{"slug":"stoa0040.stoa034a.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa034a.opp-lat1","title":"De Benedictionibus Jacob Patriarchae [Incertus]","title_source":"De Benedictionibus Jacob Patriarchae [Incertus]","author":"Augustinus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — 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":"2026-11-15T06:36:18Z","cost_usd":0.007593},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa034a.opp-lat1","work_id":"stoa0040.stoa034a.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa034a/stoa0040.stoa034a.opp-lat1.xml"},"stats":{"passages":14,"english_words":3753,"coptic_letters":0,"source_letters":14747,"commentary_units":83,"commentary_kinds":8,"derived_notes":2,"ambiguities":27,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa034a.opp-lat1","abstract":"De Benedictionibus Jacob Patriarchae is a Latin treatise on Jacob's blessings from Genesis 49, traditionally attributed to Augustine but now considered spurious. The work offers a verse-by-verse commentary, blending literal and allegorical interpretations, and likely originated in an early medieval monastic context. It survives in a few 9th–12th century manuscripts and was occasionally cited in medieval commentaries, though it never entered standard patristic collections. The text lacks distinctive Augustinian style and doctrine, and this edition reproduces the Maurist reprint without fresh critical apparatus.","historical_context":"The treatise cannot be firmly dated or placed; it is listed among Augustine's spuria in the Maurist edition and is absent from the critical Vienna corpus (CSEL). The earliest surviving manuscripts date from the 9th–12th centuries, with no earlier witnesses, suggesting a likely early medieval origin, possibly in a monastic scriptorium. The language is Latin, and the genre is an exegetical treatise, opening with a question-and-response format typical of late antique dialogues. The work's transmission is obscure, with a small number of manuscripts and an unclear stemma. It was occasionally cited in medieval commentaries on the Patriarchs but never entered the liturgy or standard patristic florilegia. The theological content is conventional, lacking distinctive Augustinian style or doctrine, and readers should not rely on it for Augustine's thought.","significance":"De Benedictionibus Jacob Patriarchae matters as an example of early medieval exegesis that blends literal and allegorical readings of Genesis 49, reflecting typological traditions found in Hippolytus and Ambrose. Its uncertain attribution highlights the challenges of spurious works in the Augustinian corpus, and its survival in a few manuscripts illustrates the selective transmission of patristic and medieval texts.","timeline":[{"date":"4th–5th c.","event":"Augustine of Hippo active; none of his authentic works include this treatise."},{"date":"9th–12th c.","event":"Earliest surviving manuscripts of De Benedictionibus Jacob Patriarchae produced."},{"date":"17th c.","event":"Maurist edition lists the work among Augustine's spuria."},{"date":"19th–20th c.","event":"Critical Vienna corpus (CSEL) excludes the treatise; no fresh critical edition produced."}],"relations":[{"work":"Genesis 49","relation":"Biblical source; the treatise comments on Jacob's blessings.","key":"","label":null,"url":null},{"work":"Augustine's authentic works","relation":"Falsely attributed; the treatise is not by Augustine.","key":"","label":null,"url":null},{"work":"Hippolytus of Rome, On the Blessings of Jacob","relation":"Similar typological interpretation of Jacob's blessings.","key":"","label":null,"url":null},{"work":"Ambrose of Milan, De Patriarchis","relation":"Related allegorical exegesis of patriarchal narratives.","key":"","label":null,"url":null},{"work":"Maurist edition of Augustine","relation":"Source of the reprinted text; lists the work as spurious.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date is unknown; the treatise likely originates from the early medieval period, but this remains speculative.","Attribution to Augustine is uncertain and rejected by modern scholarship; the work is not included in the critical Vienna corpus.","The text survives only in a small number of 9th–12th century manuscripts; no earlier witness is known.","This edition does not collate all known manuscripts; it reproduces the Maurist reprint without fresh critical apparatus.","The theological content is conventional and does not exhibit distinctive Augustinian style or doctrine."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000416,"generated":"2026-11-15T06:36:18Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa034a/stoa0040.stoa034a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa034a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":83,"english_words":3753,"source_letters":14664,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The work is listed among the spuria of Augustine in the Maurist edition. Its attribution is uncertain and it is not included in the critical Vienna corpus (CSEL).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No firm date can be assigned. The treatise likely originates from the early medieval period, possibly from a monastic context, but this remains speculative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in a small number of manuscripts, all from the 9th–12th centuries. No earlier witness is known, and the stemma is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was occasionally cited in medieval commentaries on the Patriarchs, but it never entered the standard patristic florilegia or the liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate all known manuscripts; it reproduces the text from the Maurist reprint without fresh critical apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The theological content is conventional and does not exhibit distinctive Augustinian style or doctrine; readers should not rely on it for Augustine's thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — 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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 14 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":14},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE BENEDICTIONIBUS JACOB PATRIARCHÆ.\n\nQuid intelligendum cst de benedictionibus, quibus Jacob patriarcha benedixit filios suos? Anhistorice vel allegorice intelligendæ sint, dum dicit, Congregamini, filii Jacob, ut annuntiem vobis quæ ventura sunt in novissimis diebus (Gen XLIX, 2): et si videtur ex his verbis magis allegoriam sonare quam historiam? Resp. Utrumque vcro, et historiam et allegoriam: historiam de divisione terræ repromissionis, qux divisiones dividendæ erant nepotibus eorum; et aMegoriam, de Christo et de Ecclesia in novissimis temporibus futura. Sed prius historiæ fundamenta ponenda sunt, ut aptius allegoriæ culmen priori structurae superponatur.\n\nRuben primogenitus meus, tu fortitudo mea, principium doloris mei: prior in donis, major in imperio. Effusus es sicut aqua, non crescas; quia ascendisti tubila patris tui, et maculasti stratum ejus (Gen. III, 4). Est autem sensus hic: Tu es primogenitus meus. major in liberis, el debebas,juxta ordinem nativitatis tuæ, hæreditatem qu;c primogenitis jure debebatur, sacerdotium accipere et regnum. Hoc quippe in portando honore et prævalido robore demonstratur. Verum quia pecrasti, et quasi aqua quae quolibet vasculo non tenetur, voluptatis eO'usus cs impetu; idcirco præcipio tibi ut ultra non pecces, sisque in fratrum numero, poenas peccati luens, quod primogeniti ordinem perdidisti.","english":"ON THE BLESSINGS OF THE PATRIARCH JACOB.\n\nWhat is to be understood concerning the blessings with which the patriarch Jacob blessed his sons? Are they to be understood historically or allegorically, when he says, \"Gather together, sons of Jacob, that I may announce to you what is to come in the last days\" (Gen. 49:2)? And if from these words it seems to sound more allegorical than historical? Response. Both, indeed, both history and allegory: history concerning the division of the land of promise, which divisions were to be divided among their descendants; and allegory, concerning Christ and the Church in the last times to come. But the foundations of history must first be laid, so that the summit of allegory may be more fittingly superimposed upon the earlier structure.\n\n\"Ruben, my firstborn, you are my strength, the beginning of my sorrow: first in gifts, greater in authority. You have been poured out like water, do not increase; because you have mounted your father's couch and defiled his bed\" (Gen. 49:4). The meaning, however, is this: You are my firstborn, greater among the children, and you ought, according to the order of your birth, to receive the priesthood and the kingdom, the inheritance which is due by right to firstborns. This indeed is shown in the bearing of honor and prevailing strength. But because you have sinned, and like water which is not held in any small vessel, you have flowed out in the rush of pleasure; therefore I command you that you sin no more, and that you be among the number of your brothers, paying the penalty for your sin, because you have lost the order of the firstborn.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"DE BENEDICTIONIBUS JACOB PATRIARCHÆ","severity":"info","text":"The treatise opens with a question-and-response format, typical of late antique exegetical dialogues, establishing a hermeneutical framework before proceeding to verse-by-verse commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Congregamini, filii Jacob, ut annuntiem vobis quæ ventura sunt in novissimis diebus","severity":"info","text":"This is a paraphrase of Genesis 49:1-2, where Jacob summons his sons to announce future events. The Vulgate reads 'Congregamini, et annuntiabo vobis quae ventura sunt in diebus novissimis'.","cites":[],"named_sources":[],"dropped_cites":["Gen. 49:2"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ruben primogenitus meus, tu fortitudo mea, principium doloris mei: prior in donis, major in imperio. Effusus es sicut aqua, non crescas; quia ascendisti tubila ","severity":"info","text":"This conflates and adapts Genesis 49:3-4, where Jacob addresses Reuben. The Vulgate has 'Ruben primogenitus meus, tu fortitudo mea, et principium doloris mei: prior in donis, major in imperio. Effusus es sicut aqua, non crescas; quia ascendisti lectum patris tui, et maculasti stratum ejus'.","cites":[],"named_sources":[],"dropped_cites":["Gen. 49:4"]},{"unit":"background","kind":"background","basis":"text","lemma":"historiam de divisione terræ repromissionis","severity":"info","text":"The author interprets Jacob's blessings as historically referring to the division of the Promised Land among the tribes, a common patristic reading that links the patriarchal narrative to the territorial allotments in Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"allegoriam, de Christo et de Ecclesia in novissimis temporibus futura","severity":"info","text":"The allegorical interpretation of Jacob's blessings as prefiguring Christ and the Church in the last days reflects a typological tradition found in authors like Hippolytus and Ambrose, though the present work is attributed to an uncertain author in the Augustinian corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ruben ... Effusus es sicut aqua, non crescas","severity":"caution","text":"The Latin text contains a possible scribal error: 'tubila patris tui' may be a corruption of 'lectum patris tui' (your father's bed), as in the Vulgate. The English draft follows the corrected reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Augustine is uncertain; the work is listed as 'Incertus' in the source edition. The Latin text shows minor variations from the Vulgate, possibly due to scribal transmission."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"[Principium autem doloris est omnis primogenitus, quia pro eo commoventur viscera parentum 1. Simeon et Levi fratres, vasa iniquitatis bellantia. In consilium eorum non veniat anima mea, et in cœtu illorum non sit gloria mea: quia in furore suo occiderunt virum, et in voluntate sua suffoderunt murum. Maledictus furor eorum, quia pertinax; et indignatio eorum, quia dura. Dividam eos in Jacob, et dispergam illos in Israel i (lbid.,5-7). Significat autem non sui consilii fuisse, quod Sichem et Emor foederatos viros interfecerunt, et contra fas in pacis et amicitiarum tempore sanguinem fuderunt innocentem, et quasi quodam furore, sic crudelitate raptati, muros hospitae urbis cverterunt ( Id. XXXIV, 26). Uude dicit, maledictus furor eorum, quia pertinax, et reliqua. Et dispergam illos in israel. Lev! enim hæreditatem propriam non accepit, sed in omn!bus sceptris paucas urbes ad inhabitandum habuit (Josue xxi). De Silneone vero in libro Jesu scriptum est und et ipse propriumfuniculum non acceperit, sed ne tribu Juda quiddam acceperit (Id. xix, I, 2). Juda, te laudabunt fratres tui: manus tuœ in cervicibus iNimicorum tuorum; adorabunt te filii patris tui. Calulus leonis Juda; ad prœdam. fili mi, ascendisti, requiescens accubuisti ut leo, et quasi leœna. Quia suscitabit eum?","english":"The beginning of sorrow is every firstborn, because the bowels of the parents are stirred for him. Simeon and Levi are brothers, vessels of iniquity waging war. Let my soul not enter into their counsel, and let my glory not be in their assembly: because in their fury they killed a man, and in their will they undermined a wall. Cursed is their fury, because it is stubborn; and their indignation, because it is harsh. I will divide them in Jacob, and I will scatter them in Israel (Ibid., 5-7). It signifies, moreover, that it was not of their own counsel that they killed the federated men, Shechem and Hamor, and contrary to divine law shed innocent blood in a time of peace and friendships, and, as if seized by some fury, driven by cruelty, they overturned the walls of the host city (Id. XXXIV, 26). Hence he says, cursed is their fury, because it is stubborn, and the rest. And I will scatter them in Israel. For Levi did not receive his own inheritance, but had few cities to inhabit among all the scepters (Joshua xxi). Concerning Simeon, it is written in the book of Joshua that he also did not receive his own portion, but received something from the tribe of Judah (Id. xix, 1, 2). Judah, your brothers will praise you: your hands are on the necks of your enemies; the sons of your father will adore you. Judah is a lion's cub; for prey, my son, you have ascended, resting you have lain down like a lion, and like a lioness. For who will rouse him?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:5-7","severity":"info","text":"The passage quotes Genesis 49:5-7, where Jacob curses the anger of Simeon and Levi and threatens to scatter them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sichem et Emor","severity":"info","text":"The reference to Shechem and Hamor alludes to Genesis 34, where Simeon and Levi slaughter the Hivite prince and his city after the rape of Dinah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joshua xxi","severity":"info","text":"The mention of Levi receiving no inheritance but few cities refers to Joshua 21, which lists Levitical cities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joshua xix, 1, 2","severity":"info","text":"The note on Simeon not receiving his own portion but taking from Judah refers to Joshua 19:1-2, describing Simeon's allotment within Judah's territory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"calulus leonis","severity":"info","text":"The phrase 'calulus leonis' (lion's cub) is a Latin rendering of the Hebrew 'gur aryeh', a traditional epithet for Judah, symbolizing strength and kingship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"suscitabit eum","severity":"caution","text":"The final question 'For who will rouse him?' is ambiguous in the Latin; it may be a rhetorical question or a textual corruption, as the expected answer is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the blessing of Judah is unclear: whether Jacob or the narrator.","The phrase 'calulus leonis' may be a scribal error for 'catulus leonis' (lion's whelp)."],"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":3,"ref":"p3","source":"Quia Juda confessio sive laus interpretatur, rectc scribitur de Juda, confitebuntur tibi fratres; vcl, laudabunt te. Et licet de Christo grande mysterium sit, tamen secundum litteram significat, quod per David stirpem generarentur reges, et quod adorarent eum omnes tribus. Nun enim ait, lilii matris tuæ; sed, filii patris tui. Et quod sequitur, Ad praedam, fili mi, ascendisti, ostendit eum captivos populos esse ducturum, et juxta intelligentiam sacratiorem ascendisse in altum, et captivam duxisse captivitatem. Sive, quod melius puto, captivitas passionem, ascensus resurrectionem significat. Alligans ad vineam putum suum, et ad vitem asinam suam. Quod videlicet pullum asinae, cui supersedit Jesus (Joan. XII, 14), hoc est Gentilium populum, vineæ Apostolorum, qui ex Judaeis sunt, copulaverit; ct ad vitem, sive, ut in Hebræo habetur, Soreth, id est electam vitem, alligaverit asinam cui supersedit, Ecclesia ex nationibus congregata. Quud autem dicit, Fili mi, conversionem ad Christum de ipso Juda facit 1, eo quod Christus sit universa facturus. [Quod autem dicitur, Non auferetur sceptrum de Juda, et dux de femoribus ejus, donec veniat ille qui mittendus eat; et ipse erit exspeclatio gentium (Gen.","english":"Because Judah is interpreted as confession or praise, it is rightly written of Judah: \"Your brothers will confess you,\" or \"they will praise you.\" And although there is a great mystery concerning Christ, nevertheless according to the letter it signifies that kings would be generated through the line of David, and that all tribes would adore him. For it does not say \"sons of your mother,\" but \"sons of your father.\" And what follows, \"You have gone up for plunder, my son,\" shows that he would lead captive peoples, and according to a more sacred understanding, that he ascended on high and led captivity captive. Or, which I think better, captivity signifies the passion, the ascent signifies the resurrection. \"Tying his foal to the vine, and his she-ass to the vine.\" That is, the foal of the ass on which Jesus sat (John 12:14), that is, the Gentile people, he joined to the vine of the Apostles, who are from the Jews; and he tied to the vine, or, as it is in the Hebrew, Soreth, that is, the chosen vine, the she-ass on which he sat, the Church gathered from the nations. But what it says, \"My son,\" makes a conversion to Christ from Judah himself, because Christ is about to do everything. [For what is said, \"The scepter will not be taken away from Judah, nor the leader from his loins, until the one who is to be sent comes; and he himself will be the expectation of the nations\" (Gen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Juda","severity":"info","text":"The author etymologizes 'Juda' as 'confession or praise,' a common patristic trope (cf. Jerome, Liber interpretationis hebraicorum nominum).","cites":[],"named_sources":["Jerome, Liber interpretationis hebraicorum nominum"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alligans ad vineam putum suum, et ad vitem asinam suam","severity":"info","text":"This phrase alludes to Jacob's blessing of Judah (Genesis 49:11–12), interpreted here as a type of Christ's entry into Jerusalem (John 12:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Soreth","severity":"info","text":"The author notes the Hebrew term 'Soreth' for 'chosen vine,' reflecting a tradition of etymological exegesis drawn from Hebrew or Jerome's Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod autem dicitur, Non auferetur sceptrum de Juda","severity":"info","text":"The passage breaks off mid-sentence with a quotation from Genesis 49:10, suggesting the manuscript or source text is incomplete at this point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"captivitas passionem, ascensus resurrectionem significat","severity":"info","text":"The author offers a Christological reading of Judah's ascent as a type of Christ's passion and resurrection, a standard patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quod autem dicit, Fili mi, conversionem ad Christum de ipso Juda facit","severity":"caution","text":"The Latin text is syntactically awkward here; the phrase 'conversionem ad Christum de ipso Juda facit' may be corrupt or a gloss intruded into the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'conversionem ad Christum de ipso Juda facit' is ambiguous: it may mean 'makes a conversion to Christ from Judah himself' or 'makes a turning of Christ from Judah.'","The break at the end suggests the passage is truncated; the intended continuation is unknown."],"confidence":"medium","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":4,"ref":"p4","source":"XLIX, 8-11): significat quod non deficerent principes de tribu Juda usque ad tempus, quo natus est Christus, qui missus a Patre exspectatio est gentium.] Zabulon in littore maris habitabit, et in statione navium, pertingens usque ad Sidonem. Issachar, asinus fortis accubans inter terminos: vidit requiem quod esset. bona, et terram quod optima; et supposuit humerum suum ad portandum, factusque est tribus serviens ( Ibid., 13-15). Quia supra Zabulon dixerat, quod maris magni littora esset pos sessurus, Sidouem quoque et reliquas Phœnices urbo. contingeret, nunc ad mediterraneam provinciam redit, et Issachar, qui juxta Nephtaiim pulcherrimam in Galilaea regionem possessurus est, benedictione sua habitatorem facit. Asinum autem osseum vel fortem vocat, et humerum dicit supposuisse ad portandum; quia in labore terne et vehendis ad mare, quai in finibus suis nascebantur, plurimum laboraret, regibus quoque, tribula comportans. Aiunt Hebræi per metaphoram significari, quod Scripturas sanctas de die ac nucte meditans studium suum dederit ad laborandum: et idcirco ci omnes serviunt, quasi magistro dona portantes. Dan judicabit populum suum sicut ct alia tribus in israel. Fiat Dan coluber invia, cerastes in semita, mor dens ungulas equi, ut cadat ascensor ejus retro. Salutare tuum exspectabO, Dominc(Gen.XLIX, 16-18). Samson ju-, dex in Israelde tribu Dan fuit (Judic. XIII, 2).","english":"(Genesis 49:8-11): It signifies that princes from the tribe of Judah would not fail until the time when Christ was born, who, sent by the Father, is the expectation of the nations. Zebulun will dwell on the seashore and at the anchorage of ships, reaching as far as Sidon. Issachar, a strong ass lying between the boundaries: he saw that rest was good, and that the land was excellent; and he put his shoulder to bearing, and became a serving tribe (Ibid., 13-15). Because above he had said that Zebulun would possess the shores of the great sea and would touch Sidon and the other cities of Phoenicia, now he returns to the inland province, and makes Issachar, who is to possess the most beautiful region in Galilee near Naphtali, a dweller by his blessing. He calls him a bony or strong ass, and says he put his shoulder to bearing; because he labored greatly in tilling the land and in transporting to the sea what was produced in his territories, also bringing tribute to the kings. The Hebrews say that by metaphor it is signified that, meditating on the Holy Scriptures day and night, he devoted his study to labor; and therefore all serve him, as if bearing gifts to a master. Dan will judge his people just as another tribe in Israel. Let Dan be a snake in the path, a horned viper on the trail, biting the horse's hoof so that its rider falls backward. I will await your salvation, O Lord (Gen. 49:16-18). Samson, a judge in Israel, was from the tribe of Dan (Judges 13:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:8-11","severity":"info","text":"The passage cites Genesis 49:8-11, which describes the blessing of Judah, foretelling the continuity of Davidic princes until Christ's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:13-15","severity":"info","text":"The text references Genesis 49:13-15, the blessing of Issachar, interpreting the 'strong ass' as a metaphor for labor and study of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:16-18","severity":"info","text":"The passage quotes Genesis 49:16-18, the blessing of Dan, including the image of a snake biting a horse's hoof, and links Dan to Samson (Judges 13:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zabulon","severity":"info","text":"Zebulun's territory is described as coastal, reaching Sidon, reflecting the historical tribe's location in lower Galilee near the Mediterranean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Issachar","severity":"info","text":"Issachar's blessing as a 'strong ass' and 'serving tribe' reflects its historical role in agriculture and transport, with a rabbinic tradition of Torah study.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aiunt Hebræi","severity":"info","text":"The phrase 'the Hebrews say' introduces a Jewish exegetical tradition that Issachar's labor symbolizes meditation on Scripture, showing Jerome's use of Jewish sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'asinus fortis' (strong ass) is ambiguous: Jerome's Hebrew source may have read 'hamor' (ass) or 'garem' (bone), leading to the gloss 'osseum vel fortem' (bony or strong).","The phrase 'Salutare tuum exspectabo, Domine' (I will await your salvation, O Lord) is not a direct quote from Genesis 49:16-18 but a liturgical or interpretive addition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Hoc ergo dicit: Nunc videns in spiritu comam nutrire Samsonem nazaræum tuum, caesisque hostibus triumphare, quod in similitudinem colubri regulique obsidens vias nullum per terram Israel transire permittat; sed etiam si quis temerarius, virtute sua quasi velocitate equi confisus, eam voluerit prædonis more populare,, non effugere valebit. Totum autem per metaphoram serpentis et cquitis loquitur. Videns ergo tam fortem nazaraeum tuum, quod ipse propter meretricom mortuus est, et moriens nosjros occidit inimicos (Id. XVI, 30), putavi, o Deus, ipsum esse Christum Filium tuum: verum quia mortuus est, et non resurrexit, et rursum ductus est Israel in captivitatem; alius mihi Salvator mund! et mei gcneris præstolandus est, ut veniat cui repositum est. et ipse exspectatio gentium. Gad accinctus prœliabitur ante eum, et ipse accingetur retrorsum (Cen.XLIX, 19). Significat, quod Gad, Ruben, et dimidia tribus Manasse ad lilios, quos trans Jordanem in possessionem dimiserat, post quatuordecim annos revertens, prælium adversus eos gentium vicinarum grande repererit, et victis hostibus fortiter dimicavcrit. Lege.Jesum Nave et Paralipomenon. Nephtalim, cervus emissus dans eloquia pulchritudinis; sivo, Nephtalim ager irriguus (Ibid., 21). Utrumque significat Hebraeum verbum, Arata Seluha.","english":"Therefore, he says this: Now, seeing in spirit that your Nazirite Samson grows his hair, and after cutting down his enemies triumphs, that in the likeness of a serpent and a basilisk he blocks the roads and permits no one to pass through the land of Israel; but also if anyone reckless, trusting in his own strength like the speed of a horse, should wish to plunder it in the manner of a robber, he will not be able to escape. He speaks entirely through the metaphor of a serpent and a horse. Therefore, seeing your so strong Nazirite, that he died because of a harlot, and dying killed our enemies (Judges 16:30), I thought, O God, that he himself was Christ your Son: but because he died and did not rise again, and again Israel was led into captivity, another Savior of the world and of my race is to be awaited, that he may come for whom it is reserved, and he himself is the expectation of the nations. Gad, girded, will fight before him, and he himself will be girded from behind (Genesis 49:19). It signifies that Gad, Reuben, and the half-tribe of Manasseh, to the sons whom he had sent across the Jordan into possession, returning after fourteen years, found a great battle against them from the neighboring peoples, and having defeated the enemies, fought bravely. Read Joshua and Paralipomenon. Naphtali, a deer let loose, giving utterances of beauty; or, Naphtali, a well-watered field (Ibid., 21). The Hebrew word means both, Arata Seluha.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samsonem nazaraeum tuum","severity":"info","text":"The reference to Samson as a Nazirite (nazaraeum) and his death with the Philistines (Judges 16:30) is explicit. The author interprets Samson typologically as a failed type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nazaraeum","severity":"info","text":"Nazaraeum (Nazirite) refers to a person consecrated to God by a vow, not a Nazarene from Nazareth. The Latin transliteration preserves the Greek Naziraios.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gad accinctus præliabitur ante eum, et ipse accingetur retrorsum","severity":"info","text":"The author interprets Gad's blessing (Genesis 49:19) as a military prophecy fulfilled in the Transjordanian tribes' battle after fourteen years, citing Joshua and Paralipomenon (Chronicles) as sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"putavi, o Deus, ipsum esse Christum Filium tuum","severity":"info","text":"The author presents a typological reading where Samson is initially mistaken for Christ, then corrected because Samson died and did not rise. This reflects a Christological hermeneutic common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Arata Seluha","severity":"info","text":"Arata Seluha is a transliteration of Hebrew terms (perhaps אֶרֶץ שְׁלוּחָה, 'land let loose' or 'well-watered field'), explaining the dual meaning of Naphtali's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cquitis","severity":"caution","text":"The Latin cquitis is likely a scribal error for equitis (horseman). The text contrasts serpent and horseman metaphors, but the manuscript reading is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Arata Seluha' is obscure; the edition interprets it as Hebrew for 'well-watered field' or 'deer let loose', but the exact etymology is uncertain.","The reference to 'fourteen years' in the Gad passage is not directly from Genesis; the source of this number is unclear."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Significat autem, quod aquæ calidae in ipsa nascantur tribu, sive quod super lacum Genesar fluenta Jordanis esset irriguus. Hebraei autem volunt propter Tiberiadem, quae Legis videbatur habere notitiam, agrum irriguum et eloquia pulchritudinis propbetari. Cervus autem emissus temporaneas fruges et velocitatem terrae uberioris ostendit. Sed melius si ad doctrinam Salvatoris cuncta referamus, quod ibi vel maxime docuerit Salvator, ut in Evangelio quoque scriptum est (Matth. IV, 15,16). Filius meus Joseph accrescens, Filius meus accrescens et decorus aspectu: filiæ decurrerunt super murum; sed exasperaverunt eum, et jurgati sunt, invideruntque illi habentes jacula. Sedit in forti arcus ejus, et dissoluta sunt vi... cula brachiorum et manuum ejus per manus potentis Jacob. Inde pastor egressus est lapis Israel i (Gen. xlix, 22-24). filii Joseph, qui tam pulcher es, ut te tota de munis et turribus ac fenestris puellarum Ægypti turba prospectet, inviderunt tibi, et ad ira. cundiam te provocaverunt fratres tui, habentes livoris sagittas et zeli jaculis vulnerati. Verum arcum tuum et arma pugnandi posuisti in Deo, qui fortis est pugnator: et vincula tua quibus te fratres ligaverunt, ab ipso soluta sunt et disrupta, ut ex luo semine tribus nascatur Ephraim fortis et stabitis, et instar lapidis duriorisinvicta, imperans quoque decem tribubus Israel.","english":"It signifies that hot waters arise in that tribe, or that the streams of the Jordan overflow the Lake of Gennesaret. The Hebrews, however, wish that because of Tiberias, which seemed to have knowledge of the Law, a watered field and eloquent words of beauty were prophesied. The released stag shows early crops and the swiftness of a more fertile land. But it is better if we refer everything to the teaching of the Savior, that the Savior taught there especially, as is also written in the Gospel (Matthew 4:15-16). My son Joseph increasing, my son increasing and fair of aspect: the daughters ran down upon the wall; but they provoked him, and quarreled, and envied him, having javelins. He sat in the stronghold of his bow, and the bonds of his arms and hands were loosened by the mighty hand of Jacob. Thence a shepherd went forth, the stone of Israel (Genesis 49:22-24). The sons of Joseph, who are so beautiful that the whole crowd of Egyptian maidens from houses and towers and windows look out at you, your brothers envied you and provoked you to anger, wounded by the arrows of envy and the darts of jealousy. But you placed your bow and your weapons of fighting in God, who is a strong fighter: and your bonds, with which your brothers bound you, were loosened and broken by him, so that from your seed the tribe of Ephraim is born, strong and steadfast, and like a harder stone unconquered, also ruling over the ten tribes of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IV, 15,16","severity":"info","text":"The reference to Matthew 4:15-16 is likely a scribal error; the passage describes Jesus teaching in Galilee, but the verse numbers do not match standard Vulgate or Greek texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 22-24","severity":"info","text":"The citation of Genesis 49:22-24 corresponds to Jacob's blessing of Joseph, but the Latin text expands the biblical narrative with midrashic elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aquæ calidae","severity":"info","text":"Hot springs near Tiberias (Hammath) were known in antiquity; the author connects them to the tribe of Naphtali, reflecting a tradition of geothermal features in the region.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cervus emissus","severity":"info","text":"The 'released stag' is an allegorical image for Naphtali, possibly derived from the Hebrew root n-p-t-l ('to twist' or 'wrestle'), but here interpreted as swiftness and fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebraei autem volunt","severity":"info","text":"The author cites Hebrew exegetical traditions, indicating awareness of Jewish interpretations of the blessings, a common feature in patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vi... cula","severity":"caution","text":"The text has a lacuna: 'vi... cula' likely reads 'vincula' (bonds), but the ellipsis suggests a manuscript corruption or abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to Matthew 4:15-16 is uncertain; the verse numbers may be corrupt or misattributed.","The phrase 'vi... cula' is incomplete; the intended word is probably 'vincula' (bonds)."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Benjaminlupus rapax, mane comedet prœdam, et vespere dividet spolia (Ibid.,27). Quam de apostolo Paulo, quae dicta sunt, manifestissima sit prophetia, omnibus patet; quod in adolescentia persecutus sit Eoclesiam, in senectute prædicator Evangelii fuerit. Hebræi autem ita dixerunt: Altare in quo immolabantur hostiæ, et victimarum sanguis ad basim illius fundebatur, in parte tribus Benjamin fuit: hoc, inquiunt, significat, quod sacerdotes immolant mane bosLias, ad vesperam dividunt ea quae sibi ex lege collata sunt; lupum sanguinarium, lupum voracem super altaris interpretatione ponentes, et spoliorum divisorem super sacerdotibus, qui servientes altari vivunt de altari. H cc autem historice.\n\nSpiritualiter autem in Ruben prioris populi Judæorum ostendit esse persunum, cui a Domino dicitur, Israel primogenitus meus (Gen. XLIX.3; Exod.IV, 22). Etenim juxta quod primogenito debebatur, ipsius erat accipere sacerdotium et regnum. Additur, luvirtus mea. Utique quod ex ipso populo fundamentum fidei, ex ipso virtus Dei, qui est Christus, advenit. Quomodo autem ipse sit principiuin dolorum, nisi dum Patri Deo semp er irrogaverit injuriam; dum convertit ad cum dorsum, et non faciem? Iste prior in domis, quia primum ipsi credita sunt eloquia Dei (Dom. III, 2), et legislatio, et Testamentum sive promissio.","english":"Benjamin is a ravenous wolf: in the morning he will eat the prey, and in the evening he will divide the spoils (Ibid., 27). That this is a most manifest prophecy concerning the apostle Paul, which has been spoken, is clear to all; that in his youth he persecuted the Church, in his old age he was a preacher of the Gospel. The Hebrews, however, have said this: The altar on which victims were sacrificed, and the blood of the offerings was poured at its base, was in the portion of the tribe of Benjamin. This, they say, signifies that the priests sacrifice the victims in the morning, in the evening they divide those things which have been contributed to them by the law; placing the bloodthirsty wolf, the voracious wolf, upon the interpretation of the altar, and the divider of spoils upon the priests, who, serving the altar, live from the altar. This, however, is historical.\n\nSpiritually, however, in Reuben it shows the person of the prior people of the Jews, to whom it is said by the Lord, \"Israel, my firstborn\" (Gen. XLIX, 3; Exod. IV, 22). For indeed, according to what was due to the firstborn, it was his to receive the priesthood and the kingdom. It is added, \"my strength.\" Certainly, because from that people the foundation of the faith, from that people the strength of God, who is Christ, came. How, however, is he himself the beginning of sorrows, unless because he always did injury to God the Father; because he turned his back to him, and not his face? He is first in the houses, because the words of God (Dom. III, 2), and the legislation, and the Testament or promise were first entrusted to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benjaminlupus rapax, mane comedet prœdam, et vespere dividet spolia (Ibid.,27)","severity":"info","text":"The lemma cites Genesis 49:27, where Jacob blesses Benjamin as a ravenous wolf. The same verse is applied typologically to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebræi autem ita dixerunt","severity":"info","text":"The author reports a Jewish interpretation linking Benjamin's wolf to the altar and priestly division of spoils, reflecting a polemical Christian reception of Jewish exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Israel primogenitus meus (Gen. XLIX.3; Exod.IV, 22)","severity":"info","text":"The phrase echoes Genesis 49:3 and Exodus 4:22, where God calls Israel 'my firstborn,' applied here to Reuben as a type of the Jewish people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luvirtus mea","severity":"info","text":"The Latin 'luvirtus mea' likely represents a misreading or corruption of 'virtus mea' (my strength), referring to Christ as the strength of God from the Jewish people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"H cc autem historice","severity":"info","text":"The phrase marks a transition from historical interpretation to spiritual allegory, a common structural device in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dom. III, 2","severity":"caution","text":"The citation 'Dom. III, 2' is unclear; it may refer to a lost or misidentified source, possibly a homily or biblical book division.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'luvirtus mea' may be a scribal error for 'virtus mea'.","The reference 'Dom. III, 2' is ambiguous and cannot be securely identified."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Ite major imperio; utique pro magnitudine virium quia copiosius cæteris in hoc saeculo populus idem regnavit. Effusus est autem sicut aqua, peccando in Christum, quæ vasculo non tcnetur: voluptatis effusus est impetu v ut idcirco addidit, Ultra noM crescas; qnia populus ipse postquam in universo orbe dispersus est, valde imminutus est. Sed quare talia meruit, ita subjecit: Quia ascendisti cubile patris tui. Primogenitæ autem pl-bis audaciam prædicat, quæ ascendit cubile patris sui, et maculavit stratum ejus, quando corpus doniinicum, in quo plenitudo divinitatis requiescebat (Coloss. II, 9), raptum in cruce suspendit, et ferro commaculavit. Simeon et Levi (fratres, vasa iniquitatis bellantia. Per Simeon et Levi Scribæ et Pharisæi et Sacerdotes Judaici populi intelliguntur. De Simeone enim Scribæ erant Judæorum, de tribu vero Levi principes sacerdotum, qui consilium fecerunt ut Jesum dolo tenerent et occidereut. De quo consilio dicit, In consilium eorum ne veniat anima mea: horrebat enim tanta scelera, quæ novissimis temporibus facturi erant Judæi. Quia in furore suo occiderunt vtrum: id est Christum, de quo dicitur, Ecce vir, Oriens nomen ejus (Zach. VI, 12); et alibi, Femina circumdabit virum (Jerem. XXXI, 22). Suffoderunt murum: id est, illum spirilualcm fortissimum murum, qui custodit Israel, lancea confoderunt.","english":"Go, greater in command; indeed, because of the greatness of their strength, since that same people ruled more abundantly than others in this world. But it was poured out like water, sinning against Christ, which is not held in a vessel: it was poured out by the impulse of pleasure, so that for that reason it added, \"Do not grow further\"; because that people, after it was scattered throughout the whole world, was greatly diminished. But why it deserved such things, he subjoined thus: \"Because you ascended the bed of your father.\" Moreover, it proclaims the audacity of the firstborn people, who ascended the bed of their father and stained his couch, when the Lord's body, in which the fullness of divinity was reposing (Colossians 2:9), was seized on the cross and defiled with iron. Simeon and Levi, brothers, vessels of iniquity waging war. By Simeon and Levi are understood the Scribes and Pharisees and Priests of the Jewish people. For the Scribes of the Jews were from Simeon, and from the tribe of Levi were the chief priests, who formed a plan to seize Jesus by deceit and kill him. Concerning which plan he says, \"Let my soul not enter into their counsel\": for he shuddered at such great crimes, which the Jews were about to commit in the last times. Because in their fury they killed the man: that is, Christ, of whom it is said, \"Behold the man, whose name is Orient\" (Zechariah 6:12); and elsewhere, \"A woman will encompass a man\" (Jeremiah 31:22). They undermined the wall: that is, they pierced with a lance that most strong spiritual wall which guards Israel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ite major imperio","severity":"info","text":"The Latin phrase 'Ite major imperio' is obscure; the English draft renders it as 'Go, greater in command,' but the meaning is uncertain, possibly a corruption or misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss. II, 9","severity":"info","text":"The citation 'Coloss. II, 9' refers to Colossians 2:9, but the verse does not contain the phrase 'plenitudo divinitatis requiescebat'; this may be a loose allusion or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zach. VI, 12","severity":"info","text":"The citation 'Zach. VI, 12' refers to Zechariah 6:12, but the verse does not contain 'Ecce vir, Oriens nomen ejus'; this is likely a conflation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. XXXI, 22","severity":"info","text":"The citation 'Jerem. XXXI, 22' refers to Jeremiah 31:22, which includes 'Femina circumdabit virum' (a woman will encompass a man), a messianic interpretation in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simeon et Levi","severity":"info","text":"The author interprets Simeon and Levi as representing Jewish scribes and priests, a common patristic typology linking the tribes to opponents of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vasculo non tcnetur","severity":"caution","text":"The phrase 'vasculo non tcnetur' is likely a scribal error for 'vasculo non tenetur' (not held in a vessel), but the text is corrupt and the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ite major imperio' is unclear; the translation 'Go, greater in command' is conjectural.","The citation 'Coloss. II, 9' does not match the quoted text; the source may be a different verse or a paraphrase.","The citation 'Zach. VI, 12' does not match the quoted text; the source may be a different verse or a variant."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Maledictus furor eorum, quia pertinax: utique quando furore accensi et ira, obtulerunt Christum Pontio Pilato, dicentes, Crucifige, crucifige. Et indignatio eorum, quia dura: dum Barabbam latronem peterent, et principem vitæ cruciligendum postularent. Dividam eoa in Jucob, et dispergam illos in Israel: quia nonnulli ex ipsis crediderunt, quidam in infidelitate permanserunt. Dicuntur enim divisi ii, qui ab eis separantur, et veniunt ad fidem; dispersi autem, quorum patria temploque subverso, per orbem terræ incredulum geuus spargitur. Juda, te laudabunt fratres tui. Per hunc Judam verus confessor exprimitur Christus, qui ex ejus tribu secundum carnem est genitus. Ipsum laudabunt fratres sui: Apostoli scilicet et omnes cohæredes ejus, qui per adoptionem Patris, filii Det effecti sunt, et Christi fratres per gratiam, quorum ipse est Dominus per naturam. M unus tuos in cervicibus inimicorum tuorum: eisdem enim manibus atque eodem crucis tropæo et suos texit, ct inimicos et ad\"ersarias potestates curvavit. Juxta quod et Pater promittit ei dicens, Sede ad dexteram meam, donec ponam inimicos tuos scabellum pedum tuorum (Psal. CIX, 1, 2). Adorubunt te filii patris tui: quando mulli ex liliis Jacob adorant cum, per electionem gratiæ salvi facti (Rom. XI, 5). Catulus leonis Juda: quando nascendo factus est parvulus, sicut scriptum cst, Parvulus natus est nobis (Isai. IX, 6).","english":"Cursed is their fury, because it is stubborn: indeed, when inflamed with fury and anger, they offered Christ to Pontius Pilate, saying, \"Crucify, crucify.\" And their indignation, because it is harsh: while they demanded Barabbas the robber and demanded that the prince of life be crucified. I will divide them in Jacob, and I will scatter them in Israel: because some of them believed, some remained in unbelief. For those who separate from them and come to the faith are said to be divided; but those whose homeland and temple have been overthrown, and whose unbelieving race is scattered throughout the world, are said to be scattered. Judah, your brothers will praise you. Through this Judah, the true confessor Christ is expressed, who was born from his tribe according to the flesh. His brothers will praise him: namely, the Apostles and all his co-heirs, who through the adoption of the Father have become sons of God, and brothers of Christ through grace, of whom he himself is the Lord by nature. Your hands on the necks of your enemies: for with those same hands and with the same trophy of the cross, he both covered his own and bent the enemies and adversarial powers. According to which the Father also promises him, saying, \"Sit at my right hand, until I place your enemies as a footstool for your feet\" (Ps. 109:1-2). The sons of your father will adore you: when many of the sons of Jacob adore him, saved through the election of grace (Rom. 11:5). The lion cub of Judah: when by being born he became a little child, as it is written, \"A little child has been born to us\" (Isa. 9:6).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Crucifige, crucifige","severity":"info","text":"The crowd's demand to crucify Christ echoes the Gospel accounts of the trial before Pilate (e.g., Matt 27:22-23; Mark 15:13-14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sede ad dexteram meam, donec ponam inimicos tuos scabellum pedum tuorum","severity":"info","text":"The citation of Psalm 109:1-2 (LXX) is used to support the image of Christ's triumph over enemies, a common typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Parvulus natus est nobis","severity":"info","text":"The quotation from Isaiah 9:6 (LXX) is applied to Christ's nativity, interpreting the 'lion cub' as the infant Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dividam eoa in Jucob, et dispergam illos in Israel","severity":"info","text":"The verbs 'dividam' and 'dispergam' distinguish between those who convert (divided from unbelievers) and those scattered in diaspora after the temple's destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Barabbam latronem","severity":"info","text":"Barabbas, a rebel or robber mentioned in the Gospels (Matt 27:16-26), is contrasted with Christ as the 'prince of life' in a typical patristic antithesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Catulus leonis Juda","severity":"info","text":"The 'lion cub of Judah' is a messianic title derived from Genesis 49:9 (Jacob's blessing), here applied to Christ's infancy, reflecting early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Dividam eoa in Jucob' may reflect a textual corruption or variant; the intended sense is likely 'I will divide them in Jacob' as in the English draft."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ad prædam, fili nii, ascendisti: id est, ascendens in crucem, captivos populos redemisti; ci quos ille contrarius invaserat, tu moriens eripuisti: denique rediens ab inferis, ascendisti in altum, captivam duxisti captivatem (Psal. LXVII,; Ephes. IV, 8). Requiescens accubuisti, ut leo: manifestissime Christus in passione accubuit, quando inclinato capite tradidit spiritum; et quando in sepulcro securus, velut quodam corporis somno quicvit. Sed quare ut leo, et velut catulus leonis? In somno eniin suo leo fuit, quando non necessitate, sed potestate hoc ipsum complevit, sicut ipse dicit: Nemo tollit a me animam meam, sed ego pono eam (Joan. x, 18). Qnod vero addit, Et ut catulus leonis: inde enim mortuus, unde natus. Bene ergo Christis ut leo requievit, qui non solum mortis acerbitate:.. nonlirnuil, sed et in ipsa morte mortis imperium vicit. Quod autem dicit, Quia suscitabit cnm? quia nullus nisi ipse. juxta quod ipse ait: Solvite tempium hoc, et in triduo resuscitabo illud (ld. II, 49). Non deliciet dux de Juda, et reliqua. Hoc manifestissime ad Judam refertur. Diu enim fuit ex semine illius intemerata apud Judaeos successio regni, donec Christus nasceretur, sicut supra diximus. Alligans ad vineam pullum suum. Pullus suus populus ex Geni. bus, cui adhuc nunquam fuerat Legis onus impositum. Hunc copulavit ad vineam, ad Apostolos scilicet qui ex Judæis sunt.","english":"To the prey, my son, you ascended: that is, ascending the cross, you redeemed captive peoples; and those whom the adversary had invaded, you, dying, snatched away; finally, returning from the underworld, you ascended on high, leading captivity captive (Ps. 67; Eph. 4:8). Resting, you lay down, like a lion: most manifestly Christ lay down in the passion, when with bowed head he gave up the spirit; and when in the tomb he rested secure, as if in a certain bodily sleep. But why like a lion, and like a lion's cub? In his sleep he was a lion, when he accomplished this not by necessity, but by power, as he himself says: No one takes my soul from me, but I lay it down (John 10:18). And what he adds, And like a lion's cub: for he died whence he was born. Well, therefore, did Christ rest like a lion, who not only did not shrink from the bitterness of death, but even in death itself conquered the dominion of death. And what he says, Because he will raise it up? because no one but he himself, according to what he says: Destroy this temple, and in three days I will revive it (John 2:19). The leader from Judah will not fail, and the rest. This is most manifestly referred to Judah. For a long time there was from his seed an unblemished succession of the kingdom among the Jews, until Christ was born, as we said above. Tying his foal to the vine. His foal is the people from the Gentiles, upon whom the burden of the Law had never yet been imposed. He joined this to the vine, that is, to the Apostles who are from the Jews.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 67; Eph. 4:8","severity":"info","text":"The citation 'Ps. 67' is likely a misprint for Psalm 68 (Vulgate numbering) or a reference to a lost versification; 'Eph. 4:8' does not correspond to any known verse, suggesting a textual corruption or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 10:18","severity":"info","text":"The verse 'Nemo tollit a me animam meam, sed ego pono eam' is not found in John 10:18; it may be a conflation of John 10:18 ('No one takes my life') with other Johannine passages, or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 2:19","severity":"info","text":"The phrase 'Solvite templum hoc, et in triduo resuscitabo illud' does not appear in John 2:19; it may be a loose paraphrase of Jesus' words about the temple (John 2:19) or a conflation with resurrection themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"captivam duxisti captivatem","severity":"info","text":"The phrase 'leading captivity captive' echoes a patristic paradox (cf. 1 Clement 59) and is used here to describe Christ's harrowing of hell, a common theme in Latin soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pullus suus","severity":"info","text":"'Pullus' (foal) is a metaphor for the Gentile converts, untamed and not yet under the Law; 'vineam' (vine) symbolizes the Apostles from Jewish origin, a typological reading of Jacob's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nonlirnuil","severity":"caution","text":"The word 'nonlirnuil' in the Latin is corrupt; it likely represents 'non horruit' (did not shrink) or a similar verb, but the text is unreadable and the sense must be inferred from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Ps. 67, Eph. 4:8, John 10:18, John 2:19) are likely corrupt or misattributed; the exact verses intended are uncertain.","The phrase 'nonlirnuil' is a textual corruption; the intended reading is unclear."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Nam vinca Domini Sabaoth domus Israel est (Isai. v, 7). Et ad vitem asinam suam. Ip dicit, Ego sum vitis tera (Joan. xv, 1). Ad hanc ergo vitem alligat asinam suam, synagogam tardigradam scilicet, et gravi Legis pondere depressam. Lavit in vino stolam suam: sive carnem suam in sanguine passionis, sive sanctam Ecclesiam illo vino, quod pro multis effundetur in remissionem peccatorum. Et in sanguine uvas pallium suum. Pallium Gentes sunt, quas corpori suo junxit: sicut scribitur, Vivo ego, dicitDominus, nisi hos omnes induam sicut vestimentum. Pulchriores oculi ejus vino. Oculi Chriti Apostoli sunt et Evangelistæ, qui lumen scientiæ Ecclesiæ praestant: quorum præcepta austeritatem vini priscæ Legis superant, quia longe leviora suut. Et dentes ejus lacte candidiores. Dentes præceptores sunt sancti, qui præcidunt ab erroribus hominus, et eos quasi comedendo in Christi corpus transmitiunt. Candidiores autem effecti sunt doctores Ecclesiæ lacte veteris Legis. Zabulon habitabit in littore maris, et in statione navium. Zabulon interpretatur Habitaculum fortitudinis, et Ecclesiam significat. Hæc in littore maris habitat et in statione navium, ut credentibus sit refugium, et periclitantibus demonstret fidei portum.","english":"For the vineyard of the Lord Sabaoth is the house of Israel (Isaiah 5:7). And to the vine his she-ass. He says, I am the true vine (John 15:1). To this vine, therefore, he ties his she-ass, namely the slow-paced synagogue, weighed down by the heavy burden of the Law. He washed his robe in wine: either his flesh in the blood of the passion, or the holy Church in that wine which will be poured out for many in remission of sins. And in the blood of the grapes his cloak. The cloak is the Gentiles, whom he joined to his body: as it is written, I live, says the Lord, unless I clothe myself with all these as with a garment. His eyes are more beautiful than wine. The eyes of Christ are the Apostles and Evangelists, who provide the light of knowledge to the Church: their precepts surpass the austerity of the wine of the ancient Law, because they are far lighter. And his teeth are whiter than milk. The teeth are the holy teachers, who cut men off from errors and, as if by eating, transmit them into the body of Christ. Moreover, the teachers of the Church have been made whiter by the milk of the old Law. Zabulon will dwell on the seashore and at the station of ships. Zabulon is interpreted as Dwelling of strength, and signifies the Church. She dwells on the seashore and at the station of ships, so that she may be a refuge for believers and show the harbor of faith to those in peril.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. v, 7","severity":"info","text":"The citation 'Isai. v, 7' refers to Isaiah 5:7, but the Vulgate text of that verse does not mention a vineyard; the author likely conflates it with Isaiah 5:1-2 or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"asinam suam","severity":"info","text":"'She-ass' (asinam) is a pejorative symbol for the synagogue, contrasting with the vine (Christ). The author interprets it as the slow-paced synagogue weighed down by the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zabulon","severity":"info","text":"Zabulon is one of Jacob's sons (Genesis 49:13). The author etymologizes it as 'Habitaculum fortitudinis' (dwelling of strength), a common patristic trope, and applies it to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lavit in vino stolam suam","severity":"info","text":"The washing of the robe in wine is interpreted allegorically as Christ's passion or the Eucharist. This reflects a eucharistic reading common in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ego sum vitis vera","severity":"info","text":"The phrase 'I am the true vine' (John 15:1) is directly quoted, linking the allegory of the vineyard to Christ's self-identification in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Pulchriores oculi ejus vino","severity":"caution","text":"The comparison 'eyes more beautiful than wine' is ambiguous: it may refer to the beauty of Christ's apostles or to the superiority of their teaching over the old Law, as the author explains.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'vineyard of the Lord Sabaoth' is unclear: it may refer to Israel or to the Church, but the author specifies the house of Israel.","The phrase 'in sanguine uvas pallium suum' is ambiguous: it could mean the cloak is dyed in grape blood (wine) or in the blood of the passion, as the author offers both readings."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Hæc contra omnes turbines sæculi inconcussu firmitate solida spectat naufragium Judæorum, et hæreticorum procellas, qui circumferuntur omni vento doctrinæ; quorum etsi tunditur fluctibus, non tamen frangitur. Pertendit autcm usque ad Sidonem, hoc cst, usque ad Gentes. LegiLur eliam in Evangelio inde assumptos esse Apostolos aliquos, et ipsis locis Dominum saepe docuisse, sicut scriptum est, Terra Zabulon, et terra Nephtalim, populus qui aedebat in tenebris, vidit lucem magnam (Isai. IX, I, i; Matth. IV, 15, sqq.). Sidon interpretatur Venator vel venatrix. Venatores qui sunt, nisi Apostoli? Qui, ut supra diximus, ex illis locis assumpti sunt, de quibus dicitur: Mittam venatores multos, et venabuntur vos in omni monte (Jerem. xvi, 16). Issachar asinus fortis. Issachar qui interpretatur Merces, refertur ad populum Gentium, quem Dominus sanguinis sui pretio mercatus est. lic Issachar asinus fortis scribitur, quia prius populus gentilis quasi brutum et luxuriosum animal nullaque ratione substitit, sed postmodum jugum disciplinae evangelicæ libenter portavit. Hic accubans inter terminos, vidit requiem quod esset bona, et terram quod optima. Inter terminos autem cubare, est praestolato mundi line requiescerc, nihilquc de iis, quæ nunc versantur in medio, quærere, std ultima desiderare.","english":"This, with unshaken firmness, looks upon the shipwreck of the Jews and the storms of heretics, who are carried about by every wind of doctrine; and though it is beaten by the waves, it is not broken. It extends, moreover, as far as Sidon, that is, as far as the Gentiles. It is also read in the Gospel that some Apostles were taken from there, and that the Lord often taught in those places, as it is written: The land of Zabulon, and the land of Nephtalim, a people who sat in darkness saw a great light (Isaiah 9:1-2; Matthew 4:15ff.). Sidon is interpreted as Hunter or Huntress. Who are the hunters, if not the Apostles? Who, as we said above, were taken from those places, of whom it is said: I will send many hunters, and they will hunt you on every mountain (Jeremiah 16:16). Issachar, a strong ass. Issachar, which is interpreted as Price, refers to the people of the Gentiles, whom the Lord purchased with the price of his blood. This Issachar is written as a strong ass, because the Gentile people were at first like a brute and lascivious animal, standing on no reason, but afterwards willingly bore the yoke of evangelical discipline. Here, lying between the boundaries, he saw that rest was good, and the land very good. But to lie between the boundaries is to await the end of the world in rest, to seek nothing of those things which are now in the midst, but to desire the ultimate things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc","severity":"info","text":"The feminine singular pronoun 'Hæc' refers back to the preceding allegorical image of the vine and the robe washed in wine, now personified as the Church or the faithful community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Sidon","severity":"info","text":"Sidon is interpreted as 'Hunter' or 'Huntress' (Venator vel venatrix), linking it to the Apostles as hunters sent to gather the Gentiles, a common patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mittam venatores multos, et venabuntur vos in omni monte","severity":"info","text":"The citation of Jeremiah 16:16 is not verbatim in the Vulgate; the author adapts the verse to support the allegory of Apostles as hunters, a free rendering common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Issachar","severity":"info","text":"Issachar is interpreted as 'Merces' (Price), referring to the Gentile people purchased by Christ's blood, a standard etymological reading in the Hebrew-onomasticon tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"asinus fortis","severity":"info","text":"The phrase 'asinus fortis' (strong ass) for Issachar echoes the Vulgate of Genesis 49:14, where the Hebrew 'chamor' (ass) is rendered literally, and the author develops it as a symbol of the Gentile church bearing the yoke of discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"accubans inter terminos","severity":"info","text":"The image of lying between boundaries (inter terminos) to await the end of the world reflects eschatological expectation common in early Christian exegesis of the tribal blessings, though not a standard Augustinian theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Pertendit autcm' which is likely a scribal error for 'Pertendit autem' (it extends, moreover).","The citation of Jeremiah 16:16 is not exact; the source may be a lost Old Latin version or a memory variant."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Et fortis asinus rcquiem et terram optimum videt, cum simplex gentilitas idcirco se ad robur boni operis erigit, quia ad æternæ vitu patriam tendit. UNde etiam apponit humerum suum ad pur tandum, quia dunt ad promissam requiem pervenire desiderat, cuncta mandatorum onera libenter portat. Unde factus est tributis serviens, hoc est, Christo regi suæ fidei dona ct operum bonorum offerens munera. Dan judicabit populum suum sicut at;. tribus in Israel. Fiat Dan coluber in via, cerastes in semita, ei reliqua. Dicunt quidam Antichristum per hæc verba et prædici de isia trihu futurum, pro eo quod hoc loco Dan et coluber asseritur et mordens, et quod inter tribus Israel primus Dan ad aquilonem castramet dus est (Num. II, 25), illum significans qui se in lateribus aquilonis sedere dicit, et de quo figuraliter dic it propheta, A Dan auditus eat fremitus equorum ejus (Jerem. VIII, 16). Qui non solum coluber, sed etiam cerastes vocatur. enim græce cornua dicuntur. Serpens ergo ille cornutus esse perhibemur, per quem digne Anlichrislus asseritur, quia contra vitam fidelium cum morsu pestiferae praedicationis armabitur eliam cornibus potestatis. Quis autem nesciat scmitam angustiorem esse quam viam?","english":"The strong ass sees rest and the best land, when simple gentility raises itself to the strength of good work because it tends toward the homeland of eternal life. Hence it also puts its shoulder to the plow, because, as it desires to reach the promised rest, it willingly bears all the burdens of the commandments. Hence it has become a servant of tributes, that is, offering to Christ the king the gifts of its faith and the offerings of good works. Dan will judge his people as one of the tribes in Israel. Let Dan be a serpent on the path, a horned viper in the byway, and the rest. Some say that the Antichrist is foretold through these words from this tribe, because in this place Dan is asserted to be both a serpent and a biter, and because among the tribes of Israel Dan first encamped to the north (Num. 2:25), signifying him who says he sits in the sides of the north, and of whom the prophet says figuratively, From Dan the neighing of his horses was heard (Jer. 8:16). He is called not only a serpent, but also a horned viper. For *cerata* in Greek means horns. Therefore that serpent is said to be horned, through whom the Antichrist is worthily asserted, because against the life of the faithful he will be armed with the bite of pestilential preaching and also with the horns of power. But who does not know that a byway is narrower than a path?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan judicabit populum suum sicut una tribus in Israel","severity":"info","text":"This phrase echoes the blessing of Dan in Genesis 49:16-17, where Dan is described as a serpent and a judge. The author interprets it as a prophecy of the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A Dan auditus est fremitus equorum ejus","severity":"info","text":"The citation of Jeremiah 8:16 is a loose adaptation; the Vulgate reads 'A Dan auditus est fremitus equorum eius' but the original Hebrew context differs. The author uses it to link Dan with the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cerastes","severity":"info","text":"The Greek 'cerastes' (κεράστης) means 'horned', from 'keras' (horn). The author explains this etymology to identify the serpent as a symbol of the Antichrist's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dan ad aquilonem castrametatus est","severity":"info","text":"The reference to Dan encamping to the north (Numbers 2:25) is used to associate the tribe with the Antichrist, who in patristic tradition was often linked with the north (e.g., in Jerome's commentary on Daniel).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dicunt quidam Antichristum per haec verba et praedici de ista tribu futurum","severity":"info","text":"This reflects a patristic tradition, found in authors like Hippolytus and Jerome, that Dan's blessing in Genesis 49 foreshadows the Antichrist. The author reports this as a received interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et fortis asinus requiem et terram optimum videt","severity":"caution","text":"The Latin text has 'rcquiem' (likely a scribal error for 'requiem') and 'vitu' (for 'vitae'). The English draft corrects these silently. The sense is clear but the transmission is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Dan judicabit populum suum sicut una tribus in Israel' is ambiguous: it may be a direct quotation from a lost source or a paraphrase of Genesis 49. The author treats it as a scriptural lemma.","The reference to 'Jerem. VIII, 16' is a loose citation; the Vulgate Jeremiah 8:16 does not exactly match the quoted text, suggesting a possible conflation or memory variant."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Fit erro Dan coluber in via, quia in præsentis vitæ latitudine eos ambulare provocat, quibus quasi parcendo blanditur: sed in via nlordet, quia cos quibus libertatem tribuit, erroris sui vencno consumit. Fit ce rastes in semita, quia quos fideles reperit, et sese int rangusta præcepti cœlestis itinera constringentes, solum nequitia callidæ persuasionis impetit, sed etiam terrore potestatis premit; et in persecutionis laegnore, post benelicia fictæ dulcedinis, exercet cornua potestatis. Equus iste cujus ungulas cerastes mordere dicitur, hunc mundum insinuat, qui per elationem suam in cursu labentium temporum spumal. Et quia Antichristus extrema mundi hujus apprehendere nititur, cerastes iste equi ungulas mordere perhibetur. Ungulas quippe equi mordere est extrema sæculi feriendo contingere. Ut cadat aacensor ejus retro 1. Plebs infidelis Judæa, erroris sui iaqueis capta, pro Christo Antichristum exspectat. Bene Jacob eodem locu repente in electorum vocem conversus est dicens, Salutare tuum exspectabo, Domine: id est, non sicut infidcles Antichristum; sed eum qui in redemptionem nostram venturus est, verum credo fideliter Christum. Amen.","english":"Dan becomes a snake on the path, because in the breadth of the present life it provokes them to walk, to whom it flatters as if sparing them: but it bites on the path, because it consumes with the poison of its error those to whom it grants liberty. It becomes a cerastes in the footpath, because it attacks those whom it finds faithful and who constrain themselves within the narrow ways of the heavenly precept, not only with the wickedness of crafty persuasion, but also oppresses them with the terror of power; and in the harshness of persecution, after the benefits of feigned sweetness, it exercises the horns of power. That horse whose hooves the cerastes is said to bite signifies this world, which through its own pride foams in the course of fleeting times. And because Antichrist strives to seize the extremities of this world, this cerastes is said to bite the horse's hooves. For to bite the horse's hooves is to strike and touch the ends of the age. So that its rider falls backward. The unbelieving people of Judea, caught in the snares of their own error, await Antichrist instead of Christ. Well does Jacob in the same place suddenly turn into the voice of the elect, saying, I will await your salvation, O Lord: that is, not as the unfaithful await Antichrist; but I faithfully believe in the true Christ, who is to come for our redemption. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cerastes","severity":"info","text":"The cerastes is a horned viper, used here as a symbol of Antichrist's dual attack: crafty persuasion and open persecution. The term derives from Greek κεράστης (horned) and appears in patristic bestiary traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Salutare tuum exspectabo, Domine","severity":"info","text":"This phrase echoes the Vulgate of Psalm 26:1 (Dominus illuminatio mea) but is not a direct quotation; it adapts the language of awaiting salvation, possibly alluding to the messianic expectation in Genesis 49: Jacob's blessing of Dan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"equus iste","severity":"info","text":"The horse foaming in the course of fleeting times is a common patristic image for the pride and transience of the world. The biting of its hooves by the cerastes symbolizes Antichrist's attack on the final age, a theme found in eschatological commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Plebs infidelis Judaea","severity":"info","text":"This passage reflects a supersessionist trope common in Latin patristic exegesis, where Jewish expectation of a messiah is reinterpreted as awaiting Antichrist. Such rhetoric appears in Augustine's own works (e.g., De Civitate Dei) and later medieval anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repente in electorum vocem conversus","severity":"info","text":"The sudden shift from third-person description of Dan to first-person speech of Jacob marks a rhetorical turn, aligning the patriarch with the voice of the elect. This mirrors the homiletic technique of prosopopoeia, common in patristic sermons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'nlordet' in the first sentence is a scribal error for 'mordet' (bites), as confirmed by context and the English draft.","The phrase 'aacensor ejus' is likely a corruption of 'ascensor ejus' (its rider), referring to the rider of the horse."],"confidence":"high","notes":[]}]}