text":"This phrase echoes a common patristic sentiment, possibly derived from Psalm 51 or similar penitential contexts, though not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ex traduce peccati","severity":"info","text":"Augustine invokes the doctrine of original sin (tradux peccati), a key theme in his anti-Pelagian works, to explain human descent into carnal concupiscence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et dixit","severity":"info","text":"Augustine notes a textual ellipsis, supplying 'God said' as the subject, indicating his awareness of the biblical text's rhetorical or laconic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"iustum exaudiet","severity":"info","text":"Augustine reads 'the just man' as the believer who attributes justification to grace, reflecting his mature soteriology against Pelagian views of human merit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'capientur in funibus paupertatis' is interpreted allegorically by Augustine, but the literal sense in Job may refer to material poverty or captivity.","The source of 'scio quia non habitat in carne mea bonum' is unclear; it may be a loose citation or a proverbial expression."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"si obaudierint et seruierint, complebunt dies suos in bonis et annos suos in gloria: tunc uero nullum peccatum erit in homine, quia nulla erit mortis contentio, id est indigentia mortalitatis, quae facta est de peccato, cum iam dicetur: ubi est, mors, contentio tua? inpios uero non faciet saluos, eo quod noluerunt scire dominum: hoc ad gentes magis uidetur pertinere. et cum monerentur, inoboedientes erant: hoc ad Iudaeos et omnes qui eis per inoboedientiam similes sunt etiam in ecclesia. et hypocritae corde ponent furorem: quo dominum crucifixerunt. non clamabunt, quia ligauit eos: honore nominis super omnes gentes. moriatur ergo in iuuentute anima eorum: in superbia, qua se extollebant ueluti de meritis operum suorum. et uita eorum uulneretur ab angelis: commodius accipitur a nuntiis ueritatis, quorum aliis odor uitae in uitam, aliis odor mortis in mortem. quod tribulauerint infirmum et inualidum: illud infirmum dei, quod fortius est hominibus. iudicium uero mansuetorum statuet: ipse dominus exemplo mansuetudinis suae differens etiam uindictam imitantium se, sed tamen certo futuram. et quia decepit te ab ore inimici abyssus: decepit, sicut uisum est persecutoribus eius, profunditas huius saeculi Christum ab ore falsi testis; ad ipsum enim dominum conuertit sermonem.","english":"If they obey and serve, they will complete their days in goods and their years in glory: then indeed there will be no sin in man, because there will be no contention of death, that is, the neediness of mortality, which came from sin, when it will already be said: where is your contention, death? But it will not save the impious, because they were unwilling to know the Lord: this seems to pertain more to the Gentiles. And when they were warned, they were disobedient: this pertains to the Jews and to all who are like them through disobedience, even in the Church. And the hypocrites will place fury in their heart: with which they crucified the Lord. They will not cry out, because he has bound them: with the honor of the name above all nations. Therefore let their soul die in youth: in the pride with which they exalted themselves as if on account of the merits of their own works. And let their life be wounded by angels: it is more suitably taken as by the messengers of truth, of whom some have the odor of life unto life, others the odor of death unto death. Because they troubled the weak and the infirm: that weak one of God, who is stronger than men. But the judgment of the meek will establish: the Lord himself, by the example of his own meekness, deferring even the vengeance of those who imitate him, but yet certain to come. And because the abyss deceived you from the mouth of the enemy: the abyss, as it seemed to his persecutors, the depth of this age deceived Christ from the mouth of a false witness; for he turns the speech to the Lord himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nulla erit mortis contentio","severity":"info","text":"Augustine glosses 'contentio mortis' as 'indigentia mortalitatis', interpreting death's struggle as the privation caused by mortality, itself a consequence of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ubi est, mors, contentio tua?","severity":"info","text":"This phrase echoes a biblical motif of death's defeat, possibly alluding to 1 Corinthians 15:55 or a similar eschatological taunt, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hoc ad gentes magis uidetur pertinere","severity":"info","text":"Augustine distinguishes between Gentiles (ignorant of the Lord) and Jews (disobedient despite warning), reflecting early Christian apologetic categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hypocritae corde ponent furorem","severity":"info","text":"Augustine reads the 'hypocrites' as those who crucified Christ, linking the verse to the passion narrative and anti-Jewish polemic common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ab angelis","severity":"info","text":"Augustine prefers to interpret 'angelis' as 'nuntiis veritatis' (messengers of truth), a wordplay on angelos (Greek for messenger), allowing a non-literal reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"abyssus decepit te ab ore inimici","severity":"info","text":"Augustine reads 'abyssus' as the depth of this world (profunditas huius saeculi) that deceived Christ's persecutors, not Christ himself, and shifts address to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the weak one of God' (infirmum dei) is left ambiguous; Augustine asserts it is Christ, stronger than men.","The referent of 'te' in 'decepit te' is ambiguous; Augustine resolves it as Christ, addressed directly."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"effusi subter ea: subaudiendum \"deceperunt tela: grauati enim terrenis cupiditatibus subter abyssum effusi dicti sunt. et descendit mensa tua plena pinguedine: sacramentum corporis et sanguinis eius, panis qui de caelo descendit. non deficiet iustos iudicium: quamuis edant pauperes et saturentur ad imitandas passiones domini. parati de plenitudine caritatis, non tamen ideo non facit iudicium ipsorum cito. et ira super inpios erit propter inpietatem munerum quae accipiebant iniquitatibus: omnia munera dicit quaecumque commoda temporalia. propter quae commoda iniquitates fiunt. non te auertat uoluntas an i mi: domino dicitur non monentis auctoritate aut iubentis audacia, sed locutione prophetiae per imperatiuum modum futura praedicentis, sicuti est: accingere gladium tuumsuper femur, potentissime. a precibus in firmorum, cum in necessitate fuerint, clamantium: infelix ego homo, quis me liberabit de corpore mortis huius? et omnes qui habent fortitudinem: praesumentes de operibus suis et suam iustitiam uolentes constituere. noli extrahere per noctem: manifestum sit quod eos a populo secernis, siue illos superbos qui de oliua fracti sunt siue sarmenta de uite amputata, unde haereses et schismata exorta sunt. ut ascendant populi pro eis: ut inserantur infirma huius mundi confusis fortibus, quoniam qui se humiliat, exaltabitur, et qui se exaltat, humiliabitur.","english":"They are poured out beneath them: it is to be understood that \"the weapons deceived them,\" for those weighed down by earthly desires are said to be poured out beneath the abyss. And your table descends, full of richness: the sacrament of his body and blood, the bread that came down from heaven. Judgment will not fail the just: although the poor eat and are sated in imitation of the Lord's passions, prepared from the fullness of charity, yet their judgment is not for that reason slow. And wrath will be upon the impious because of the impiety of the gifts which they received through iniquities: by \"all gifts\" he means whatever temporal advantages, on account of which iniquities are committed. Let not the will of the animal turn you away: this is said to the Lord, not by the authority of one who warns or the boldness of one who commands, but by a prophetic utterance that predicts the future through the imperative mood, as in: \"Gird your sword upon your thigh, O most mighty one.\" From the prayers of the weak, when they are in need, crying out: \"Wretched man that I am, who will free me from this body of death?\" And all who have strength: those who presume upon their own works and wish to establish their own righteousness. Do not draw them out by night: let it be clear that you separate them from the people, whether those proud ones who are broken off from the olive tree or the shoots cut from the vine, from which heresies and schisms have arisen. So that the peoples may ascend for them: so that the weak of this world may be grafted in, the strong being confounded, because he who humbles himself will be exalted, and he who exalts himself will be humbled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"effusi subter ea","severity":"info","text":"The phrase 'effusi subter ea' (poured out beneath them) is glossed by Augustine as a reference to those weighed down by earthly desires, implying a moral-spiritual condition rather than a physical location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"descendit mensa tua plena pinguedine","severity":"info","text":"Augustine interprets 'your table descends, full of richness' as a reference to the Eucharist, specifically the bread from heaven, echoing John 6:31-35 and the institution of the Lord's Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"accingere gladium tuum super femur, potentissime","severity":"info","text":"The imperative 'Gird your sword upon your thigh, O most mighty one' is cited as an example of prophetic speech using the imperative mood to predict future events, a rhetorical device Augustine notes as common in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"noli extrahere per noctem","severity":"info","text":"Augustine interprets 'Do not draw them out by night' as a directive to separate heretics and schismatics from the faithful, comparing them to broken olive branches or cut vine shoots, reflecting early church concerns about doctrinal purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ut ascendant populi pro eis","severity":"info","text":"The phrase 'so that the peoples may ascend for them' is explained as a reversal of social order: the weak are grafted in while the strong are confounded, illustrating a chiastic pattern of humility and exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non te auertat uoluntas an i mi","severity":"caution","text":"The text 'non te auertat uoluntas an i mi' is corrupt; 'an i mi' likely stands for 'animi' (of the animal/soul), but the exact reading is uncertain. Augustine's gloss treats it as a prophetic imperative addressed to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'an i mi' in 'uoluntas an i mi' is ambiguous; it may be a scribal error for 'animi' (of the soul/animal) or a separate word. Augustine's interpretation assumes it refers to the 'animal' (irrational) will.","The referent of 'ea' in 'effusi subter ea' is unclear; Augustine supplies 'the weapons' as the implied object of deception."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"sed cura ne quid facias indecens: ne nomen domini dei et doctrina blasphemetur, dum dicunt, quorum iudicium iustum est: faciamus mala ut ueniant bona. hoc enim elegisti super inopiam: non solum elegisti inopiam confitentis, sed super hanc uitae ac morum decus, ut doctrina salutaris ornetur in omnibus. ecce deus consolabitur, uel: roborabitur in fortitudine sua: quia etsi crucifixus est ex infirmitate, sed uiuit ex uirtute dei. quis enim est sicut ille potens? uel quis est qui discutiat eius opera? tamquam iudicans de illo, cum ipse sit iudex uiuorum et mortuorum. aut quis est qui dicat: egit inique? memento quia magna sunt opera eius, quae laudauerunt uiri: euangelistae atque omnes praedicatores uerbi ministerio suo uita congruentes. omnis homo respicit ad eum: memor infirmitatis humanae. quicumque compunguntur homines: paenitentia peccatorum homines sunt. ecce deus multus, et nesciemus: multus, quia sicut abundauit peccatum, superabundauit gratia; nesciemus autem ex persona eorum dictum est, quorum ex parte caecitas facta est, donec plenitudo gentium intraret. numerus annnorum eius infinitus: propter aeternitatem positum est. ei autem innumerabiles stillae pluuiae: hoc enim, quod homines praedicatores inpleuit euangelium, numerabile est usque in consummationem saeculi, donec auferatur scientia quae ex parte est, et ueniat quod perfectum est, facie ad faciem.","english":"But take care that you do nothing unseemly: lest the name of the Lord God and the teaching be blasphemed, while those whose judgment is just say, \"Let us do evil so that good may come.\" For you have chosen this over poverty: not only have you chosen the poverty of the confessor, but above this the dignity of life and character, so that the saving doctrine may be adorned in all things. Behold, God will comfort, or: will be strengthened in his strength: because even if he was crucified from weakness, yet he lives from the power of God. For who is like him, the mighty one? Or who is there who can examine his works? As if judging him, when he himself is the judge of the living and the dead. Or who is there who says, \"He acted unjustly\"? Remember that his works are great, which men have praised: the evangelists and all preachers of the word, whose lives conform to their ministry. Every man looks to him: mindful of human weakness. Whatever men are pricked in conscience: men are the repentance of sinners. Behold, God is manifold, and we will not know: manifold, because just as sin abounded, grace abounded all the more; \"we will not know,\" however, is said from the perspective of those on whose part a partial blindness occurred, until the fullness of the nations entered. The number of his years is infinite: it is stated on account of eternity. But to him, countless drops of rain: for this, which filled the human preachers of the gospel, is countable until the consummation of the age, until the knowledge which is partial is taken away, and what is perfect comes, face to face.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"cura ne quid facias indecens","severity":"info","text":"Augustine warns against actions that could bring blasphemy upon God's name and doctrine, emphasizing the importance of moral conduct in teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce deus consolabitur, uel: roborabitur in fortitudine sua","severity":"info","text":"The phrase echoes Psalm 68:6 (LXX) or similar passages where God's strength is affirmed despite apparent weakness, possibly referencing Christ's crucifixion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"multus","severity":"info","text":"Augustine glosses 'multus' (manifold) as indicating the abundance of grace that counterbalances sin, a key theme in his theology of redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"plenitudo gentium intraret","severity":"info","text":"The 'fullness of the nations' likely refers to the eschatological inclusion of all peoples in the Church, a common patristic theme linked to the spread of the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"numerus annnorum eius infinitus","severity":"info","text":"This phrase marks a shift to discussing God's eternity, contrasting finite human knowledge with the infinite nature of God, a structural pivot in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"euangelistae atque omnes praedicatores uerbi","severity":"info","text":"Augustine here aligns the evangelists and preachers with the praise of God's works, reflecting the early Church's emphasis on the authority of apostolic and ecclesiastical teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ecce deus consolabitur, uel: roborabitur in fortitudine sua' may be a paraphrase or conflation of multiple scriptural passages; the exact source is uncertain.","The term 'multus' is ambiguous in its precise theological nuance, though Augustine clarifies it as referring to grace's abundance."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"effundetur imber per semitas suas: non enim uiae malorum capient eum. fluent nubes et tenebrascent super homines plurimos: quia etsi obuelatum est euangelium, in his qui pereunt est obuelatum. horam constituit iumentis et sciunt cubilis ordinem: quoniam agnouit bos possessorem suum et asinus praesepe domini sui. in his omnibus non obstupescit animus eius: initium sapientiae timor domini. nec mutatur cor tuum a corpore: ut eleuatum a terra sursum habeatur ad dominum. si cogitauerit extendere nebulam: ut qui uident, caeci fiant. aeque ut tabernaculum expandit eam: in carne quippe mortali tamquam tabernaculo habitans per eam non est agnitus a persecutoribus, dum eis cessit et eam extendit atque expandit in cruce. ecce effundit super omnia lucem suam: quam absconderat, cum caecitas ex parte Israhel fieret, effundit super omnes gentes. et radices maris contexit: cupiditatem saeculi redarguit. non enim ad abscondendum lux contegit, sed ad manifestandum. in eis enim iudicauit populos ostendendo illis peccata eorum per lucem ueritatis. dabit escam plurimis: utique agnoscentibus, cum arguuntur, peccata sua et esurientibus ac sitientibus iustitiam.","english":"The rain will be poured out along its paths: for the ways of the wicked will not contain it. The clouds will flow and grow dark over very many men: because even if the Gospel is veiled, it is veiled among those who perish. He has appointed an hour for the beasts, and they know the order of their lair: because the ox has recognized its owner and the ass the manger of its master. In all these things his mind is not astonished: the beginning of wisdom is the fear of the Lord. Nor is your heart changed from the body: so that, lifted from the earth, it may be held upward toward the Lord. If he has thought to extend a cloud: so that those who see become blind. He spreads it out equally as a tent: for dwelling in mortal flesh as in a tent, through it he was not recognized by his persecutors, while he yielded to them and extended and spread it out on the cross. Behold, he pours out his light over all things: which he had hidden when blindness was partly inflicted on Israel, he pours it out over all nations. And he covers the roots of the sea: he refutes the desire of the world. For light does not cover in order to hide, but to reveal. For in them he judged the peoples by showing them their sins through the light of truth. He will give food to very many: certainly to those who recognize, when they are rebuked, their own sins and who hunger and thirst for justice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"effundetur imber per semitas suas","severity":"info","text":"The passage strings together a series of scriptural allusions and interpretive glosses, each introduced by a lemma from the biblical text of Job, followed by Augustine's allegorical explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"initium sapientiae timor domini","severity":"info","text":"This phrase echoes Proverbs 1:7 (LXX) and is a common patristic maxim, here used to gloss the preceding description of the mind's steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in carne quippe mortali tamquam tabernaculo habitans","severity":"info","text":"Augustine interprets the cloud as a tent (tabernaculum) for Christ's mortal flesh, alluding to the Incarnation and the cross, where Christ was not recognized by persecutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ecce effundit super omnia lucem suam","severity":"info","text":"Augustine contrasts the hidden light during Israel's partial blindness with its outpouring over all nations, reflecting a supersessionist reading of salvation history common in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"radices maris","severity":"info","text":"Augustine allegorizes 'roots of the sea' as 'cupiditatem saeculi' (worldly desire), a moral interpretation that departs from the literal sense of the Joban text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nec mutatur cor tuum a corpore","severity":"caution","text":"The Latin syntax is ambiguous: 'cor tuum a corpore' could mean the heart is not changed by the body or from the body; the English draft takes the latter, but the sense remains unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nec mutatur cor tuum a corpore' is ambiguous: it may mean the heart is not changed by the body (instrumental) or from the body (separation). The draft adopts the separation reading.","The referent of 'eum' in 'non enim uiae malorum capient eum' is unclear: it could be the rain (imber) or God; the draft takes it as the rain."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"in manibus contexit lumen: si ab eo quod sunt \"inmanes\", his qui non dimittunt peccata hominibus, cum sibi a deo dimitti uelint; si autem ab eo quod sunt \"manus\", his qui de manibus suis, hoc est de operibus, extolluntur se ipsos iustificantes. contexit enim lumen ad hoc dixit, ne uideatur ab eis, quia excaecatum est insipiens cor eorum. et mandauit de eo in contrarium: ut qui faciunt ueritatem, uel dimittendo ut dimittatur eis uel confitendo mala sua ut gratiae dei subdantur, ipsi ueniant ad lucem, ut manifestentur opera eorum, quoniam in deo sunt operata, non in ipsis. contrarius est enim et inmani misericors et superbo humilis. ut nuntiaret super illo amico suo: super illo lumine, hoc est de illo quod contexit ut absconderet inmani et ingrato, ut id adnuntiaret, hoc est aperiret, non iam seruo sub lege, sed reconciliato per gratiam; aut amico suo, imitatori suo, quia et filius hominis non uenit ministrari, sed ministrare. possessionem contra eum qui ascendere nituntur: ut ipsum lumen possideant, qui se a terrenis extrahunt. ipsis enim adnuntiatur, qui adhuc enituntur ascendere, quia cum ascenderint, non opus erit adnuntiatore facie ad faciem uidentibus. contra eum uero quod ait \" ascendere nituntur\", non quasi aduersantes, sed obuiam euntes, sicut apostolus dicit: in obuiam Christo.","english":"In his hands he covered the light: if from the meaning of \"inmanes\" [savage ones], for those who do not forgive men their sins, while they wish themselves to be forgiven by God; but if from the meaning of \"manus\" [hands], for those who, from their hands, that is, from their works, are puffed up, justifying themselves. For he said \"covered the light\" so that it would not be seen by them, because their foolish heart has been blinded. And he commanded concerning it in the contrary: so that those who do the truth, either by forgiving so that it may be forgiven them, or by confessing their evils so that they may be subjected to the grace of God, they themselves may come to the light, so that their works may be made manifest, because they have been wrought in God, not in themselves. For the merciful one is contrary to the savage one, and the humble one to the proud one. So that he might announce concerning that friend of his: concerning that light, that is, concerning that which he covered to hide it from the savage and ungrateful one, so that he might announce it, that is, open it, no longer to a servant under the law, but to one reconciled through grace; or to his friend, his imitator, because the Son of Man also did not come to be ministered to, but to minister. Possession against those who strive to ascend: so that they may possess the light itself, who draw themselves away from earthly things. For it is announced to those who are still striving to ascend, because when they have ascended, there will be no need of an announcer for those seeing face to face. But concerning the phrase \"who strive to ascend,\" not as if opposing, but going to meet, as the apostle says: to meet Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"inmanes","severity":"info","text":"Augustine plays on the Latin word 'inmanes' (savage ones), deriving it from 'in manus' (in the hands) to contrast the merciful with the savage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"contexit lumen","severity":"info","text":"'Contexit lumen' (covered the light) is interpreted as God hiding the light from the proud and unrepentant, whose foolish hearts are blinded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus dicit: in obuiam Christo","severity":"info","text":"The phrase 'in obuiam Christo' (to meet Christ) likely echoes 1 Thessalonians 4:17 or similar Pauline language about meeting Christ at the parousia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"filius hominis non uenit ministrari, sed ministrare","severity":"info","text":"Augustine alludes to the Gospel saying that the Son of Man came to serve, not to be served, reflecting a common patristic theme of Christ's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"contrarium","severity":"info","text":"The passage contrasts the 'inmanes' (savage) with the merciful, and the proud with the humble, structuring the moral interpretation around opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"possessionem contra eum qui ascendere nituntur","severity":"info","text":"Augustine interprets 'possession' as the light itself, to be possessed by those who ascend from earthly things, a theme of spiritual ascent common in his works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a commentary on a Coptic original; the exact Coptic lemma for 'inmanes' is uncertain, and Augustine's etymological play may not reflect the original.","The phrase 'in obuiam Christo' is not a direct biblical quotation but a paraphrase; the specific Pauline reference is ambiguous."],"confidence":"medium","notes":[]},{"i":94,"ref":"p94","source":"Sed et in hoc obstupuit cor meum: admiratione. et euulsum est de loco suo: de terrenis rebus, quibus delectabatur, ut sursum habeatur ad dominum. audite sonitum terroris et uocis eius: hinc eum adparet ista in spiritu dicere; nam incipit dicere cur euulsum sit cor eius de loco suo, auctoritate scilicet euangelii per totum orbem terribiliter sonantis: paenitentiam agite; adpropinquauit enim regnum caelorum. et strepitu oris illius exeunt: ad eos utique qui foris sunt in delectationibus rerum uisibilium. subter uniuersum caelum circuit, et lumen eius in finibus terrae: dum ecclesia per omnes gentes diffunditur. post eum fremet uox: post primum aduentum eius nouissima tuba secundi aduentus eius in claritate tonabit. in sonitu superbiae suae: superbiam pro celsitudine posuit, quia primus aduentus in humilitate fuit. et non poterit inuestigari, cum audita fuerit uox eius: nunc ergo quaeratur dominus, dum inueniri potest, hoc est comprehendi ad salutem per fidem non fictam; tunc enim non poterit, cum uenerit iudicare et audita fuerit uox eius dicentis: ite in ignem aeternum, quoniam sera tunc erit et infructuosa infidelium paenitentia. tonabit fortis in uoce sua mirabiliter: quia non fortitudinis eius, sed infirmitatis nostrae ex participatione mortalitatis uox illa fuit primi aduentus eius, de quo dictum est: quod infirmum est dei, fortius est hominibus.","english":"But also in this my heart was stunned: with admiration. And it was torn from its place: from earthly things, in which it took delight, so that it might be raised up to the Lord. Hear the sound of terror and of his voice: from this it appears that he speaks these things in the spirit; for he begins to say why his heart was torn from its place, namely by the authority of the gospel sounding terribly throughout the whole world: do penance; for the kingdom of heaven has drawn near. And they go out at the noise of his mouth: to those, of course, who are outside in the delights of visible things. Beneath the whole heaven it goes around, and its light is at the ends of the earth: while the church is spread through all nations. After him a voice will roar: after his first coming, the last trumpet of his second coming will thunder in glory. In the sound of his pride: he placed pride for loftiness, because the first coming was in humility. And it will not be able to be investigated, when his voice has been heard: now, therefore, let the Lord be sought, while he can be found, that is, grasped for salvation through faith not feigned; for then he will not be able, when he has come to judge and his voice has been heard saying: go into the eternal fire, because the repentance of the unbelievers will then be late and fruitless. The strong one will thunder in his voice wonderfully: because that voice of his first coming, of which it was said: what is weak of God is stronger than men, was not of his strength, but of our weakness from participation in mortality.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"obstupuit cor meum","severity":"info","text":"Augustine reads the psalmist's stunned heart as a pivot from earthly delight to spiritual elevation, marking a structural turn toward eschatological warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"superbiam pro celsitudine","severity":"info","text":"Augustine glosses 'superbia' (pride) as 'celsitudo' (loftiness), reinterpreting a negative term as a neutral or positive attribute of Christ's second coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ite in ignem aeternum","severity":"info","text":"The phrase 'go into the eternal fire' echoes Matthew 25:41, where the judge sends the wicked to hell, reinforcing Augustine's eschatological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quod infirmum est dei, fortius est hominibus","severity":"info","text":"This citation, likely from a lost Latin source or Augustine's own paraphrase, contrasts Christ's human weakness with divine strength, alluding to 1 Corinthians 1:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paenitentiam agite","severity":"info","text":"The call 'do penance' reflects early Christian preaching of repentance before judgment, a theme Augustine ties to the gospel's global authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nouissima tuba secundi aduentus","severity":"info","text":"Augustine interprets the 'last trumpet' as the second coming, a common eschatological motif in patristic exegesis, linking it to 1 Corinthians 15:52.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'euulsum est de loco suo' may be read as a physical or spiritual dislocation; Augustine takes it as a spiritual elevation.","The phrase 'sonitum terroris et uocis eius' could refer to God's voice or the gospel's proclamation; Augustine opts for the latter."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"fecit enim magna quae nesciebamus: haec in primo aduentu; et ideo postea ad exigenda quae dedit iudex uenturus est. quae nesciebamus autem dictum est ex persona eorum, quos latuit diuinitas domini, infirmitatem carnis intuentes. praecipiens nubi: esto super terram: carni suae, ut per sacramentum accipiatur in memoria eius ad imitationem humilitatis et formationem caritatis. et tempestas pluuiae et tempestas imbrium potestatis eius: est enim nubes quidem super terram; sed quando exprimatur ad inriganda corda per pluuiam imbresque sermonis, quod fit cum sacramenta intelleguntur, non in nostra, sed in ipsius potestate est. in manu omnis hominis signat: significat ei per opera eius quam reus sit, ut sciat omnis homo infirmitatem suam et clamet: infelix ego homo, quis me liberabit de corpore mortis huius? introierunt autem bestiae sub protectione et quieuerunt in cubili: introierunt autem peccatores sub indulgentia gratiae et quieuerunt in conscientia remissis peccatis. de promptuariis superuenit tempestas: tentatio de occulto rerum ordine. et de promptuariis frigus: de secretis iudicium in eos qui non perseuerant. ut refrigescat eorum caritas ex abundantia iniquitatis; merito enim contingit eis, dum spem suam non in deo, sed in hominibus ponunt.","english":"For he did great things which we did not know: these in the first coming; and therefore afterwards he is to come as judge to exact what he gave. Now \"which we did not know\" is said from the perspective of those to whom the Lord's divinity was hidden, as they looked upon the weakness of the flesh. Commanding the cloud: be over the earth: to his own flesh, that it may be received through the sacrament in his memory for the imitation of humility and the formation of charity. And the storm of rain and the storm of showers are of his power: for the cloud is indeed over the earth; but when it is pressed out to water hearts through the rain and showers of speech, which happens when the sacraments are understood, it is in his power, not in ours. In the hand of every man he signs: he signifies to him through his works how guilty he is, so that every man may know his own weakness and cry out: wretched man that I am, who will free me from this body of death? But the beasts entered under protection and rested in their lair: but sinners entered under the indulgence of grace and rested in their conscience, their sins having been remitted. From the storehouses a storm came: a temptation from the hidden order of things. And from the storehouses cold: from the secrets judgment upon those who do not persevere. So that their charity may grow cold from an abundance of iniquity; for it rightly happens to them, while they place their hope not in God, but in men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"fecit enim magna quae nesciebamus","severity":"info","text":"Augustine interprets the 'great things' as Christ's works in his first coming, and the ignorance as that of those who saw only his human weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"nubes","severity":"info","text":"The 'cloud' (nubes) is allegorized as Christ's flesh, commanded to be 'over the earth' for sacramental reception, a key Augustinian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"infelix ego homo, quis me liberabit de corpore mortis huius","severity":"info","text":"This cry echoes Romans 7:24 ('infelicem ego hominem... quis me liberabit de corpore mortis huius'), a Pauline lament on human bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bestiae sub protectione","severity":"info","text":"The 'beasts' entering under protection allegorize sinners entering under grace, a common patristic motif for penitential refuge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"de promptuariis superuenit tempestas","severity":"info","text":"The passage shifts from sacramental interpretation to moral warning, using 'storehouses' as a metaphor for hidden divine order and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in manu omnis hominis signat","severity":"caution","text":"The Latin 'signat' may be a scribal error for 'significat' (as the English draft renders), but the text is not corrupt; the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'esto super terram' is ambiguous: it could be a command to the cloud (flesh) to remain over the earth, or a directive for sacramental elevation.","The identity of 'bestiae' (beasts) is left open; Augustine interprets them as sinners, but the original context may refer to literal animals."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"et ab spiritu dei dabitur glacies: non solum ei abundantia iniquorum frigescent, qui spem ponunt in hominibus, sed etiam ex operibus bonis eorum, in quibus est spiritus dei, durescunt quidam quasi glacie liuoris, quibus est Paulus odor mortis in mortem. et ad haec quis idoneus, ut intellegat quoniam recte ac iuste ab spiritu dei dabitur glacies? sicut enim carnalibus homines laudantibus contingit ex iniquitate hominum frigescere desperando, ita carnalibus ab hominibus laudari cupientibus contingit ex hominum iustitia durescere inuidendo. gubernat autem aquam qualiter illi placuerit: ut pluat super unam ciuitatem et super aliam non pluat, quod ad imbrem adtinet spiritalem pro subditarum aut non subditarum meritis animarum. et frumentum inrigauit nubes: simus ergo frumentum. si cupimus inrigari. disseminauit nubem lucem suam: euangelium incarnationis suae. et ipsa per circuitum uertitur: per orbem terrae ipsa tractatur. in gubernaculis ad operandum omnia quae mandauerit eis: gubernacula, in quibus illa nubes per circuitum uertitur, praedicatores sunt uerbi, per quos ecclesiae gubernantur ad operanda omnia mandata dei. haec constituta sunt ab eo super terram: a domino nostro Iesu Christo.","english":"And from the spirit of God will be given ice: not only will the abundance of the wicked grow cold for him, who place their hope in men, but also from the good works of those in whom the spirit of God dwells, some grow hard as if with the ice of envy, for whom Paul is the odor of death unto death. And who is fit for this, to understand that rightly and justly from the spirit of God will be given ice? For just as it happens to carnal men who praise others, that they grow cold from the iniquity of men by despairing, so it happens to carnal men who desire to be praised by men, that they grow hard from the justice of men by envying. But he governs the water as it pleases him: that it may rain upon one city and not rain upon another, which pertains to the spiritual rain according to the merits of souls that are subject or not subject. And the cloud watered the grain: let us therefore be grain, if we desire to be watered. It scattered the cloud of its light: the gospel of his incarnation. And it itself is turned in a circuit: it is handled throughout the whole world. In the rudders for doing all things that he has commanded them: the rudders, in which that cloud is turned in a circuit, are the preachers of the word, through whom the churches are governed for doing all the commands of God. These things have been established by him upon the earth: by our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"glacies","severity":"info","text":"Augustine uses 'glacies' (ice) as a metaphor for hardening of the heart through envy, contrasting with the cold of despair from iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus odor mortis in mortem","severity":"info","text":"The phrase 'Paulus odor mortis in mortem' likely alludes to 1 Corinthians 2:16 (Vulgate: 'odor mortis in mortem'), where Paul speaks of the deadening effect of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gubernacula","severity":"info","text":"'Gubernacula' (rudders) is a nautical metaphor for the governance of the church through preachers, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et ad haec quis idoneus","severity":"info","text":"The rhetorical question 'et ad haec quis idoneus' marks a transition from the initial interpretation of 'ice' to a broader reflection on divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nubes","severity":"info","text":"Augustine interprets 'nubes' (cloud) as the gospel of the incarnation, a typological reading that influenced later medieval allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Paulus odor mortis in mortem' may be a corruption or variant; the intended reference is unclear."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"siue in tribu siue in terra sua: siue in tribu Iuda, unde secundum carnem natus est et passus et resurrexit et ascendit in caelum — ex hac enim geniti erant apostoli et multi fratres prope inuenti et salui facti — siue ante passionem eius per ipsum uocati siue post ascensionem per apostolos in ipsa Hierusalem atque in ecclesiis Iudaeae, quae erant in Christo, sicut commemorat apostolus Paulus: propter ueritatem dei ad confirmandas promissiones patrum. siue in misericordia inueniri uoluerit eam: illam nubem scilicet in misericordia uoluerit inueniri a credentibus gentibus; hoc enim sequitur: gentes autem super misericordiam glorificare deum. auribus percipe haec, Iob: quasi renouat intentionem dicturus de uocatione gentium. sta et commouere uirtutem domini: noli moueri mente aliquid tibi tribuendo. scimus quia deus posuit opera sua: reprobans utique gloriantes de operibus suis. cum faceret lucem de tenebris: cum iustificaret inpios; fuistis enim aliquando tenebrae, nunc autem lux in domino. scit differentiam nubium: euangelistarum aliorum sibi ante passionem, aliorum post passionem credentium. et ingentes lapsus malorum: non eorum qui elapsi sunt crucifigentes eum, ut eos postea paeniteret et baptizarentur in eo, sed eorum lapsus qui nec corrigi potuerunt, perseueranter etiam postea persequentes ecclesiam; horum enim non parui, sed ingentes lapsus sunt.","english":"whether in the tribe or in its own land: whether in the tribe of Judah, from which according to the flesh he was born and suffered and rose again and ascended into heaven—for from this tribe the apostles were born, and many brothers were found nearby and saved—whether called by him before his passion or after his ascension through the apostles in Jerusalem itself and in the churches of Judea, which were in Christ, as the apostle Paul recalls: for the truth of God to confirm the promises of the fathers. or whether he wished it to be found in mercy: that cloud, namely, he wished to be found in mercy by the believing Gentiles; for this follows: but the Gentiles glorify God over mercy. Hear this with your ears, Job: as if renewing his intention about to speak of the calling of the Gentiles. Stand and stir up the power of the Lord: do not be moved in mind, attributing something to yourself. We know that God has placed his works: certainly rebuking those who boast of their works. when he made light from darkness: when he justified the impious; for you were once darkness, but now light in the Lord. He knows the difference of the clouds: of the evangelists, some believing before his passion, others after his passion. and the great falls of the wicked: not of those who slipped away crucifying him, so that they later repented and were baptized in him, but the falls of those who could not be corrected, persistently even afterwards persecuting the church; for these are not small, but great falls.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"siue in tribu siue in terra sua","severity":"info","text":"Augustine glosses the phrase as referring to the tribe of Judah, then expands into a digression on the apostles and early Judean churches, before returning to the main thread with 'siue in misericordia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propter ueritatem dei ad confirmandas promissiones patrum","severity":"info","text":"Augustine cites Paul (likely Romans 15:8 or a similar passage) to support the idea that the Judean churches were 'in Christ' and that their existence confirms the promises to the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nubem","severity":"info","text":"The 'cloud' (nubem) is interpreted by Augustine as a metaphor for the group of believing Gentiles, whom God wishes to be found in mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gentes autem super misericordiam glorificare deum","severity":"info","text":"Augustine quotes a phrase that likely comes from the biblical text of Job (or a related liturgical tradition), indicating that the Gentiles glorify God on account of mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ingentes lapsus malorum","severity":"info","text":"Augustine distinguishes between those who repented after crucifying Christ and those who persisted in persecuting the church, calling the latter's falls 'great' (ingentes).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sta et commouere uirtutem domini","severity":"caution","text":"The Latin phrase 'sta et commouere' is ambiguous: Augustine interprets 'sta' as an exhortation not to be moved in mind, but the syntax is elliptical and the exact sense of 'commouere' here is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'siue in tribu siue in terra sua' could refer to a specific tribe or land; Augustine opts for the tribe of Judah.","The identity of the 'cloud' (nubem) is not explicit in the source text; Augustine reads it as the believing Gentiles.","The clause 'propter ueritatem dei ad confirmandas promissiones patrum' is a loose citation; the exact Pauline source is not identified."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"tua uero stola est ualida: dignitas superba; tamquam in eum quippe dicitur, qui de operibus suis audet extolli. quiescente terra ab austro firmabis cum eo caelos, qui aequaliter ad uidendum fusi sunt? ab austro terram congruenter intellegimus eos qui de Iudaeis crediderunt in Christum. sicut enim sol ab aquilonari terra remotior est, australi autem uicinior, ita quos prope inuentos dicit apostolus luci euangelistarum, non absurde accipiuntur terra ab austro. sicut autem caelos euangelistas solemus accipere, ut est: caeli enarrant gloriam dei — de his enim dictum est: in omnem terram exiuit sonus eorum et in fines orbis terrae uerba eorum — ita terras recte accipimus plebes, quibus euangelizatum est. et quoniam plebes quae de Iudaea crediderant, posteaquam quieuerunt exeuntes de hac terra — nunc enim hic non sunt; firmata est tamen auctoritas euangelistarum in ecclesiis quae sunt ex gentibus, firmata autem misericordia dei, non iam opitulante auctoritate ecclesiarum Iudaeae, quae in Christum est — propterea sensus hic est, ut per interrogationem pronuntietur: numquid tu quiescente terra ab austro, id est iam non existente in hac uita plebe ulla christiana ex Iudaeis, firmabis cum eo euangelistas et diuinarum scripturarum libros, qui per misericordiam dei non solis Iudaeis, sed etiam gentibus aequaliter ad uidendum fusi sunt?","english":"But your robe is strong: proud dignity; as if it is said about someone who dares to boast about his own works. When the land from the south is at rest, will you then establish the heavens with him, which are spread out equally for all to see? By \"land from the south\" we fittingly understand those who from the Jews believed in Christ. For just as the sun is more distant from the northern land but nearer to the southern, so those whom the apostle says were found near the light of the evangelists are not absurdly taken as the land from the south. And just as we are accustomed to take the heavens as the evangelists, as in: \"The heavens declare the glory of God\"—for it was said of them: \"Their sound went out into every land and their words to the ends of the earth\"—so we rightly take the lands as the peoples to whom the gospel was preached. And since the peoples who had believed from Judea, after they came to rest departing from this land—for they are not here now; nevertheless the authority of the evangelists was established in the churches that are from the Gentiles, but established by the mercy of God, no longer with the help of the authority of the churches of Judea, which believed in Christ—therefore the sense here is that it should be pronounced as a question: Will you, when the land from the south is at rest, that is, when no Christian people from the Jews any longer exists in this life, establish with him the evangelists and the books of divine scriptures, which by the mercy of God are spread out equally for all to see, not only for Jews but also for Gentiles?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"stola","severity":"info","text":"Augustine interprets 'stola' as 'dignitas superba', a proud dignity, linking it to the boastful works of the one addressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caeli enarrant gloriam dei","severity":"info","text":"Augustine cites Psalm 19:1 (Vulgate) to support the allegorical identification of 'heavens' with the evangelists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in omnem terram exiuit sonus eorum","severity":"info","text":"This phrase echoes the spread of the apostles' preaching, possibly alluding to Psalm 19 or a similar biblical motif of universal proclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ab austro","severity":"info","text":"Augustine explains 'ab austro' (from the south) as a metaphor for Jewish Christians, based on the sun's proximity to southern lands, reflecting early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"numquid ... firmabis","severity":"info","text":"Augustine proposes that the passage should be read as a rhetorical question, challenging the reader to consider the establishment of evangelists after the Jewish Christian community has ceased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"firmata est tamen auctoritas euangelistarum","severity":"info","text":"Augustine asserts that the authority of the evangelists was established by God's mercy among Gentile churches, independent of Judean Christian communities, reflecting post-apostolic ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'stola' could mean a garment or a symbol of status; Augustine takes it as 'dignitas superba' (proud dignity).","The phrase 'quiescente terra ab austro' is interpreted as the cessation of Jewish Christian communities, but the original context may be more literal."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"gratiam quippe dei commendat et misericordiam, ne quis de meritis glorietur, quae Iudaeorum erat superbia. quare doce me quid dicamus ei, et requiescamus multa dicentes: quia non est, quod ei dicant conuicti, nullum se habere meritum per se ipsos, sed eius indigere misericordia. numquid liber aut scriba adsistis mihi, ut stans faciam hominem tacere? quare ergo non dicis, si habes quod dicas? non enim quasi dictanti mihi excipis, ut tu nihil dicas; sed utique colloqu\\\\imur. omnibus autem non est uisibile lumen, quod refulget in nubibus: redit ad ea quae dicebat de spe remissionis peccatorum et inluminationis gratiae per misericordiam dei; refulget enim lumen in nubibus. non tamen ipsarum nubium est proprium: inluminantur enim. aliud est enim quod fulget suo lumine, aliud quod refulget inlustratum. sed non est omnibus uisibile; multi enim putant lumine suo fulgere animas, cum sapientes sunt. unde sunt illi, qui dicentes se esse sapientes stulti facti sunt. et spiritus transit et mundabit eas: hic spiritum dixit, de quo dictum est: ab increpatione spiritus irae tuae, et: ab spiritu tuo quo fugiam?","english":"For it commends the grace of God and mercy, lest anyone boast of merits, which was the pride of the Jews. Therefore teach me what we should say to him, and let us rest from saying many things: because there is nothing that they can say when convicted, that they have no merit by themselves, but need his mercy. Surely you are not standing by me as a copyist or scribe, so that I make a man be silent while standing? Why then do you not speak, if you have something to say? For you are not taking dictation from me as if you say nothing; but we are certainly conversing. But the visible light, which shines in the clouds, is not for everyone: he returns to what he was saying about the hope of remission of sins and the illumination of grace through the mercy of God; for light shines in the clouds. Yet it is not the property of the clouds themselves: for they are illuminated. For it is one thing that shines with its own light, another that shines when illuminated. But it is not visible to everyone; for many think that souls shine with their own light when they are wise. Hence those who, calling themselves wise, have become foolish. And the spirit passes and will cleanse them: here he spoke of the spirit, concerning which it is said: from the rebuke of the spirit of your wrath, and: from your spirit where shall I flee?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"gratiam quippe dei commendat et misericordiam","severity":"info","text":"Augustine emphasizes that grace and mercy, not human merit, are the basis of salvation, countering Jewish pride in works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ab increpatione spiritus irae tuae","severity":"info","text":"This phrase echoes Psalm 38:2 (LXX) or similar Old Testament language about God's wrathful spirit, though the exact citation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ab spiritu tuo quo fugiam","severity":"info","text":"Likely a reference to Psalm 139:7 (LXX) or a similar verse expressing flight from God's spirit, though the precise source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non est omnibus uisibile lumen","severity":"info","text":"Augustine contrasts the visible light of grace, which is not perceived by all, with the pride of those who claim wisdom by their own light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"redit ad ea quae dicebat de spe remissionis peccatorum","severity":"info","text":"Augustine signals a return to an earlier theme: hope of remission of sins and illumination by grace, linking the cloud metaphor to divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et spiritus transit et mundabit eas","severity":"caution","text":"The Latin 'eas' (feminine plural) lacks a clear antecedent; it may refer to 'nubes' (clouds) or 'animas' (souls), creating ambiguity in the cleansing metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'eas' in 'et spiritus transit et mundabit eas' is unclear: possibly 'nubes' (clouds) or 'animas' (souls).","The exact scriptural sources for 'ab increpatione spiritus irae tuae' and 'ab spiritu tuo quo fugiam' are not identified in the text."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"per correptiones enim tentationum ostenditur hominibus meritum eorum, quia ipsi peccatis suis tenebrae sunt et egent gloria dei, ut illius lumine inlustrari uelint, illi dantes honorem, non sibi, atque ita deposita superbia mundentur a delicto magno; nam spiritus sanctificationis non transit, sed manet. ab aquilone nubes coloris aurei: ab sceleratissima inpietate et a deo longe remota ueniunt tamen conuersi atque mundati et inluminati sapientia. unde? nisi per gratiam, qua non merita adtenduntur, sed peccata dimittuntur. unde ille cum sibi uellet ignosci, doceam, inquit, iniquos uias tuas, et inpii ad te conuertentur, tamquam nubes ab oriente uel aquilone iam coloris aurei inluminatis tenebris suis. in his est magna gloria et honor omnipotentis: cui plurimum dimittitur, plurimum diligit, quoniam potest et inpium iustificare qui est omnipotens. et non inuenimus alium similem uirtuti eius: solus enim hic peccatum non fecit nec inuentus est dolus in ore eius; solus enim deus uerax, omnis autem homo mendax: unde uicit, cum iudicaretur, deus homo factus. qui iuste iudicat, non putas exaudire eum? non itaque homo de uenia desperando addat peccata peccatis; tamquam addictus iam damnationi, quia certus est de iustitia dei, sub qua non potest esse inpunitus. ita enim deus iuste iudicat, ut etiam exaudiat ueniam deprecantes. et tanto magis, quanto magis iuste iudicat.","english":"For through the corrections of temptations, men’s merit is shown to them, because they themselves are darkness by their own sins and need the glory of God, so that they may wish to be illuminated by His light, giving honor to Him, not to themselves, and thus, with pride laid aside, be cleansed from the great offense; for the Spirit of sanctification does not pass away, but remains. From the north, a cloud of golden color: from the most criminal impiety and far removed from God, yet they come converted and cleansed and illuminated by wisdom. Whence? Except through grace, by which merits are not regarded, but sins are forgiven. Whence he, when he wished to be forgiven, said, “Let me teach the wicked your ways, and the impious will turn to you,” like clouds from the east or north already of golden color, their darkness illuminated. In these things is great glory and honor of the Almighty: to whom the more is forgiven, the more he loves, because he who is omnipotent can also justify the impious. And we find no other like his virtue: for only he has not committed sin, nor is deceit found in his mouth; for only God is truthful, but every man is a liar: whence he conquered, when he was judged, God made man. He who judges justly, do you not think he will hear him? Therefore let not man, despairing of pardon, add sins to sins; as though already condemned, because he is certain of the justice of God, under which he cannot be unpunished. For God judges justly in such a way that he also hears those who beg for pardon. And all the more so, the more justly he judges.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"per correptiones enim tentationum ostenditur hominibus meritum eorum","severity":"info","text":"Augustine paradoxically states that temptations reveal human merit, but immediately subordinates merit to grace: the phrase introduces a dialectic central to his anti-Pelagian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"doceam, inquit, iniquos uias tuas, et inpii ad te conuertentur","severity":"info","text":"This is a loose citation of Psalm 51:15 (LXX 50:15) or a similar penitential verse, adapted to Augustine’s argument that even the wicked can be converted through grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"solus enim deus uerax, omnis autem homo mendax","severity":"info","text":"Echoes Romans 3:4 and the broader Pauline theme of universal human sinfulness, which Augustine uses to contrast divine truth with human deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unde uicit, cum iudicaretur, deus homo factus","severity":"info","text":"Refers to Christ’s trial and crucifixion, interpreted as a victory: the incarnate God conquered by being judged, a paradox Augustine often deploys against Pelagian pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ab aquilone nubes coloris aurei","severity":"info","text":"This image of golden clouds from the north functions as a metaphor for conversion from impiety, linking the passage’s argument to a visual symbol of purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"spiritus sanctificationis non transit, sed manet","severity":"caution","text":"The phrase may be a gloss or insertion; its abruptness and theological density (the Spirit’s permanence) contrast with the surrounding argument about human merit and grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'doceam, inquit, iniquos uias tuas' is not precisely identified; it may be a conflation of Psalm verses or a lost liturgical text.","The phrase 'ab aquilone nubes coloris aurei' is ambiguous: it could be a biblical allusion (e.g., Ezekiel 1:4) or a free symbolic image."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"non enim iusti iudicii est paenitentes supplices miscere cum his qui recusant humilitatem et satisfactionem paenitentiae. propterea timebunt eum homines: si se homines esse meminerint confitendo peccata sua, quia adhuc homines sunt. quibus dicitur: nonne homines estis? timebunt quoque eum et sapientes corde:ne sibi tribuendo quod acceperunt et dicendo se esse sapientes stulti fiant. potest enim auferri superbis, quod datur humilibus. quapropter et sapientes quamuis cordis inluminatione, non linguae iactatione sapientes sint et reges, spiritaliter iudicantes terram, ipsi autem a nemine iudicentur, seruiant tamen domino in timore et exultent cum tremore, ne pereant de uia recta; deus enim est, qui operatur in eis et uelle et operari pro bona uoluntate.\n\nEt postquam quieuit Eliu loqui, dixit dominus ad Iob per turbinem nubis: etiam si hoc modo uox ista facta est, quo modo ad Moysen, uel quo modo cum se dominus tribus discipulis in monte ostendisset, tamen quod non dictum est simpliciter \"per nubem\", sed \"per turbinem nubis\", hoc significari arbitror, quod non per sanam carnem interrogatus, hoc est tentatus est Iob, sed per tribulationem perturbationemque carnis. quis est qui celat me consilium, continens sermones in corde, et me putat latere?","english":"For it is not of a just judgment to mingle the penitent suppliants with those who refuse humility and the satisfaction of penance. Therefore men will fear him: if they remember that they are men by confessing their sins, because they are still men. To whom it is said: Are you not men? The wise in heart will also fear him: lest by attributing to themselves what they have received and by saying that they are wise, they become foolish. For what is given to the humble can be taken away from the proud. Wherefore, even the wise, though they are wise by illumination of the heart, not by boastfulness of tongue, and kings, judging the earth spiritually, while they themselves are judged by no one, yet serve the Lord in fear and exult with trembling, lest they perish from the right path; for it is God who works in them both the will and the action for good will.\n\nAnd after Eliu ceased speaking, the Lord spoke to Job through a whirlwind of cloud: even if this voice was made in the same way as to Moses, or as when the Lord showed himself to the three disciples on the mountain, yet because it is not said simply \"through a cloud,\" but \"through a whirlwind of cloud,\" I think this signifies that Job was not questioned through sound flesh, that is, tempted, but through the tribulation and perturbation of the flesh. Who is it that hides counsel from me, keeping words in his heart, and thinks that I am unaware?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et postquam quieuit Eliu loqui, dixit dominus ad Iob per turbinem nubis","severity":"info","text":"This sentence marks a clear narrative transition from Elihu's speech to the theophany, echoing the biblical account in Job 38:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per turbinem nubis","severity":"info","text":"The phrase 'per turbinem nubis' (through a whirlwind of cloud) is a distinctive rendering of the theophany in Job 38:1, emphasizing violent divine manifestation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nonne homines estis?","severity":"info","text":"This rhetorical question echoes a biblical motif of human fallibility, possibly alluding to passages like Psalm 9:20 or Wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sapientes corde","severity":"info","text":"'Sapientes corde' (wise in heart) contrasts inner wisdom with verbal boasting, a key Augustinian theme distinguishing true from false wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non per sanam carnem interrogatus","severity":"info","text":"Augustine interprets Job's trial as through 'tribulation and perturbation of the flesh,' not sound flesh, reflecting his theological emphasis on suffering as spiritual testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quis est qui celat me consilium","severity":"caution","text":"This final sentence is ambiguous: it may be a direct quotation from God's speech in Job or Augustine's rhetorical question; the Latin lacks clear punctuation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final sentence 'quis est qui celat me consilium...' could be part of the divine speech or Augustine's own commentary; the Latin does not clearly demarcate the quotation."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"nemo est ergo qui se inmeritum pati aliquid asperum dicat; quia si non factis, saltem uerbis peccatur; et si non uerbis, saltem temeraria praesumptione intus in corde uel sermonibus cogitationum: et quoniam deum non latent, nemo flagellatus dicat indigne se accipere disciplinam, quasi ultra non sit, quo per illam proficiat. sciendum est enim sic in principio libri huius diabolo laudatum Iob testimonio dei et in fine tribus amicis eius, ut tamen nosset deus quantum ei deesset ad perfectionem, quo etiam laudabiles secundum hanc uitam uiros et deo iam placentes paterna flagella perducunt; quae noluit ab apostolo remouere dicens: sufficittibi gratia mea; nam uirtus in infirmitate perficitur. accingere tamquam uir lumbum tuum: significat ad hoc pati dura et amara dei seruos in hoc saeculo, ut omnes affectiones suas a terrenarum delectationum fluxu colligant atque constringant. interrogabo te; tu autem responde mihi: ubi eras cum fundarem terram? hinc iam commendare incipit eminentiam domini nostri Iesu Christi, quia in ipso est salus omnium percussorum uenenata suasione serpentis, ne in se sibi quisque esse salutem putet. ille enim deus, non sicut dictum est: dii estis et filii altissimi, sed cui rapina non sit esse aequalem patri, et filius hominis, non sicut filii hominum, in quibus non est salus, sed prae participibus suis: non enimiustus tantum.","english":"Therefore no one can say that he undeservedly suffers something harsh; because if not by deeds, at least by words one sins; and if not by words, at least by rash presumption within the heart or by the discourses of thoughts. And since these are not hidden from God, no one who is scourged should say that he receives discipline undeservedly, as if there were no further point through which he might advance by means of it. For it must be understood that in the beginning of this book Job was praised by the testimony of God against the devil, and at the end by his three friends, yet God knew how much he still lacked for perfection—to which paternal chastisements also lead men who are praiseworthy according to this life and already pleasing to God; which chastisements the Apostle did not wish to remove from him, saying: \"My grace is sufficient for you; for virtue is perfected in infirmity.\" \"Gird your loins like a man\" signifies that the servants of God endure hard and bitter things in this world for this purpose: that they may gather and restrain all their affections from the flux of earthly pleasures. \"I will ask you; but you answer me: where were you when I founded the earth?\" From this point he begins to commend the preeminence of our Lord Jesus Christ, because in him lies the salvation of all those struck by the venomous persuasion of the serpent, lest anyone think that salvation lies in himself. For he is God—not as it is said: \"You are gods and sons of the Most High\"—but he to whom it is not robbery to be equal to the Father; and he is Son of Man—not as the sons of men, in whom there is no salvation, but beyond his fellows: for he is not merely just.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sufficittibi gratia mea; nam uirtus in infirmitate perficitur","severity":"info","text":"Augustine adapts 2 Corinthians 12:9 (Vulgate: 'sufficit tibi gratia mea; nam virtus in infirmitate perficitur'), though the canonical verse reads 'sufficit tibi gratia mea' and 'virtus in infirmitate perficitur' is a paraphrase of the idea of perfection through weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"interrogabo te; tu autem responde mihi: ubi eras cum fundarem terram?","severity":"info","text":"This echoes God's speech to Job from the whirlwind (Job 38:4, Vulgate: 'ubi eras quando fundabam terram?'), but Augustine modifies the wording to a first-person question format, emphasizing the preeminence of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dii estis et filii altissimi","severity":"info","text":"Augustine alludes to Psalm 81:6 (Vulgate: 'dii estis et filii Altissimi'), a verse used by heretics to claim divinity for humans; he rejects this interpretation, asserting Christ's unique divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"accingere tamquam uir lumbum tuum","severity":"info","text":"This phrase is a biblical metaphor for readiness and self-restraint, found in Job 38:3 (Vulgate: 'accinge sicut vir lumbos tuos'), but Augustine applies it to the ascetic discipline of restraining earthly affections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nemo est ergo qui se inmeritum pati aliquid asperum dicat","severity":"info","text":"Augustine argues that no one suffers undeservedly because sin is universal (by deeds, words, or thoughts). This reflects his later anti-Pelagian stance on original sin and the necessity of grace, though written earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hinc iam commendare incipit eminentiam domini nostri Iesu Christi","severity":"info","text":"Augustine signals a transition in his commentary: from discussing Job's suffering and discipline to exalting Christ as the source of salvation, countering the Pelagian idea of self-salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sufficittibi gratia mea' is a conflation of 2 Corinthians 12:9 and a paraphrase; the exact source is unclear.","The phrase 'dii estis et filii altissimi' is ambiguous in reference: it may be a direct quote from Psalm 81:6 or a heretical slogan Augustine opposes."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"sicut Iob, sicut Paulus, sicut ecclesia, sed etiam iustificans tamquam unigenitus a patre, plenus gratia et ueritate. ad insinuandam ergo differentiam diuinae humanitatis eius, in quo princeps huius mundi nihil inuenit, quia in passione, quae non rapuit. tunc exsoluebat, et iustificationem sanctorum per peccatorum remissionem, quibus sanctis in unum redactis fit corpus eius ecclesia, cuius et particula est Iob secundum historiam quia iustificatus et figura uniuersae, per prophetiam incipit dicere quae dicturus est. ubi eras cum fundarem terram? utrum quia nondum erat, an quia non per eum fundata est, sicut per unicum filium? et terram istam, an ipsam ecclesiam? ipsa enim accepit lapidem angularem, de quo mox dicturus est. indica mihi, si nosti scientiam: haec enim quae a domino pro nobis temporaliter gesta sunt, ad scientiam pertinent. quis posuit mensuras eius si nosti? secundum distributionem donorum spiritalium. unicuique enim nostrum data est gratia secundum mensuram donationis Christi. propter quod dicit: ascendens in altum captiuauit captiuitatem, dedit dona hominibus, quia si totum corpus oculus, ubi auditus? secundum mensuram quippe uniuscuiusque partis incrementum corporis facit in aedificationem sui in caritate. aut quis est qui induxit super eam funiculum? ut eam faceret hereditatem suam distinguens ab eis quibus dicit: non noui uos.","english":"as Job, as Paul, as the Church, but also justifying, like the only-begotten from the Father, full of grace and truth. Therefore, to suggest the difference of his divine humanity, in which the prince of this world finds nothing, because in the passion, which he did not seize. Then he was paying off, and the justification of the saints through the remission of sins, by which saints, gathered into one, becomes his body the Church, of which Job is also a part according to history, because he was justified, and a figure of the whole, through prophecy he begins to say what he is about to say. Where were you when I founded the earth? Whether because it did not yet exist, or because it was not founded through him, as through the only Son? And that earth, or the Church itself? For she received the cornerstone, about which he is about to speak. Tell me, if you know the knowledge: for these things which were done temporally by the Lord for us pertain to knowledge. Who placed its measures, if you know? According to the distribution of spiritual gifts. For to each of us grace is given according to the measure of Christ’s gift. On account of which he says: ascending into the height, he captured captivity, he gave gifts to men, because if the whole body were an eye, where would hearing be? Indeed, according to the measure of each part, the growth of the body makes for its building up in charity. Or who is it that brought a rope over it? To make it his inheritance, distinguishing it from those to whom he says: I do not know you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"iustificans","severity":"info","text":"Augustine uses 'iustificans' to describe Christ's action of making righteous, distinct from mere moral improvement, and links it to the remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ubi eras cum fundarem terram","severity":"info","text":"This echoes God's questioning of Job from the whirlwind (Job 38:4), but Augustine reinterprets it as a Christological and ecclesiological query.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lapidem angularem","severity":"info","text":"The 'cornerstone' is a common early Christian image for Christ (cf. Eph 2:20), here applied to the Church as the recipient of foundational unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per prophetiam incipit dicere","severity":"info","text":"Augustine marks a shift from historical narrative to prophetic speech, where Job becomes a type of Christ or the Church, speaking in a figurative voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"si totum corpus oculus, ubi auditus","severity":"info","text":"This organic metaphor for the Church's diversity of gifts recalls Paul's body imagery (1 Cor 12:12-27), adapted to argue for distinct spiritual functions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in passione, quae non rapuit","severity":"caution","text":"The Latin is grammatically ambiguous: 'quae' could refer to 'passione' or to 'princeps'; the translation follows the latter, but the sense remains contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'quae' in 'in passione, quae non rapuit' is unclear: it may be the passion itself or the prince of this world.","The phrase 'tunc exsoluebat' lacks a clear subject and object, making the temporal and logical connection uncertain."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":104,"ref":"p104","source":"nouit enim dominus qui sunt eius. aut super quo circuli eius fixi sunt? quia constringunt eam, ne dissoluatur, diuini libri fixi super dominum; quia quisquis eos sine illo interpretari uoluerit, fluitet atque erret necesse est. quis est autem qui misit lapidem angularem super eam? quem reprobauerunt aedificantes. quando facta sunt sidera simul: simul baptizata tot milia uerbo uitae inter peccatores tamquam in tenebris fulgentia. laudauerunt me uoce magna omnes angeli mei: euangelistae. conclusi portis mare: populos amaricantes amore terrenorum. sed quare portis? an forte ut non solum modum haberet exercendi iustos persecutionibus, sed etiam ut liceret iustis inde egredi? cum fremeret ex utero matris suae uolens progredi: cum irasceretur in concilio Babyloniae ciuitatis fornicantis amore huius saeculi uolens extendere persecutiones suas ad perdendos de terra eos, de quibus dictum est: non peto ut tollas eos de saeculo, sed ut tollas eos a malo. circumposui illi nubem operimeutum: non enim boni tantum, sed etiam mali multi amatoresque huius saeculi sacramento corporis Christi subiecti sunt, cuius auctoritate a sanctorum persecutione reprimuntur. et nebula obuolui illud: ignorantia, qua terrenam inde expectant felicitatem terrenamque infelicitatem timent; et propterea timent quos, nisi ita esset. persequerentur.","english":"The Lord knows who are his. Or upon what are his circles fixed? Because they bind it, lest it be dissolved, the divine books are fixed upon the Lord; for whoever wishes to interpret them without him must necessarily waver and err. But who is it that placed the cornerstone upon it? Whom the builders rejected. When the stars were made together: thousands baptized together by the word of life, shining among sinners as in darkness. All my angels praised me with a loud voice: the evangelists. I shut up the sea with gates: peoples embittered by love of earthly things. But why with gates? Perhaps so that not only would there be a limit to their exercising the righteous through persecutions, but also so that it would be permitted for the righteous to depart from there? When it roared from the womb of its mother, wanting to come forth: when it raged in the council of Babylon, the fornicating city, out of love for this world, wanting to extend its persecutions to destroy from the earth those of whom it is said: I do not ask that you take them out of the world, but that you take them away from evil. I placed around it a cloud as a covering: for not only the good, but also many evil and lovers of this world are subject to the sacrament of the body of Christ, by whose authority they are restrained from persecuting the saints. And I wrapped it in a mist: ignorance, by which they expect earthly happiness from it and fear earthly unhappiness; and therefore they fear those whom, were it not so, they would persecute.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"circuli eius","severity":"info","text":"The phrase 'circuli eius' (his circles) likely refers to the celestial spheres or the fixed orbits of the stars, a cosmological image used to convey divine order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lapidem angularem","severity":"info","text":"The 'cornerstone' (lapidem angularem) echoes Ephesians 2:20, where Christ is the cornerstone of the Church, and the builders' rejection may allude to the parable of the rejected stone in Matthew 21:42.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Babyloniae ciuitatis fornicantis","severity":"info","text":"Babylon as the 'fornicating city' is a standard patristic trope for the earthly city of sin, derived from Revelation 17-18 and used by Augustine in De civitate Dei to contrast with the heavenly Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conclusi portis mare","severity":"info","text":"The image of shutting up the sea with gates introduces a series of allegorical interpretations (mare = peoples, portis = limits), typical of Augustine's exegetical method in the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sacramento corporis Christi","severity":"info","text":"The reference to the sacrament of the body of Christ reflects early 5th-century Latin eucharistic theology, where the Eucharist is seen as a means of restraining evil through ecclesiastical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum fremeret ex utero matris suae","severity":"caution","text":"The phrase 'when it roared from the womb of its mother' is ambiguous: it may personify the sea (persecution) or refer to a specific historical event, but the text does not clarify the antecedent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'it' in 'cum fremeret ex utero matris suae' is unclear; it may refer to the sea (persecution) or to Babylon. The phrase 'non peto ut tollas eos de saeculo' is a possible scriptural echo but not identified in the Vulgate."],"confidence":"medium","notes":[]},{"i":105,"ref":"p105","source":"non enim solum dictum est: edent pauperes et saturabuntur, et laudabunt dominum qui requirunt eum, sed etiam dictum est: manducauerunt et adorauerunt omnes diuites terrae. et posui illi terminos inponens claustra et portas: terminos, quibus saeuitia cohibeatur, non ut nihil adfligat. sed quo usque exerceat, claustra, ut iniusti non progrediantur, portas, ut ab eis iusti egrediantur. et dixi: huc usque uenies et non transibis: sicut ipse diabolus modum accepit, quo usque affligeret Iob, ita illud mare quo usque persequeretur ecclesiam. sed in temet ipso comminuentur fluctus tui: alterna uastatione discordiarum atque bellorum. aut numquid tecum lucem constitui matutinam? id est: consilio tuo tempus resurrectionis praedestinaui? aut cognouit lucifer ordinem suum? subaudiendum est\" numquid tecum\"? dominum autem luciferum dicit propter ipsum matutinum resurrectionis exortum. non enim de alio dici potuit: et lucifer oriatur in cordibus uestris. ipse agnouit ordinem suum, ut esset primitiae dormientium, primogenitus a mortuis, caput ecclesiae, secuturo etiam corpore in futura resurrectione sanctorum. adprehendere pennas terrae? dictum est: si recipiam pennas meas in directum, uirtutes utique spiritales fidelium, quibus a saecularibus suspenduntur inlecebris. excutere inpios ex ea?","english":"For it is not only said: The poor will eat and be filled, and they who seek the Lord will praise him, but it is also said: All the rich of the earth ate and worshipped. And I set boundaries for it, imposing bars and gates: boundaries, by which savagery is restrained, not so that it afflicts nothing, but to the point where it may exercise itself; bars, so that the unjust may not advance; gates, so that the just may go out from them. And I said: Thus far you will come and you will not pass: just as the devil himself received a limit up to which he might afflict Job, so that sea up to which it might persecute the Church. But in yourself your waves will be shattered: by the alternate devastation of discords and wars. Or did I not establish the morning light with you? That is: Did I not predestine the time of the resurrection by your counsel? Or did Lucifer know his order? \"Did I not\" is to be understood with \"with you\"? But he calls the Lord \"Lucifer\" on account of that very morning rising of the resurrection. For it could not be said of another: And Lucifer arises in your hearts. He himself knew his order, that he might be the firstfruits of the sleeping, the firstborn from the dead, the head of the Church, with the body also to follow in the future resurrection of the saints. To seize the wings of the earth? It is said: If I take up my wings straightway, the spiritual powers, of course, of the faithful, by which they are suspended from worldly allurements. To shake off the impious from it?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"edent pauperes et saturabuntur","severity":"info","text":"Augustine echoes Psalm 22:26 (Vulgate: 'edent pauperes et saturabuntur'), a verse about the poor eating and praising the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lucifer","severity":"info","text":"Augustine interprets 'Lucifer' as a title for Christ, not the fallen angel, linking it to the morning rising of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mare","severity":"info","text":"The 'sea' symbolizes the Church's persecutor, paralleling the devil's limit in afflicting Job, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et dixi: huc usque uenies et non transibis","severity":"info","text":"This phrase marks a rhetorical boundary, mirroring the limits set on evil in the preceding clauses about bars and gates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"primitiae dormientium, primogenitus a mortuis","severity":"info","text":"Augustine applies Pauline language (1 Cor 15:20, Rom 8:29) to Christ as firstfruits and firstborn, shaping later resurrection theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"adprehendere pennas terrae","severity":"caution","text":"The phrase 'seize the wings of the earth' is obscure; Augustine's gloss on spiritual powers may reflect a lost source or allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'mare' (sea) is ambiguous: it may be a specific historical persecution or a general symbol.","The phrase 'adprehendere pennas terrae' lacks clear scriptural or contextual anchor, leaving its exact meaning uncertain."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"ad hoc enim prior tanto ante resurrexit agnoscens ordinem suum, ut fidem resurrectionis insinuaret atque per ipsas pennas ecclesiae ubique praedicatus ministerio circumuolantium nuntiorum iuste adprehendat eas in opus iudicandi duodecim tribus Israhel, cum uenerit excutere inpios ex ecclesia, qui nunc ante iudicium permixti tolerantur. et tu sumens terrae lutum figurasti animal? siue ipsum Adam commemoret siue quod nunc sexta aetate saeculi, sicut tunc sexto die, de peccatoribus, tamquam de luto terrae, homo factus est secundum imaginem eius qui creauit eum. non utique hoc fecit ecclesia, sed in hoc potius facta est per uerbum oportuno tempore incarnatum, per quod facta sunt omnia. et famosum eum posuisti super terram? magis iste homo famosus positus super terram, qui sexta aetate saeculi factus est, quam ille qui sexta die, antequam essent ceteri homines, per quos diffamaretur, nisi forte, quia nunc ita innotuit. et abstulisti ab inpiis lucem? sicut ille qui uenit, ut qui non uident, uideant, et qui uident, caeci fiant. aut brachium superborum comminuisti? potentiam eorum, sicut ille qui infirma mundi elegit. ut confunderet fortia. aut uenisti ad fontem maris? sicut ille, cui uenienti patuit confitendo quidquid occultum erat in cordibus inpiorum, qui credendo in eum iustificati sunt.","english":"For this reason the one who rose again so long before did so recognizing his order, so as to instill faith in the resurrection, and through the very feathers of the church, preached everywhere by the ministry of flying messengers, he justly seizes them for the work of judging the twelve tribes of Israel, when he comes to shake out the impious from the church, who now before the judgment are tolerated mixed in. And you, taking the mud of the earth, shaped an animal? Whether it recalls Adam himself or that now in the sixth age of the world, as then on the sixth day, from sinners, as if from the mud of the earth, man was made according to the image of him who created him. Certainly the church did not do this, but rather was made in this through the word incarnate at the opportune time, through which all things were made. And you placed him famous upon the earth? Rather this famous man placed upon the earth, who was made in the sixth age of the world, than that one who on the sixth day, before other men existed through whom he would be made famous, unless perhaps because now he has become so known. And you took away light from the impious? Like the one who came, so that those who do not see may see, and those who see may become blind. Or you broke the arm of the proud? Their power, like the one who chose the weak of the world, so as to confound the strong. Or you came to the source of the sea? Like the one at whose coming whatever was hidden in the hearts of the impious lay open by confessing, who by believing in him were justified.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ad hoc enim prior tanto ante resurrexit agnoscens ordinem suum","severity":"info","text":"The passage shifts abruptly from the preceding allegory of boundaries and gates to a new figure, the resurrected one, without explicit connective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim tribus Israhel","severity":"info","text":"The twelve tribes of Israel are a biblical reference (e.g., Genesis 49:28, Revelation 7:4-8), here used typologically for the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pennas ecclesiae","severity":"info","text":"The 'feathers of the church' is a metaphorical term for the apostles or evangelists, likened to birds carrying the message of resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sexta aetate saeculi","severity":"info","text":"Augustine refers to the six-age schema of world history (e.g., De Genesi contra Manichaeos 1.23), where the sixth age corresponds to the present era of the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sicut ille qui uenit, ut qui non uident, uideant, et qui uident, caeci fiant","severity":"info","text":"This paradoxical saying echoes the inversion of sight and blindness found in John 9:39-41 and patristic exegesis of Christ as light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"adprehendat eas in opus iudicandi duodecim tribus Israhel","severity":"info","text":"The motif of judging the twelve tribes appears in later apocalyptic commentaries, e.g., Tyconius' Liber Regularum, influencing Augustine's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who rose again so long before' is ambiguous: it could refer to Christ or to a prophetic figure; the context suggests Christ as the resurrected one.","The phrase 'et tu sumens terrae lutum figurasti animal' is ambiguous: it may address God directly or be a rhetorical question to a human; Augustine takes it as a reference to Adam or to the sixth-age creation of man from sinners."],"confidence":"medium","notes":[]},{"i":107,"ref":"p107","source":"nam quem fontem maris melius accipimus nisi secretum, unde erumpit omnis haec amarissima inpietas, quae ingentes fluctus iam manifestorum malorum operum concitat, quae uident homines in apertis factis, qui fontem ipsum uidere non possunt? aut in uestigiis abyssi ambulas? abyssus hic recte intellegitur uita. saecularis, quaecumque est in profundo malorum, quo, sicut scriptum est, cum uenerit peccator contemnet, quia ipsi quoque desperatissimi subiecti gratiae per remissionem peccatorum salui facti emerserunt et receperunt Christum non in abyssum quo premebantur, sed in locum eius, ut ubi ambulabat calcans eos ambulet inhabitans eos Christus in uestigiis abyssi, remanentibus per memoriam peccatorum suorum, ut dum recolunt ubi fuerint, amplius diligant quem receperunt, a quo sibi tanta dimissa sunt. aut tibi aperiuntur metu portae mortis? omnibus enim morientibus aperiuntur portae mortis, sed non metu, sicut uni illi qui destruendae mortis causa mortuus est. aut certe aperiuntur ad resurgendum. aut ianitores inferni uidentes te timuerunt? sicut illum unum, in quo nihil dignum morte princeps mundi inuenit, quem tam cito dimiserunt, quem inuiti admiserunt. inferi autem ianitores aliquae inferiores potestates morti praepositae intellegendae sunt. aut cognouisti latitudinem sub caelo? sicut cognouit qui per illam diffudit ecclesiam.","english":"For what fountain of the sea do we better understand than the secret place from which all this most bitter impiety bursts forth, which stirs up huge waves of already manifest evil works, which men see in open deeds, but cannot see the fountain itself? Or do you walk in the footprints of the abyss? The abyss here is rightly understood as the secular life, whatever is in the depth of evils, where, as it is written, when the sinner comes he will despise, because even the most desperate, subjected to grace through the remission of sins, have emerged saved and have received Christ not into the abyss by which they were pressed down, but into his place, so that where he walked trampling them, Christ walks dwelling in them in the footprints of the abyss, with the memory of their sins remaining, so that while they recall where they were, they love more the one they have received, by whom so much was forgiven them. Or are the gates of death opened for you in fear? For to all who die the gates of death are opened, but not in fear, as to that one who died for the sake of destroying death. Or certainly they are opened for rising again. Or did the gatekeepers of hell see you and fear? As that one, in whom the prince of the world found nothing worthy of death, whom they so quickly released, whom they admitted unwillingly. The gatekeepers of hell, moreover, are to be understood as some lower powers set over death. Or did you recognize the breadth under the sky? As did the one who spread the church through it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"abyssus","severity":"info","text":"Augustine interprets 'abyssus' as the secular life, the depth of evils, from which sinners emerge through grace. This allegorical reading departs from the literal sense of a deep chasm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum venerit peccator contemnet","severity":"info","text":"The phrase 'cum venerit peccator contemnet' echoes a biblical sentiment, possibly from the Psalms or Wisdom literature, though not a direct quotation. Augustine uses it to describe the sinner's initial contempt for grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ianitores inferni","severity":"info","text":"The 'gatekeepers of hell' (ianitores inferni) are interpreted as lower powers set over death, reflecting late antique demonological hierarchies. This aligns with Christian exegesis of the Harrowing of Hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"princeps mundi","severity":"info","text":"The 'prince of the world' (princeps mundi) is a term for the devil, paralleling John 14:30 and patristic usage. Augustine contrasts Christ, whom the devil found nothing worthy of death, with ordinary sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aut ... aut ... aut","severity":"info","text":"The passage uses a series of rhetorical questions introduced by 'aut' (or), each exploring a different allegorical interpretation of the sea, abyss, gates of death, and breadth under the sky.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in vestigiis abyssi ambulat Christus","severity":"info","text":"Augustine's image of Christ walking in the footprints of the abyss, dwelling in repentant sinners, influenced later medieval allegories of the soul's journey from sin to grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cum venerit peccator contemnet' is not a direct biblical quotation; its source is uncertain. The identity of the 'one who spread the church' under the sky is ambiguous, possibly referring to Christ or a saint."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"narra ergo mihi quanta quaeque sint: quis enim hoc sciat, nisi quem ille docuerit? aut in qua terra habitat lux? ille enim docet, quia manifestatio uerborum eius inluminat et intellegere facit infantes. aut quis tenebrarum locus? hoc quoque ille docet, qui dicit: accedite ad eum et inluminamini. hinc enim ostendit eos tenebrescere qui recedunt, dum nolunt esse infantes. initium enim superbiae hominis apostatare a deo. inde qui non glorificauerunt deum aut gratias egerunt, euanuerunt in cogitationibus suis et obscuratum est insipiens cor eorum et facti sunt tenebrarum locus. nisi forte ille est tenebrarum locus, qui excipit perseuerantes in peccatis, ut ipsi sint tenebrae, quarum ille est locus, quem uere nullus hominum nouit. similiter et terra, in qua habitat lux, potest intellegi terra illa uiuentium, id est beatitudo exceptura perseuerantes in fide et spe et caritate, qui fuerunt aliquando tenebrae, nunc autem lux in domino. si duces me in fines eorum? quo usque perueniunt qui tales sunt. quid est enim, ubi non sit sapientia dei, quae adtingit a fine usque ad finem fortiter et disponit omnia suauiter? cui utique nullus hominum comparandus est. quodsi et nosti semitas eorum, numquid scis quia tunc natus es et numerus annorum tuorum multus?","english":"Tell me then, how great each thing is: for who knows this, unless he whom He has taught? Or in what land does the light dwell? For He teaches, because the revelation of His words illuminates and makes infants understand. Or what place of darkness is there? This too He teaches, who says: \"Draw near to Him and be illuminated.\" For by this He shows that those who withdraw become darkened, while they are unwilling to be infants. For the beginning of man's pride is to apostatize from God. Hence those who have not glorified God or given thanks have vanished in their own thoughts, and their foolish heart has been darkened, and they have become a place of darkness. Unless perhaps that is the place of darkness which receives those who persist in sins, so that they themselves are the darkness, of which that is the place, which truly no man knows. Similarly, the land in which the light dwells can be understood as that land of the living, that is, the blessedness that will receive those who persist in faith and hope and charity, who were once darkness, but now are light in the Lord. If you lead me into their boundaries? To where do those who are such reach? For what is there, where the wisdom of God is not, which reaches from end to end mightily and arranges all things gently? To which, of course, no man is comparable. But if you also know their paths, do you know that you were then born and the number of your years is great?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"accedite ad eum et inluminamini","severity":"info","text":"The phrase 'Draw near to Him and be illuminated' echoes Isaiah 60:1-2, where light and illumination are associated with divine presence, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"initium enim superbiae hominis apostatare a deo","severity":"info","text":"The statement 'the beginning of man's pride is to apostatize from God' reflects Ecclesiasticus (Sirach) 10:14-15, which links pride with apostasy, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"infantes","severity":"info","text":"Augustine uses 'infantes' (infants) in a spiritual sense, meaning those who are humble and receptive to divine teaching, not literal children; this aligns with his exegesis of Psalm 8:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"terra uiuentium","severity":"info","text":"'Land of the living' is a biblical phrase (e.g., Psalm 27:13 LXX) interpreted by Augustine as the eschatological state of blessedness for the faithful, contrasting with the 'place of darkness' for sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narra ergo mihi quanta quaeque sint","severity":"info","text":"This passage continues the dialogic structure of the work, with the speaker (likely Job or a figure) posing rhetorical questions that Augustine answers through scriptural and allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sapientia dei, quae adtingit a fine usque ad finem fortiter et disponit omnia suauiter","severity":"info","text":"This phrase echoes Wisdom of Solomon 8:1 and was influential in medieval theology, often cited to describe divine omnipresence and providential order, as in Thomas Aquinas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ille' (He) is ambiguous: it could refer to God or to a specific teacher figure, but Augustine likely intends God as the source of illumination.","The phrase 'si duces me in fines eorum' is syntactically unclear; it may be a conditional or a question, and 'fines' could mean 'boundaries' or 'territories'."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"quodsi et nosti semitas inpiorum, qui uel tenebrae sunt uel tenebrarum locus, quia omnes etiam qui iam ad deum conuersi sunt, in ipsis semitis ambulauerunt, antequam acciperent a deo gratiam, quae iustificat inpium, numquid scis tamen quia tunc tibi extitit causa mortaliter nascendi in hoc saeculo, cum easdem semitas inierunt primi hominum parentes, qui praeuaricatione inpii manibus et uerbis arcessierunt mortem, ut omnes in Adam morerentur? non enim ex quo quisque in hac uita adparuit, computandus est numerus annorum eius tam paruus, sed ex quo facta est prima mortalis natiuitas. cum enim uerbi gratia natus est Abraham, tunc omnes in illo Hebraei nati sunt. numerus ergo unicuique annorum multus est secundum mortalitatis originem, quae exorta est in semitis inpiorum. quis autem meminit fuisse se aut, cum esset, scire potuit esse se in lumbis patris sui? quandoquidem nec illud tempus quisquam recolit, quo non in parentibus, sed in se ipso natus est; quo tempore certe nemo dubitat, quod iam erat et uiuebat et sentiebat. omnia autem scit illa sapientia quae format omuia, non tantum illa supercaelestia, sed etiam ista mortalia. et quia Christus dei uirtus est et dei sapientia, scit ista ille, qui etiam mortaliter natus est non condicione mortali, quia in mortuis liber, sed miseratione mortalium, ut a morte faceret liberos. aut uenisti in thesauris niuis?","english":"But if you also know the paths of the impious, which are either darkness or the place of darkness, because all who have already been converted to God also walked on those same paths before they received from God the grace that justifies the impious, do you nevertheless know that the cause of your being born mortal in this age arose for you at that time when the first human parents entered those same paths, who by their impious transgression summoned death with their hands and words, so that all would die in Adam? For the number of each person’s years is not to be counted as so small from the time he appeared in this life, but from the time the first mortal birth was made. For when, for example, Abraham was born, then all Hebrews were born in him. Therefore, the number of years for each person is great according to the origin of mortality, which arose on the paths of the impious. But who remembers having been, or, when he was, could have known that he was in his father’s loins? Since no one recalls even that time when he was born not in his parents but in himself; at which time certainly no one doubts that he already existed and lived and had sensation. But that wisdom which forms all things knows everything, not only those supercelestial things but also these mortal ones. And because Christ is the power of God and the wisdom of God, He knows these things, He who was also born mortally not by mortal condition, because He is free among the dead, but by compassion for mortals, so that He might make them free from death. Or have you come into the treasures of snow?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"semitas inpiorum","severity":"info","text":"The phrase 'paths of the impious' echoes a biblical motif (cf. Ps 1:6, Prov 4:19) and is here linked to the primal sin of Adam and Eve, establishing a typology of inherited mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Adam morerentur","severity":"info","text":"The phrase 'all would die in Adam' alludes to 1 Cor 15:22, where Paul contrasts death in Adam with resurrection in Christ, and to the doctrine of original sin as transmitted by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gratiam, quae iustificat inpium","severity":"info","text":"Augustine refers to the grace that justifies the impious, a key concept in his anti-Pelagian writings, emphasizing that conversion requires divine grace, not merely human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aut uenisti in thesauris niuis?","severity":"info","text":"The final question 'Or have you come into the treasures of snow?' is a rhetorical shift, likely alluding to Job 38:22 or a lost source, and serves to challenge the interlocutor's assumed knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Christus dei uirtus est et dei sapientia","severity":"info","text":"Augustine identifies Christ as the power and wisdom of God, a formulation found in his earlier works (e.g., De Trinitate) and influential in later medieval Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"thesauris niuis","severity":"caution","text":"The phrase 'treasures of snow' is obscure; it may be a biblical allusion (cf. Job 38:22) or a proverbial expression. The Latin text is not corrupt, but the sense is contested among commentators.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'thesauris niuis' is ambiguous: it may refer to a specific biblical passage (Job 38:22) or be a general metaphor for hidden or inaccessible knowledge."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"id est: ad eam cognitionem peruenisti, sicut ille sciebat etiam oportunas causas inminentium scandalorum secretas atque abditas? nam inde appellat thesauros ad probanda et exercenda corda spiritalium, cum exclamaret: uae mundo ab scandalis! oportet enim uenire scandala; uae autem illi homini per quem scandalum uenit! per superbiam quippe elati in alto more niuis congelascunt et cadunt: ex quorum iniquitate abundante refrigescit caritas multorum; qui autem sustinent dominum uiriliter agentes et spiritu feruentes, perseuerent usque in finem et salui erunt. aut thesauros grandinis uidisti? grando sunt illi iniqui, quando non solum torpent, nullum feruorem spiritus habentes, sed etiam obstinata duritia persequendo atque inruendo contundunt. quae reposita sunt tibi in tempus inimicorum et in diem pugnae et belli? uel hinc quis non uideat cuius personam in prophetiam gestet Iob? non enim huic uni homini reposita sunt ista in tempus inimicorum et in diem pugnae et belli, sed utique unico populo dei. tempus quippe inimicorum est, donec transeat iniquitas, quae quanto magis abundat, tanto magis aduersus diabolum acrius pugnandum atque bellandum est, ne caritas perseuerantium refrigescat. unde autem procedit pruina? quis hoc nouit? nisi quia haec ut initia parturitionum sunt; pruina quippe minutissima grando est. et dispergitur auster sub caelo?","english":"That is: have you attained to that knowledge, as he also knew the secret and hidden opportune causes of impending scandals? For from that he calls them \"treasures\" for testing and exercising the hearts of spiritual men, when he cried out: \"Woe to the world from scandals! For scandals must come; but woe to that man through whom the scandal comes!\" For those who are puffed up with pride freeze in the heights like snow and fall; from their abundant iniquity the charity of many grows cold; but those who endure the Lord, acting manfully and fervent in spirit, persevere to the end and will be saved. Or have you seen the treasures of hail? Those wicked men are hail, when not only are they torpid, having no fervor of spirit, but also with obstinate hardness they crush by persecuting and rushing in. \"What things are stored up for you for the time of enemies and for the day of battle and war?\" Or from this who does not see whose person Job bears in the prophecy? For these things are not stored up for this one man for the time of enemies and for the day of battle and war, but certainly for the unique people of God. For the time of enemies is until iniquity passes away, and the more it abounds, the more sharply one must fight and wage war against the devil, lest the charity of those who persevere grow cold. But whence does the hoarfrost come? Who knows this? Except that these are like the beginnings of parturitions; for hoarfrost is very fine hail. And is the south wind scattered under the sky?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"thesauros","severity":"info","text":"Augustine interprets 'thesauros' (treasures) metaphorically as the hidden causes of scandals that test spiritual hearts, not as literal treasures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uae mundo ab scandalis","severity":"info","text":"The exclamation 'Woe to the world from scandals!' echoes a biblical lament, possibly from Job or Wisdom literature, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"grando","severity":"info","text":"Augustine likens the wicked to hail (grando), drawing on the natural phenomenon of freezing and hardness to symbolize spiritual torpor and obstinate persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aut thesauros grandinis uidisti","severity":"info","text":"The rhetorical question 'Or have you seen the treasures of hail?' shifts the metaphor from hidden causes to the wicked themselves, structuring the argument as a series of contrasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"unico populo dei","severity":"info","text":"Augustine universalizes Job's prophecy to apply to the 'unique people of God' (the Church), not just the individual Job, reflecting his ecclesiological reading of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pruina","severity":"caution","text":"The term 'pruina' (hoarfrost) is defined as 'very fine hail,' but the question 'whence does the hoarfrost come?' may be a rhetorical device or a textual crux; the sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the exclamation 'uae mundo ab scandalis' is unclear; it may be a paraphrase or a lost biblical variant.","The phrase 'dispergitur auster sub caelo' is syntactically ambiguous: it could mean the south wind is scattered under the sky or that something is scattered by the south wind."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"austrum, quamuis mortalibus carnibus grauis sentiatur, non tamen uspiam memini in sanctis libris mali aliquid significare. sicut aquilonem numquam in bono: illum, quia ex ea parte flat qua lux claret, istum, quia ex ea unde lux est remotior. dispergitur ergo auster sub caelo, ut aduersus illas omnes iniquitates auxilium aliquod intellegatur dei, quamdiu nondum in caelo, sed sub caelo sumus. quis praeparauit flumen ualidae pluuiae et uiam uocibus tempestatis? uide quemadmodum tria illa breuiter complexa sint, quae dominus in tentationibus ponit contemnenda his, qui aedificant super petram, et perniciosa his, qui aedificant super arenam. pluuiam commemorauit et flumen et uoces tempestatis, ubi uentos intellegimus. pluuia ergo tentatur, qui ex ipsa celsitudine scripturarum diuinarum peccandi occasionem praue intellegendo accipit, tamquam si audiens: cui modicum dimittitur, modicum diligit, dicat sibi: faciamus mala, ut ueniant bona, et permaneat in peccato, ut gratia abundet, et multa huius modi, quibus se homines sermonem diuinum male interpretando subuertunt inpunitatem sibi promittentes, quando misericordia in diuinis libris commendatur; flumine autem, quando ab hominibus qui haec ita intellexerunt et acceperunt tentatur — flumen enim nunc dicit illud quod de pluuia colligitur et torrens uocatur, cum ait: quis praeparauit ualidae pluuiae flumen?","english":"the south wind, although it is felt as oppressive by mortal flesh, yet I do not recall it ever signifying anything evil in the sacred books. Just as the north wind never signifies anything good: the former, because it blows from the part where light shines; the latter, because it blows from the part where light is more remote. Therefore the south wind is scattered under the sky, so that against all those iniquities some help from God is understood, as long as we are not yet in heaven, but under heaven. \"Who prepared the river of the mighty rain and the path for the voices of the storm?\" See how those three things are briefly encompassed, which the Lord sets forth in temptations as things to be despised by those who build upon rock, and as pernicious to those who build upon sand. He mentioned rain, and a river, and the voices of the storm, where we understand winds. Therefore, one is tempted by rain who, from the very height of the divine scriptures, takes occasion for sinning by understanding them perversely, as if hearing: \"He who forgives little, loves little,\" he says to himself: let us do evil, so that good may come, and let him remain in sin, so that grace may abound, and many things of this sort, by which men, interpreting divine speech badly, subvert themselves, promising themselves impunity when mercy is commended in the divine books; but by the river, when one is tempted by men who have understood and accepted these things in this way—for he now calls \"river\" that which is gathered from the rain and is called a torrent, when he says: \"Who prepared the river of the mighty rain?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"austrum","severity":"info","text":"Augustine contrasts the south wind (auster) and north wind (aquilo) as moral symbols: the south wind, though oppressive to flesh, never signifies evil in scripture, while the north wind never signifies good. This reflects a symbolic geography where south is associated with light and north with darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quis praeparauit flumen ualidae pluuiae et uiam uocibus tempestatis","severity":"info","text":"Augustine quotes Job 28:26 (LXX) or a similar verse, though the exact source is uncertain. The verse is used to illustrate three temptations: rain (misinterpretation of scripture), river (influence of others), and storm voices (winds).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"pluuia ... flumen ... uoces tempestatis","severity":"info","text":"Augustine structures his exegesis around three elements from the quoted verse—rain, river, and storm voices—each representing a distinct type of temptation. This tripartite scheme mirrors the Lord's teaching on temptations for those building on rock versus sand.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"aedificant super petram ... aedificant super arenam","severity":"info","text":"The contrast between building on rock and sand alludes to Matthew 7:24-27, where the wise build on rock (faith) and the foolish on sand (instability). Augustine applies this to responses to temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cui modicum dimittitur, modicum diligit","severity":"caution","text":"This phrase is not a direct biblical quotation but a paraphrase of a saying attributed to Jesus or a common proverb. Its source is uncertain, and Augustine uses it as an example of perverse interpretation of scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the quoted verse about rain, river, and storm voices is unclear; it may be a loose citation of Job or another wisdom book.","The phrase 'cui modicum dimittitur, modicum diligit' is not identifiable as a specific scripture; it may be a patristic or apocryphal saying."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"quod inpleat et qua currat, sicut sunt uasa irae perfecta ad perditionem. quae illo modo, quo dixi, scripturas accipiunt; per illos enim habet liberiorem cursum perniciosa illa interpretatio, quam agri fructiferi non recipiunt, et tanto maiore inpetu inpellit et deicit et trahit quod instabile inuenerit, quanto uidetur de auctoritate diuina suscepta — ueutis uero tentatur, quem inflant inanes suasiones hominum superborum, id est ex propria auctoritate uerba uana iactantium. qui ergo iudicio dei praeparatur ad perditionem non obtemperando uerbis eiusquod est super arenam aedificare — non resistit uentis talibus et cadendo fit uia uocibus tempestatis. ualidae autem pluuiae dictum arbitror \"difficilis ad capiendum\", id est ad intellegendum. ut pluat super terram ubi non est uir. subaudiendum est \"quis praeparauit\"? per uirum autem legem uidetur significare, quae data est Iudaeis. ergo super gentes intellegimus imbrem euangelii. in deserto ubi non est homo: in ipsis gentibus, ubi non erat aliqua auctoritas cognoscentis deum. ut satiet inuium et inhabitabile et ut germinet herbae uiror: multi filii desertae magis quam eius quae habet uirum. in omnibus autem his quattuor uersibus subaudiendum est:quis praeparauit? quis est pluuiae pater? sicut sponsus, qui filios suos misit praedicatione regni caelorum inrigare terram. et quis est qui peperit glebas roris?","english":"that it fills and where it runs, just as there are vessels of wrath perfected for destruction. Those who receive the scriptures in that way, as I said, are such vessels; for through them that pernicious interpretation has a freer course, which fruitful fields do not receive, and it strikes, casts down, and drags along whatever unstable thing it finds with all the greater force, inasmuch as it seems to have been taken up from divine authority—but it is truly tested by the wind, which the empty persuasions of proud men inflate, that is, men who from their own authority toss about empty words. Therefore, whoever is prepared by the judgment of God for destruction by not obeying his words—which is building on sand—does not resist such winds and, by falling, becomes a path for the voices of the storm. But I think \"difficult to catch\" is said of the strong rain, that is, difficult to understand. \"So that it rains upon a land where there is no husband.\" \"Who prepared it?\" is to be understood. But by \"husband\" the law seems to be signified, which was given to the Jews. Therefore, we understand the rain of the gospel as falling upon the Gentiles. \"In a desert where there is no man\": among the Gentiles themselves, where there was no authority of one who knows God. \"So that it saturates the pathless and uninhabitable place and so that it makes the greenness of the grass sprout\": many children of the deserted one rather than of the one who has a husband. But in all these four verses, \"Who prepared it?\" is to be understood. Who is the father of the rain? Like a bridegroom, who sent his sons to water the earth with the preaching of the kingdom of heaven. And who is it that bore the clods of dew?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"uasa irae perfecta ad perditionem","severity":"info","text":"Augustine uses 'vessels of wrath perfected for destruction' as a metaphor for those who interpret Scripture perniciously, drawing on Pauline language (cf. Rom 9:22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"super arenam aedificare","severity":"info","text":"The phrase 'building on sand' echoes the parable of the wise builder (Matt 7:24-27) or possibly a proverbial expression, but Augustine applies it to disobedience to God's word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uirum autem legem uidetur significare","severity":"info","text":"Augustine interprets 'husband' (uir) as the Law given to the Jews, a typological reading common in patristic exegesis, contrasting the Old Law with the gospel rain for Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"in omnibus autem his quattuor uersibus subaudiendum est: quis praeparauit?","severity":"info","text":"Augustine notes a repeated ellipsis across four verses, requiring the reader to supply 'Who prepared it?' as a rhetorical question pointing to God as the source of rain and preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per illos enim habet liberiorem cursum perniciosa illa interpretatio","severity":"caution","text":"Augustine warns that pernicious interpretation gains authority when it appears to derive from Scripture, a concern echoed in later heresiological contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'quis praeparauit' is left implicit; Augustine supplies 'God' as the father of rain, but the text does not specify.","The phrase 'difficilis ad capiendum' is ambiguous: Augustine glosses it as 'difficult to understand', but it could also mean 'difficult to catch' physically."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"bene suscipientes illam praedicationem. sic enim ait \"glebas roris\" quomodo dicuntur uasa uini ad hoc facta, ut uinum suscipiant. de cuius utero procedit glacies? utrum glacies in bono accipienda est propter stabilitatem et a fluxu continentiam, ut ita dictum sit: de cuius utero procedit glacies, quemadmodum illud: quis est pluuiae pater? an uterus pro secreto positus est, ut de eius utero procedat glacies, sicut dedit illos deus in reprobum sensum? an potius de illius utero procedit glacies, qui persuadendo inpietatem, qua intrinsecus plenus est, facit frigescere et durescere amisso calore caritatis? quis enim hunc nouit. sicut ille, qui ait duris et resistentibus euangelio: uox ex patre diabolo estis? aut pruinam in caelo quis genuit? quae descendit sicut aquae flumen: quod de glacie in ultimo sensimus, hoc et de pruina accipiendum puto. nec tamen frustra est additum \"i n caelo\", ut ex ipsis qui praesunt intellegatur imitantibus sane bonos nuntios ueritatis, qui transfigurant se sicut ministri iustitiae. quo pertinetquodadiunctum est: quae descendit sicut aquae flumen. aut faciem inpii quis tabefecit? id est confudit. quis? nisi ille qui quos iustificauit, ipsos et glorificauit. aut intellexisti nexus Pleiadis et septum Orionis aperuisti? an aperies Mazuroth in tempore suo et Vesperum super aedificationem eius induces?","english":"those who receive that preaching well. For it says \"clods of dew\" in the same way that vessels for wine are said to be made for the purpose of receiving wine. From whose womb does ice proceed? Is ice to be taken in a good sense, on account of stability and restraint from flux, so that it is said: from whose womb does ice proceed, in the same way as that: who is the father of rain? Or is \"womb\" placed for a secret place, so that ice proceeds from his womb, just as God gave them over to a reprobate mind? Or rather, does ice proceed from the womb of him who, by persuading impiety, with which he is inwardly full, makes them grow cold and harden, having lost the warmth of charity? For who knows this one, like the one who said to those hard and resistant to the gospel: \"You are a voice from the father of the devil\"? Or: who begot the frost in the sky? Which descends like a river of waters: what we understood last about ice, I think is also to be understood about frost. Yet it is not added \"in the sky\" in vain, so that it is understood from those who are in charge, imitating, of course, the good messengers of truth, who transform themselves like ministers of justice. To this pertains what is added: which descends like a river of waters. Or: who melted the face of the impious? That is, confounded it. Who? If not the one who justified them, also glorified them. Or: did you understand the bonds of the Pleiades and the barrier of Orion? Or will you open Mazuroth in its time and bring the Evening Star over its building?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"de cuius utero procedit glacies?","severity":"info","text":"Augustine poses three alternative interpretations of this phrase, each introduced by 'an' (or), a common exegetical technique in his Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uox ex patre diabolo estis","severity":"info","text":"This phrase is not a direct biblical quotation but echoes the language of reproach found in early Christian polemic, possibly alluding to the devil's role in hardening hearts against the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"glacies","severity":"info","text":"Augustine considers whether 'glacies' (ice) is used in a good sense (stability) or a bad sense (coldness, loss of charity), reflecting a key interpretive ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pleiadis ... Orionis ... Mazuroth ... Vesperum","severity":"info","text":"These astronomical terms (Pleiades, Orion, Mazuroth, Evening Star) reflect the influence of the Septuagint and Hellenistic Jewish traditions on the biblical text, which Augustine engages with allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui transfigurant se sicut ministri iustitiae","severity":"info","text":"Augustine interprets the 'good messengers of truth' as those who transform themselves like ministers of justice, a theme that resonates with his later anti-Donatist writings on the nature of true ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aut intellexisti nexus Pleiadis et septum Orionis aperuisti?","severity":"info","text":"The precise meaning of these astronomical references is uncertain; Augustine may be drawing on lost exegetical traditions or variant readings of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The interpretation of 'glacies' (ice) as either positive (stability) or negative (coldness) is left unresolved.","The astronomical terms (Pleiades, Orion, Mazuroth, Vesperum) may refer to specific biblical passages or to contemporary astrological lore, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"num et astrologia perscrutanda est ad cognoscendas proprietates istorum siderum, ut hunc locum intellegere possimus? miror, si hoc congruit sermoni nostro, et certe nimis longum est; transimus ergo ad alia. an quibusdam sideribus nominatis figura locutionis, qua intellegitur a parte totum, omnia sidera accipienda sunt? — si tamen et Mazuroth sidus est, quod interpretatum nec in graeca lingua inuenimus: nam hebraeum esse nomen satis adparet — ita enim a parte totum intellegitur et quod scriptum est: ante luciferum genui te. non enim lucifer in omni creatura prior est conditus, ut ante luciferum ante omnem creaturam dictum uideatur; sed per luciferum omnia sidera ■— quod est a parte totum — et per omnia sidera omnia tempora intelleguntur — de sideribus enim scriptum est: et sint in signis et in temporibus — ut dominus natus ante omnia tempora non utique natus in tempore et ob hoc patri coaeternus insinuaretur. Pleiadis ergo et Orionis et Mazuroth et Vesperi commemoratio cuncta sidera intellegenda de compendio persuadet. si enim uno Lucifero, quanto magis tot nominatis etiam cetera accipi per huius modi locutionem licet! cur ergo alibi dictum est \"intellexisti nexus\", alibi \"aperuisti\", alibi aperiens in tempore suo\" et alibi super aedificationem eius induces?\" propria sunt ista singulorum ex ordine commemoratorum.","english":"Must astrology also be examined to understand the properties of these stars, so that we can understand this passage? I wonder if this is consistent with our discourse, and certainly it is too lengthy; therefore we move on to other matters. Or, with certain stars named, is the figure of speech by which the whole is understood from the part to be applied, so that all stars are to be understood? — if, however, Mazuroth is a star, which we have not found interpreted even in the Greek language: for it appears sufficiently that the name is Hebrew — for in this way the whole is understood from the part, as it is written: \"I begot you before the morning star.\" For the morning star was not created first among all creatures, so that \"before the morning star\" might seem to be said as \"before every creature\"; but through the morning star all stars are understood — which is the part for the whole — and through all stars all times are understood — for it is written concerning the stars: \"and let them be for signs and for seasons\" — so that the Lord, born before all times, not born in time, and for this reason coeternal with the Father, might be intimated. Therefore the mention of the Pleiades, Orion, Mazuroth, and the Evening Star persuades us, by way of brevity, that all stars are to be understood. For if by one morning star, how much more, when so many are named, may the rest also be understood through this kind of figure of speech! Why, then, is it said elsewhere \"you understood the bonds,\" elsewhere \"you opened,\" elsewhere \"opening in its time,\" and elsewhere \"you will bring in upon its building\"? These are proper to each of the things mentioned in order.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"transimus ergo ad alia","severity":"info","text":"Augustine breaks off the discussion of astrology as too lengthy and irrelevant, marking a clear structural transition to another topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Mazuroth","severity":"info","text":"Augustine notes that Mazuroth is a Hebrew name not found in Greek, and he is uncertain whether it is a star. This reflects his reliance on the Septuagint and Hebrew sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ante luciferum genui te","severity":"info","text":"Augustine cites a biblical phrase, likely from a psalm or prophetic book, to illustrate the figure of speech where a part stands for the whole. The exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et sint in signis et in temporibus","severity":"info","text":"This phrase, referring to stars as signs and seasons, echoes Genesis 1:14 (LXX) where the heavenly bodies are set for signs and seasons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"astrologia","severity":"info","text":"Augustine engages with contemporary astrological interpretation of stars, a common concern in early Christian exegesis, but he dismisses it as too lengthy and not fitting his discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dominus natus ante omnia tempora","severity":"info","text":"Augustine interprets the phrase 'before the morning star' as referring to Christ's pre-existence and coeternity with the Father, a key Christological reading in Latin patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mazuroth as a star is uncertain; Augustine notes it is Hebrew and not found in Greek sources.","The exact biblical source of 'ante luciferum genui te' is not specified; it may be a loose citation or paraphrase."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"an recte dici posset etiam: \"septum Pleiadis aperuisti\" et \"intellexisti nexus Orionis?\" atque ita et alia duo commutari possunt, sicut illud in psalmo: qui habitat in caelis inridebit eos, et dominus subsannabit eos. nihil sententiae deperiret, etiamsi ita diceretur: qui habitat in caelis, subsannabit eos, et dominus inridebit eos. sicut enim qui habitat in caelis, ipse est dominus, ita, siue Pleiadis nomen siue Orionis, in eadem significatione est, si per utrumlibet omnia sidera intelleguntur. omnium itaque siderum nomine omnes in ecclesia tales intellegendi sunt, qui conuersationem habent in caelis. nexus eorum intelleguntur, quibus et inuicem sibi et deo conectuntur, ne cadant. caritas autem numquam cadit. quis autem hoc nosset, nisi ille ostendisset, qui ait: mandatum nouum do uobis, ut uos inuicem diligatis, et: qui me diligit, diligetur a patre meo? septum eorum est quo sepiuntur diuina scriptura quam non transgrediuntur. quis autem hanc aperit, nisi ad quem transitur, ut auferatur uelamen? tempus apertionis est eorum, id est demonstrationis et manifestationis, cum ueniet dominus et inluminabit abscondita tenebrarum et manifestabit cogitationes cordis; et tunc erit laus unicuique a deo. solus enim ipse hoc faciet in tempore suo, quia cum ipse adparuerit, uita nostra, tunc et nos cum illo ad parebimus in gloria.","english":"whether it could also be rightly said: \"you have opened the enclosure of the Pleiades\" and \"you have understood the bonds of Orion?\" and thus the other two can be interchanged, just as in the psalm: \"he who dwells in the heavens will mock them, and the Lord will deride them.\" Nothing would be lost from the meaning, even if it were said thus: \"he who dwells in the heavens will deride them, and the Lord will mock them.\" For just as he who dwells in the heavens is the Lord himself, so whether the name of the Pleiades or of Orion is used, it is the same meaning, if by either all the stars are understood. Therefore, by the name of all the stars, all those in the Church who have their conversation in the heavens are to be understood. Their bonds are understood, by which they are connected both to one another and to God, so that they do not fall. But love never falls. Who, however, would know this, unless he had shown it who said: \"I give you a new commandment, that you love one another,\" and: \"he who loves me will be loved by my Father\"? Their enclosure is that by which they are fenced in by divine Scripture, which they do not transgress. Who, however, opens this, except the one to whom one passes over, so that the veil is removed? The time of their opening is, that is, of demonstration and manifestation, when the Lord will come and illuminate the hidden things of darkness and reveal the thoughts of the heart; and then there will be praise for each one from God. For he alone will do this in his own time, because when he himself appears, our life, then we also will appear with him in glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mandatum nouum do uobis, ut uos inuicem diligatis","severity":"info","text":"Augustine alludes to John 13:34, where Jesus gives the 'new commandment' of mutual love. The second citation, 'qui me diligit, diligetur a patre meo', echoes John 14:21 or a similar Johannine promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui habitat in caelis inridebit eos, et dominus subsannabit eos","severity":"info","text":"Augustine cites a psalm verse (likely Psalm 2:4, though the Vulgate wording differs) to illustrate synonymous parallelism. He argues that 'qui habitat in caelis' and 'dominus' are interchangeable, supporting his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septum Pleiadis","severity":"info","text":"'Septum' (enclosure) is Augustine's Latin rendering of the Greek στεφάνη or similar, referring to the Pleiades cluster. He interprets it allegorically as the fence of divine Scripture that the righteous do not transgress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nexus Orionis","severity":"info","text":"'Nexus' (bonds) describes the constellation Orion's stars. Augustine reads these bonds as the connections of love (caritas) that bind the faithful to each other and to God, citing 1 John 4:16 or similar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pleiadis ... Orionis","severity":"info","text":"Augustine engages with astrological or astronomical interpretations of constellations, likely from contemporary pagan or Manichaean sources. He rejects detailed astrological inquiry as too lengthy, instead offering a spiritual allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a hypothetical rephrasing of a biblical verse, through a parallel from the Psalms, to an allegorical interpretation of the Pleiades and Orion as types of the Church. The final eschatological section ('tempus apertionis') shifts to the Last Judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the Pleiades and Orion phrases is unclear; Augustine may be paraphrasing a lost or apocryphal text. The psalm citation is not verbatim from the Vulgate, suggesting a variant Old Latin version."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"inducet autem eos super aedificationem eorum, qui eos faciet hoc possidere quod hic aedificauerint. si cuius enim opus permanserit, quod superaedificauit, mercedem accipiet. scis commutationes caeli? utrum in deterius, sicut hi qui centes ntes deum non sicut deum glorificauerunt? noluerunt enim esse sedes dei; ac per hoc mutati sunt, cum euanuerunt in cogitationibus suis. an in melius? quia omnes quidem resurgemus, non tamen omnes inmutabimur. qui autem inmutabuntur, manifestum est, cum ait: et nos inmutabimur. cum enim iusti inmutabuntur, caelum inmutabitur, quia thronus dei caelum est, et sapientia uerbum dei et deus erat uerbum et thronus sapientiae anima iusti. an utrumque potius? non enim commutationem caeli, sed commutationes dixit. aut omnia quae sub caelo pariter fiunt? sicut enim huius mutationes afficiunt ea quae sub caelo sunt, ita et cum mutantur iusti, siue in deterius sine in melius, afficiunt carnales ad utrumque. uocabis nubem uoce? aut interiore, aut illa, qua dictum est: sequere me, aut illa, qua dictum est: Saule, Saule, quid me persequeris? et in tremore aquae ualidae oboedient tibi? populi potentes, cum audiunt: in timore et tremore uestram ipsorum salutem operamini; deus est enim qui operatur in uobis et uelle et operari pro bona uoluntate. mittes ui flumina et ibunt? flumina, inquit, de uentre eius fluent aquae uiuae.","english":"He will also bring them up over their building, he who will cause them to possess what they have built here. For if anyone's work remains, what he has built upon, he will receive a reward. Do you know the changes of the heaven? Whether for the worse, like those who, a hundred times, did not glorify God as God? For they did not wish to be seats of God; and by this they were changed, when they vanished in their own thoughts. Or for the better? Because we will all rise again, yet not all will be changed. But who will be changed is clear, when he says: \"and we will be changed.\" For when the just are changed, the heaven will be changed, because the throne of God is heaven, and wisdom is the word of God, and God was the word, and the throne of wisdom is the soul of the just. Or rather both? For he did not say \"the change of the heaven,\" but \"the changes.\" Or all things that happen equally under heaven? For just as its changes affect those things that are under heaven, so also when the just are changed, whether for the worse or for the better, they affect the carnal toward either. Will you call a cloud with a voice? Either an inner one, or that one by which it was said: \"follow me,\" or that one by which it was said: \"Saul, Saul, why do you persecute me?\" And in the trembling of strong water will they obey you? Mighty peoples, when they hear: \"in fear and trembling work out your own salvation; for it is God who works in you both the will and the working for good will.\" Will you send rivers and will they go? \"Rivers,\" he says, \"from his belly will flow waters of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"commutationes caeli","severity":"info","text":"The phrase 'commutationes caeli' (changes of the heaven) is a structural hinge: Augustine first asks whether the change is for worse or better, then proposes both, then expands to all things under heaven. This layered questioning mirrors the exegetical method of the Adnotationes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et nos inmutabimur","severity":"info","text":"The quotation 'et nos inmutabimur' (and we will be changed) likely alludes to 1 Corinthians 15:51-52, where Paul speaks of the resurrection and transformation of the just. Augustine uses it to support the idea of change for the better.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Saule, Saule, quid me persequeris?","severity":"info","text":"The phrase 'Saule, Saule, quid me persequeris?' echoes Acts 9:4 (the conversion of Saul/Paul), where the risen Christ asks why Saul persecutes him. Augustine uses it as an example of a 'voice' calling a cloud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"thronus dei","severity":"info","text":"'Thronus dei' (throne of God) is a key term: Augustine identifies it with heaven, and then with the soul of the just. This reflects his allegorical interpretation of the cosmos as a hierarchy of divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"centes ntes","severity":"caution","text":"The phrase 'centes ntes' is corrupt in the manuscript; the edition suggests 'centes ntes' may be a scribal error for 'centies' (a hundred times) or 'centum' (a hundred). The sense is that some did not glorify God as God, perhaps a reference to heretics or the unrighteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in tremore aquae ualidae","severity":"caution","text":"The phrase 'in tremore aquae ualidae' (in the trembling of strong water) is obscure. It may refer to a biblical image of fear or power, but no direct source is identified. Augustine's interpretation links it to the obedience of peoples in fear and trembling.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'centes ntes' is likely a scribal corruption; the intended reading may be 'centies' (a hundred times) or 'centum' (a hundred).","The reference 'in tremore aquae ualidae' is unclear; no direct biblical parallel is evident, and Augustine's interpretation is speculative."],"confidence":"medium","notes":[]},{"i":117,"ref":"p117","source":"ui autem dicit \"fiducia\", qua persecutores non timuerunt, quia et qui uim faciunt, diripiunt regnum caelorum. aut dicent tibi: quid est? id est: numquid abs te quaerent uel uoluntatem iussionis tuae, sicut Saulus ait: quid me iubes facere? aut spem mercedis suae, sicut dixerunt: ecce dimisimus omnia et secuti sumus te; quid ergo erit nobis? quis dedit mulieribus texturae sapientiam et uarietatum scientiam? texit et apud Salomonem mulier uestimenta uiro suo. opera ergo intellegenda sunt ecclesiarum, quibus honoratur deus. nam et ipsa textura, id est infirmos fratres, tamquam lanuginantem tramam firmorum atque erectorum spiritalium quasi staminum contextione constringere maximum et singulare opus est ecclesiarum. et uarietatum scientia ad id ualet, ut, tamquam in polymito ea est uarietas colorum, qua non turbetur decus unitatis, sic in fratribus ita sint dona diuersa, ut nulla inuidiae discrepantia cohaereant sibi, sufferentes inuicem in dilectione, studentes seruare unitatem spiritus in uinculo pacis. aut quis est qui numeret nubes sapientia? nouit enim dominus qui sunt eius; quis autem hoc hominum, inquit, nouit? et organa caeli in terram declinauit? angelos caelestes, per quos diuinae uoces enuntiari solent. non enim ceciderunt sicut ille unus, sed flexu oboedientiae declinati sunt in terram, maxime cum et ipse dominus esset in terra.","english":"But he who says \"confidence,\" by which the persecutors were not afraid, because even those who commit violence snatch away the kingdom of heaven. Or they will say to you: \"What is it?\" That is: \"Will they seek from you either the will of your command,\" as Saul says: \"What do you order me to do?\" \"Or the hope of their reward,\" as they said: \"Behold, we have left everything and followed you; what then will be for us?\" Who gave to women the wisdom of weaving and the knowledge of varieties? And in Solomon a woman weaves garments for her husband. Therefore, the works are to be understood as those of the churches, by which God is honored. For even that weaving itself—that is, to bind weak brothers, like a downy woof, with the interweaving of firm and upright spiritual ones as if with warp threads—is the greatest and singular work of the churches. And the knowledge of varieties serves this purpose: that, just as in a polychrome fabric there is a variety of colors by which the beauty of unity is not disturbed, so among brothers the gifts are diverse, so that they cohere to one another with no discord of envy, bearing with one another in love, striving to preserve the unity of the spirit in the bond of peace. Or who is it that counts the clouds with wisdom? For the Lord knows who are his; but who among men, he says, knows this? And did he incline the organs of heaven to the earth? The celestial angels, through whom divine voices are customarily uttered. For they did not fall like that one alone, but were inclined to the earth by a bend of obedience, especially since the Lord himself was on earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fiducia","severity":"info","text":"The Latin 'fiducia' translates a Coptic term meaning 'confidence' or 'trust,' here denoting the boldness of martyrs facing persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Saulus","severity":"info","text":"The reference to Saul (the apostle Paul) asking 'What do you order me to do?' echoes Acts 9:4-6, where Paul, after his conversion, seeks divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce dimisimus omnia et secuti sumus te","severity":"info","text":"This phrase recalls the disciples' words to Jesus in the Gospels, e.g., Matthew 19:27, where Peter says, 'Behold, we have left everything and followed you.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"textura","severity":"info","text":"The metaphor of weaving (textura) and the distinction between woof (trama) and warp (stamina) is drawn from ancient textile practice, used here to describe the integration of weak and strong members in the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"polymito","severity":"info","text":"'Polymito' refers to a richly embroidered or multicolored fabric (from Greek πολύμιτος), illustrating how diversity of gifts within the church does not disrupt unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"organa caeli","severity":"info","text":"The phrase 'organa caeli' (organs of heaven) is interpreted as celestial angels, a reading that clarifies the Coptic original's metaphorical language about divine instruments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic original behind 'fiducia' may carry a more specific connotation of 'assurance' or 'boldness' in a martyrdom context.","The identity of 'Saulus' is ambiguous: it could refer to the apostle Paul (Saul of Tarsus) or another figure; the context favors Paul."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"nam euangelista, et an gel i inquit, ministrabant ei. diffusus est autem sicut terra cinis, et adglutinauit eum sicut lapidibus cibum. diffusa est late atque abundanter humilitas paenitentiae ad hoc, ut dominus, qui superbis resistit, humilibus autem dat gratiam, cohaereret eis tamquam glutine caritatis, homo hominibus, ut mediator esset dei et hominum, se ipsum illis dans cibum per sacramentum corporis et sanguinis sui, stulta mundi tamquam lapides eligens, ut confundat sapientes. angelis enim cibus est in quantum est uerbum dei apud deum, lapidibus autem ut cibus esset, uerbum caro factum est et habitauit in nobis. ergo adglutinabitur hominibus praecedente paenitentia, tamquam cinis diffundatur faciens ei uiam. hinc et ille qui dicebat: facite ergo fructus dignos paenitentiae, et ne dixeritis uobis: patrem habemus Abraham potens est enim deus de lapidibus suscitare filios Abrahae: quibus lapidibus eum tamquam cibum adglutinandum esse nuntiabat. si autem non praecedit humilitas paenitendi, non adglutinabitur, quia excelsa a longe cognoscit. aut capies leoni escas aut animas draconum replebis? de diabolo dictum est: et conculcabis leonem et draconem, propter insidias et iram. omnes ergo angeli eius leonibus et draconibus comparantur. ille autem capit eis escas et animas eorum replet, qui de inpietate conuictos tradit in eius potestatem.","english":"For the evangelist says, \"and the angels,\" he says, \"were ministering to him.\" But the ash was spread out like earth, and it glued him like food to stones. The humility of penance was spread far and wide and abundantly, so that the Lord, who resists the proud but gives grace to the humble, would cleave to them as if with the glue of charity—a man among men, so that he might be the mediator of God and men, giving himself to them as food through the sacrament of his body and blood, choosing the fools of the world like stones, to confound the wise. For to the angels he is food insofar as he is the Word of God with God, but to be food for stones, the Word became flesh and dwelt among us. Therefore, he will be glued to men when penance precedes, as if ash were spread out making a way for him. Hence also that man who said: \"Therefore produce fruits worthy of penance, and do not say to yourselves: we have Abraham as our father; for God is able to raise up sons of Abraham from stones\"—with which stones he was announcing that he was to be glued as food. But if the humility of repenting does not precede, he will not be glued, because the high one recognizes from afar. \"Or will you catch food for lions or fill the souls of dragons?\" It was said of the devil: \"And you will trample the lion and the dragon,\" because of treachery and wrath. Therefore, all his angels are compared to lions and dragons. But he catches food for them and fills their souls who, having been convicted of impiety, delivers them into his power.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelis","severity":"info","text":"The phrase 'et angeli ministrabant ei' echoes the Gospel accounts of angels ministering to Christ, possibly referencing Matthew 4:11 or Mark 1:13, though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cinis","severity":"info","text":"The image of ash (cinis) spread like earth recalls the penitential practice of covering oneself with ashes, a symbol of humility and repentance in early Christian ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lapidibus","severity":"info","text":"The phrase 'deus de lapidibus suscitare filios Abrahae' alludes to the idea of God raising up descendants from stones, possibly referencing the parable of the sower or the metaphor of spiritual generation, though no direct scriptural source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"leonem et draconem","severity":"info","text":"The phrase 'conculcabis leonem et draconem' echoes Psalm 91:13 (Vulgate) or similar Old Testament imagery of trampling wild beasts as symbols of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adglutinauit","severity":"info","text":"The verb 'adglutinauit' (glued) is used metaphorically to describe the intimate union between Christ and the penitent, reinforced by the image of ash as a binding agent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"autem","severity":"info","text":"The passage shifts from a positive description of penance leading to union with Christ to a conditional warning: 'si autem non praecedit humilitas paenitendi' introduces a contrast, emphasizing the necessity of prior humility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ille qui dicebat' (the one who said) is unclear; it may refer to a specific preacher or biblical figure, but the text does not specify.","The phrase 'aut capies leoni escas aut animas draconum replebis' is ambiguous in its source; it may be a quotation from an unknown work or a rhetorical question by Augustine."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":119,"ref":"p119","source":"uolunt enim latere inpietatem suam, sed cum producuntur, utique capiuntur, ut sint in potestate diaboli et angelorum eius, quibus consenserunt. pauidi enim sunt in cubilibus suis: in latebris insidiarum suarum. nam si pauidi non essent. quis subsisteret? pauent autem illius imperium, sub quo exclamarunt: quid uenisti ante tempus perdere nos? et quemadmodum de porcis manifestum est, quod in eos non issent, nisi permissi essent, sic intellegendum est nihil eos in quemquam posse nisi permissos ; permitti autem iustitia, qua reguntur omnia, siue probationis causa siue uindictae uel ad damnationem uel ad correctionem inrogatae. et sedent in siluis insidiantes: non enim quiescit in eis uoluntas nocendi, etiam cum potestas non datur. obseruant autem in insidiis in tam siluosa densitate occasionum carnalium quis capiatur diuinis legibus, id est conuincatur de peccato suo, ita ut eorum escae deputari mereatur. quis autem praeparauit coruo escam? pulli enim eius ad dominum clamantes et errantes et escam quaerentes, ut est in psalmo: et pullis coruorum inuocantibus eum. cui sententiae est locus iste simillimus. nec in malo possunt intellegi, quia inuocant eum. significantur ergo nigri, hoc est peccatores nondum dealbati remissione peccatorum. sed ideo pulli, quia iam humiles, ideo errantes, quia nondum cognouerunt ueritatem, quam tamen pie quaerunt, cum ad dominum clamant.","english":"They wish to conceal their impiety, but when they are brought forth, they are certainly caught, so that they are in the power of the devil and his angels, to whom they have consented. For they are fearful in their lairs: in the hiding places of their snares. For if they were not fearful, who could withstand them? But they fear the authority of him under whom they cried out: \"Why have you come before the time to destroy us?\" And just as it is clear concerning the pigs, that they would not have entered into them unless they had been permitted, so it is to be understood that they can do nothing against anyone unless they are permitted; but they are permitted by the justice by which all things are governed, whether for the sake of testing or for the sake of vengeance inflicted for condemnation or for correction. And they lie in wait in the woods: for the will to harm does not rest in them, even when power is not given. But they watch in ambush in such a wooded density of carnal occasions for whoever is caught by divine laws, that is, is convicted of his sin, so that he may be deemed worthy to be counted as their food. But who prepared food for the raven? For its chicks, crying out to the Lord and wandering and seeking food, as it is in the psalm: \"and the chicks of the ravens calling upon him.\" To which sentence this passage is very similar. Nor can they be understood in a bad sense, because they call upon him. Therefore, the black ones are signified, that is, sinners not yet whitened by the remission of sins. But they are chicks because they are already humble, therefore wandering because they have not yet known the truth, which they nevertheless piously seek when they cry out to the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pullis coruorum inuocantibus eum","severity":"info","text":"Augustine alludes to Psalm 146:9 (LXX) or a similar verse, where raven chicks cry out to God. The exact citation is not given in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pulli coruorum","severity":"info","text":"The phrase 'pulli coruorum' (raven chicks) is interpreted allegorically as humble sinners seeking God, contrasting with the devil's agents who are caught in sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"porcis","severity":"info","text":"The reference to pigs likely recalls the Gospel story of the Gerasene demoniac (Mark 5:1-20) or a similar exorcism narrative, where demons enter pigs as a sign of their power being limited by divine permission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et sedent in siluis insidiantes","severity":"info","text":"This clause shifts from describing the demons' fear and limited power to their persistent ambush in the 'woods' of carnal temptations, forming a parallel to the earlier 'lairs' and 'snares'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pulli coruorum","severity":"info","text":"Augustine's allegorical reading of raven chicks as penitent sinners was influential in later medieval exegesis, though it departs from the literal sense of the psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verse for 'pullis coruorum inuocantibus eum' is not specified; it may be a conflation of Psalm 146:9 and other passages.","The identity of the 'pigs' is ambiguous; it could refer to the Gerasene demoniac or another biblical episode."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"praeparari autem potest coruo esca propter eius praescientiam, qui nouit etiam nondum humilem quemque conuersum iri; sed tamen pulli, hoc est humiles ad dominum clamant.\n\nSi cognouisti tempus pariendi tragelaphorum petras? Tpoqu? hircus est, IXapo; ceruus; tragelaphus ergo compositum animal ex hirco et ceruo. significat igitur mentem seruientem legi dei secundum interiorem hominem; uidet autem, quantum adhuc ex parte hircus est, aliam legem in membris suis repugnantem legi mentis suae et captiuantem se in lege peccati. peperit autem talibus petras oportuno tempore ille, qui firmamenta solida exemplorum in scripturis posuit, in quibus et quiescentes de se non desperent, quorum caro concupiscit aduersus spiritum et spiritus aduersus carnem, donec uiuacitate cerui serpentinis suasionibus superatis spiritu uiuant et spiritum sectentur, ne regnet peccatum — unde similitudo hirci ducitur — in eorum mortali corpore ad oboediendum desideriis eius. aut partus ceruarum custodisti? ecclesiarum in numero spiritalium, materno affectu imitationem suam persuadentium, quibus iam non possunt serpentinae opiniones nocere; tamen et tales custodiuntur non de se, sed de deo praesumentes. et numerasti menses partus earum? non enim pariunt nisi per euangelium, quod a baptismo suo dominus usque ad passionem atque ascensionem suam certis mensibus magisterii sui auctoritate praedicauit.","english":"Food can be prepared for the raven because of its foreknowledge, which knows that even one not yet humble will be converted; but still the chicks, that is, the humble, cry out to the Lord.\n\nHave you known the time of parturition of the tragelaphs on the rocks? τράγος is a goat, ἔλαφος a deer; tragelaphus is therefore a composite animal from goat and deer. It signifies the mind serving the law of God according to the inner man; but it sees, insofar as it is still partly a goat, another law in its members resisting the law of its mind and taking it captive in the law of sin. But he who has placed the solid foundations of examples in the Scriptures has given birth to such rocks at the opportune time, in which even those resting do not despair of themselves, whose flesh lusts against the spirit and the spirit against the flesh, until, by the liveliness of the deer, having overcome serpentine seductions, they live by the spirit and follow the spirit, so that sin—whence the likeness of the goat is drawn—does not reign in their mortal body to obey its desires. Or have you watched the birth of hinds? Of churches in the number of spiritual ones, persuading by maternal affection their own imitation, to whom serpentine opinions can no longer harm; yet even such are guarded not presuming from themselves, but from God. And have you counted the months of their parturition? For they do not give birth except through the Gospel, which the Lord from his baptism up to his passion and ascension preached with the authority of his teaching in certain months.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tragelaphus","severity":"info","text":"Augustine glosses τράγος (goat) and ἔλαφος (deer) to explain the composite animal as a symbol of the mind torn between divine law and carnal desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tragelaphus","severity":"info","text":"The tragelaphus, a mythical goat-stag, appears in classical natural history (e.g., Pliny) and here is allegorized to represent the inner conflict of the Christian soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"coruo esca","severity":"info","text":"The raven and its food likely allude to 1 Kings 17:4–6, where ravens bring food to Elijah, or to Proverbs 30:17 on the raven's foreknowledge; Augustine adapts the image to conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"pulli ... clamant","severity":"info","text":"The passage shifts from the raven's foreknowledge to the chicks' cry, mirroring the earlier contrast between the fearful in hiding and the humble who call out to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tragelaphus","severity":"info","text":"Augustine's allegorical reading of the tragelaphus as the divided self influenced later medieval exegesis, e.g., in Gregory the Great's Moralia, where composite animals signify moral struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tragelaphorum petras","severity":"caution","text":"The phrase 'tragelaphorum petras' is ambiguous: it may mean 'rocks of the tragelaphs' (as translated) or 'tragelaphs of the rocks'; Augustine's allegory treats 'petras' as firm foundations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tragelaphorum petras' could be read as 'rocks of the tragelaphs' or 'tragelaphs of the rocks'; Augustine interprets 'petras' as solid foundations of scriptural examples.","The identity of the 'raven' and its 'food' is not explicitly tied to a single biblical passage; the allusion may be to 1 Kings 17 or Proverbs 30."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"et dolores earum soluisti? non enim sine dolore dicebatur: filii mei, quos iterum parturio, donec Christus formetur in uobis. soluuntur autem isti dolores, cum fuerit partus editus, id est ueritas persuasa eis, pro quibus ita ingemiscitur id agente in interioribus conscientiae uerbo dei. et nutristi hinnulos earum sine metu? in lacte sacramentorum non timidos; non enim acceperunt spiritum seruitutis iterum in timore. partus earum emittes? in libertatem uberioris pascuae spiritalis. abrumpent filii earum: uincula concupiscentiarum saecularium. multiplicabuntur in tritico: solidiore cibo sapientiae post nutrimenta lactis. exibunt et non reuertentur eis: exibunt tamquam ex angustiis doctrinae, quae per homines incipientibus traditur; etnon reuertentur matribus suis, non iam opus habentes lacte nec doctoribus hominibus indigentes. sane isti tres uersus non per interrogationem pronuntiandi sunt. quis autem est qui dimisit onagrum liberum? mirum nisi eos per onagrum significat, qui pauci ab omni negotio liberi deo seruiunt. et uincula eiusquis resoluit ? affectionum carnalium atque popularium. posui enim habitaculum desertum et tabernacula eius salsuginem. unde clamet: sitiuit in te anima mea. inridens multitudinem ciuitatis: quam Babyloniam scriptura dicit, perambulantem per latam uiam, quae ducit ad perditionem. et querelam exactoris non audiens: nemini quidquam debens.","english":"and have you loosed their pains? For it was not without pain that it was said: \"My sons, whom I am bringing forth again, until Christ is formed in you.\" But these pains are loosed when the birth has been delivered, that is, the truth has been persuaded to those for whom such groaning is made, the word of God acting in the inner conscience. And have you nourished their fawns without fear? In the milk of the sacraments, not timid; for they have not received the spirit of servitude again in fear. Will you send forth their offspring? Into the freedom of richer spiritual pasture. Will their young break away? The bonds of worldly desires. Will they multiply in wheat? In the more solid food of wisdom after the nourishment of milk. Will they go out and not return to them? They will go out as if from the narrow confines of teaching, which is handed down through men to beginners; and they will not return to their mothers, no longer having need of milk nor needing human teachers. Indeed, these three verses are to be pronounced not as a question. But who is it that let the wild ass go free? It is a wonder if he does not signify by the wild ass those few who, free from all business, serve God. And who loosed its bonds? Of carnal and popular affections. For I have set a deserted dwelling and its tents as salt-lick. From which it cries out: \"My soul thirsted for you.\" Mocking the multitude of the city: which Scripture calls Babylon, walking along the broad way that leads to perdition. And not hearing the complaint of the tax collector: owing nothing to anyone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filii mei, quos iterum parturio, donec Christus formetur in uobis","severity":"info","text":"Augustine adapts Gal 4:19, where Paul speaks of suffering labor pains until Christ is formed in the believers. The phrase is not a direct quotation but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"onagrum","severity":"info","text":"Onager (wild ass) is a biblical symbol for the solitary ascetic or one freed from worldly ties. Augustine interprets it as those few who serve God free from all business.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"salsuginem","severity":"info","text":"Salt-lick (salsugo) is a place where animals seek salt; here it symbolizes the desert dwelling that provides spiritual sustenance, echoing the cry 'My soul thirsted for you' (Ps 63:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"isti tres uersus non per interrogationem pronuntiandi sunt","severity":"info","text":"Augustine notes that the preceding three verses (about sending forth offspring, breaking bonds, multiplying in wheat) are to be read as statements, not questions, clarifying the rhetorical flow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Babyloniam","severity":"info","text":"Babylon is a standard patristic typology for the worldly city of sin, contrasted with Jerusalem. Augustine uses it to denote the multitude on the broad way to perdition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"querelam exactoris non audiens","severity":"caution","text":"The phrase 'not hearing the complaint of the tax collector' is ambiguous: it may mean the wild ass owes nothing and ignores the collector, or that it is free from debt and thus from harassment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tax collector' (exactor) is unclear: possibly a reference to Roman tax officials or a spiritual metaphor for worldly demands.","The phrase 'posui enim habitaculum desertum et tabernacula eius salsuginem' could be read as God or the wild ass setting the dwelling; Augustine's interpretation is not explicit."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"considerauit montes pascuae suae: magnitudinem reuelationum. et post omne uiride quaerit: omne sempiternum. uolet autem moneceros seruire tibi? superbus dignitate huius saeculi. quia et tales subiugauit Christus et ministros ecclesiae constituit; [i/,vxspa)i; enim unicornis est, quod superbiam significat. aut dormire super praesepe tuum? sicut super illius humilitatem, qui etiam in praesepi est infans positus, requiescitur securitate ueniae peccatorum et obliuione curarum malae conscientiae. et alligabit in loris iugum suum? iugum leue portans alligatum loris, hoc est in auctoritatibus eorum qui carnem mortificauerunt atque domuerunt. unde et Iohannes zona pellicea cingebatur, non asperis restibus peccatorum. aut ducet tibi sulcos in campo? aperiet pectora plebis oboedientis ad obtinendum regnum dei. confidis autem in eo, quia mutata est uirtus eius? ut non uanitatem humanae laudis et honoris etiam in ecclesiae ministerio requirat, sicut requirebat in saeculo. aut dimittes ei opera tua? sicut ille, pro quo se dicit apostolus legatione fungi, exhortans pro Christo reconciliari deo. et credes ei, quia reddet tibi sementem? nihil ex eo suo dominatui uindicabit; sementem quippe dicit opus seminandi. et in aream tuam inferet? ut sit inter illos, quibus ipse dominus praecipit rogandum dominum messis.","english":"He considered the mountains of his pasture: the greatness of revelations. And after every green thing he seeks: everything eternal. But will the unicorn serve you? The proud one, by the dignity of this world. For Christ also subdued such men and made them ministers of the church; for the unicorn is a beast, which signifies pride. Or will he sleep upon your manger? As upon the humility of that one who, as an infant placed even in a manger, rest is taken in the security of the forgiveness of sins and the forgetfulness of the cares of a bad conscience. And will he bind his yoke with thongs? Bearing a light yoke bound with thongs, that is, in the authorities of those who have mortified and tamed the flesh. Whence also John was girded with a leather belt, not with the rough ropes of sinners. Or will he draw furrows for you in the field? He will open the breasts of an obedient people for obtaining the kingdom of God. Do you, however, trust in him, because his power has been changed? So that he does not seek the vanity of human praise and honor even in the ministry of the church, as he sought it in the world. Or will you entrust your works to him? As that one, on whose behalf the apostle says he performs a legation, exhorting for Christ to be reconciled to God. And will you believe him, that he will return your seed to you? He will claim nothing from it for his own mastery; for \"seed\" means the work of sowing. And will he bring it into your threshing floor? So that he may be among those to whom the Lord himself commands that the Lord of the harvest be asked.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"moneceros","severity":"info","text":"The Latin 'moneceros' (unicorn) is a transliteration of Greek μονόκερως, used here as a symbol of pride. Augustine's allegory draws on the bestiary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"praesepe","severity":"info","text":"The mention of the infant in a manger alludes to Luke 2:7, where Jesus is laid in a manger, emphasizing humility and the security of forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"zona pellicea","severity":"info","text":"John the Baptist's leather belt (zona pellicea) is a traditional ascetic symbol, contrasting with the 'rough ropes of sinners' to signify mortification of the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sulcos in campo","severity":"info","text":"The series of rhetorical questions ('Will the unicorn serve you? ... Or will he draw furrows?') structures the passage as a catechetical dialogue on the transformation of the proud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"legatione fungi","severity":"info","text":"The phrase 'legatione fungi' echoes Pauline language (e.g., 2 Cor 5:20) of the apostle as an ambassador for Christ, urging reconciliation with God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'moneceros' is a hapax in Augustine's works; its precise source (e.g., Septuagint or bestiary) is uncertain. The reading as a symbol of pride is adopted."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":123,"ref":"p123","source":"ut mittat operarios in messem suam, non autem ut sibi uelit aream facere, sicut princeps haeresum et schismatum et quicumque non dei gloriam quaerunt, sed suam. difficillimum est enim ut uelit iste monoceros, sed tamen et hoc praestat atque efficit in hominis animo, qui facit mirabilia solus, consilia destruens et omnem altitudinem extollentem se aduersus scientiam dei et captiuans omnem intellectum ad oboedientiam suam. penna struthionum mixta est alis herodionis et accipitris: tardis ingenio, quos significant struthiones, quia uolare non possunt, donatum esse per eius gratiam qui stulta mundi elegit, ut aequarentur ingeniosorum celeritati pariter credentium, qui per has aues quas commemorauit significantur, per hunc uersum intellegendum est. et reliquit in terra oua sua: iam incipit de struthione dicere, id est de his, quos per hoc animal significat. non enim miscerentur pennae eorum tardae alis uelocium auium ad pariter uolandum, nisi spem priorem in terra relinquerent, quam per oua significat. et in puluere calefiunt: quia etsi id quod sperabat in saeculo non adtenderit, plerumque fauentibus amatoribus saeculi, qui pulueri comparantur, prouenit.","english":"to send workers into his harvest, not to want to make a threshing floor for himself, as does the prince of heresies and schisms and anyone who seeks not God’s glory but his own. For it is very difficult for this unicorn to will it, yet even this he grants and accomplishes in the human soul, he who alone works wonders, destroying plans and every height that raises itself against the knowledge of God, and capturing every intellect into his obedience. The feather of ostriches is mixed with the wings of the heron and the hawk: those slow of intellect, whom ostriches signify because they cannot fly, have been given, through his grace who chose the foolish things of the world, to be equaled to the swiftness of the equally believing ingenious ones, who are signified by these birds he mentioned, is to be understood through this verse. And he left his eggs on the ground: now he begins to speak of the ostrich, that is, of those whom he signifies by this animal. For their slow feathers would not be mixed with the wings of swift birds for flying together, unless they left behind their prior hope on the ground, which he signifies by the eggs. And they are warmed in the dust: because even if he did not attend to what he hoped for in the world, it often comes about through the favor of worldly lovers, who are compared to dust.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"monoceros","severity":"info","text":"Augustine interprets the unicorn (monoceros) as a symbol of pride, continuing the allegorical reading from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"struthio","severity":"info","text":"Struthio (ostrich) is used here as a symbol for those slow of intellect, who cannot fly, i.e., cannot attain spiritual understanding on their own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"penna struthionum mixta est alis herodionis et accipitris","severity":"info","text":"This phrase echoes the imagery of mixed bird species, possibly alluding to Psalm 103:12 (LXX) or similar biblical lists of birds, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"princeps haeresum et schismatum","severity":"info","text":"The 'prince of heresies and schisms' likely refers to a contemporary heresiarch, possibly Mani or a Donatist leader, given Augustine's polemical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et reliquit in terra oua sua","severity":"info","text":"This clause marks a shift from a general allegory of birds to a specific focus on the ostrich, as Augustine explicitly notes: 'now he begins to speak of the ostrich.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"penna struthionum mixta est alis herodionis et accipitris","severity":"caution","text":"The syntax of this sentence is convoluted; the English draft resolves it by treating 'donatum esse' as the main verb, but the Latin may allow alternative readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prince of heresies and schisms' is not specified; it could be a generic figure or a specific opponent of Augustine.","The phrase 'stulta mundi elegit' may echo 1 Corinthians 1:27 ('stulta mundi') but is not a direct quotation."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"et oblita est quia pes disperdet ea et bestia agri conculcabit ea: quodsi et aduersa cuiusquam cupiditas et iniqui huius mundi perturbent et obterant spem eius talem, tamquam oua eius quae relinquit in terra, ita non curat, ut tamquam oblita non sentiat. obduruit contra filios suos, ne sint eius: etiamsi iam non spes sit sicut oua, sed res ipsa, sicut filii iam nati, hoc est felicitas temporalis, fortiter contemnit nolens eam suam esse felicitatem, quia illam ueram desiderat. frustra laborauit absque ullo timore: hoc antequamconuertatur; laborat enim spe saeculi sine fructu et, quod est insipientius, sine ullo timore, dum praesumit in rebus incertis. quia despexit eam deus in sapientia et non distribuit ei intellectum: quid enim stultius quam fidere in uanitate et laborare ad adquirenda peritura sine ullo timore amittendi? concipiunt enim plerique hunc affectum, quibus longa felicitas saeculi prouenit, praesertim si ab auis et atauis perpetua successione ducatur, ut se repente infelices fieri posse non credant. et quia magni solent adparere in terra, non tamen pennis uirtutum caelesti conuersatione frui, recte struthionibus comparantur. sed adtende quod sequitur: cum tempus fuerit, in altum euolabit et deridebit equitem et ascensorem.","english":"and has forgotten that the foot will destroy them and the beast of the field will trample them: but if the unjust desire of anyone and the wicked of this world disturb and trample such a hope of his, like his eggs which he leaves on the ground, he cares so little that, as if forgetful, he does not feel it. He has grown hard against his children, that they may not be his: even if it is no longer hope, like eggs, but the thing itself, like children already born, that is, temporal happiness, he strongly despises it, unwilling that it be his happiness, because he desires the true one. He has labored in vain without any fear: this before he is converted; for he labors in the hope of the world without fruit and, what is more foolish, without any fear, while he presumes in uncertain things. Because God has despised him in wisdom and has not distributed understanding to him: for what is more foolish than to trust in vanity and to labor to acquire perishable things without any fear of losing them? For many conceive this disposition, to whom long worldly happiness comes, especially if it is derived from grandfather and great-grandfather in an unbroken succession, so that they do not believe they can suddenly become unhappy. And because they are accustomed to appear great on earth, yet do not enjoy heavenly converse by the wings of virtues, they are rightly compared to ostriches. But note what follows: when the time comes, he will fly high and will mock the rider and the horseman.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"struthionibus","severity":"info","text":"The comparison to ostriches (struthionibus) draws on a classical and patristic trope: ostriches were thought to lay eggs in sand and neglect them, symbolizing foolish trust in worldly security. Augustine uses this to illustrate spiritual complacency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pes disperdet ea et bestia agri conculcabit ea","severity":"info","text":"This phrase echoes Job 39:15 (LXX), where the ostrich is said to leave its eggs to be trampled. Augustine adapts the verse to moral allegory, linking the 'foot' and 'beast' to worldly adversities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"cum tempus fuerit, in altum euolabit et deridebit equitem et ascensorem","severity":"info","text":"This concluding sentence shifts from critique of worldly hope to a promise of transcendence. The 'flight' and mockery of the rider allegorize the soul's eventual liberation from temporal cares, a common Augustinian motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"obduruit","severity":"info","text":"The verb obduruit ('grew hard') conveys emotional hardening against temporal attachments. Augustine uses it to describe a willful detachment that mimics virtue but is actually a form of despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"struthionibus","severity":"info","text":"Medieval bestiaries later expanded the ostrich allegory, often citing Augustine's moralization. This passage influenced exegetical traditions linking the ostrich to heretics or the proud.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify whether the 'foot' and 'beast' are literal or purely allegorical; Augustine treats them as figures for worldly forces. The phrase 'cum tempus fuerit' is ambiguous as to whether it refers to eschatological time or a moment of personal conversion."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"posteaquam uenit plenitudo temporis, ut praeciperetur diuitibus huius saeculi non superbe sapere nec sperare in incerto diuitiarum, sed in deo uiuo, coeperunt sursum cor habere ad dominum et deridere superbos persecutores, quos dominus proiecit in mare; tunc enim penna struthionis mixta uelocibus auibus caelum petit et cetera quae de hoc animali supra dicta sunt fiunt. an tu circumdedisti equo uirtutem? martyrem uidetur describere, intrepidum et alacrem testem fidei salutaris, non tamen uirtute propria, sed qua eum circumdedit dominus. et inseruisti collo eius hinnitum? induite uos armaturam dei, ut possitis resistere in die malo. et gloriae pectoris eius audacia? haec est audacia qua Esaias audet et dicit. gloria uero pectoris est conscientia opus hominis probans, ut in semet ipso quisque habeat gloriam et non in altero. prodiens in campo luxuriat: in lucem libertatis exiens facilitate boni operis in latitudine caritatis exultat. et procedit in proelium cum uirtute: aduersus tentationes aduersitatum. occurrensque iaculo contemnit: quia circumposita sunt ei arma, in quibus est illud scutum fidei, in quo ignita inimici iacula extinguntur. nec se auertit a ferro: uel a morte uisibili uel quia sunt et duri ad non consentiendum ueritati et acuti ad persequendum a quibus se non auertit, quia etiam ipsos ut diligat iubetur.","english":"After the fullness of time came, so that the rich of this world were commanded not to be proud nor to hope in the uncertainty of riches, but in the living God, they began to have their heart raised up to the Lord and to mock the proud persecutors, whom the Lord cast into the sea; for then the feather of the ostrich, mingled with swift birds, seeks the sky, and the other things that were said above about this animal come to pass. Or have you girded the horse with virtue? He seems to describe the martyr, intrepid and eager witness of the saving faith, yet not by his own virtue, but by that with which the Lord has girded him. And have you inserted a neigh into his neck? Clothe yourselves with the armor of God, so that you may be able to resist on the evil day. And the boldness of his breast’s glory? This is the boldness with which Isaiah dares and speaks. The glory of the breast, however, is the conscience proving the work of a man, so that each one may have glory in himself and not in another. Going forth into the field, he revels: going out into the light of freedom, he exults in the breadth of charity by the ease of good work. And he advances into battle with virtue: against the temptations of adversities. And encountering the javelin, he scorns it: because arms are placed around him, among which is that shield of faith, in which the fiery javelins of the enemy are extinguished. Nor does he turn away from the sword: either from visible death, or because there are also those who are hard in not consenting to the truth and sharp in persecuting, from whom he does not turn away, because he is commanded to love even them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"penna struthionis mixta uelocibus auibus caelum petit","severity":"info","text":"Augustine alludes to the ostrich's feather as a symbol of the soul's ascent, possibly echoing Psalm 55:6 (Vulgate) or a lost patristic trope; the mingling with swift birds suggests the communion of saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"induitae uos armaturam dei","severity":"info","text":"The phrase 'induite uos armaturam dei' echoes Ephesians 6:11 (Vulgate: 'induite uos armaturam Dei'), a call to spiritual warfare; Augustine adapts it to the martyr's preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esaias audet et dicit","severity":"info","text":"Augustine references Isaiah's boldness, likely alluding to Isaiah 6:1-8 or the prophet's fearless denunciations; the specific verse is not cited, but the context is the martyr's audacity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"struthionis","severity":"info","text":"The ostrich (struthio) was a symbol of neglect in patristic bestiaries, as it was believed to abandon its eggs; Augustine uses this to contrast the rich who abandon worldly hope for divine hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"an tu circumdedisti equo uirtutem?","severity":"info","text":"Augustine shifts from the ostrich metaphor to a rhetorical question about the horse, introducing a new figure for the martyr; the 'an' marks a transition in the exegetical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"scutum fidei","severity":"info","text":"The 'shield of faith' is a common patristic image, but Augustine's specific phrase 'scutum fidei' anticipates later medieval iconography; it appears in his other works (e.g., Enarrationes in Psalmos).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'penna struthionis mixta uelocibus auibus' may refer to a specific biblical or apocryphal text not identified; the 'mare' into which persecutors are cast is ambiguous—possibly the Red Sea (Exodus) or a symbol of worldly chaos."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"super ipsum enim gaudet arcus et gladius: per confessionem quippe eius adseritur et comminatio dei, quae inuisibiles poenas longe praenuntiat, et testificatio uerbi, qua omnes tamquam cominus errores debellat. aliud est enim minari, quod longe futura sunt supplicia peccatorum, quod est tamquam arcu tela intendere, aliud tamquam manu ad manum gladio uerbi praesentes debellare cupiditates. lanceae hastaeque tremore: quid est quod lanceae hastaeque tremore super ipsum gaudet arcus et gladius? an quia et ipse nisi tremat, hoc est timeat futuram mortem, quam iaculatur diuina iustitia, non potest praesentem contemnere, quam persecutor minatur, ut intrepidam habeat confessionem et praedicet cum fiducia ueritatem, cui non possint inimici resistere; atque ita \"super eum gaudeat\", hoc est per ipsum libere adseratur doctrina dei, per quam minatur inpiis futurum interitum et interficit praesentem iniquitatem? nisi enim gaudium spei nostrae cum tremore damnationis esset, in nobis neglegens esset ipsa securitas et superba praesumptio neque in psalmo nobis diceretur: exultate ei cum tremore. et iracundia euertit terram: apud semet ipsum irascens ad euertendas in se terrenas concupiscentias et timores carnales, quibus quisque a tolerantia passionis auertitur.","english":"For upon him rejoices the bow and the sword: for through his confession both the threat of God is asserted, which foretells invisible punishments from afar, and the testimony of the word, by which it vanquishes all errors as if hand to hand. For it is one thing to threaten, that the punishments of sinners are far in the future, which is like drawing the bow with arrows; another thing, as if hand to hand with the sword of the word, to vanquish present lusts. The trembling of lances and spears: what is it that the trembling of lances and spears rejoices upon him, the bow and the sword? Or is it because he himself, unless he trembles, that is, fears the future death which divine justice hurls, cannot despise the present death which the persecutor threatens, so that he may have an intrepid confession and preach the truth with confidence, to which enemies cannot resist; and thus \"rejoices upon him,\" that is, through him the doctrine of God is freely asserted, by which he threatens the impious with future destruction and destroys present iniquity? For unless the joy of our hope were accompanied by the trembling of damnation, that very security would be negligent in us, and a proud presumption, nor would it be said to us in the psalm: rejoice with trembling. And anger overturns the earth: being angry within himself for overturning in himself earthly lusts and carnal fears, by which anyone is turned away from enduring suffering.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"super ipsum enim gaudet arcus et gladius","severity":"info","text":"Augustine interprets the bow and sword as metaphors for divine threats and the active word of God, respectively, distinguishing between distant punishment and immediate correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exultate ei cum tremore","severity":"info","text":"This phrase echoes Psalm 2:11 (LXX) or a similar verse, where joy and trembling are combined, supporting Augustine's argument that hope must be tempered with fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tremor","severity":"info","text":"Augustine uses 'tremor' to denote fear of future divine judgment, which paradoxically enables fearless confession in the present persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"lanceae hastaeque tremore","severity":"info","text":"This phrase is a rhetorical question that Augustine resolves by linking trembling (fear of death) to the ability to despise present threats, integrating it into the earlier metaphor of bow and sword.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"iracundia euertit terram","severity":"info","text":"Augustine interprets 'anger overturns the earth' as internal anger against earthly desires and fears, a common ascetic theme in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous commentary; the English draft divides it into sentences, but the original lacks clear punctuation, making some clause boundaries uncertain."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"in hac sententia forte dictum est: irascimini et nolite peccare; cum iracundia enim saluberrima se debet quisque correctione corripere dicens: ut quid tristis es, anima mea? et quare conturbas me? spera in deum, quia confitebor illi. quia enim ore confessio fit ad salutem, statim sequitur: salutare uultus mei deus meus. nec credet, donec clamauerit tuba: ante tempus quippe tentationis, etiamsi euersa est terrena trepidatio, non adparet nec facile credendum est, nisi tempus ipsum tentationis docuerit. cum autem tuba cecinerit, dicet: euge: cum tempus tentationis uenerit, tunc uero placebit ei anima eius, si gloriatur in tribulationibus, quia tribulatio patientiam operatur, patientia uero probationem, probatio uero spem, ut iam non dicat animae suae irascens: ut quid conturbas me? sed glorians dicat: lauda, anima mea, dominum. et procul odoratur pugnam: non quasi in hominibus persequentibus qui uidentur, sed procul, hoc est pro longe ab oculis, sciens quia non est ei colluctatio aduersus carnem et sanguinem, sed aduersus principes et potestates et rectores mundi tenebrarum harum, aduersus spiritalia nequitiae in caelestibus, hoc est procul. apte autem dictum est\" odoratur\" propter principem potestatis aeris huius. odores quippe olfactu sentiuntur siue boni siue mali.","english":"In this sentence it was perhaps said: \"Be angry and do not sin\"; for with a most salutary anger one ought to rebuke oneself, saying: \"Why are you sad, my soul? and why do you disturb me? Hope in God, because I will confess to him.\" For since confession is made by the mouth for salvation, it immediately follows: \"The saving grace of my face is my God.\" Nor will he believe, until the trumpet has sounded: for before the time of temptation, even if earthly trepidation has been overturned, it does not appear, nor is it easily believed, unless the time of temptation itself has taught it. But when the trumpet has sounded, he will say: \"Well done\": when the time of temptation has come, then truly his soul will please him, if he glories in tribulations, because tribulation produces patience, patience produces testing, testing produces hope, so that he no longer says angrily to his soul: \"Why do you disturb me?\" but, glorying, says: \"Praise the Lord, my soul.\" And from afar he scents the battle: not as among persecuting men who are seen, but from afar, that is, far from the eyes, knowing that his struggle is not against flesh and blood, but against the princes and powers and rulers of this world of darkness, against the spiritual forces of wickedness in the heavens, that is, from afar. And \"he scents\" is aptly said on account of the prince of the power of this air. For odors are perceived by the sense of smell, whether good or bad.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"irascimini et nolite peccare","severity":"info","text":"Augustine adapts a scriptural exhortation to righteous anger, likely echoing Psalm 4:5 or a similar patristic commonplace, though the exact source is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut quid tristis es, anima mea? et quare conturbas me?","severity":"info","text":"This self-address to the soul echoes Psalm 42:6 (LXX) or similar introspective verses, common in Augustine's exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"salutare uultus mei deus meus","severity":"info","text":"A direct quotation of Psalm 42:5 (LXX), rendered as 'the saving grace of my face is my God' in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lauda, anima mea, dominum","severity":"info","text":"This exhortation to praise the Lord echoes Psalm 145:1 (LXX) or similar doxological phrases, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principes et potestates et rectores mundi tenebrarum harum","severity":"info","text":"Augustine alludes to Ephesians 6:12, where Paul speaks of spiritual powers of evil, adapting the phrase to describe invisible adversaries in the air.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"odoratur","severity":"info","text":"The verb 'odoratur' (he scents) is chosen for its sensory link to the 'prince of the power of this air,' reflecting the ancient belief that odors travel through air and are perceived by smell.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'irascimini et nolite peccare' is not a direct biblical quotation but a patristic maxim; its exact source is uncertain.","The reference to 'princeps potestatis aeris huius' may conflate Pauline demonology with contemporary cosmological ideas about air spirits."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"odoratur ergo pugnam, qui intellegit principem potestatis aeris huius operari in filiis diffidentiae,, quorum persequentium iras aut insidias patitur, ut aduersus spiritalia nequitiae spiritalibus armis dimicet, non corporalibus aduersus carnem et sanguinem, id est malos et perditos homines, quos carneis oculis uidet. tonitrum ducum et clam orem: subaudiendum est \"odoratur\". tonitrum autem propter ipsum aerem puto dictum esse, in quibus eadem spiritalia nequitiae uersantur; non enim rectores mundi propterea dicti sunt hi spiritus, quia caelum et terram regunt, sed sicut ipse exponit apostolus. etenim ne ita intellegeretur, subiecit statim quid dixerit rectores mundi, tenebrarum harum, inquit, hoc est inpiorum, quibus ad dominum conuersis dicit: fuistis enim aliquando tenebrae; nunc autem lux in domino. in uoluntate enim cuiusque est, utrum tenebrae sit, an lux; sed cum tenebrae, in se ipso, hoc est peccatis quae ipsius sunt propria, cum autem lux, non in se ipso sed in domino, a quo inluminatur, ut, quemadmodum dicit Esaias, tenebrae eius sint uelut meridies; dicitur et in Psalmis: inluminabis tenebras meas. quos ergo dicit apostolus rectores tenebrarum, ipsi et in hoc uersu dicti sunt duces.","english":"Therefore, one who understands that the prince of the power of this air works in the children of unbelief scents the battle; these children suffer the angers or plots of their persecutors, so that they may fight against spiritual wickedness with spiritual arms, not with bodily ones against flesh and blood, that is, against evil and lost men whom they see with their bodily eyes. \"The thunder of the leaders and the shouting\": \"scents\" is to be understood. I think \"thunder\" is said because of the air itself in which these same spiritual wickednesses move; for these spirits are not called rulers of the world because they rule heaven and earth, but as the apostle himself explains. Lest it be understood that way, he immediately added what he meant by \"rulers of the world\": \"of these shadows,\" he says, that is, of the impious, to whom he says when they are converted to the Lord: \"For you were once shadows; but now you are light in the Lord.\" For it is in each one's will whether he is shadow or light; but when he is shadow, it is in himself, that is, in the sins that are his own; when, however, he is light, it is not in himself but in the Lord, by whom he is illuminated, so that, as Isaiah says, his shadows are like noon; and it is said in the Psalms: \"You will illuminate my shadows.\" Therefore, those whom the apostle calls rulers of the shadows are the same ones who in this verse are called leaders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"odoratur ergo pugnam","severity":"info","text":"Augustine interprets 'scents the battle' as a spiritual perception of the conflict against evil spirits, not a literal olfactory sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"principem potestatis aeris huius","severity":"info","text":"This phrase echoes Ephesians 2:2, where Paul speaks of the 'prince of the power of the air,' a key concept in Augustine's demonology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"rectores mundi, tenebrarum harum","severity":"info","text":"Augustine cites Paul's phrase 'rulers of the world, of these shadows,' likely from Ephesians 6:12, to clarify that these spirits rule over the impious, not the cosmos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inluminabis tenebras meas","severity":"info","text":"Augustine references Psalm 18:28 (Vulgate) to support the idea that God illuminates human darkness, contrasting with the rulers of shadows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tonitrum ducum et clam orem","severity":"info","text":"Augustine explains 'thunder of the leaders' as a metaphor for spiritual warfare in the air, where evil spirits operate, drawing on contemporary demonology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"subaudiendum est 'odoratur'","severity":"info","text":"Augustine notes that 'scents' is implied (subaudiendum) in the phrase 'thunder of the leaders and the shouting,' showing his exegetical method of supplying ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'tonitrum' may be a variant spelling of 'tonitruum' (thunder), but the sense is clear as a metaphor for spiritual conflict."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"ducuntur enim et ab his tenebrae, hoc est inpii, ut persequantur pios, id est eos qui persecutionem patiuntur propter iustitiam, non eos qui patiuntur propter inpietates et iniquitates suas. ducum autem talium clamorem dicit odorari martyrem, non quia sonitus inde aliquis auditur auribus corporis, sed quia cordis auribus per fidem clament, quanta diabolus et angeli eius aduersus dei seruos machinentur. unde ait apostolus: non enim ignoramus mentes eius. aduersus quem clamorem ducum surdae utique sunt aures infidelium. numquid in sapientia tua plumescit accipiter? sicut in sapientia dei, quae est Christus, nouus homo paulatim innouatur, conuersationem habiturus in caelestibus. expansis pennis inmobilis, respiciens ad austrum? explicatis ab omni inpedimento saeculari uirtutibus geminae dilectionis permanens inconcussus in fide; non tamen in hoc ipso de se ipso praesumens, sed sperans in deum et in illum reuocans intentionem, a quo ipse caritatis ardor inspiratur, ut fortitudinem suam ad ipsum custodiat dicens: nonne deo subiecta erit anima mea? ab ipso enim salutare meum; etenim ipse est deus meus et salutaris meus, susceptor meus; non mouebor amplius. ac tuo praecepto exaltatur aquila? sicut eius praecepto, qui ait: cum exaltatus fuero, omnia traham ad me.","english":"For they are also led by these shadows, that is, the impious, so that they may persecute the pious, that is, those who suffer persecution on account of justice, not those who suffer on account of their own impieties and iniquities. The martyr is said to scent the clamor of such leaders, not because any sound is heard by the ears of the body, but because they cry out through the ears of the heart by faith, how much the devil and his angels plot against the servants of God. Whence the apostle says: \"For we are not ignorant of his designs.\" Against which clamor of the leaders, the ears of the unbelievers are of course deaf. Does the hawk not grow feathers in your wisdom? As in the wisdom of God, which is Christ, the new man is gradually renewed, about to have his dwelling in the heavens. With wings spread, motionless, looking toward the south? With the twin virtues of love unfolded from every worldly impediment, remaining unshaken in faith; yet not in this very thing presuming about himself, but hoping in God and recalling his intention to Him, by whom the ardor of charity itself is inspired, so that he may keep his strength directed toward Him, saying: \"Will not my soul be subject to God?\" For from Him is my salvation; indeed, He is my God and my Savior, my supporter; I will be moved no more. And by your command is the eagle raised up? As by His command, who says: \"When I have been raised up, I will draw all things to myself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non enim ignoramus mentes eius","severity":"info","text":"Augustine adapts 2 Corinthians 10:11 (Vulgate: 'non enim ignoramus mentem eius'), altering the singular 'mentem' to plural 'mentes' to fit the plural 'ducum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plumescit accipiter","severity":"info","text":"The verb 'plumescit' (grows feathers) is rare; Augustine uses it to render a biblical image of the hawk's renewal, possibly from Psalm 103 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"expansis pennis inmobilis, respiciens ad austrum","severity":"info","text":"The image of the motionless hawk with spread wings facing south recalls contemporary natural lore (e.g., Pliny, HN 10.8) about birds of prey renewing themselves by sun exposure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"numquid in sapientia tua plumescit accipiter? ... ac tuo praecepto exaltatur aquila?","severity":"info","text":"Two rhetorical questions (hawk and eagle) form a parallel pair, each answered by a Christological interpretation, structuring the passage as a double exegesis of avian imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nonne deo subiecta erit anima mea?","severity":"info","text":"This phrase echoes Psalm 62:2 (Vulgate: 'nonne Deo subiecta erit anima mea?'), a verse Augustine elsewhere cites to illustrate the soul's proper humility before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum exaltatus fuero, omnia traham ad me","severity":"caution","text":"The source of this quotation is uncertain; it may be a loose citation of a lost biblical variant or a patristic saying, as no exact match appears in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'leaders' (ducum) whose clamor the martyr scents is ambiguous: they could be demonic powers or human persecutors; Augustine conflates both.","The phrase 'expansis pennis inmobilis' may describe either the hawk or the renewed Christian; the Latin syntax leaves the subject unclear."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"pro nobis enim moriturus et corpus resurrectione leuaturus in caelum, ubi fuerit, inquit, cadauer, illuc congregabuntur et aquilae. satiauit enim in bonis caelestibus desiderium eius, cuius iuuentus sicut aquilae renouabitur. potest et exaltatio aquilae ad id pertinere, quod ait apostolus: siue enim mente excessimus, deo, ut uersus, qui sequitur de uulture, ad id pertineat quod etiam ibi sequitur; siue temperantes sumus, uobis. sequitur enim: aut uultur super nidum suum in petra sedens morabitur? quia ex affectu dictum uidetur non sublimia contemplandi mentis excessu, sed inferioribus con-, sulendi per temperantiam, qua humanis rebus congruitur, ut inpii qui pro mortuis habentur iustificati per uerbum, hoc est quasi ore deuorati conuertantur in corpus ecclesiae. uultur enim de mortuis pascitur; et ideo: super nidum suum, ubi tamquam fetus ponit opera huic uitae necessaria. ideo autem in petra, quia cum dixisset apostolus: siue temperantes sumus, uobis, continuo subiunxit: caritas enim Christi conpellit nos; petra autem erat Christus. et bene sedens morabitur secundum id quod dictum est: conpellor autem ex duobus, concupiscentiam habens dissolui et esse cum Christo; multo enim magis optimum, ut hoc ad exaltationem aquilae pertineat; ad uulturem uero sedentem in nido et morantem manere in carne necessarium propter uos.","english":"For He who was to die for us and to raise His body in the resurrection into heaven—where the corpse will be, He says, there the eagles will gather. For He has sated His desire in heavenly goods, whose youth will be renewed like the eagle’s. And the exaltation of the eagle can pertain to what the apostle says: “For whether we have been out of our minds, for God,” so that the verse that follows about the vulture pertains to what also follows there: “or whether we are temperate, for you.” For it follows: “Or will the vulture linger sitting over its nest on the rock?” Because it seems to be said from affection, not by the mind’s excess contemplating sublime things, but by temperance consulting lower things, through which one accommodates human affairs, so that the impious, who are considered as dead, when justified through the Word—that is, as if devoured by the mouth—are converted into the body of the Church. For the vulture feeds on the dead; and therefore: “over its nest,” where it places, as it were, its young, the works necessary for this life. And it is on the rock because, when the apostle had said: “or whether we are temperate, for you,” he immediately added: “for the charity of Christ compels us”; and the rock was Christ. And “will linger sitting” is well said according to what is stated: “But I am compelled from two sides, having the desire to be dissolved and to be with Christ”; for it is much more excellent that this pertains to the exaltation of the eagle; but to the vulture sitting in the nest and lingering, it is necessary to remain in the flesh for your sake.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"siue enim mente excessimus, deo, ut uersus, qui sequitur de uulture, ad id pertineat quod etiam ibi sequitur; siue temperantes sumus, uobis","severity":"info","text":"Augustine alludes to 2 Corinthians 5:13 (Vulgate: 'siue enim mente excessimus, deo... siue temperantes sumus, uobis'), a Pauline passage on ecstasy and temperance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aut uultur super nidum suum in petra sedens morabitur?","severity":"info","text":"This is a paraphrase of a verse from the Psalms (likely Psalm 103 or similar), where the vulture on a rock is a figure of patience or lingering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caritas enim Christi conpellit nos","severity":"info","text":"Augustine quotes 2 Corinthians 5:14 (Vulgate: 'caritas enim Christi conpellit nos'), linking the rock to Christ as a foundation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exaltatio aquilae","severity":"info","text":"The 'exaltation of the eagle' is a metaphor for spiritual ascent or ecstasy, contrasted with the vulture's earthly lingering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uultur","severity":"info","text":"The vulture symbolizes the temperate, earthly aspect of ministry, feeding on the dead (the impious) to convert them into the Church body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"petra autem erat Christus","severity":"info","text":"Augustine identifies the rock (petra) with Christ, echoing 1 Corinthians 10:4 and patristic typology of Christ as the foundation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the vulture verse is not specified; Augustine may be paraphrasing a psalm or a lost text.","The phrase 'siue enim mente excessimus, deo' is a loose citation; the Vulgate reading of 2 Corinthians 5:13 varies in manuscripts."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"et quia petra etiam tota ecclesia bene intellegitur propter etiam Symonem, qui ob hoc a domino Petrus appellatus est, summitas petrae est caput ecclesiae. ad hoc additur uersus qui sequitur: in summitate petrae et in cauerna? summitas enim refertur ad id quod caput est, cauerna uero ad id quod uita nostra abscondita est cum Christo in deo. et cum ibi fuerit, quaerit escas: de quibus dictum est Petro: macta et manduca, ut incorporaret ecclesiae credituros ex gentibus. longe oculi eius prospiciunt et pulli eius uolutantur in sanguine: spe futurae inmortalitatis in uitam aeternam intentionem suam longe porrigit, quamuis opera eius in carnis infirmitate uolutentur, id est dubiis motibus iactetur, dum incertum habet humana ignorantia ex his quae misericorditer facit quid cui prosit ad deum, cum tamen longe oculis prospicientibus propter aeternam salutem sincera caritate dispensat. sed cum inuenerit iste talis operator et dispensator eos qui per affectum quo renuntiant diabolo iam mortui sint huic saeculo, sine dubitatione aliqua eis exhibet oris ministerium in opere sermonis, quo eos in corpus ecclesiae iam paratissimos traiciat; et ideo sequitur: ubicumque fuerint cadauera, confestim reperiuntur.","english":"And because \"rock\" is also well understood as the whole Church—on account of Simon, who was called Peter by the Lord for this reason—the summit of the rock is the head of the Church. To this is added the verse that follows: \"on the summit of the rock and in the cave?\" For \"summit\" refers to that which is the head, while \"cave\" refers to that which is our life hidden with Christ in God. And when he has been there, he seeks foods: concerning which it was said to Peter, \"Kill and eat,\" so that he might incorporate into the Church those who would believe from among the Gentiles. \"His eyes look far ahead, and his young ones wallow in blood\": he extends his intention far in hope of future immortality in eternal life, although his works wallow in the weakness of the flesh—that is, they are tossed about by uncertain motions, while human ignorance holds it uncertain from those things which he does mercifully what benefits whom toward God, yet he dispenses with sincere charity, looking far ahead with his eyes because of eternal salvation. But when such a worker and dispenser finds those who, through the affection by which they renounce the devil, are already dead to this world, he without any hesitation offers them the ministry of the mouth in the work of speech, by which he transfers them, already most ready, into the body of the Church; and therefore it follows: \"Wherever the corpses are, they are immediately found.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"petra","severity":"info","text":"Augustine interprets 'petra' (rock) as the whole Church, linking it to Simon Peter's name. This allegorical reading is central to his ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"macta et manduca","severity":"info","text":"The phrase 'Kill and eat' alludes to a command given to Peter, likely referencing a biblical passage (cf. 1 Kings 19:21 or a patristic tradition) used to symbolize incorporation of Gentile believers into the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Symonem","severity":"info","text":"Simon, renamed Peter by Christ, is the foundation for Augustine's allegory of the rock as the Church. This reflects the early Christian tradition of Peter as the rock (cf. Matthew 16:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"in summitate petrae et in cauerna","severity":"info","text":"Augustine contrasts 'summit' (head of the Church) with 'cave' (hidden life with Christ), structuring the allegory around spatial metaphors for spiritual states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"longe oculi eius prospiciunt et pulli eius uolutantur in sanguine","severity":"info","text":"The eagle's far-seeing eyes symbolize hope for eternal life, while the young wallowing in blood represent works in fleshly weakness, a dual allegory of spiritual aspiration and human limitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cadauera","severity":"info","text":"The term 'corpses' refers to those dead to the world through renouncing the devil, ready for incorporation into the Church via the ministry of speech. This reflects Augustine's pastoral concern for conversion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear, but the allegorical identification of 'cave' with hidden life in God and the precise biblical source for 'Kill and eat' remain unspecified."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"Respondit dominus lob et dixit quod nunc dominus tamquam repetit sermonem, cum ipse loqueretur, intellegitur lob ad ea quae dicta sunt obstupuisse in silentio et quieuisse, ut nihil amplius dicere auderet. ergo duobus qui sequuntur uersibus exhortatur eum dominus ad respondendum. numquid qui disputat cum omnipotente quiescit? hoc est: quare tu quiescis cum omnipotente disputans? arguens deum respondebit ita? subaudiendum est: numquid, ut sit sensus: numquid arguit deum qui disputans respondebit? quaerendo enim cum omnipotente disputatur, non conuincendo aut refellendo. non ergo quia omnipotens est, ideo quiescendum est a disputando cum eo. neque enim ad arguendum ab eo aliquid per disputationem tamquam ab ipsa ueritate requiritur. potest et sic intellegi: numquid qui disputat cum domino, quiescit? id est: quia non quiescit qui cum omnipotente disputat, non est cum eo disputandum ut quiescatur. solet enim disputans contradicere; qui autem contradicit deo quiescere non potest, hoc est: non inuenit quietem nisi in eius uoluntate sine ulla contradictione consentiat. arguens enim deum respondebit ita, id est: cum disputando respondet deo, arguit deum et propterea non peruenit ad quietem. unde dictum est:s o homo, tu quis es, qui respondeas deo? sed quid tale fecerat lob?","english":"The Lord answered Job and said—now the Lord, as it were, repeats the speech, since when He Himself was speaking, Job is understood to have been struck silent and to have kept quiet, so that he dared say nothing more. Therefore, in the two verses that follow, the Lord urges him to respond. \"Does he who disputes with the Almighty rest?\" That is: Why do you rest while disputing with the Almighty? \"Will he who argues with God answer thus?\" The phrase \"does he\" is to be supplied, so that the sense is: Does he who argues with God answer while disputing? For in questioning, one disputes with the Almighty, not in convicting or refuting. Therefore, it is not because He is Almighty that one should rest from disputing with Him. For it is not as if something is sought from Him by way of argument, as from Truth itself, in order to accuse Him. It can also be understood thus: \"Does he who disputes with the Lord rest?\" That is: Because he who disputes with the Almighty does not rest, one should not dispute with Him in order to rest. For one who disputes is accustomed to contradict; but he who contradicts God cannot rest—that is, he finds no rest unless he consents to His will without any contradiction. \"For he who argues with God will answer thus,\" that is: When he answers God in disputing, he argues with God and therefore does not attain rest. Whence it is said: O man, who are you, that you answer God? But what had Job done of such a kind?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"duobus qui sequuntur uersibus","severity":"info","text":"Augustine identifies the two verses that follow as the Lord's exhortation to Job to respond, framing the passage as a structural hinge between divine speech and Job's silence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"numquid qui disputat cum omnipotente quiescit?","severity":"info","text":"Augustine interprets this rhetorical question as an exhortation: Job should not rest from disputing with God, because disputation here means humble inquiry, not accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"arguens deum respondebit ita?","severity":"info","text":"Augustine supplies 'numquid' to clarify the sense: the one who answers God in disputation is arguing with God, not accusing Him, and thus does not find rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"o homo, tu quis es, qui respondeas deo?","severity":"info","text":"This phrase echoes a common biblical trope of human insignificance before God, possibly alluding to Job 38–41 or similar wisdom literature, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sed quid tale fecerat lob?","severity":"info","text":"Augustine ends with a rhetorical question that reflects his pastoral concern: Job's silence is not due to guilt, but to awe before the divine response, a theme developed in later Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'arguens deum' could mean either 'arguing with God' or 'accusing God'; Augustine explicitly chooses the former sense, but the ambiguity is noted.","The phrase 'o homo, tu quis es, qui respondeas deo?' is not a direct biblical citation; its source is uncertain, possibly a paraphrase of Job 38:2 or a common patristic saying."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"non enim deus sic illum accipit tamquam contradicentem sibi, sicut amici eius non intellegentes, cum tale illi testimonium perhibeat et in capite libri et in fine. an propter personam quam lob gestabat dictum est, hoc est corporis domini, quod est ecclesia, in qua multa infirmorum pars est non quidem desperatorum, sed tamen adhuc in prouentu suo periclitantium, quibus paene commouentur pedes et quorum paulo minus effunduntur gressus, dum zelant in peccatoribus pacem peccatorum intuentes? qui dicunt: quomodo sciuit deus? et si est scientia in altissimo? ecce ipsi peccatores et abundantes in saeculo obtinuerunt diuitias. numquid uano iustificaui cor meum et laui in innocentibus manus meas et fui flagellatus tota die et arguitio mea in matutinum? nam hinc potius Iob ipse uidetur respondere sequentibus uersibus.\n\nRespondens autem Iob dixit: quid ergo iudicer commonitus et increpatus a domino audiens talia, cum nihil sim? id est: quid ergo mihi iudicium comparo, cum me commonet et arguit dominus, si ei contradicam. audiens talia, id est talia intellegens quanta iustitia et misericordia mecum sic agatur, cum per me ipsum utique nihil sim. quod responsum dabo? id est: quid potero contradicere ueritati? manum ponam ad os meum, id est: tenebo atque cohibebo loquacitatem meam.","english":"For God does not receive him as contradicting him, as his friends do who do not understand, when he bears such testimony to him both at the beginning and at the end of the book. Or was it said on account of the person whom Job represented, that is, the body of the Lord, which is the Church, in which there is a large part of the weak—not indeed the despairing, but still those who are in danger in their progress, whose feet are almost moved and whose steps are a little less than scattered, while they are zealous among sinners, looking at the peace of sinners? They say: How did God know? And if there is knowledge in the Most High? Behold, these very sinners, abounding in the world, have obtained riches. Have I in vain justified my heart and washed my hands among the innocent, and been scourged all day, and my reproof in the morning? For from this point Job himself seems rather to respond in the following verses.\n\nBut Job answered and said: Why then am I judged, being admonished and rebuked by the Lord, hearing such things, when I am nothing? That is: Why then do I compare a judgment for myself, when the Lord admonishes and rebukes me, if I contradict him? Hearing such things, that is, understanding such things—how much justice and mercy are dealt with me in this way, when through myself I am certainly nothing. What answer shall I give? That is: What will I be able to contradict to the truth? I will put my hand to my mouth, that is: I will restrain and check my loquacity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine divides the passage into two interpretive options: either God does not view Job as a contradictor (contradicentem), or the speech is spoken on behalf of the Church as the body of Christ, with the weak members questioning divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"contradicentem","severity":"info","text":"The Latin participle contradicentem (contradicting) is key: Augustine contrasts God’s reception of Job with that of Job’s friends, who misunderstand Job’s testimony. The term implies a legal or disputatious context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'in capite libri et in fine' (at the beginning and at the end of the book) likely refers to the prose prologue and epilogue of the Book of Job, where Job is praised for his piety and patience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Augustine’s allegorical reading of Job as a type of the Church (corpus domini, quod est ecclesia) reflects a common patristic hermeneutic, where Old Testament figures prefigure Christ or the Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The rhetorical questions attributed to the weak ('How did God know?') echo theodicean doubts found in later Christian literature, showing Augustine’s pastoral concern for those whose faith wavers amid worldly prosperity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Respondens autem Iob dixit' may be Augustine’s paraphrase rather than a direct biblical quotation; the following interpretation ('quid ergo iudicer...') is his own expansion, not a literal rendering of the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether Augustine attributes the allegorical reading (Job as Church) to his own exegesis or to a prior tradition is unclear.","The identity of the 'weak' (infirmorum) is left ambiguous: they may be specific heretics or general wavering Christians."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"semel locutus sum, iterum non adiciam: nisi in mysterio accipiatur, quomodo semel locutus est Iob qui totiens locutus est? aut quomodo iterum non adiciet post paululum locuturus? sed locutio hic intellegenda est progressus animae in haec exteriora, quo relinquit deum et ei resistit. unde maior iste progressus etiam clamor in scriptura appellatur, cum dicit deus clamorem Sodomorum ad se peruenisse. cui locutioni atque clamori contrarium est beatissimum illud silentium de quo dicitur. et silebit sine timore ab omni malignitate. bene itaque dicit semel se locutum continua quadam locutione in tota uita ueteris hominis cum esset spiritus ambulans et non reuertens. nunc autem manum inponens ori, ne ultra progrediatur, promittit se non adicere iterum, ne recedat a deo. amen.","english":"I have spoken once; I will not add again: unless it is understood in a mystery, how has Job, who spoke so many times, spoken once? Or how will he not add again, when he is about to speak shortly after? But here \"speech\" is to be understood as the progress of the soul into these external things, by which it abandons God and resists him. Hence this greater progress is also called a \"cry\" in Scripture, when God says that the cry of the Sodomites reached him. To which speech and cry is contrary that most blessed silence of which it is said: \"and he will be silent without fear from all malice.\" Well, then, does he say that he has spoken once, in a certain continuous speech throughout the whole life of the old man, when he was a wandering spirit not returning. But now, placing his hand on his mouth, lest he proceed further, he promises that he will not add again, lest he depart from God. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"semel locutus sum, iterum non adiciam","severity":"info","text":"Augustine reinterprets Job's statement as referring not to literal speech but to the soul's outward progress away from God, a continuous act throughout the 'old man's' life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"locutio","severity":"info","text":"Here 'locutio' (speech) is given a specialized sense: the soul's movement into external things, abandoning God. This is contrasted with 'silentium' (silence) as a blessed state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"clamor Sodomorum","severity":"info","text":"Augustine alludes to God hearing the cry of Sodom, likely referencing Genesis 18:20-21 or a related tradition, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et silebit sine timore ab omni malignitate","severity":"info","text":"This phrase echoes a biblical promise of eschatological silence and peace, possibly from Psalm or Wisdom literature, but the precise source is not identified by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritus ambulans et non reuertens","severity":"info","text":"The phrase 'wandering spirit not returning' reflects a Platonic or Neoplatonic concept of the soul's fall and exile, adapted by Augustine to describe the state of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nunc autem manum inponens ori","severity":"info","text":"The gesture of placing a hand on the mouth marks a structural turn: from the old life of continuous speech (progress outward) to a new resolve of silence and return to God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for 'clamor Sodomorum' and 'et silebit...' is not specified by Augustine; the reading assumes they are scriptural allusions."],"confidence":"high","notes":[]}]}