{"slug":"stoa0040.stoa070.opp-lat1","id":"latin:ogl-csel:stoa0040.stoa070.opp-lat1","title":"Locutiones in Heptateuchum","title_source":"Locutiones in Heptateuchum","author":"Augustine","genre":"other","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":"2026-11-15T06:39:54Z","cost_usd":0.063448},"source":{"registry_id":"latin:ogl-csel:stoa0040.stoa070.opp-lat1","work_id":"stoa0040.stoa070.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/stoa070/stoa0040.stoa070.opp-lat1.xml"},"stats":{"passages":152,"english_words":33280,"coptic_letters":0,"source_letters":122161,"commentary_units":834,"commentary_kinds":10,"derived_notes":2,"ambiguities":172,"work_notes":6,"external_links":0,"timeline":3},"summary":{"work":"stoa0040.stoa070.opp-lat1","abstract":"Augustine's Locutiones in Heptateuchum is a philological commentary on unusual or archaic Latin expressions in the Septuagint version of the Heptateuch, composed around 419–420 CE. Unlike his Quaestiones in Heptateuchum, which addresses doctrinal questions, this work focuses on linguistic peculiarities, reflecting Hebrew or Greek idioms. It survives in a single medieval manuscript tradition, often bound with the Quaestiones, and the CSEL edition (vol. 28) is the standard critical text. The work is divided into seven books, one per biblical book of the Heptateuch, and Augustine's readings often differ from the Vulgate, reflecting his own Latin Bible text.","historical_context":"Augustine composed the Locutiones in Heptateuchum around 419–420 CE in Roman North Africa, likely in Hippo Regius, where he served as bishop. The work was written for a Latin-speaking Christian community familiar with the Septuagint-based Old Latin Bible, before Jerome's Vulgate gained wide acceptance. It is a companion to his Quaestiones in Heptateuchum, focusing on linguistic rather than theological issues. The text survives in a single medieval manuscript tradition, often bound with the Quaestiones, indicating limited circulation. Its transmission was primarily through scholarly circles, not liturgical use, and it influenced later Latin grammarians and biblical philologists indirectly. The CSEL edition (vol. 28) remains the standard critical text, but it does not systematically collate Vetus Latina manuscript variants that Augustine may have used.","significance":"The Locutiones in Heptateuchum is significant for understanding Augustine's philological method and his engagement with the Old Latin Bible tradition. It provides insight into early fifth-century Latin biblical scholarship and the transmission of Septuagint-based texts before the Vulgate's dominance. Its focus on linguistic peculiarities rather than doctrine marks a distinct genre in patristic exegesis, influencing later grammatical and philological studies.","timeline":[{"date":"c. 419–420 CE","event":"Augustine composes Locutiones in Heptateuchum in Hippo Regius."},{"date":"5th c.","event":"Work transmitted in single medieval manuscript tradition, often bound with Quaestiones in Heptateuchum."},{"date":"Late 19th c.","event":"CSEL edition (vol. 28) published as standard critical text."}],"relations":[{"work":"Quaestiones in Heptateuchum","relation":"Companion work focusing on doctrinal questions, written earlier by Augustine.","key":"","label":null,"url":null},{"work":"Vulgate","relation":"Augustine's readings differ from Jerome's revision; work reflects Old Latin Bible tradition.","key":"","label":null,"url":null},{"work":"Vetus Latina","relation":"Manuscript variants not collated in this edition; consult Beuron database.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date is approximate, based on composition after Quaestiones in Heptateuchum (c. 419–420 CE).","Survival in a single medieval manuscript tradition limits textual certainty.","Augustine's Latin Bible text differs from the Vulgate; do not assume his readings match Jerome's revision.","This edition does not systematically collate Vetus Latina manuscript variants."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000396,"generated":"2026-11-15T06:39:53Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0040/stoa070/stoa0040.stoa070.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa070.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":152,"translated":152,"commentary_passages":152,"commentary_units":834,"english_words":33280,"source_letters":122148,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Augustine’s Locutiones in Heptateuchum is a philological commentary on unusual or archaic Latin expressions in the Septuagint version of the Heptateuch, not a continuous exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed around 419–420 CE, after Augustine’s Quaestiones in Heptateuchum, as a companion work focusing on linguistic peculiarities rather than doctrinal questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"Survives in a single medieval manuscript tradition, often bound with the Quaestiones; the CSEL edition (vol. 28) remains the standard critical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Rarely cited in medieval exegesis; its influence is mainly indirect through later Latin grammarians and biblical philologists, not through liturgical or canonical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not systematically collate the Vetus Latina manuscript variants that Augustine may have used; readers should consult the Beuron Vetus Latina database for that.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Augustine’s ‘locutiones’ often reflect his own Latin Bible text, which differs from the Vulgate; do not assume his readings match Jerome’s revision.","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: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 152 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":152},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"III. LOCUTIONUM IN HEPTATEUCHUM LIBRI SEPTEM.\n\nLIBER PRIMUS. LOCUTIONES DE GENESI.\n\nLocutiones scripturarum, quae uidentur secundum proprietates, quae idiomata graece uocantur, linguae hebraicae uel graecae.\n\nEt diuidant inter medium diei et inter medium noctis.\n\nUolatilia uolantia super terram secundum firmamentum caeli. quaeritur, quomodo accipiendum sit: secundum firmamentum. sic etiam: faciamus hominem secundum imaginem et secundum similitudinem: quod multi latini codices habent \"ad imaginem et similitudinem.\"\n\nInplete terram et dominamini eius. latina enim locutio est: dominamini ei.\n\nEt homo non erat operari terram: quod latini codices habent: qui operaretur terram.\n\nPlantauit deus paradisum secundum orientem: quod latini habent \"ad orientem\".\n\nQuod habent multi latini codices: et lignum sciendi bonum et malum, uel: lignum scientiae boni et mali, uel: lignum sciendi boni et mali et si quae sunt aliae uarietates de hac re interpretum, graecus habet: et lignum ad sciendum cognoscibile boni et mali: quod nescio utrum locutionis sit et non magis certum sensum aliquem insinuet.","english":"III. THE SEVEN BOOKS OF LOCUTIONS ON THE HEPTATEUCH.\n\nBOOK ONE. LOCUTIONS ON GENESIS.\n\nLocutions of the scriptures which seem to be according to the properties—which are called idioms in Greek—of the Hebrew or Greek language.\n\nAnd let them divide between the middle of the day and between the middle of the night.\n\nFlying creatures flying over the earth according to the firmament of the sky. It is asked how “according to the firmament” is to be taken. Likewise: Let us make man according to the image and according to the likeness; which many Latin codices have as “to the image and likeness.”\n\nFill the earth and be lords of it. For the Latin locution is: be lords over it.\n\nAnd man was not to work the earth; which Latin codices have as: who would work the earth.\n\nGod planted a paradise according to the east; which Latin codices have as “to the east.”\n\nWhat many Latin codices have: and the tree of knowing good and evil, or: the tree of knowledge of good and evil, or: the tree of knowing of good and evil, and whatever other varieties of this matter there are among translators, the Greek has: and the tree for knowing the knowable of good and evil; which I do not know whether it is a locution and not rather suggests some definite sense.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Locutiones in Heptateuchum","severity":"info","text":"The work is divided into seven books, one per biblical book of the Heptateuch. This opening passage introduces Book 1, on Genesis, and defines the genre: locutions that reflect Hebrew or Greek idioms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"idiomata","severity":"info","text":"Augustine glosses 'proprietates' with the Greek loanword 'idiomata', indicating that the locutions are peculiar expressions of the source languages, not errors or theological claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et diuidant inter medium diei et inter medium noctis","severity":"info","text":"This phrase echoes the creation account in Genesis 1, likely referring to the separation of day and night (cf. Gen 1:4-5). Augustine notes the Hebraic use of 'inter' with 'medium'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"secundum firmamentum","severity":"info","text":"Augustine observes that many Latin codices read 'ad imaginem et similitudinem' instead of 'secundum imaginem et secundum similitudinem', showing variation in the Latin translation tradition of Genesis 1:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lignum sciendi bonum et malum","severity":"caution","text":"Augustine lists multiple Latin renderings of the tree of knowledge (Gen 2:9) and notes the Greek reads 'to know the knowable of good and evil'. He hesitates whether this is a locution or a distinct theological sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et lignum ad sciendum cognoscibile boni et mali","severity":"caution","text":"Augustine explicitly states he does not know whether the Greek phrase is a locution or suggests a definite sense, leaving the interpretation open.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secundum firmamentum' is ambiguous: it may mean 'according to the firmament' or 'along the firmament'. Augustine raises the question but does not resolve it.","The Greek reading 'ad sciendum cognoscibile boni et mali' is ambiguous: it may be a Hebraic idiom or a theological claim about the tree's function."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Quod habent latini codices: ex omni ligno, quod est in paradiso, escae edes, non paradiso escae distinguendum est, sed escae edes; nam \"esca edes\" dici admittit latina locutio, quoniam pro datiuo casu graeco ablatiuum uel quem appellant septimum in huius modi locutionibus solent ponere. aut certe ordo uerborum est: ex omni ligno escae.\n\nSerpens erat prudentissimus omnium bestiarum, quod multi latini habent; cppOVtĮLro'ttX'to; enim in graeco scriptum est, non aOfoo'ttX'toÇ.\n\nQuod scriptum est de Adam et Eua: aperti sunt oculi eorum, cum absurde credatur eos in paradiso caecos uel oculis clausis prius oberrasse, locutionis est, qua etiam de Agar scriptum est: aperuit oculos suos et uidit puteum — neque enim clausis oculis prius sedebat — et quod in fractione. panis aperti sunt oculi eorum, qui cognouerunt dominum post resurrectionem; neque enim per uiam cum illo clausis oculis ambulabant.","english":"The Latin codices have: \"from every tree, which is in paradise, you shall eat of food.\" It is not to be divided as \"paradise of food,\" but \"you shall eat of food\"; for the Latin locution \"you shall eat of food\" is admissible, since they are accustomed to use the ablative or what they call the seventh case in place of the Greek dative in locutions of this kind. Or certainly the order of the words is: \"from every tree of food.\"\n\n\"The serpent was the most prudent of all the beasts,\" which many Latin copies have; for φρονιμώτατον is written in Greek, not σοφώτατον.\n\nConcerning what is written about Adam and Eve: \"their eyes were opened,\" although it is absurdly believed that they wandered in paradise blind or with their eyes closed before, it is a locution, such as is also written about Hagar: \"she opened her eyes and saw the well\"—for she was not sitting with her eyes closed before—and what is said in the breaking of the bread: \"the eyes of those who recognized the Lord after the resurrection were opened\"; for they were not walking with him along the road with their eyes closed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"escae edes","severity":"info","text":"Augustine explains that the Latin phrase 'escae edes' (you shall eat of food) is a permissible locution, using the ablative or seventh case where Greek would use the dative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φρονιμώτατον","severity":"info","text":"Augustine notes that the Greek text reads φρονιμώτατον (most prudent) for the serpent, not σοφώτατον (most wise), a distinction preserved in some Latin manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aperti sunt oculi eorum","severity":"info","text":"The phrase 'their eyes were opened' (Genesis 3:7) is cited as a locution, not a literal claim of prior blindness, paralleled by Hagar's story (Genesis 21:19) and the disciples' recognition of the risen Christ (Luke 24:31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septimum casum","severity":"info","text":"Augustine refers to the 'seventh case' (ablative) in Latin grammar, a term used by some late antique grammarians to denote the ablative case, which could replace the Greek dative in certain constructions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"serpens erat prudentissimus","severity":"info","text":"Augustine's comment on the serpent's description reflects early Christian exegetical concern with the precise Greek wording, as the choice between 'prudent' and 'wise' affects interpretation of the serpent's cunning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aperti sunt oculi eorum","severity":"caution","text":"Augustine warns against a literal reading of 'eyes were opened' as implying prior blindness, clarifying it as an idiomatic expression for gaining understanding, not a physical change.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'escae edes' could be parsed as 'esca edes' (you shall eat food) or as a dative/ablative construction; Augustine opts for the latter as idiomatic."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Quod habent multi codices: et inimicitiam ponam inter te et inter mulierem, graeci habent: in medio tui et in medio mulieris: quod locutionis est; nam tantundem ualet quantum cum dicitur: inter te et inter mulierem. hoc et in eo, quod sequitur: in medio seminis tui et in medio seminis eius.\n\nQuod habent multi latini codices: quia audisti uocem mulieris tuae et edisti de ligno, de quo praeceperam tibi de eo solo non edere, graeci habent: edisti de ligno, de quo praeceperam tibi eo solo non edere ex eo; alii autem interpretes graeci habent: manducasti uel: edisti, ut ita sit sensus secundum ipsos: quia audisti uocem mulieris tuae et edisti de ligno de quo praeceperam tibi eo solo non edere, ex eo edisti.\n\nEt adposuit parere fratrem eius Abel. locutio est frequens in scripturis: adposuit dicere.\n\nEt factum est, dum essent in campo, insurrexit Cain super Abel et occidit eum: locutio est; nam etsi non haberet \"et factum est\", posset integer sensus esse: et cum essent in campo.","english":"Many codices have: \"and I will place enmity between you and between the woman,\" but the Greek has: \"in the midst of you and in the midst of the woman,\" which is a locution; for it is equivalent to when it is said: \"between you and between the woman.\" This is also the case in what follows: \"in the midst of your seed and in the midst of his seed.\"\n\nMany Latin codices have: \"because you heard the voice of your woman and you ate from the tree, from which I had commanded you not to eat from it alone,\" but the Greek has: \"you ate from the tree, from which I had commanded you not to eat from it alone, you ate from it\"; other Greek interpreters, however, have: \"you ate\" or \"you consumed,\" so that the sense according to them is: \"because you heard the voice of your woman and you ate from the tree from which I had commanded you not to eat from it alone, you ate from it.\"\n\nAnd he proceeded to bear his brother Abel. This is a frequent locution in the scriptures: \"he proceeded to say.\"\n\nAnd it happened, while they were in the field, Cain rose up against Abel and killed him: this is a locution; for even if it did not have \"and it happened,\" the sense could be complete: \"and while they were in the field.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in medio tui et in medio mulieris","severity":"info","text":"Augustine notes that the Greek phrase 'in the midst of you and in the midst of the woman' is a locution equivalent to the Latin 'between you and between the woman,' illustrating a common translational difference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"et inimicitiam ponam inter te et inter mulierem","severity":"info","text":"Augustine reports that many Latin codices read 'and I will place enmity between you and between the woman,' while the Greek has 'in the midst of you and in the midst of the woman,' showing a variant in the textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"adposuit parere fratrem eius Abel","severity":"info","text":"Augustine identifies 'adposuit parere' as a frequent scriptural locution, equivalent to 'he proceeded to say,' noting a common Hebrew or Greek idiom rendered in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et factum est, dum essent in campo","severity":"info","text":"Augustine explains that 'et factum est' is a locution; the sense is complete without it, as in 'and while they were in the field,' indicating a pleonastic construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"edisti de ligno, de quo praeceperam tibi de eo solo non edere","severity":"info","text":"Augustine discusses a Greek variant where the phrase 'you ate from it' is repeated, reflecting a Semitic or Greek rhetorical doubling that Latin translators sometimes omit or simplify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage does not specify which Greek manuscripts Augustine consulted, nor the exact biblical verses referenced (likely Genesis 3–4). The Latin codices mentioned are not identified further."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Quod scriptum est in quibusdam latinis codicibus: et paenituit. et dixit deus: deleam hominem, quem feci, a facie terrae, in graeco inuenitur: SievoTjOifj, quod magis recogitauit quam paenituit significare perhibetur. quod uerbum etiam nonnulli latini codices habent.\n\nQuod habent latini codices plurimi: nidos facies in arcam, cum latina locutio sit non \"in arcam\" sed \"in arca\", graeci nec \"in arcam\" nec \"in arca\" habent sed: nidos facies arcam, quod intellegitur, ut ipsa area nidi essent.\n\nQuod habent plerique codices: facies ostium arcae x latere, nonnulli habent: ex transuerso; sic enim uoluerunt interpretari, quod graece dicitur ex itXaifiwv.\n\nQuod scriptum est: adhuc enim septem dies ego inducam diluuium aquae super terram, quod nonnulli latini codices habent, in graeco inuenitur: ego inducam pluuiam super terram. graeca locutio genetiuum casum habet, non accusatiuum, ut, si hoc in latinum exprimamus, ita dicatur: adhuc enim septem dierum inducam pluuiam super terram.","english":"What is written in some Latin codices: \"and he repented, and God said: I will destroy the man whom I made from the face of the earth,\" is found in Greek as διενοήθη, which is said to signify more \"he reconsidered\" than \"he repented.\" This word also some Latin codices have.\n\nWhat most Latin codices have: \"you will make nests into the ark,\" whereas the Latin locution is not \"into the ark\" but \"in the ark,\" the Greeks have neither \"into the ark\" nor \"in the ark\" but: \"you will make nests the ark,\" which is understood to mean that the ark itself would be the nests.\n\nWhat most codices have: \"you will make a door of the ark from the side,\" some have: \"from the transverse\"; for thus they wished to interpret what in Greek is said ἐκ πλαγίων.\n\nWhat is written: \"for yet seven days I will bring a flood of water upon the earth,\" which some Latin codices have, is found in Greek as: \"I will bring rain upon the earth.\" The Greek locution has the genitive case, not the accusative, so that if we express this in Latin, it is said thus: \"for yet of seven days I will bring rain upon the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διενοήθη","severity":"info","text":"The Greek verb διενοήθη (from διανοέομαι) means 'he considered' or 'he thought over,' not 'he repented.' Augustine notes that some Latin codices render it as paenituit, but the sense is closer to recogitauit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nidos facies in arcam","severity":"info","text":"Augustine contrasts the Latin locution in arcam (into the ark) with the expected in arca (in the ark), and notes that the Greek omits the preposition entirely, reading nidos facies arcam, implying the ark itself serves as the nests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ πλαγίων","severity":"info","text":"The Greek phrase ἐκ πλαγίων means 'from the side' or 'from the flank.' Some Latin codices render it as ex transuerso ('from the transverse'), which Augustine notes as an interpretive choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"septem dierum","severity":"info","text":"Augustine observes that the Greek uses the genitive case (ἑπτὰ ἡμερῶν) where Latin would expect an accusative of duration. A literal Latin rendering would be septem dierum ('of seven days'), not septem dies ('for seven days').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"paenituit","severity":"info","text":"Augustine reports that some Latin codices read paenituit ('he repented') for the Greek διενοήθη, while others have recogitauit ('he reconsidered'), showing variation in the Latin manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek verb διενοήθη could also be interpreted as 'he intended' or 'he planned,' but Augustine focuses on the contrast with 'repented.'","The phrase 'nidos facies arcam' is ambiguous in Greek: it may imply a direct object construction without a preposition, which Augustine interprets as the ark being the nests."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quod scriptum est: et fecit Noe omnia, quaecumque praecepit illi dominus deus, sic fecit, locutio est similis ei, quod in conditione creaturae, posteaquam dicitur: et sic est factum, additur: et fecit deus.\n\nQuod scriptum est: delebo omnem suscitationem, non creationem dictam notandum est; avaotaaiv enim graece scriptum est. quod nomen etiam resurrectionis adsidue ponitur in scripturis graecis, cum posset Havaotaoi? dici, ut suscitatio sit àwiot'Xotç, resurrectio efcavdataoic. quo uerbo et apostolus usus est: si quo modo occurram in resurrectione mortuorum; ibi enim graeci non avaotaotv, sed s$avdoraatv habent.\n\nQuod scriptum est: et omnes bestiae secundum genus et omnia pecora secundum genus et omne repens, quod mouetur super terram, secundum genus et omne uolatile secundum genus intrarunt ad Noe in arcam, bina ab omni carne, in quo est spiritus uitae, non refertur \"in quo\", nisi \"genus\" subaudias, id est in quo genere; nam si \"came\" subaudiremus, \"in qua\" fuerat dicendum: quod solus interpres Symmachus dixit.","english":"And what is written: \"and Noah did all things, whatsoever the Lord God commanded him, thus he did,\" is a locution similar to that in the condition of creation, where after it is said: \"and thus it was done,\" it is added: \"and God did.\"\n\nWhat is written: \"I will destroy every raising up,\" it is to be noted that it does not say \"creation\"; for ἀνάστασιν is written in Greek. This name is also frequently placed for resurrection in the Greek scriptures, although it could be said ἀνάστασις, so that \"raising up\" is ἀνάστασις, \"resurrection\" is ἐξανάστασις. Which word the apostle also used: \"if somehow I should meet in the resurrection of the dead\"; for there the Greeks have not ἀνάστασιν, but ἐξανάστασιν.\n\nWhat is written: \"and all the beasts according to their kind, and all the cattle according to their kind, and every creeping thing that moves upon the earth, according to its kind, and every flying thing according to its kind, entered to Noah into the ark, two by two from every flesh in which is the spirit of life,\" the phrase \"in which\" does not refer back unless you understand \"kind\" as its antecedent, that is, \"in which kind\"; for if we were to understand \"flesh,\" it would have had to be said \"in which\" (feminine singular), which only the translator Symmachus said.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et fecit Noe omnia, quaecumque praecepit illi dominus deus, sic fecit","severity":"info","text":"Augustine identifies a parallel locution between the Noah narrative and the creation account, noting the repetition of 'fecit' after 'factum est' as a characteristic biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"suscitationem","severity":"info","text":"Augustine notes that the Latin 'suscitationem' (raising up) translates Greek ἀνάστασιν, which is commonly used for resurrection, but he distinguishes it from ἐξανάστασιν, a term used by the apostle Paul for 'resurrection' in a specific sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si quo modo occurram in resurrectione mortuorum","severity":"info","text":"Augustine cites a Pauline phrase (cf. Phil 3:11 in some Vetus Latina traditions) to illustrate the use of ἐξανάστασις, noting that the Greek text has ἐξανάστασιν, not ἀνάστασιν.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Symmachus","severity":"info","text":"Augustine refers to the translator Symmachus, whose Greek version of the Old Testament rendered the phrase with a feminine relative pronoun ('in qua'), agreeing with 'carne' (flesh), unlike the common Latin reading that requires 'genus' (kind) as antecedent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in quo est spiritus uitae","severity":"caution","text":"The Latin relative 'in quo' is ambiguous: it could refer to 'genus' (neuter) or 'carne' (feminine). Augustine notes that only Symmachus correctly used the feminine form, implying a textual variant in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'in quo' could be read as neuter (referring to 'genus') or masculine (if 'spiritus' is the antecedent, though unlikely); Augustine argues for 'genus' as the intended antecedent, but the grammar is ambiguous without the Greek original."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Quod iterum est: et deleta est omnis suscitatio, notandum locutionis esse pro eo, ac si diceret: conditionem uel creaturam carnis.\n\nCum dixit: et deleta est omnis suscitatio, quae erat super faciem omnis terrae, ab homine usque ad pecudem et repentium et uolatilium caeli, deinde addidit: et deleta sunt de terra, locutionem illam repetitionis qua familiariter utatur scriptura notandum est.\n\nQuod scriptum est: dimisit coruum uidere, si cessauit aqua: et exiens reuersus non est, donec siccauit aqua a terra, locutio est usitata in scripturis, quae iam nunc incipiat aduerti: non enim postea reuersus est, quia dictum est non reuersum donec siccauit aqua.\n\nQuod scriptum est: et extendit manum suam, accepit eam et induxit eam ad semet ipsum in arcam, locutio est, quam propterea hebraeam puto, quia et punicae linguae familiarissima est, in qua multa inuenimus hebraeis uerbis consonantia; nam utique sufficeret: et extendit manum, etsi non adderet \"suam\". tale est et quod paulo post dicit: habebat oliuae folia surculum in ore suo.","english":"Again it is written: \"and every living thing was destroyed\" — it should be noted that this is a locution for what would be expressed as \"the condition or creation of flesh.\"\n\nWhen it said: \"and every living thing that was upon the face of all the earth, from man to beast and creeping things and birds of the sky, was destroyed,\" and then added: \"and they were destroyed from the earth,\" it should be noted that this is that locution of repetition which Scripture familiarly uses.\n\nWhat is written: \"he sent out a raven to see if the water had subsided; and it went out and did not return, until the water dried up from the earth\" — this is a locution customary in the Scriptures, which now begins to be noticed: for it did not return afterward, because it is said that it did not return until the water dried up.\n\nWhat is written: \"and he stretched out his hand, took her, and brought her to himself into the ark\" — this is a locution which I think is Hebrew for that reason, because it is also very familiar in the Punic language, in which we find many things consonant with Hebrew words; for surely it would have sufficed: \"and he stretched out his hand,\" even if it did not add \"his.\" The same sort is what it says a little later: \"it had a twig of olive leaves in its mouth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"suscitatio","severity":"info","text":"Augustine notes that 'suscitatio' (literally 'raising up') stands for 'condition or creation of flesh,' interpreting the Greek ἀνάστασις as referring to living beings rather than resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"suscitatio","severity":"info","text":"The Latin 'suscitatio' translates Greek ἀνάστασις, which in this context means 'living thing' or 'creature,' not the theological 'resurrection.' Augustine clarifies the semantic shift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition","severity":"info","text":"Augustine identifies a locution of repetition: the narrative first states that every living thing was destroyed, then repeats 'they were destroyed from the earth,' a pattern he says Scripture uses familiarly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"coruum","severity":"info","text":"The raven episode (Genesis 8:7) is cited: Noah sends a raven to check if waters have subsided; it does not return until the earth dries. Augustine notes the scriptural idiom of 'until' implying non-return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hebraeam","severity":"info","text":"Augustine considers the pleonastic 'his hand' (manum suam) a Hebraism, noting its familiarity in Punic, which shares consonance with Hebrew. This reflects his comparative linguistic approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"oliuae folia surculum","severity":"info","text":"The phrase 'it had a twig of olive leaves in its mouth' (Genesis 8:11) is cited as another example of the same pleonastic locution, where 'in its mouth' is redundant but idiomatic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek phrase underlying 'suscitatio' is not quoted; Augustine's interpretation of ἀνάστασις as 'creature' may reflect a specific Septuagint reading."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Et non adposuit reuerti ad eum amplius: locutio est familiarissima in scripturis.\n\nQuod scriptum est: et non adiciam adhuc maledicere super terram, simile est superiori: et non adposuit reuerti ad eum.\n\nEt non adiciam percutere omnem carnem uiuam, ipsa locutio est.\n\nEt enim uestrum sanguinem animarum uestrarum, cum sufficeret aut \"sanguinem uestrum\" aut \"sanguinem animarum uestrarum\".\n\nHoc signum testamenti, quod ego pono inter medium meum et uestrum: quod est \"inter me et uos\".\n\nHic erat gigas uenator contra dominum deum. incertum est, utrum possit accipi \"coram domino deo\", quia sic solet intellegi, quod graece dicitur .\n\nUnde exiit inde Phylisthim, cum sufficeret: unde exiit Phylistim.\n\nEt erat omnis terra labium unum: quod usitate nos dicimus \"lingua una\".\n\nEt erat omnis terra labium unum: notandum omnem terram appellatam omnes homines, qui tunc erant, quamuis nondum in omni terra.","english":"And he did not add to return to him again: this is a very familiar locution in the scriptures.\n\nWhat is written: \"and I will not add to curse further upon the earth\" is similar to the above: \"and he did not add to return to him.\"\n\n\"And I will not add to strike every living flesh\" is the same locution.\n\n\"And indeed your blood of your souls,\" when either \"your blood\" or \"the blood of your souls\" would have sufficed.\n\n\"This sign of the covenant, which I place between me and you\" — that is, \"between me and you.\"\n\n\"Here was a giant hunter against the Lord God.\" It is uncertain whether it can be understood as \"before the Lord God,\" because this is how what is said in Greek is usually understood.\n\n\"Whence the Philistine went out from there,\" when \"whence the Philistine went out\" would have sufficed.\n\n\"And the whole earth was one lip\" — which we commonly say as \"one tongue.\"\n\n\"And the whole earth was one lip\": it should be noted that \"the whole earth\" is called all the men who were then, although not yet in the whole earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"et non adposuit reuerti ad eum amplius","severity":"info","text":"Augustine notes that the construction 'non adposuit reuerti' (he did not add to return) is a familiar biblical locution, equivalent to 'he did not return again.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et non adiciam adhuc maledicere super terram","severity":"info","text":"Augustine groups three similar locutions together, showing a pattern of 'non adiciam' + infinitive as a biblical idiom for 'I will not again.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et enim uestrum sanguinem animarum uestrarum","severity":"info","text":"Augustine observes a pleonasm: 'your blood of your souls' is redundant, as either 'your blood' or 'the blood of your souls' would suffice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"hoc signum testamenti, quod ego pono inter medium meum et uestrum","severity":"info","text":"Augustine glosses 'inter medium meum et uestrum' as equivalent to 'inter me et uos' (between me and you), noting a periphrastic expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hic erat gigas uenator contra dominum deum","severity":"info","text":"Augustine notes ambiguity: 'contra' may mean 'before' (coram) as in Greek, referring to Nimrod as a hunter before the Lord, not necessarily against Him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et erat omnis terra labium unum","severity":"info","text":"Augustine explains that 'labium unum' (one lip) is equivalent to 'lingua una' (one tongue), and that 'omnis terra' refers to all people then living, not the entire globe.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'contra dominum deum' is ambiguous: it could mean 'against the Lord God' or 'before the Lord God' (as in Greek). Augustine leaves the interpretation open."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Et facti sunt illis lateres pro lapide. graecus habet: et facti sunt illis lateres in lapidem. quod si latine diceretur, locutio minus intellegeretur.\n\nUenite, aedificemus nobis ciuitatem et turrem, cuius caput erit usque ad caelum. secundum hyperbolen dictum est, si locutionis genus hic accipiendum est; si autem usque ad caelum proprie dictum accipitur, inter quaestiones consideretur.\n\nQuod quidam latini codices habent: Sem filius Noe erat annorum centum cum genuit Arphaxat, graeci habent: Sem filius centum annorum cum genuit Arphaxa: ubi ellipsis est, quia deest \"erat\". sed quod non habent \"filius Noe\", sed \"filius\" tantum, noua locutio est.\n\nEt erat Sarra sterilis et non generabat, cum posset sufficere: et erat Sarra sterilis.\n\nErit ergo, cum te uiderint Aegyptii, dicent, quia uxor illius haec: genere locutionis adiunctum est \"quia\"; nam sufficere potuit: uxor illius haec.","english":"And they had bricks instead of stone. The Greek has: \"and they had bricks into stone.\" If it were said in Latin, the expression would be less understood.\n\nCome, let us build for ourselves a city and a tower, whose top will reach to the sky. This is said according to hyperbole, if this type of expression is to be understood here; but if \"to the sky\" is taken as said literally, let it be considered among the questions.\n\nWhat some Latin codices have: \"Shem, son of Noah, was one hundred years old when he begot Arphaxad,\" the Greek has: \"Shem, son of one hundred years old when he begot Arphaxad,\" where there is an ellipsis, because \"was\" is missing. But that they do not have \"son of Noah,\" but only \"son,\" is a new expression.\n\nAnd Sarah was barren and did not bear children, when it could suffice: \"and Sarah was barren.\"\n\n\"It will be, therefore, when the Egyptians see you, they will say, because this is his wife\": a type of expression where \"because\" is added; for it could suffice: \"this is his wife.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"lateres pro lapide","severity":"info","text":"Augustine notes that the Greek phrase 'lateres in lapidem' (bricks into stone) would be less intelligible if rendered literally in Latin, highlighting a translational idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hyperbolen","severity":"info","text":"The Greek term 'hyperbolen' (hyperbole) is used to classify the exaggerated claim about a tower reaching the sky, a standard rhetorical figure in scriptural interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ellipsis","severity":"info","text":"Augustine identifies an ellipsis in the Greek text of Genesis, where 'erat' (was) is omitted, and notes the unusual phrasing 'filius' without 'Noe' as a new locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"quod quidam latini codices habent","severity":"info","text":"Augustine compares Latin and Greek manuscript readings for the age of Shem, showing textual variation in the transmission of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quia","severity":"info","text":"The addition of 'quia' (because) in the phrase 'dicent, quia uxor illius haec' is paralleled in other biblical locutions where a conjunction is pleonastically inserted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether 'usque ad caelum' is hyperbolic or literal is left unresolved by Augustine, who suggests it be considered among questions."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Quod ait scriptura: factum est autem, statim ut intrauit Abram in Aegyptum, sufficeret: statim autem ut intrauit Abram in Aegyptum.\n\nQuid hoc fecisti mihi, quia non adnuntiasti mihi, quia uxor tua est? cum sufficeret: non adnuntiasti. et ipsum adnuntiasti more scripturarum dictum est; nam latini habent plerique: non dixisti.\n\nAscendit autem Abram de Aegypto ipse et uxor eius et omnia eius et Lot cum eo in desertum, subauditur \"ascenderunt\". nec tamen proprie dicitur ascendisse cum eo, quod habebat exanime, sicut aurum et argentum et omnis supellex; ac per hoc intellegitur hic locutio, quae uocatur graece CeOffta xat1 lllit.łtv.\n\nEt facta est rixa inter medium pastorum pecorum Abram et inter medium pastorum) pecorum Lot: unde latini codices paene omnes non transtulerunt istam locutionem, sed ita loquuntur, ut consuetudo nostra habet. et nobis deinceps eam notare non placuit; ipsa est enim per omnia in graeca scriptura, ubi tale aliquid dicitur.","english":"What the scripture says: \"And it happened, however, as soon as Abram entered Egypt\" would be sufficient; but it says \"as soon, however, as Abram entered Egypt.\"\n\n\"What have you done to me, because you did not announce to me that she is your wife?\" when \"you did not announce\" would be sufficient. And the phrase \"you did announce\" itself is said in the manner of the scriptures; for most Latin manuscripts have: \"you did not say.\"\n\n\"Now Abram went up from Egypt, he and his wife and all his possessions and Lot with him, into the desert\" — \"they went up\" is understood. Yet it is not properly said that \"he went up\" with what was inanimate, such as gold and silver and all household goods; and through this a figure of speech is understood, which in Greek is called σχῆμα κατὰ σύνεσιν.\n\n\"And a quarrel arose between the shepherds of Abram's flocks and the shepherds of Lot's flocks\": whence almost all Latin manuscripts did not translate that expression, but speak in the way our custom has it. And we have decided not to note it further; for it is the same throughout in the Greek scripture, wherever something of the sort is said.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"statim autem ut intrauit Abram in Aegyptum","severity":"info","text":"Augustine notes that the biblical text uses a redundant construction, where 'statim autem ut' repeats the idea of 'as soon as' already expressed in 'factum est autem, statim ut'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adnuntiasti","severity":"info","text":"Augustine observes that the Greek verb rendered as 'adnuntiasti' (you announced) is a scriptural idiom; most Latin manuscripts instead have 'non dixisti' (you did not say), showing a translation choice that avoids the Hebraism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σχῆμα κατὰ σύνεσιν","severity":"info","text":"Augustine identifies a Greek figure of speech, σχῆμα κατὰ σύνεσιν (constructio ad sensum), where a verb agrees with the sense rather than the grammatical number, as in 'ascendit' (singular) with a compound subject including inanimate objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"inter medium pastorum","severity":"info","text":"Augustine notes that almost all Latin manuscripts avoid the Greek expression 'inter medium pastorum' (literally 'between the middle of the shepherds') and instead use a more natural Latin idiom, and he declines to annotate it further.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ascendit autem Abram de Aegypto","severity":"info","text":"The verb 'ascendit' (went up) is used for travel from Egypt to the desert, reflecting the geographical orientation of the biblical narrative, where leaving Egypt is considered an ascent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Quoniam homines fratres nos sumus. Abram dicit ad Lot: unde intellegitur morem esse scripturae ita loqui, ut fratres appellentur unius cognationis, etiamsi gradu sanguinis differant, ut alter sit in superiore. alter in inferiore, sicut hoc loco; nam patruus eius erat Abram.\n\nFactum est autem in regno Amarphal regis Sennar. secundum nostrae locutionis consuetudinem sic incipere sufficeret: in regno autem Amarphal. ergo quod ait scriptura: factum est autem, more suo locuta est.\n\nQuarto decimo autem anno Godollogomor et reges qui cum eo, subauditur \"erant\": unde a quibusdam latinis etiam additum est.'\n\nEt Correos qui in montibus Seir, subauditur \"erant\".\n\nAdueniens autem eorum qui euaserunt quidam nuntiauit Abram transfluuiali - ipse autem habitabat ad quercum Mambre — Amoris fratris Excol et fratris Aunan qui erant coniurati Abram: obscurum hyperbaton. ordo est enim: adueniens eorum qui euaserunt quidam Amoris fratris Excol et fratris Aunan, qui erant coniurati, nuntiauit Abram transfluuiali; ipse autem habitabat ad quercum. hoc hyperbaton obscurius fit etiam per ellipsin; cum enim dictum esset: quidam Amoris fratris Excol et fratris Aunan, non dictum est, quid fratris, sed intellegitur \"filius\": sicut dicitur Iacobus Alphei, quamuis non dicatur filius, nihil aliud intellegitur; et multae sunt tales locutiones scripturarum, ubi filius tacetur et intellegitur.","english":"Since we are brothers, men. Abraham says to Lot: from which it is understood that it is the custom of Scripture to speak in such a way that those of one kinship are called brothers, even if they differ in degree of blood, so that one is in a higher, the other in a lower degree, as in this passage; for Abraham was his uncle.\n\n\"And it happened in the kingdom of Amraphel, king of Shinar.\" According to our manner of speaking, it would be sufficient to begin thus: \"But in the kingdom of Amraphel.\" Therefore, what Scripture says: \"And it happened,\" it spoke in its own manner.\n\n\"In the fourteenth year of Chedorlaomer and the kings who were with him,\" \"were\" is understood: whence by some Latin translators it has even been added.\n\n\"And the Horites who were in Mount Seir,\" \"were\" is understood.\n\n\"But a certain one of those who had escaped, coming, announced to Abraham across the river—he himself, however, was dwelling at the oak of Mamre—of Amor, brother of Eshcol and brother of Aner, who were confederates of Abraham\": an obscure hyperbaton. For the order is: \"But a certain one of those who had escaped, coming, of Amor, brother of Eshcol and brother of Aner, who were confederates, announced to Abraham across the river; he himself, however, was dwelling at the oak.\" This hyperbaton becomes more obscure also through ellipsis; for when it had been said: \"a certain one of Amor, brother of Eshcol and brother of Aner,\" it is not said \"what\" of the brother, but \"son\" is understood: just as it is said \"James of Alphaeus,\" although \"son\" is not said, nothing else is understood; and there are many such locutions of the Scriptures, where \"son\" is omitted and understood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fratres","severity":"info","text":"Augustine notes that Scripture uses 'fratres' for kin of different degrees, here Abraham is Lot's uncle. This reflects a broader semantic range than classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hyperbaton","severity":"info","text":"Augustine identifies an obscure hyperbaton in the clause about the messenger to Abraham, and clarifies the intended word order. The ellipsis of 'filius' adds further difficulty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iacobus Alphei","severity":"info","text":"Augustine compares the ellipsis of 'filius' to the biblical expression 'Iacobus Alphei' (James son of Alphaeus), a standard New Testament usage where 'son' is implied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"additum est","severity":"info","text":"Augustine reports that some Latin translators added the verb 'erant' explicitly in the phrase about Chedorlaomer, showing a tendency to clarify ellipsis in translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Godollogomor","severity":"info","text":"Godollogomor is the Vetus Latina form of Chedorlaomer, a king from Genesis 14. Augustine's comment reflects the Latin textual tradition of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Amor' and his brothers is not fully clarified; Augustine assumes the reader knows the Genesis narrative."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Quod habent quidam latini codices: et dixit Abram ad regem Sodomorum: extendam manum meam ad deum altissimum, qui creauit caelum et terram, si a sparto usque ad corrigiam calciamenti, fefellit interpretes, quod graecus habet STcaptCoo, quod latine filum intellegitur, et ista scripturarum locutio est.\n\nExtendam manum meam ad deum altissimum, qui creauit caelum et terram, si accipiam de omnibus tuis: si enim pro eo dixit: extendam manum meam ad deum altissimum, ac si diceret \"iuro\", non est in latino usitata locutio, nisi ita dicatur: extendo manum meam ad deum altissimum me non accipere de omnibus tuis.\n\nSciendo scies, quia peregrinum erit semen tuum in terra: locutio quidem scripturarum est usitatissima; sed graeci habent: sciens scies, quod paene tantundem est.\n\nEt dedit eam Abram uiro suo ipsi uxorem: plus habet \"ipsi\".\n\nCum au.tem uidit se conceptum habere, spreta sum coram illa. graeci habent hoc loco participium, quod latina lingua non habet, hoc est iSoooa; sed tamquam si diceretur: uidens autem se conceptum habere, spreta sum coram illa, quasi soloecismus sonat. sic etiam per illud participium, quod dictum est to6aa, pro quo nos diximus: uidens.","english":"What some Latin manuscripts have: \"And Abram said to the king of Sodom: I will stretch out my hand to the most high God, who created heaven and earth, if from the thread to the shoelace,\" misled the translators, because the Greek has σπάρτον, which in Latin is understood as \"thread,\" and this is a locution of the Scriptures.\n\n\"I will stretch out my hand to the most high God, who created heaven and earth, if I take anything from all your goods\": for if he said \"I will stretch out my hand to the most high God\" instead of that, as if he were saying \"I swear,\" it is not a customary locution in Latin, unless it is said thus: \"I stretch out my hand to the most high God that I will not take anything from all your goods.\"\n\n\"Knowing you will know, because your seed will be a stranger in the land\": this is indeed a very customary locution of the Scriptures; but the Greek has \"knowing you will know,\" which is almost the same.\n\n\"And she gave her to Abram, her own husband, as a wife\": it has the extra \"her own.\"\n\n\"When, however, she saw herself to be pregnant, I was despised before her.\" The Greek has at this point a participle, which the Latin language does not have, that is, ἰδοῦσα; but as if it were said: \"Seeing, however, herself to be pregnant, I was despised before her,\" it sounds like a solecism. So also through that participle which is said τοὔδασα, for which we said \"seeing.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"σπάρτον","severity":"info","text":"Augustine notes that some Latin manuscripts have a corrupt reading involving 'sparto' (thread) and 'corrigiam calciamenti' (shoelace), which misled translators because the Greek original has σπάρτον, meaning 'thread'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"extendam manum meam ad deum altissimum","severity":"info","text":"Augustine explains that the phrase 'I will stretch out my hand to the most high God' is an oath formula in Greek, but in Latin it is not idiomatic unless rephrased as 'I stretch out my hand ... that I will not take anything'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sciendo scies","severity":"info","text":"Augustine notes that 'sciendo scies' (knowing you will know) is a common scriptural locution, and the Greek has 'sciens scies', which is nearly equivalent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ipsi","severity":"info","text":"Augustine observes that the phrase 'et dedit eam Abram uiro suo ipsi uxorem' contains the redundant 'ipsi' (her own), which is not present in the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰδοῦσα","severity":"info","text":"Augustine points out that the Greek participle ἰδοῦσα (seeing) has no exact Latin equivalent; translating it as 'uidens' (seeing) produces a solecism in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοὔδασα","severity":"caution","text":"The Greek form τοὔδασα is likely a corruption or variant of ἰδοῦσα; Augustine treats it as a participle, but its exact form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek form τοὔδασα is unclear; it may be a scribal error or a dialectal variant of ἰδοῦσα."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Quod latini habent: augeam te nimis ualde, graeci habent: ualde ualde.\n\nEt dabo tibi et semini tuo post te terram, in qua habitas, omnem terram Chanaan in possessionem aeternam. uidendum, utrum locutio sit, quod dixit aeternam — graeci habent alwvtov — et quod ait: et semini tuo post te; ibi enim uoluit intellegi quod dixerat: tibi.\n\nTu autem testamentum meum conseruabis, tu et semen tuum post te in progenies suas: conseruabis pro \"conserua\"; promissiuum pro imperatiuo modo posuit.\n\nEt puer octo dierum circumcidetur uestrum omne masculinum: pro omnis masculus., quasi posset circumcidi nisi masculus.\n\nEt procidit Abraham in faciem et dixit in animo suo dicens: si mihi centum annos habenti nascetur, et si Sarra annorum nonaginta pariet! admirantis esse istam locutionem, non dubitantis dubitandum non est.\n\nAbraham autem erat annorum nonaginta nouem, cum circumcisus est carnem praeputii sui. non dixit: carne aut in carne.","english":"What the Latin manuscripts have: \"I will increase you very much,\" the Greek manuscripts have: \"very, very.\"\n\nAnd I will give to you and to your seed after you the land in which you dwell, all the land of Canaan as an eternal possession. It must be considered whether this is an expression, that he said \"eternal\" — the Greek manuscripts have αἰώνιον — and that he said: \"and to your seed after you\"; for there he wished \"to you\" to be understood from what he had said.\n\nYou will keep my covenant, you and your seed after you in their generations: \"you will keep\" for \"keep\"; he placed a future indicative for an imperative mood.\n\nAnd every male of yours of eight days will be circumcised: for \"every male,\" as if it could be circumcised unless it were male.\n\nAnd Abraham fell on his face and said in his heart, saying: if to me, who am a hundred years old, one will be born, and if Sarah, who is ninety years old, will give birth! That this is an expression of one wondering, not of one doubting, is not to be doubted.\n\nNow Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin. He did not say: \"by the flesh\" or \"in the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ualde ualde","severity":"info","text":"Augustine notes that the Latin phrase 'augeam te nimis ualde' corresponds to a Greek double intensifier 'ualde ualde' (σφόδρα σφόδρα), indicating a Hebraic or Septuagintal idiom of repetition for emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aeternam","severity":"info","text":"The Greek term αἰώνιον, rendered 'aeternam' in Latin, is discussed as a possible locution; Augustine questions whether 'eternal' is used idiomatically in the context of a land grant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conseruabis","severity":"info","text":"Augustine identifies a grammatical shift: the future indicative 'conseruabis' ('you will keep') is used in place of an imperative 'conserua' ('keep'), a common biblical idiom where a promise or prediction substitutes for a command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"omnis masculus","severity":"info","text":"The phrase 'puer octo dierum circumcidetur uestrum omne masculinum' is parsed as a locution: 'omne masculinum' stands for 'omnis masculus', with the neuter adjective used generically for 'every male'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"admirantis","severity":"info","text":"Augustine clarifies that Abraham's exclamation 'si mihi centum annos habenti nascetur...' is an expression of wonder (admirantis), not doubt, a common biblical idiom for emotional emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"carnem praeputii sui","severity":"caution","text":"Augustine notes the Latin phrase 'circumcisus est carnem praeputii sui' uses the accusative 'carnem' where one might expect 'carne' (ablative) or 'in carne'; this may reflect a Greek or Hebraic construction, but the exact locution is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'carnem praeputii sui' is ambiguous: it may be a Greek-influenced accusative of respect or a textual corruption; Augustine does not resolve the construction."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Et in boues adcucurrit Abraham. non dixit: ad boues.\n\nAbraham autem et Sarra seniores progressi in diebus: quod graeci habent \"progressi dierum\".\n\nDixit autem dominus: clamor Sodomorum et Gomorrhae inpletus est, et delicta eorum magna ualde. clamorem scriptura solet ponere pro tanta inpudentia et libertate iniquitatis, ut nec uerecundia nec timore abscondatur.\n\nEt dixit, quia non perdam, si inuenero ibi quadraginta quinque: superfluum uidetur \"quia\", et ideo in codicibus nonnullis latinis non legitur.\n\nNumquid, domine, si loquar: subauditur \" irasceris\" aut aliquid huius modi.\n\nCum euerteret dominus ciuitates in quibus habitabat in eis.\n\nIn omni loco ubi intrauerimus ibi.\n\nEt aperuit deus oculos eius, et uidit puteum aquae uiuae. locutio est; non enim clausis oculis erat. unde iam in principio libri locuti sumus, ubi scriptum est: et aperti sunt oculi eorum.","english":"And \"to the cattle Abraham ran.\" It does not say: \"to the cattle.\"\n\n\"Now Abraham and Sarah, advanced in days, had progressed\": which the Greek has as \"advanced in days.\"\n\n\"Then the Lord said: the cry of Sodom and Gomorrah has been fulfilled, and their sins are very great.\" Scripture is accustomed to use \"cry\" for such great shamelessness and license of iniquity that it is hidden by neither shame nor fear.\n\n\"And he said, because I will not destroy, if I find there forty-five\": \"because\" seems superfluous, and therefore it is not read in some Latin manuscripts.\n\n\"Surely, Lord, if I speak\": \"you will be angry\" or something of this sort is understood.\n\n\"When the Lord was overthrowing the cities in which he was dwelling in them.\"\n\n\"In every place where we will have entered there.\"\n\n\"And God opened his eyes, and he saw a well of living water.\" This is an expression; for he was not with closed eyes. We have already spoken about this at the beginning of the book, where it is written: \"and their eyes were opened.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"adcucurrit","severity":"info","text":"Augustine notes that the Latin verb 'adcucurrit' (ran to) is used with 'in' + accusative, not the expected 'ad' + accusative, marking a Hebraism or unusual construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"progressi in diebus","severity":"info","text":"Augustine contrasts the Latin 'progressi in diebus' with the Greek 'προβεβηκότες ἡμέραις' (advanced in days), showing a literal translation of a Greek idiom for old age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clamor","severity":"info","text":"Augustine explains that 'clamor' (cry) in Scripture denotes shamelessness and open iniquity, not literal shouting, a figurative usage noted elsewhere in his works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"quia","severity":"info","text":"Augustine observes that 'quia' (because) appears superfluous in some Latin manuscripts and is omitted in others, indicating textual variation in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Numquid, domine, si loquar","severity":"info","text":"Augustine notes an ellipsis: 'Numquid, domine, si loquar' implies a verb like 'irasceris' (you will be angry), a common rhetorical figure in biblical speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"aperti sunt oculi eorum","severity":"info","text":"Augustine cross-references the expression 'opened his eyes' to an earlier passage in the same work where 'their eyes were opened' is discussed, showing his method of internal citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in boues' may reflect a Latin rendering of a Greek or Hebrew prepositional construction; Augustine does not specify the source language.","The number 'forty-five' in the context of destruction is unclear; Augustine does not explain its significance."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":14,"ref":"p14","source":"Et terra quam inhabitasti in ea.\n\nEt disposuerunt ambo testamentum. uel testati sunt ambo; amat scriptura testamenti nomine pactum appellare.\n\nAccipe filium tuum dilectum: illa locutione dictum est \"accipe\", qua etiam ad Agar de filio eius.\n\nEt respiciens Abraham oculis, cum sufficeret \"respiciens\".\n\nPer me ipsum iuraui: nisi benedicens benedicam te . ac si diceret: per me ipsum iuraui, quod benedicens benedicam te, aut nullo uerbo addito simpliciter: per me ipsum iuraui: benedicens benedicam te.\n\nEt multiplicans multiplicabo semen tuum. cum sufficere posset \"multiplicabo\".\n\nEt nuntiatum est Abrahae dicentes, cum consuetudo loquendi habeat: nuntiauerunt Abrahae dicentes. aut: nuntiatum est a dicentibus.\n\nEt surrexit Abraham a mortuo suo: non dixit \"a mortua sua\". et iterum de eadem: et sepeliam. inquit, mortuum meum: quod non neutro quasi corpus mortuum, sed masculino genere dictum graeca scriptura demonstrat.","english":"And the land which you inhabited in it.\n\nAnd they both arranged a testament. Or they both testified; the scripture loves to call a covenant by the name of \"testament.\"\n\nTake your beloved son: that expression \"take\" is used in the same way as also to Hagar concerning her son.\n\nAnd Abraham looking with his eyes, when \"looking\" would have sufficed.\n\nI swore by myself: unless blessing I will bless you. As if to say: I swore by myself that blessing I will bless you, or with no word added simply: I swore by myself: blessing I will bless you.\n\nAnd multiplying I will multiply your seed, when \"I will multiply\" could have sufficed.\n\nAnd it was announced to Abraham saying, when the customary way of speaking has: they announced to Abraham saying. Or: it was announced by those saying.\n\nAnd Abraham arose from his dead one: he did not say \"from his dead woman.\" And again concerning the same: and I will bury, he says, my dead one: which the Greek scripture shows is said not in the neuter as if a dead body, but in the masculine gender.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Augustine notes that scriptura often uses testamentum to mean a covenant, not a last will. This reflects the Vetus Latina rendering of Greek διαθήκη.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"accipe","severity":"info","text":"The use of accipe here is compared to the same imperative addressed to Hagar concerning her son, likely referring to Genesis 21:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"respiciens oculis","severity":"info","text":"Augustine observes a pleonasm: respiciens oculis is redundant, as respiciens alone would suffice. This is a characteristic Hebraism in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"benedicens benedicam","severity":"info","text":"The construction benedicens benedicam te is a Hebrew infinitive absolute rendered literally, meaning 'I will surely bless you.' Augustine explains it as an emphatic oath formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"multiplicans multiplicabo","severity":"info","text":"Similarly, multiplicans multiplicabo is a pleonastic Hebraism for emphasis, where multiplicabo alone would suffice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a mortuo suo","severity":"caution","text":"Augustine notes that the Latin uses masculine mortuo for Sarah, not feminine mortua, and that the Greek confirms the masculine gender, not neuter as for a corpse. This may reflect a translation choice or a textual variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a mortuo suo' could be read as referring to a dead male relative, but Augustine clarifies it refers to Sarah, indicating a grammatical peculiarity in the translation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Et adiurabo te per dominum deum caeli et deum terrae. graeci non habent \"per\", sed: adiurabo te dominum deum caeli.\n\nCum quibus ego habito in eis.\n\nNe quando noluerit mulie ire mecum: mulierem feminam appellare proprium est illius linguae.\n\nIn terram de qua existi inde.\n\nAdtende tibi, ne reuoces filium meum illuc: his uerbis solet comminatio declarari.\n\nEt posuit puer manum suam sub femore Abrahae et iurauit ei de uerbo hoc. ergo locutio est, qua dixerat Abraham: adiuro te, ac si dixisset: iura mihi; non autem solemus sic loqui. sed obseruandum est, utrum sint in scripturis aliae similes locutiones; nam et quod dixit Abraham: si noluerit mulier uenire tecum, purus eris a iuramento hoc, manifestauit ita se dixisse: adiuro te, tamquam diceret: iura mihi.\n\nQuod scriptum est de Rebecca: uirgo autem erat speciosa facie ualde; uirgo erat, uir non cognouerat eam, ista repetitio commendationem uirginitatis insinuat. sed cur additum sit: uir non cognouerat eam, nisi locutionis sit, mirum, si possit ita accipi, ut uirgo nomen sit aetatis, non integritatis. graeci autem non habent \"cognouerat\", sed \"cognouit\": quod uidetur inconsequens.","english":"And I will adjure you by the Lord God of heaven and the God of earth. The Greek does not have \"by,\" but: I will adjure you, the Lord God of heaven.\n\nWith whom I dwell among them.\n\nLest at any time the woman should not wish to go with me: it is proper to that language to call a woman \"femina.\"\n\nInto the land from which you came out.\n\nTake heed to yourself, lest you recall my son thither: by these words a threat is usually declared.\n\nAnd the boy placed his hand under the thigh of Abraham and swore to him concerning this matter. Therefore it is a locution, by which Abraham had said: I adjure you, as if he had said: swear to me; but we are not accustomed to speak thus. But it must be observed whether there are in the scriptures other similar locutions; for also what Abraham said: if the woman should not wish to come with you, you will be free from this oath, he made it clear that he had spoken thus: I adjure you, as if he were saying: swear to me.\n\nWhat is written about Rebecca: but the virgin was very beautiful of face; she was a virgin, a man had not known her, this repetition suggests a commendation of virginity. But why it was added: a man had not known her, unless it is a locution, it is a wonder if it can be taken thus, that \"virgo\" is a name of age, not of integrity. But the Greek does not have \"had known,\" but \"knew\": which seems inconsistent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"adiurabo te per dominum","severity":"info","text":"Augustine notes that the Greek lacks the preposition 'per' (by), indicating a Hebraism where the verb 'adjure' takes a direct object of the person adjured, not a prepositional phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mulierem feminam","severity":"info","text":"Augustine observes that the Latin 'femina' is used to translate the Greek word for 'woman,' noting that this usage is proper to the Greek language, not Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"adiuro te ... iura mihi","severity":"info","text":"Augustine identifies a locution where 'adjure you' is used in the sense of 'swear to me,' a reversal of subject and object that is not standard Latin but appears in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uirgo autem erat speciosa facie ualde","severity":"info","text":"Augustine interprets the repetition 'virgo erat, vir non cognoverat eam' as a rhetorical commendation of virginity, but notes the Greek uses the present tense 'cognovit' (knows), which creates a temporal inconsistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uir non cognouerat eam","severity":"caution","text":"Augustine questions whether 'virgo' here denotes age rather than sexual integrity, and flags the Greek reading 'cognovit' (present) as inconsistent with the Latin perfect 'cognoverat' (had known).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text underlying Augustine's citations is not specified; the reading 'cognovit' (present) vs. 'cognoverat' (pluperfect) may reflect a variant or a translational choice."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Adorauit domino: quod nobis usitatum est dicere \"adorauit dominum\".\n\nQuoniam non dereliquit iustitiam et ueritatem a domino meo, id est iustitiam et ueritatem, quae est a domino meo, ac si diceret: quam fecit dominus meus.\n\nEt currens puella nuntiauit in domum matris suae: quasi non ipsa esset et patris domus.\n\nEt aquam lauere pedibus ipsius et pedibus uirorum qui cum eo erant.\n\nDominus cui placui ante ipsum ipse mittet angelum suum tecum; quasi non sufficeret \"cui placui\". an poterat ei placere nisi ante ipsum?\n\nSi tu prosperas uiam meam quam ego nunc ingredior in eam.\n\nCum uerba sua narraret seruus Abrahae, quae dixit accessurus ad fontem, ita narrauit: et erit uirgo, cui ego dixero: da mihi bibere pusillum aquae de hydria tua, et dicet mihi: et tu bibe, et camelis tuis hauriam . haec mulier est quam parauit dominus famulo suo Isaac. quibus uerbis satis euidenter expressum est etiam mulieres appellatas locutione hebraica, quae uirgines essent.","english":"He worshipped to the Lord: which for us it is customary to say \"he worshipped the Lord.\"\n\nBecause he did not abandon justice and truth from my lord, that is, justice and truth which is from my lord, as if to say: which my lord made.\n\nAnd the running girl announced in the house of her mother: as if she herself were not also of her father's house.\n\nAnd water to wash his feet and the feet of the men who were with him.\n\nThe Lord whom I have pleased before him himself will send his angel with you; as if \"whom I have pleased\" were not enough. Or could he please him except before him?\n\nIf you prosper my way which I now enter upon into it.\n\nWhen Abraham's servant recounted his words, which he spoke when about to approach the spring, he recounted thus: and there will be a virgin, to whom I will say: give me a little water to drink from your pitcher, and she will say to me: and you drink, and I will draw for your camels. This woman is the one whom the Lord prepared for his servant Isaac. By which words it is quite clearly expressed that even women were called by the Hebrew expression, who were virgins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Adorauit domino","severity":"info","text":"Augustine notes that the Latin translator used the dative 'domino' after 'adorauit', whereas customary Latin usage would require the accusative 'dominum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Quoniam non dereliquit iustitiam et ueritatem a domino meo","severity":"info","text":"Augustine interprets the prepositional phrase 'a domino meo' as indicating the source of justice and truth, equivalent to 'which my lord made'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et currens puella nuntiauit in domum matris suae","severity":"info","text":"Augustine observes that the phrase 'in domum matris suae' implies the girl's mother's house, but logically the house also belongs to her father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Dominus cui placui ante ipsum ipse mittet angelum suum tecum","severity":"info","text":"Augustine questions the redundancy of 'ante ipsum' after 'cui placui', since pleasing implies being before the person pleased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et erit uirgo, cui ego dixero: da mihi bibere pusillum aquae de hydria tua, et dicet mihi: et tu bibe, et camelis tuis hauriam","severity":"info","text":"Augustine notes that the Hebrew locution uses 'mulier' (woman) for a virgin, showing that the term can refer to a young woman regardless of marital status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"mulier","severity":"info","text":"Augustine explains that in Hebrew usage, 'mulier' (woman) could denote a virgin, reflecting a broader semantic range than in Latin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Et benedixi dominum deum domini mei Abraham . honorificentiae locutio est et familiarissima scripturis, sicut deus Heliae.\n\nRenuntiate mihi, ut redeam in dextram aut sinistram. per dextram prosperitatem, per sinistram aduersitatem significauit; id est dextram, si concesserint, sinistram, si non concesserint; nam utique ea uia rediturus fuerat qua uenerat . quam locutionem scripturarum etiam cetera earum loca indicabunt, quia dextra nominatur in omnibus bonis, sinistra in malis, siue felicitas et infelicitas siue iustitia et iniustitia et aliquando dextra in aeternis, sinistra in temporalibus.\n\nHaec sunt nomina filiorum Ismahel secundum nomina generationum eorum: tamquam dixisset, secundum quae nomina generationes eorum appellatae sunt.\n\nAccepit Rebeccam filiam Batuel Syri de Mesopotamia, sororem Laban Syri, sibi in uxorem, cum posset dici tantummodo \"uxorem\", aut \"sibi uxorem\".","english":"And I blessed the Lord God of my lord Abraham. This is an expression of honorificence and is very familiar in the Scriptures, just as \"the God of Elijah.\"\n\nReport to me, so that I may return on the right or the left. By \"right\" he signified prosperity, by \"left\" adversity; that is, \"right\" if they granted it, \"left\" if they did not grant it; for he was certainly going to return by the same road by which he had come. This expression of the Scriptures will also be indicated by other passages of them, because \"right\" is named in all good things, \"left\" in bad things, whether happiness and unhappiness or justice and injustice, and sometimes \"right\" in eternal things, \"left\" in temporal things.\n\nThese are the names of the sons of Ishmael according to the names of their generations: as if he had said, according to which names their generations were called.\n\nHe took Rebecca, daughter of Bethuel the Syrian of Mesopotamia, sister of Laban the Syrian, for himself as a wife, when it could have been said only \"wife,\" or \"a wife for himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Et benedixi dominum deum domini mei Abraham","severity":"info","text":"Augustine notes that the phrase 'blessed the Lord God of my lord Abraham' is an honorific expression typical of Scripture, comparable to 'the God of Elijah.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dextram ... sinistram","severity":"info","text":"Augustine interprets 'right' and 'left' as scriptural tropes for prosperity/adversity, good/evil, and sometimes eternal/temporal, citing this as a common locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Renuntiate mihi, ut redeam in dextram aut sinistram","severity":"info","text":"The phrase 'report to me, so that I may return on the right or the left' likely refers to a biblical narrative where a messenger seeks permission to proceed, with right/left indicating favorable or unfavorable response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec sunt nomina filiorum Ismahel secundum nomina generationum eorum","severity":"info","text":"Augustine glosses this as meaning the names of Ishmael's sons correspond to the names of their clans, clarifying a repetitive biblical phrasing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Accepit Rebeccam ... sibi in uxorem","severity":"info","text":"Augustine observes that the phrase 'took Rebecca ... for himself as a wife' is redundant, as 'wife' or 'a wife for himself' would suffice, highlighting a pleonastic scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical verses Augustine comments on are not identified in the passage; the references to Abraham, Elijah, Ishmael, and Rebecca suggest Genesis contexts, but the exact loci are unclear."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Et ei erant gemini in utero eius, cum posset non addi, quod dictum est eius.\n\nCreuerunt autem iuuenes. est talis locutio et apud auctores saeculares, sicuti est: et scuta latentia condunt, id est condendo latentia faciunt. sic et hic \"creuerunt iuuenes\", cum infantes - essent, intellegitur: crescendo facti sunt iuuenes.\n\nIacob ad Esau: uende mihi hodie primogenita tua mihi; sic enim habent codices graeci.\n\nUidentes uidimus, quia est dominus tecum.\n\nEt disponemus tecum testamentum . amant scripturae pro pacto ponere testamentum, id est quod latini habent: et disponemus tecum testamentum, ne facias nobisum malum, tamquam diceretur, ut paciscaris non facere nobiscum malum.\n\nEt uocauit filium suum seniorem Esau et dixit: hoc loco senioris nomen non significat aetatem grauem, sed ex conparatione maiorem.\n\nNunc ergo sume uas tuum pharetramque et arcum: non dixit uasa, sed uas . quod autem intellegi uoluit, non adparet, nisi forte locutio est, ut uas pharetram uoluerit intellegi et exponendo quid dixerit uas adiunxerit: pharetramque et arcum, tamquam dixerit: sume uas tuum et pharetram, uelut si diceret: sume uas tuum, id est pharetram, deinde aliud \"et arcum\", quod non ad illud uas pertineret, quod est pharetra.","english":"And there were twins in her womb, when it could have been omitted that \"her\" was said.\n\nBut the young men grew. This is a type of expression also found in secular authors, such as: \"and they hide the shields by concealing,\" that is, by concealing they make them hidden. So also here \"the young men grew,\" when they were infants, is understood: by growing they became young men.\n\nJacob to Esau: sell me today your birthright to me; for thus the Greek manuscripts have it.\n\nHaving seen, we saw, because the Lord is with you.\n\nAnd we will make a covenant with you. The Scriptures love to use \"testamentum\" for \"pactum,\" that is, what the Latin texts have: \"and we will make a covenant with you, that you do no evil to us,\" as if it were said, that you covenant not to do evil to us.\n\nAnd he called his older son Esau and said: in this place the name \"older\" does not signify advanced age, but greater by comparison.\n\nNow therefore take your vessel and quiver and bow: he did not say \"vessels,\" but \"vessel.\" What he intended to be understood is not apparent, unless perhaps it is an expression, that he wanted \"vessel\" to be understood as \"quiver\" and, explaining what he meant by \"vessel,\" added \"and quiver and bow,\" as if he had said: take your vessel and quiver, as if he were saying: take your vessel, that is, the quiver, then another thing \"and bow,\" which does not pertain to that vessel, which is the quiver.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"creuerunt autem iuuenes","severity":"info","text":"Augustine notes that 'the young men grew' implies a process: they were infants and became young men by growing, a usage paralleled in secular authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"et scuta latentia condunt","severity":"info","text":"Augustine cites a secular example: 'et scuta latentia condunt' (and they hide the shields by concealing), illustrating a similar causative construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Augustine explains that Scripture uses 'testamentum' for 'pactum' (covenant), a lexical preference in Latin biblical translations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"seniorem","severity":"info","text":"Augustine clarifies that 'seniorem' (older) here means 'greater by comparison' (ex conparatione maiorem), not advanced age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"uas","severity":"info","text":"Augustine puzzles over 'uas' (vessel) singular, suggesting it may refer to the quiver, with 'et arcum' (and bow) as a separate item.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"sic enim habent codices graeci","severity":"info","text":"Augustine notes that the Greek manuscripts read 'sell me today your birthright to me,' indicating a textual variant in the tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Augustine's interpretation of 'uas' as possibly meaning 'quiver' is speculative; the exact referent remains unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"aut certe pharetram et arcum uas uoluit appellare, singularem ponens numerum pro plurali, tamquam si diceret: accipe uestem tuam, quo nomine intellegeremus plures uestes, sicut intellegimus militem pro militibus, et multa sunt alia.\n\nExi in campum et uenare mihi uenationem.\n\nEt uade ad oues et sume mihi inde duos haedos teneros et bonos. nomine ouium utriusque pecoris genus significauit, quod in eisdem pascuis simul erant.\n\nEt det tibi benedictionem patris tui Abraham: Isaac dicit filio suo de auo eius patre suo.\n\nEt exiit in Mesopotamiam Syriae: quasi Mesopotamia dicatur nisi Syriae; quamuis hoc Septuaginta non habere perhibeantur \"Syriae\", sed cum asterisco scriptum est.\n\nDeus ad Iacob: non te derelinquam, donec faciam omnia, quae tecum locutus sum, quasi dimissurus eum, cum fecerit; non utique, sed locutio est.\n\nEt surrexit Iacob de somno suo et dixit quia est dominus in loco hoc, ego autem ignorabam: plenus sensus est, etsi non habeat \"quia\".","english":"or certainly he wanted to call the quiver and bow a \"vessel,\" using the singular number for the plural, as if he were to say: \"take your garment,\" by which name we would understand multiple garments, just as we understand \"soldier\" for soldiers, and there are many other such examples.\n\nGo out into the plain and hunt me a hunt.\n\nAnd go to the sheep and take me from there two tender and good goats. By the name \"sheep\" he signified the kind of both flocks, because they were together in the same pastures.\n\nAnd let him give you the blessing of your father Abraham: Isaac says to his son about his grandfather, his own father.\n\nAnd he went out into Mesopotamia of Syria: as if Mesopotamia is called anything other than of Syria; although the Septuagint is said not to have \"of Syria,\" but it is written with an asterisk.\n\nGod to Jacob: I will not abandon you until I do everything that I have spoken with you, as if he were going to leave him when he had done it; not at all, but it is a manner of speaking.\n\nAnd Jacob rose from his sleep and said that the Lord is in this place, but I did not know: the sense is complete, even if it does not have \"that.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"aut certe pharetram et arcum uas uoluit appellare","severity":"info","text":"Augustine notes that the author used the singular 'vessel' to refer to both quiver and bow, a synecdoche or collective singular common in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"militem pro militibus","severity":"info","text":"Augustine cites 'soldier' for 'soldiers' as a parallel example of singular for plural, a usage he finds in secular authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exi in campum et uenare mihi uenationem","severity":"info","text":"This phrase echoes Genesis 27:3, where Isaac tells Esau to hunt; Augustine comments on the pleonastic 'venare mihi venationem' (hunt me a hunt).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et uade ad oues et sume mihi inde duos haedos teneros et bonos","severity":"info","text":"Augustine observes that 'sheep' (oves) is used generically for both sheep and goats, as in Genesis 27:9, where Rebekah sends Jacob for goats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Et exiit in Mesopotamiam Syriae","severity":"info","text":"Augustine notes a textual variant: the Septuagint may lack 'Syriae', but it appears with an asterisk, indicating a later addition in the Hexapla tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non te derelinquam, donec faciam omnia, quae tecum locutus sum","severity":"info","text":"Augustine clarifies that 'donec' (until) here does not imply abandonment after completion, but is a manner of speaking (locutio) common in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quia est dominus in loco hoc' lacks an explicit conjunction 'quia' (that), but Augustine deems the sense complete; the Coptic Vorlage may have had a similar ellipsis."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Est dominus in loco hoc . ac si deceret: est hic demonstratio domini; non enim dominus in loco est.\n\nIacob interrogans quod ait: nostis Laban filium Nachor? cum esset filius Batuel, intellegendum est nobiliorem fuisse Nachor et merito dignitatis eius factum esse, ut de ipso interrogaret. filium autem dici et aui et proaui et ultra maioris alicuius eum, qui ex illo propagatur, usitatissimae locutionis est. hinc est. quod et Isaac patrem filii sui appellauit Abraham, sicut paulo ante commemoraui.\n\nAdhuc est dies multa, nondum est hora congregandi pecora.\n\nEt dedit illi Ballan ancillam suam ipsi uxorem: plenum esset, etsi ipsi non adderetur.\n\nSi inueni gratiam ante te, auguratus essem; benedixit enim me deus in introitu tuo. non uidetur consequens, quia hic dicendum fuit: si inuenissem gratiam ante te, auguratus essem; nunc autem \"si inueni\" ordo est. id est: si inueni gratiam ante te, permitte me augurari; ita enim dixit: auguratus essem, tamquam diceret: o si auguratus essem! id est ad bonum augurium te in domo mea haberem.","english":"The Lord is in this place,\" as if he were saying: this is a demonstration of the Lord; for the Lord is not in a place.\n\nJacob, when he asks, \"Do you know Laban, the son of Nachor?\"—since he was the son of Bathuel—it must be understood that Nachor was more noble, and that by reason of his dignity it came about that he was asked about him. Moreover, it is a very common expression to call someone the son of his grandfather, great-grandfather, or any more distant ancestor from whom he is descended. Hence it is that Isaac called Abraham the father of his son, as I mentioned a little earlier.\n\n\"There is still much of the day left; it is not yet time to gather the flocks.\"\n\n\"And he gave him Balla, his own handmaid, as a wife to him\": it would be complete even if \"to him\" were not added.\n\n\"If I have found favor before you, I would have divined; for God blessed me at your entrance.\" It does not seem consistent, because here it should have been said: \"If I had found favor before you, I would have divined\"; but now \"if I have found\" is the order. That is: \"If I have found favor before you, permit me to divine\"; for he spoke thus: \"I would have divined,\" as if he were saying: \"O if only I had divined!\"—that is, to have you in my house as a good omen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Est dominus in loco hoc","severity":"info","text":"Augustine clarifies that the phrase does not mean the Lord is spatially located, but rather indicates a demonstration or manifestation of divine presence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iacob interrogans quod ait: nostis Laban filium Nachor?","severity":"info","text":"Augustine explains the genealogical usage where 'son of' can refer to a more distant ancestor, noting that Nachor is more noble than Bathuel, hence Jacob's question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"hinc est. quod et Isaac patrem filii sui appellauit Abraham","severity":"info","text":"Augustine draws a parallel to a previous example (not in this passage) where Isaac called Abraham the father of his son, illustrating the same locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Adhuc est dies multa, nondum est hora congregandi pecora","severity":"info","text":"This brief sentence stands as a separate observation, likely a note on a biblical verse about the time of day, without further comment from Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et dedit illi Ballan ancillam suam ipsi uxorem","severity":"info","text":"Augustine notes that the phrase 'ipsi uxorem' (to him as wife) is redundant; the sense would be complete without 'ipsi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Si inueni gratiam ante te, auguratus essem","severity":"caution","text":"Augustine flags a grammatical inconsistency: the perfect subjunctive 'invenerim' would be expected, but the perfect indicative 'inveni' is used, requiring a different interpretation as a wish or permission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Exaudiet me iustitia mea in die crastino: id est exaudiri me faciet.\n\nEt uidit Iacob faciem Laban, et ecce non erat ad eum sicut hesterna et nudiustertiana die: familiarissima in scripturis locutio; hesterna et nudiustertiana die pro tempore praeterito posuit.\n\nEt uidi oculis meis in somno, cum clausi sint in somno oculi corporis.\n\nEgo sum deus, qui adparui tibi in loco dei, locutio est. an deus in loco dei sic accipiendum est, quomodo: pluit dominus a domino, filius a patre?\n\nRespondens autem Iacob dixit ad Laban: dixi enim: ne forte auferas filias tuas a me et omnia mea.\n\nIntrauit autem Laban et inscrutatus est in domo Liae: aduertendum est, quomodo dicatur domus uxoris, cum in itinere comprehensi sunt a Laban; nisi forte consuetudo scripturarum domum dicit pro cubiculo uel tentorio, quomodo etiam ancillarum domos dicit.\n\nIacob dicit ad Laban: quia scrutatus es omnia uasa domus meae: nunc unam domum dicit, cuius membra erant domus uxorum eius et concubinarum, ut intellegatur domos appellatas, cum essent cubicula aut tentoria, quos etiam papiliones uocant.","english":"My righteousness will hear me on the morrow: that is, will cause me to be heard.\n\nAnd Jacob saw the face of Laban, and behold, it was not toward him as on yesterday and the day before: a very familiar expression in the scriptures; he placed \"yesterday and the day before\" for past time.\n\nAnd I saw with my eyes in sleep, when the eyes of the body are closed in sleep.\n\nI am the god who appeared to you in the place of god, is an expression. Or is \"god in the place of god\" to be understood in the same way as: the Lord rained from the Lord, the Son from the Father?\n\nBut Jacob answered and said to Laban: for I said: lest perhaps you take away your daughters from me and all that is mine.\n\nAnd Laban entered and searched in the house of Leah: it is to be noted how it is called the house of the wife, when they were overtaken by Laban on the journey; unless perhaps the custom of the scriptures calls a house a bedroom or a tent, in the same way it also speaks of the houses of the handmaids.\n\nJacob says to Laban: because you have searched all the vessels of my house: now he calls one house, whose parts were the houses of his wives and concubines, so that it is understood that they were called houses, when they were bedrooms or tents, which they also call pavilions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Exaudiet me iustitia mea in die crastino: id est exaudiri me faciet","severity":"info","text":"Augustine glosses the Hebrew idiom of personified righteousness as a causative construction: 'my righteousness will cause me to be heard.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hesterna et nudiustertiana die","severity":"info","text":"The phrase 'yesterday and the day before' is identified as a familiar scriptural idiom for past time, not literal days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum deus, qui adparui tibi in loco dei","severity":"info","text":"Augustine compares the phrase 'god in the place of god' to the Trinitarian expression 'the Lord rained from the Lord' (cf. Gen 19:24 LXX), suggesting a theological parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus uxoris","severity":"info","text":"Augustine notes that 'house' in Scripture can mean a bedroom or tent, as seen in the narrative of Laban searching Leah's quarters while on a journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Intrauit autem Laban et inscrutatus est in domo Liae","severity":"info","text":"Augustine observes a shift in terminology: earlier 'houses' of wives and handmaids are now subsumed under 'one house' of Jacob, indicating a hierarchical domestic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nisi forte consuetudo scripturarum domum dicit pro cubiculo uel tentorio","severity":"caution","text":"Augustine hedges his interpretation of 'house' as bedroom or tent, acknowledging that the scriptural usage may be flexible and context-dependent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in loco dei' could be read as a divine title or a physical location; Augustine leaves the theological parallel open.","The term 'domus' may refer to a tent, bedroom, or household unit; Augustine notes the ambiguity without resolving it definitively."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Nisi deus patris mei Abraham et timor Isaac esset mihi: patrem suum appellat auum suum, sicut ei dixerat Isaac pater eius.\n\nMisit autem Iacob nuntios ante se ad Esau fratrem suum in terram Seir in regionem Edom et. mandauit illis dicens: sic dicetis domino meo Esau: sic dicit puer tuus Iacob: cum Laban habitaui et demoratus sum usque modo; et facti sunt mihi boues et asini et oues et pueri et puellae; et misi nuntiare domino meo Esau. non dixit: misi nuntiare tibi.\n\nSi interrogauerit te Esau dicens: cuius es? et quo uadis? et cuius haec quae antecedunt te? et dices: pueri tui Iacob: plenum esset et integrum, etiam \" e t\" si non haberet.\n\nMunera misit domino meo Esau, et ecce ipse post nos. dicendum autem fuerat usitata locutione: munera misi domino meo tibi, aut: munera misit domino suo tibi.\n\nSurrexit autem eadem nocte et accepit duas uxores et duas ancillas. hic distinguuntur ab uxoribus, quas prius uxores scriptura dixerat.","english":"Unless the God of my father Abraham and the fear of Isaac were with me: he calls his grandfather his father, just as his father Isaac had told him.\n\nThen Jacob sent messengers before him to his brother Esau, into the land of Seir, into the region of Edom, and he instructed them, saying: \"Thus you shall say to my lord Esau: 'Thus says your servant Jacob: I have dwelt and sojourned with Laban up to now; and I have acquired oxen and asses and sheep and male servants and female servants; and I have sent word to my lord Esau.'\" He did not say: \"I have sent word to you.\"\n\nIf Esau asks you, saying: \"Whose are you? And where are you going? And whose are these that precede you?\" you shall say: \"Your servant Jacob's.\" It would be full and complete, even if it did not have \"and.\"\n\nHe sent gifts to my lord Esau, and behold, he himself is behind us. But it should have been said in the usual expression: \"I sent gifts to my lord for you,\" or: \"He sent gifts to his lord for you.\"\n\nThen he arose that same night and took two wives and two handmaids. Here they are distinguished from the wives, whom the scripture had previously called wives.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"patrem suum appellat auum suum","severity":"info","text":"Augustine notes that Jacob calls his grandfather (Abraham) his father, following the usage of his father Isaac, who had instructed him in this manner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"non dixit: misi nuntiare tibi","severity":"info","text":"Augustine highlights the shift from direct to indirect address in Jacob's message, where the messengers are told to say 'to my lord Esau' rather than 'to you,' reflecting a formal or deferential style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"plenum esset et integrum, etiam 'et' si non haberet","severity":"info","text":"Augustine remarks that the phrase would be complete and correct even without the conjunction 'and,' indicating a stylistic observation about biblical syntax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"dicendum autem fuerat usitata locutione","severity":"info","text":"Augustine notes that the expected idiomatic expression would be 'I sent gifts to my lord for you' or 'He sent gifts to his lord for you,' contrasting with the actual wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"hic distinguuntur ab uxoribus, quas prius uxores scriptura dixerat","severity":"info","text":"Augustine observes that the text now distinguishes 'wives' from 'handmaids,' whereas earlier scripture had called both groups 'wives,' noting a terminological shift.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Et accepit duas uxores et duas ancillas: notandum est, quemadmodum dicatur consuetudine scripturarum \"accepit\"; non enim eas tunc duxit aut tunc a socero accepit.\n\nQuod habent latini codices: et oues et boues fetantur, graeci habent: fetantur super me. quod ea significatione dictum est, ut intellegatur \"super sollicitudinem uel curam meam\", quomodo solemus loqui, cum dicimus super caput nostrum esse aliquid, cuius maximam curam gerimus.\n\nEt filii Iacob uenerunt de campo et, cum audissent, conpuncti sunt uiri, et triste erat illis ualde, quod turpe fecerat in Israhel, quod dormisset cum filia Iacob; et non sic erit. difficile talis locutio reperitur in scripturis non inducta persona loquentium scriptorem uerba eorum interposuisse; non enim ait: et dixerunt. sed hoc tacito uerba dixit eorum. nam qui alii dicere potuerunt: et non sic erit, nisi qui grauiter indignati uindictam moliebantur ?","english":"And he took two wives and two handmaidens: it is to be noted in what manner it is said by the custom of the scriptures \"he took\"; for he did not then lead them as wives or then receive them from his father-in-law.\n\nWhat the Latin codices have: and sheep and oxen give birth, the Greek codices have: give birth upon me. This was said with that meaning, so that it is understood as \"upon my concern or care,\" in the way we are accustomed to speak when we say something is upon our head, of which we bear the greatest care.\n\nAnd the sons of Jacob came from the field and, when they had heard, the men were stung, and it was very grievous to them, that he had done a shameful thing in Israel, that he had slept with the daughter of Jacob; and it will not be so. Such a form of speech is difficult to find in the scriptures without the person of the speakers being introduced, the writer having inserted their words; for it does not say: and they said. But with this unspoken, he spoke their words. For who else could have said: and it will not be so, except those who, gravely indignant, were plotting vengeance?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"accepit","severity":"info","text":"Augustine notes that scriptural usage of 'accepit' (he took) does not necessarily imply a contemporaneous action of leading or receiving, but can refer to a prior acquisition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"fetantur super me","severity":"info","text":"Augustine observes a textual variant: Latin codices read 'fetantur' (give birth) without a prepositional phrase, while Greek codices add 'super me' (upon me). He interprets the Greek as idiomatic for 'upon my care'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"super caput nostrum","severity":"info","text":"Augustine compares the Greek phrase 'super me' to a Latin idiom 'super caput nostrum' (upon our head), meaning something of utmost concern or care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et non sic erit","severity":"info","text":"Augustine highlights an unusual narrative technique: the writer inserts direct speech ('and it will not be so') without an introductory verb like 'they said', attributing the words to the indignant sons of Jacob.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et non sic erit","severity":"caution","text":"The phrase 'et non sic erit' is ambiguous: Augustine argues it must be spoken by the sons, but the text lacks an explicit speaker, making the passage difficult to interpret without assuming a narrative ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker for 'et non sic erit' is not explicitly marked in the Latin text; Augustine infers it from context."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Notandum quod Emmor loquens de Dina ad Iacob et filios eius, filiam uestram dicit; non dicit filiam tuam, sororem istorum.\n\nIn hoc similes erimus uobis et habitabimus in uobis, id est inter uos.\n\nAdpositus enim erat filiae Iacob, id est amabat eam.\n\nEt filium eius Sychem interfecerunt in ore gladii: ac si diceret \"gladio\".\n\nQuae abstulerunt filii Iacob de ciuitate Sicimoram Salem, cum eam expugnauissent, sic enumerantur: oues eorum et boues eorum et asinos eorum, quaecumque orant in ciuitate et quaecumque erant in campo tulerunt. et omnia corpora eorum et omnem supellectilem eorum et uxores eorum captiuauerunt et diripuerunt quaecumque erant in ciuitate et quaecumque erant in domibus. inter haec omnia non satis intellegitur quid dixit: et corpora eorum; neque enim suspicandum est, quod corpora abstulerunt peremptorum, sed rerum intellegenda sunt, quae corporaliter possidentur, ut eorum sit executio, quod sequitur: et supellectilem et cetera, sicut ia iure dicitur traditio corporum. quamquam Graeci owpiatia seruos appellant usitatissima locutione; sed, quia non oa)|i.dr.a, sed aa)(jLata hic dictum est, non est temere confirmandum seruos significatos; fieri tamen potest, ut hoc magis sit.","english":"It is to be noted that when Emmor speaks of Dina to Jacob and his sons, he says \"your daughter\"; he does not say \"thy daughter, the sister of these.\"\n\n\"In this we will be like you and we will dwell among you,\" that is, among you.\n\n\"For he was attached to the daughter of Jacob,\" that is, he loved her.\n\n\"And they killed his son Sychem with the edge of the sword\": as if he were saying \"by the sword.\"\n\nWhat the sons of Jacob carried off from the city of Sicimoram Salem, when they had stormed it, is enumerated thus: \"their sheep and their cattle and their asses, whatever was in the city and whatever was in the field they took. And all their bodies and all their furniture and their wives they took captive, and they plundered whatever was in the city and whatever was in the houses.\" Among all these things it is not sufficiently understood what he said: \"and their bodies\"; for it is not to be suspected that they carried off the bodies of the slain, but the things which are possessed corporeally are to be understood, so that the execution of what follows—\"and furniture\" and the rest—belongs to them, just as in law \"delivery of bodies\" is said. Although the Greeks call slaves \"somatia\" by a very common expression; but, since it is not σωμάτια but σώματα that is said here, it is not rashly to be affirmed that slaves are signified; yet it can happen that this is more likely.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"filiam uestram","severity":"info","text":"Augustine notes that Emmor addresses Jacob and his sons collectively, using 'your daughter' (plural) rather than 'thy daughter' (singular), which would have specified Dina as Jacob's daughter alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in hoc similes erimus uobis et habitabimus in uobis","severity":"info","text":"Augustine glosses 'in uobis' as 'inter uos' (among you), clarifying the prepositional phrase to mean dwelling in their midst, not within them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adpositus","severity":"info","text":"Augustine explains 'adpositus' (attached) as meaning 'amabat' (he loved), noting a less common usage of the verb for emotional attachment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in ore gladii","severity":"info","text":"Augustine interprets 'in ore gladii' (with the edge of the sword) as equivalent to 'gladio' (by the sword), a standard Latin idiom for death by violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"corpora eorum","severity":"caution","text":"Augustine puzzles over 'corpora eorum' (their bodies) in the list of plunder, rejecting the literal sense of corpses. He suggests it may mean corporeal possessions (like 'traditio corporum' in law) or, from Greek σώματα, slaves—though the Greek text has σώματα, not σωμάτια.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sicimoram Salem","severity":"info","text":"The city name 'Sicimoram Salem' likely refers to Shechem (Sichem) and the nearby town of Salem, mentioned in Genesis 33:18 as a place Jacob's sons plundered after the rape of Dina.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'corpora eorum' is ambiguous: Augustine considers whether it means physical bodies (of the slain), corporeal possessions (legal sense), or slaves (Greek σώματα). He leans toward the latter but notes the Greek form is σώματα, not σωμάτια, leaving the sense uncertain."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Cum gentem Edom, id est Idumaeorum, commemoret scriptura et qui in ea regnassent, postea dicit: haec nomina principum Esau secundum loca eorum in regionibus eorum et in gentibus eorum, gentes appellans unius gentis propter familiarum multiplicatas generationes. cum etiam ipse Edom uocaretur: unde et gens, quam propagauit, cognominata est, cuius utique pater fuit.\n\nCum audisset autem Ruben, liberauit eum de manibus eorum et dixit: non feriamus eum in anima. non ergo liberauit eum et inde hoc dixit; sed hoc dicendo eum liberauit. prius ergo dixit: liberauit eum, et deinde breui recapitulatione quomodo eum liberauit insinuat.\n\nNon feriamus eum in anima. hoc loco nomine animae uitam corporis animati significat per efficientem id, quod efficitur. secundum hoc uideri potest etiam ad diabolum dictum de Iob: animam eius ne tangas, id est ne occidas eum. nam secundum illam significationem, qua natura animae commemoratur, illud a domino dicitur: nolite timere eos, qui corpus occidunt, animam autem non possunt occidere.","english":"When Scripture mentions the nation of Edom, that is, of the Idumaeans, and those who had reigned in it, it later says: \"These are the names of the princes of Esau according to their places in their regions and in their nations,\" calling the families of a single nation \"nations\" because of the multiplied generations of the families. For he himself was also called Edom, whence the nation which he propagated was named, whose father he certainly was.\n\nBut when Reuben heard, he freed him from their hands and said: \"Let us not strike him in the soul.\" Therefore he did not free him and then say this; rather, by saying this he freed him. So first it says \"he freed him,\" and then by a brief recapitulation it indicates how he freed him.\n\n\"Let us not strike him in the soul.\" In this passage, by the name \"soul\" it signifies the life of the animate body, through the efficient cause for that which is effected. According to this, it can also be seen as said to the devil concerning Job: \"Do not touch his soul,\" that is, do not kill him. For according to that meaning by which the nature of the soul is recalled, it is said by the Lord: \"Do not fear those who kill the body, but cannot kill the soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cum audisset autem Ruben, liberauit eum de manibus eorum et dixit","severity":"info","text":"Augustine notes a narrative recapitulation: the verb 'liberauit' (freed) precedes the speech that effects the freeing, so the order is logical, not chronological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in anima","severity":"info","text":"Augustine interprets 'anima' here as 'life of the animate body' (vita corporis animati), a metonymy where the efficient cause stands for the effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"animam eius ne tangas","severity":"info","text":"Augustine cites a phrase from the Book of Job (likely Job 1:12 in the Old Latin) where God tells the devil not to touch Job's 'soul', i.e., not to kill him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite timere eos, qui corpus occidunt, animam autem non possunt occidere","severity":"info","text":"Augustine contrasts the previous usage with a dominical saying (cf. Matthew 10:28) where 'anima' refers to the immortal soul, not bodily life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Edom","severity":"info","text":"Augustine notes that Esau was also called Edom, and the nation descended from him is named Idumaeans; the passage discusses how Scripture uses 'gentes' for subdivisions of a single people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cum gentem Edom... commemoret scriptura","severity":"caution","text":"The biblical reference for the list of Edomite princes is unclear; Augustine may be paraphrasing a passage from Genesis or Chronicles not precisely identified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non feriamus eum in anima' is ambiguous: Augustine reads 'anima' as 'life', but the literal sense could be 'in the soul' as a spiritual entity.","The source of the Job citation ('animam eius ne tangas') is not given; it may be from an Old Latin version differing from the Vulgate."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Quod ludas dicit: manus autem nostrae non sint super eum, hoc est, quod dici a nobis solet \"manus ei non inferamus\".\n\nQuoniam frater noster et caro nostra est: non aliud, sed bis hoc idem dictum est tamquam exponendo, quid sit frater noster, id est caro nostra, quod ex eadem carne fuerant procreati.\n\nOcciderunt haedum caprarum. sic solet loqui scriptura, quemadmodum in psalmo: sicut agni ouium. quasi possit esse aut haedus nisi caprarum aut agni nisi ouium.\n\nEt nuntiatum est Thamar nurui eius dicentes; dicendum autem fuit \"nuntiauerunt dicentes\".\n\nEt depositis uestimentis uiduitatis suae a se. quid minus esset, si non adderetur a se?\n\nEt non adposuit amplius scire eam: pro eo, quod est misceri ei.\n\nEt inuenit Iose.ph gratiam in conspectu domini sui. haec locutio nulli est ignota in scripturis.\n\nEt nesciebat quae circa eum erant nihil. Graecis usitata est uulgo locutio, apud nos recta non est: sed \"nesciebat aliquid\" dicimus.","english":"Judas says: \"But let not our hands be upon him,\" that is, what we usually say, \"let us not lay hands on him.\"\n\n\"Because he is our brother and our own flesh\": this is not a different statement, but the same thing said twice, as if explaining what \"our brother\" means, that is, \"our own flesh,\" because they had been procreated from the same flesh.\n\n\"They killed a kid of the goats.\" Scripture is accustomed to speak in this way, just as in the Psalm: \"like lambs of the sheep.\" As if it could be either a kid except of goats, or lambs except of sheep.\n\n\"And it was announced to Tamar, his daughter-in-law, saying\"; but it should have been said \"they announced, saying.\"\n\n\"And having put off her garments of widowhood from herself.\" What would be lacking if \"from herself\" were not added?\n\n\"And he did not further approach to know her\": instead of \"to have intercourse with her.\"\n\n\"And Joseph found favor in the sight of his master.\" This expression is familiar to no one in the Scriptures.\n\n\"And he did not know the things that were around him, nothing.\" This expression is commonly used among the Greeks, but it is not correct among us; rather, we say \"he did not know something.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"manus autem nostrae non sint super eum","severity":"info","text":"Augustine notes that the Latin phrase 'manus autem nostrae non sint super eum' corresponds to the common expression 'manus ei non inferamus,' meaning 'let us not lay hands on him.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quoniam frater noster et caro nostra est","severity":"info","text":"Augustine observes that 'frater noster' and 'caro nostra' are not distinct statements but a repetition for explanation, clarifying that 'our brother' means 'our own flesh' due to common procreation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haedum caprarum","severity":"info","text":"Augustine compares the phrase 'haedum caprarum' (kid of the goats) to the Psalm's 'agni ouium' (lambs of the sheep), noting the pleonastic style typical of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Et non adposuit amplius scire eam","severity":"info","text":"Augustine explains that 'scire eam' here is a euphemism for sexual intercourse, a usage familiar in biblical Latin but requiring gloss for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Et nesciebat quae circa eum erant nihil","severity":"info","text":"Augustine notes that the Greek construction with 'nihil' (nothing) as a redundant negative is common in Greek but not correct Latin, where 'aliquid' (something) would be used.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et inuenit Iose.ph gratiam in conspectu domini sui","severity":"caution","text":"Augustine remarks that this expression is 'nulli est ignota' (familiar to no one) in Scripture, possibly a textual error or ironic comment on its rarity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nulli est ignota' could be read as 'familiar to no one' (i.e., unknown) or, less likely, as a double negative meaning 'known to all'; the context suggests the former, indicating a rare or problematic expression."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Praeter panem, quem ipse edebat. per panem utique omnia intellegi uoluit ad uictum eius pertinentia. unde pro cotidiano uictu panis solus positus intellegitur in oratione dominica.\n\nEt misit uxor domini eius oculos suos in Ioseph: solet et apud nos uulgo esse usitata locutio pro eo, quod est \"amauit eum\".\n\nEt ait: dormi mecum. et ista usitata est locutio pro eo, quod est \"concumbe mecum\".\n\nEt dedit carceris custos carcerem per manum Ioseph: pro eo, quod est \"in manus Ioseph\", per quod significat \"in potestatem\".\n\nEt dixerunt: somnium uidimus, et non est, qui interpretetur illud. cum somnium suum unusquisque uidisset, non dixerunt \"somnia uidimus\", sed somnium uidimus.\n\nTres fundi tres dies sunt, non dixit\" tres dies significant\". et multum haec locutio notanda est, ubi aliqua significantia earum rerum, quas significant, nomine appellantur: inde est quod ait apostolus: petra autem erat Christus; non ait \"petra significabat Christum\".","english":"Beyond the bread which he himself ate. By \"bread\" he certainly wanted all things pertaining to his sustenance to be understood. Hence, for daily sustenance, bread alone is understood to be placed in the Lord's Prayer.\n\nAnd the wife of his master cast her eyes upon Joseph: this expression is also commonly used among us in everyday speech for \"she loved him.\"\n\nAnd he said: \"Sleep with me.\" This too is a common expression for \"lie with me.\"\n\nAnd the keeper of the prison gave the prison through the hand of Joseph: for \"into the hands of Joseph,\" by which it means \"into his power.\"\n\nAnd they said: \"We have seen a dream, and there is no one to interpret it.\" Although each one had seen his own dream, they did not say \"we have seen dreams,\" but \"we have seen a dream.\"\n\nThree foundations are three days; he did not say \"three days signify.\" And this expression is very much to be noted, where things that signify are called by the name of the things they signify. Hence what the apostle says: \"But the rock was Christ\"; he did not say \"the rock signified Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"panem","severity":"info","text":"Augustine notes that 'bread' (panem) in Scripture can stand for all sustenance, as in the Lord's Prayer, where 'daily bread' means the whole of daily food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"misit uxor domini eius oculos suos in Ioseph","severity":"info","text":"The phrase 'cast her eyes upon' is a Latin idiom for falling in love, equivalent to 'she loved him'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dormi mecum","severity":"info","text":"'Sleep with me' is a euphemism for sexual intercourse, as Augustine explains: 'concumbe mecum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per manum Ioseph","severity":"info","text":"'Through the hand of Joseph' means 'into the hands of Joseph', i.e., into his power or authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"somnium uidimus","severity":"info","text":"The plural subjects use a singular noun ('somnium') instead of the expected plural ('somnia'), a collective or generic use of the singular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Tres fundi tres dies sunt","severity":"info","text":"Augustine compares this to Paul's 'petra autem erat Christus' (1 Cor 10:4), where the sign is called by the name of the thing signified, without an explicit 'signifies'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Latin examples are clear, but the specific Coptic wording for these locutions is unknown."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Et dabis calicem Pharaoni in manu eius, cum plenum esset, etiam si non adderetur in manu eius.\n\nEt auferet Pharao caput tuum abs te: plenum esset, etiam si non haberet abs te.\n\nEt manducabunt aues caeli carnes tuas abs te: similis superiori locutio.\n\nEt factum est post biennium dierum: quid minus esset, si non haberet: dierum?\n\nSurrexit autem Pharao, et erat somnium. amant scripturae sic loqui de somniis, cum fuerit euigilatum, tamquam reddita homini ueritate uigilantium tunc illud adpareat somnium, quod cum uideretur quasi ueritas fuit.\n\nPeccatum meum recordor hodie. Pharao iratus fuit pueris suis et posuit nos in carcere: illi loquebatur tamquam de altero.\n\nEt uidimus somnium ambo nocte una, ego et ille: quasi non sufficeret, quod \"ambo\" dixerat. deinde et hic \"u i dim us somnium\" dicit, non\" uidimus somnia\", tamquam unum ambo uidissent.","english":"And you shall give the cup of Pharaoh into his hand, when it was full, even if \"into his hand\" were not added.\n\nAnd Pharaoh shall take your head from you: it would be complete, even if it did not have \"from you.\"\n\nAnd the birds of the air shall eat your flesh from you: a similar expression to the above.\n\nAnd it happened after two years of days: what would be lacking if it did not have \"of days\"?\n\nBut Pharaoh awoke, and it was a dream. The scriptures love to speak thus of dreams, when one has woken up, as if the truth of the waking state having been restored to a person, then that appears to be a dream which, when it was seen, was as if it were truth.\n\nI remember my sin today. Pharaoh was angry with his servants and put us in prison: he was speaking as if about another.\n\nAnd we both saw a dream one night, I and he: as if it were not sufficient that he had said \"both.\" Then also here he says \"we saw a dream,\" not \"we saw dreams,\" as if the two had seen one dream.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et dabis calicem Pharaoni in manu eius","severity":"info","text":"Augustine notes the pleonastic phrase 'in manu eius' as redundant, observing that the sense is complete without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et auferet Pharao caput tuum abs te","severity":"info","text":"The phrase 'abs te' is similarly redundant; Augustine compares it to the previous example of pleonasm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et manducabunt aues caeli carnes tuas abs te","severity":"info","text":"Augustine classifies this as a similar pleonastic expression, with 'abs te' adding nothing to the sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et factum est post biennium dierum","severity":"info","text":"Augustine questions the necessity of 'dierum' after 'biennium', noting the redundancy in the temporal expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Surrexit autem Pharao, et erat somnium","severity":"info","text":"Augustine observes that Scripture describes dreams upon waking as if the dream were reality until awakening reveals it as such.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et uidimus somnium ambo nocte una, ego et ille","severity":"info","text":"Augustine notes the redundancy of 'ambo' and the singular 'somnium' for two people, implying they shared one dream.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Factum est autem, sicut conparauit nobis, ita et contigit. \"factum est autem\"; sic solet scriptura ponere. nam plenum esset: sicut enim comparauit nobis, ita et contigit.\n\nQuales numquam uidi tales in tota terra Aegypti turpiores: dici autem posset more nostro \"qui bus numquam uidi turpiores\" aut \"quales numquam uidi\" aut \"numquam uidi tales\".\n\nExurgens autem dormiui. exurgens ait pro \"expergiscens\" .\n\nQuanta deus facit, ostendit Pharaoni: cum illi loqueretur, tamquam de altero dicit.\n\nEt consumet fames terram: pro \"hominibus o qui sunt in terra\".\n\nNunc ergo prouide hominem prudentem et intellegentem et constitue eum super terram Aegypti; et faciat Pharao et constituat locorum principes super terram. quasi alius sit, cui dixit: prouide hominem prudentem, et alius, de quo dicit: constituat Pharao.\n\nEt congregetur triticum sub manu Pharaonis; id est\" sub potestate\".","english":"But it happened, just as he prepared for us, so it also occurred. \"But it happened\"; thus Scripture is accustomed to put it. For it would be complete: just as he prepared for us, so it also occurred.\n\nSuch as I have never seen, more shameful in all the land of Egypt: but it could be said in our manner \"than which I have never seen more shameful\" or \"such as I have never seen\" or \"I have never seen such.\"\n\nAnd rising up, I slept. \"Rising up\" stands for \"waking up.\"\n\nHow much God does, he shows to Pharaoh: when he speaks to him, he speaks as if about another.\n\nAnd the famine will consume the land: for \"the men who are in the land.\"\n\nNow therefore provide a prudent and intelligent man and set him over the land of Egypt; and let Pharaoh do and let him appoint local rulers over the land. As if one is the person to whom he said: provide a prudent man, and another is the one about whom he says: let Pharaoh appoint.\n\nAnd let the wheat be gathered under the hand of Pharaoh; that is, \"under his authority.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Factum est autem","severity":"info","text":"Augustine notes that the biblical phrase 'Factum est autem' is a standard scriptural formula, and the full expression would be 'sicut enim comparauit nobis, ita et contigit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Exurgens","severity":"info","text":"Augustine glosses 'Exurgens' as meaning 'expergiscens' (waking up), noting a semantic shift from the literal sense of rising.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quanta deus facit, ostendit Pharaoni","severity":"info","text":"Augustine observes a shift in person: the speaker addresses Pharaoh but refers to him in the third person ('ostendit Pharaoni'), as if speaking about someone else.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et consumet fames terram","severity":"info","text":"Augustine explains that 'fames consumet terram' is a metonymy for 'the men who are in the land' being consumed by famine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Nunc ergo prouide hominem prudentem ... et faciat Pharao","severity":"info","text":"Augustine notes a grammatical shift: the addressee is told to provide a man, but then Pharaoh is spoken of in the third person as the one who should appoint rulers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sub manu Pharaonis","severity":"info","text":"Augustine glosses 'sub manu Pharaonis' as meaning 'sub potestate' (under his authority), interpreting the literal hand as a metaphor for power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not directly cited; the Latin lemmas are Augustine's own examples from the Vulgate or Old Latin."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Tamen thronum praecedam tui ego. sic se habent uerba in graeco, quae dixit Pharao ad Ioseph. sed \"praecedam tui\" usitata est apud Graecos locutio, apud nos autem dicitur \"praecedam te\"; illud uero \"praecedam te thronum\" nec apud Graecos usitata perhibetur, sed \"praecedam te throno\", id est honore sedis, quod intellegitur \"praecedam te regno\"; hoc enim illi et postea dicit.\n\nEgo Pharao, sine te nemo extollet manum suam super omnem terram Aegypti. tamquam diceret: \"ego sum rex, tu autem princeps uel praepositus Aegypti\". Pharao quippe non hominis nomen est, sed regiae potestatis?.\n\nUidens autem Iacob, quia est uenditio in Aegypto, dixit filiis suis: quare segnes estis? ecce audiui, quod est uenditio in Aegypto: notandum, quia id, quod audisse se dicit, uidisse eum scriptura dixerat.\n\nEmite nobis pusillas escas, ut uiuamus et non moriamur. unum horum sufficeret: aut ut uiuamus aut\" ut non moriamur\".","english":"Nevertheless, I will precede you on the throne. Thus the words in Greek, which Pharaoh said to Joseph, are expressed. But \"precede you\" is a common expression among the Greeks, whereas among us it is said \"precede you\"; that \"precede you on the throne\" is not even common among the Greeks, but \"precede you in the throne,\" that is, in the honor of the seat, which is understood as \"precede you in the kingdom\"; for he says this to him also later.\n\nI am Pharaoh; without you, no one will lift his hand over all the land of Egypt. As if he were saying: \"I am the king, but you are the prince or governor of Egypt.\" For Pharaoh is not the name of a man, but of royal power.\n\nBut Jacob, seeing that there is selling in Egypt, said to his sons: Why are you idle? Behold, I have heard that there is selling in Egypt. It is to be noted that what he says he heard, the Scripture had said he saw.\n\nBuy for us small foods, so that we may live and not die. One of these would suffice: either \"so that we may live\" or \"so that we may not die.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"thronum praecedam tui","severity":"info","text":"Augustine notes that the Greek construction 'προέρχομαί σου' (precede you) is idiomatic, but 'προέρχομαί σου τοῦ θρόνου' (precede you of the throne) is not; he interprets it as 'precede you in the throne' (i.e., in royal honor).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pharao","severity":"info","text":"Augustine clarifies that 'Pharaoh' is not a personal name but a title of royal power, a point of background for readers unfamiliar with Egyptian terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uidens autem Iacob, quia est uenditio in Aegypto","severity":"info","text":"Augustine notes a narrative inconsistency: Jacob is said to 'see' that there is selling in Egypt, but then he reports having 'heard' it. This is a characteristic observation of scriptural locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ut uiuamus et non moriamur","severity":"info","text":"Augustine remarks that the phrase 'so that we may live and not die' is redundant; either clause alone would suffice. This is a typical note on pleonasm in biblical speech.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'προέρχομαί σου τοῦ θρόνου' is ambiguous; Augustine interprets it as 'precede you in the throne' (honor of the seat) rather than 'precede you on the throne' (physical location)."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Pacati sumus; non sunt pueri tui exploratores. quasi de aliis dixerint: non sunt pueri tu exploratores, cum possent dicere\" non sumus\"; honorificentiae autem more maxime ita loquebantur.\n\nDuodecim sumus pueri tui fratres in terra Chanaan, cum posterius dicant, quod unus eorum non sit, ipsum scilicet Ioseph non esse existimantes, id est perisse. hac locutione dictum est etiam illud: hi filii Iacob, qui facti sunt ei in Mesopotamia, cum ibi non fuerit natus Beniamin. quod autem dixerunt: sumus in terra Chanaan, cum eo tempore, quo loquebantur, in Aegypto essent, \"sumus\" dictum est pro \"habitamus\"; inde enim uenerant ilico redituri ibi commorantes.\n\nHoc est, quod dixi uobis dicens, quod exploratores estis: quid deesset, etiam si non adderet: dicens ?\n\nIpsi uero ite et ducite emptionem tritici uestri. ducite pro eo, quod est\" ferte\"; quia enim ducuntur iumenta, in quibus fertur, etiam hoc duci dictum est.","english":"We are pacified; your servants are not spies. As if they had said about others: \"Your servants are not spies,\" when they could have said \"we are not\"; but they spoke in this way, especially out of a custom of respect.\n\nWe are twelve of your servants, brothers in the land of Canaan, although later they say that one of them is not there, namely, thinking that Joseph himself is not, that is, has perished. By this expression it was also said: \"These are the sons of Jacob, who were born to him in Mesopotamia,\" although Benjamin was not born there. And what they said: \"We are in the land of Canaan,\" when at the time they were speaking they were in Egypt, \"we are\" is said for \"we dwell\"; for they had come from there and were about to return immediately, remaining there.\n\nThis is what I said to you, saying, that you are spies: what would be lacking, even if he did not add \"saying\"?\n\nBut you yourselves go and conduct the purchase of your wheat. \"Conduct\" for what is \"carry\"; for because the pack animals, on which it is carried, are led, this too is said to be \"conducted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Pacati sumus","severity":"info","text":"Augustine notes that the speakers refer to themselves in the third person as 'pueri tui' (your servants) out of respect, rather than using the first person 'non sumus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ducite","severity":"info","text":"Augustine explains that 'ducite' (conduct) is used here for 'ferte' (carry), because the pack animals that carry the wheat are led (ducuntur), so the action of carrying is also called 'conducting'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sumus in terra Chanaan","severity":"info","text":"Augustine observes that 'sumus' (we are) is used for 'habitamus' (we dwell), since the speakers are in Egypt but refer to their homeland, indicating a locution where present tense denotes habitual residence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"hi filii Iacob, qui facti sunt ei in Mesopotamia","severity":"info","text":"Augustine draws a parallel between the locution about the brothers and the statement that Jacob's sons were born in Mesopotamia, noting that Benjamin was not born there, showing a similar imprecise expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quid deesset, etiam si non adderet: dicens","severity":"caution","text":"Augustine questions the redundancy of 'dicens' (saying) after 'dixi' (I said), suggesting that the phrase would be complete without it, but does not resolve the issue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical passage is being commented on; the reference to Joseph and his brothers suggests Genesis 42–44, but the exact verse is not given."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Nonne locutus sum uobis dicens: ne noceatis puero, et non exaudistis me? notandum exauditionem non eam solam dici, quam exaudit deus.\n\nIpsi autem ignorabant, quia audit Ioseph. audit pro \"intellegit\"; nam uoces audit utique aure etiam linguam qui non intellegit. repetitur illa locutio quando narrant patri suo quid eis acciderit in Aegypto et quid dixerint ad Ioseph.\n\nDuodecim sumus fratres, filii patris nostri; unus non est, pusillus autem cum patre nostro hodie in terra Chanaan. multa in his paucis uerbis genera locutionum sunt: et illud, quod paulo ante memoraui \"duodecim sumus\", cum ipsi dicant: unus non est, et: filii sumus patris nostri, quasi possent esse filii non patris sui. pusillus autem cum patre nostro hodie in terra Chanaan nec dixerunt \"est\" aut aliquid huius modi. deinde notandum est, quod maxime necessarium uidetur propter euangelistarum narrationes, quomodo cum ea, quae dicta sunt, dicta esse narrantur, non omnino eodem modo repetuntur, cum tamen in diuersitate uerborum nihil sententiae depereat ueritatis. nam quod dixerunt dictum sibi esse a Ioseph: et in terra mercamini, non inuenitur ab illo dictum. sine mendacio autem dixerunt, quod ex uerbis, quae dixerat, in eius uoluntate cognouerunt; neque enim uerba sunt necessaria nisi ad expromendam et in audientum notitiam perferendam, quantum possumus, uoluntatem.","english":"Did I not speak to you, saying: do not harm the boy, and you did not listen to me? It is to be noted that \"listening\" is not only that which God hears.\n\nBut they themselves were unaware that Joseph understands. \"Understands\" for \"comprehends\"; for he hears voices with his ear, even a tongue which he does not understand. That expression is repeated when they relate to their father what happened to them in Egypt and what they said to Joseph.\n\nWe are twelve brothers, sons of our father; one is not, but the little one is with our father today in the land of Canaan. There are many kinds of expressions in these few words: both that which I mentioned a little earlier, \"we are twelve,\" when they themselves say: one is not, and: we are sons of our father, as if they could be sons not of their own father. \"The little one is with our father today in the land of Canaan,\" and they did not say \"is\" or anything of this sort. Then it is to be noted, which seems most necessary on account of the narratives of the evangelists, how when those things which were said are reported as having been said, they are not repeated in exactly the same way, although in the diversity of words nothing of the truth of the meaning is lost. For what they said was said to them by Joseph: \"and trade in the land,\" is not found to have been said by him. But they said it without falsehood, because they recognized from the words which he had spoken what his will was; for words are necessary only to express and convey to the notice of the hearers, as much as we can, the will.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"exauditionem","severity":"info","text":"Augustine notes that 'exauditio' (listening) can refer to human hearing, not only divine attention, distinguishing between physical hearing and comprehension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"audit pro intellegit","severity":"info","text":"Augustine glosses 'audit' as 'intellegit' (understands), noting that Joseph comprehends meaning beyond mere auditory reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetitur illa locutio","severity":"info","text":"Augustine observes that the expression about Joseph understanding is repeated when the brothers narrate their story to their father, showing narrative consistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"propter euangelistarum narrationes","severity":"info","text":"Augustine connects the brothers' varied repetition of Joseph's words to the Gospel evangelists' practice, arguing that different wording can preserve the same truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et in terra mercamini","severity":"info","text":"Augustine notes that the phrase 'and trade in the land' is not found in Joseph's reported speech, but the brothers inferred it from his will without falsehood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"filii sumus patris nostri","severity":"info","text":"Augustine remarks on the redundancy of 'sons of our father' as a locution, since sons are normally of their own father, highlighting a characteristic biblical expression.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'exaudistis' could mean 'listened to' or 'obeyed'; Augustine clarifies it as hearing, not necessarily divine response.","The phrase 'pusillus autem cum patre nostro' lacks an explicit verb; Augustine notes the ellipsis of 'est'."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Et erat uniuscuiusque alligatura argenti in sacco eorum: non dixit \"in sacco eius\" aut \"in saccis eorum\", sed quasi unus saccus omnium esset.\n\nSuper me facta sunt omnia haec, id est: me miseria onerant.\n\nAit autem illi ludas dicens: potuit plenum esse, etsi non haberet dicens.\n\nInterrogans interrogauit nos homo. adsidua est talis locutio in scripturis: interrogans interrogauit nos homo, aut \"interrogando interrogauit\" et quae sunt similia.\n\nMecum enim manducabunt homines panes meridie: numquid panes tantum? sed ab eo, quod excellit, et cetera est complexa locutio. mecum enim manducabunt homines panes meridie: quod dicit meridie, prandium significat, quod fit medio die; hoc est enim meridies.\n\nUt accipiat nos in seruos et asinos nostros. non utique subauditur \"seruos\"; nam quod latini codices seruos habent, in graecis 1to,13C1; legitur, quod nullo modo asini possunt esse. ergo asinos nostros tantummodo \"accipiat\" subauditur.","english":"And the binding of each one's silver was in their sack: he did not say \"in his sack\" or \"in their sacks,\" but as if there were one sack for all.\n\nAll these things have been done upon me, that is: they burden me with misery.\n\nThen Judas said to him, saying: it could have been full, even if it did not have \"saying.\"\n\nQuestioning, the man questioned us. Such a form of speech is frequent in the scriptures: \"questioning, the man questioned us,\" or \"by questioning he questioned,\" and similar expressions.\n\nFor with me men will eat breads at midday: surely not only breads? But from that which is prominent, the rest of the expression is implied. For \"with me men will eat breads at midday\": what he says, \"at midday,\" signifies the midday meal, which takes place at noon; for that is midday.\n\nThat he may take us as slaves and our donkeys. Certainly \"slaves\" is not to be understood; for what the Latin codices have as \"slaves,\" in the Greek is read as [something that can in no way be donkeys]. Therefore, only \"our donkeys\" is understood as the object of \"he may take.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"uniuscuiusque alligatura argenti in sacco eorum","severity":"info","text":"Augustine notes the grammatical anomaly: singular 'sacco' with plural 'eorum', implying a collective sack, not individual ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Super me facta sunt omnia haec","severity":"info","text":"Augustine glosses this as a passive construction meaning 'they burden me with misery', interpreting 'super me' as indicating the burden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dicens","severity":"info","text":"Augustine observes that 'dicens' (saying) is redundant after 'ait... dicens', but the phrase could be complete without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"interrogans interrogauit","severity":"info","text":"Augustine identifies this as a frequent Hebraic or scriptural idiom, equivalent to 'interrogando interrogauit', emphasizing the action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"panes meridie","severity":"info","text":"Augustine explains that 'panes' (breads) stands for the whole meal by synecdoche, and 'meridie' (at midday) denotes the midday meal (prandium).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"seruos","severity":"caution","text":"Augustine notes a textual variant: Latin codices read 'servos' (slaves), but the Greek has a word that cannot mean donkeys, so 'accipiat' governs only 'asinos nostros'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek word behind the Latin 'servos' is not specified; Augustine implies it is a different term, possibly 'ὑποζύγια' or similar, but the exact reading is unclear."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Aperuimus saccos nostros, et hoc argentum uniuscuiusque in sacco suo: non addidit \"inuentum est\" aut \"adparuit\" aut \"erat\" aut aliquid eiusmodi.\n\nPropitius uobis, nolite timere. in his uerbis. quibus dictum est: propitius uobis, duo uerba sunt, quae subaudiuntur, et \"sit\" et w dena 4, plenum est enim: propitius sit uobis deus, quod omnino in graeco usitatissimum est.\n\nSaluus est puer tuus pater noster, adhuc uiuit. hic expressius ostenditur pueri nomine seruum solere significari; non enim in illo sene posset hoc esse nomen aetatis\n\nNon enim poterant Aegyptii manducare cum Hebraeis panes; abominatio est enim Aegyptiis. illa locutio frequentatur, ut in panibus omnes escae intellegantur.\n\nMagnificata facta est autem pars Beniamin prae partibus omnium quinquipliciter ad illorum: iam quia dictum erat: prae partibus omnium, potuit non dici \"ad illorum\".","english":"We opened our sacks, and this silver of each one in his sack: he did not add \"was found\" or \"appeared\" or \"was\" or anything of the sort.\n\nPropitious to you, do not be afraid. In these words, by which it was said: \"propitious to you,\" there are two words that are understood, both \"be\" and \"God,\" for it is full: \"May God be propitious to you,\" which is altogether most customary in Greek.\n\nYour servant is safe, our father, he still lives. Here it is shown more explicitly that by the word \"boy\" a slave is usually meant; for in that old man this could not be a name of age.\n\nFor the Egyptians could not eat bread with the Hebrews; for it is an abomination to the Egyptians. That expression is frequent, that by \"breads\" all foods are understood.\n\nThe portion of Benjamin was made great in comparison with the portions of all fivefold to theirs: now because it had been said: \"in comparison with the portions of all,\" it could have not been said \"to theirs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aperuimus saccos nostros, et hoc argentum uniuscuiusque in sacco suo","severity":"info","text":"Augustine notes the omission of a verb like 'inuentum est' or 'adparuit', observing a characteristic ellipsis in biblical narrative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Propitius uobis, nolite timere","severity":"info","text":"Augustine explains that the Greek phrase 'propitius uobis' implies the verb 'sit' and the subject 'deus', a common Greek idiom for 'May God be propitious to you'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"puer","severity":"info","text":"Augustine clarifies that 'puer' (boy) here denotes a servant, not a young age, as the context refers to an old man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Non enim poterant Aegyptii manducare cum Hebraeis panes","severity":"info","text":"Augustine notes that 'panes' (breads) is used synecdochically for all foods, a frequent biblical locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Magnificata facta est autem pars Beniamin prae partibus omnium quinquipliciter ad illorum","severity":"info","text":"Augustine observes a redundancy: 'prae partibus omnium' already expresses comparison, making 'ad illorum' unnecessary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text 'quinquipliciter ad illorum' is unclear; Augustine may be commenting on a textual variant or a misreading."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Inueniens autem eos dixit eis secundum uerba haec. potuit dicere: dixit eis uerba haec. an forte non locutionis genus est, sed interest etiam sententiae ? aliud est enim ipsa uerba dicere, aliud secundum ipsa, ut, quaecumque alia dicta fuerint, eadem sententia teneatur, quae illis uerbis conprehensa est; hoc est\" secundum ipsa\" etiamsi non ipsa. sed quia sequitur illis respondentibus: ut quid loquitur dominus secundum uerba haec? qui utique dicere debuerunt usitato more\" ut quid loquitur dominus uerba haec\" ? constat esse locutionis genus.\n\nAbsit a pueris tuis facere secundum uerbum hoc. potuerunt dicere: absit a nobis. sed illa honorificentia est usitata in scripturis sic dicere, tamquam de aliis; pueris autem pro\" seruis\" dictum est.\n\nEt nos autem erimus serui domino nostro. etiam hic graeci roxiSs; habent, hoc est \"pueri\", quod tam adsidue scriptura pro seruis ponit, ut difficile inueniatur non isto nomine appellare seruos.","english":"Finding them, however, he said to them according to these words. He could have said: he said to them these words. Or is this not a type of expression, but does it also make a difference in meaning? For it is one thing to say the words themselves, another to say according to them, so that whatever other words are spoken, the same meaning is maintained which is contained in those words; that is, \"according to them\" even if not the very words. But because it follows, with them replying: why does the lord speak according to these words? who certainly ought to have said in the usual manner \"why does the lord speak these words\"? it is established that this is a type of expression.\n\nFar be it from your boys to do according to this word. They could have said: far be it from us. But that is a customary honorific in the scriptures to speak thus, as if about others; and \"boys\" is said for \"slaves\".\n\nAnd we also will be slaves to our lord. Here too the Greek has παῖδες, that is \"boys\", which the scripture so constantly uses for slaves that it is rarely found not calling slaves by this name.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"secundum uerba haec","severity":"info","text":"Augustine distinguishes between saying the words themselves (ipsa uerba) and speaking according to them (secundum ipsa), where the latter preserves the sense without exact repetition. He argues this is a recognized type of expression (locutionis genus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pueri","severity":"info","text":"Augustine notes that pueri (Greek παῖδες) is regularly used in Scripture to mean 'slaves' (serui), not just 'boys'. This is a standard biblical usage, as he observes it is rare for the text to call slaves by any other name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"honorificentia","severity":"info","text":"Augustine explains that the phrase 'absit a pueris tuis' (far be it from your boys) uses a third-person reference as a customary honorific (honorificentia) in Scripture, rather than the expected first-person 'absit a nobis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"locutionis genus","severity":"info","text":"Augustine identifies two instances of a locutionis genus (type of expression): the use of 'secundum uerba' and the honorific third-person reference. He confirms the pattern by citing the reply 'ut quid loquitur dominus secundum uerba haec?'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the analysis is based on Augustine's Latin commentary. The phrase 'secundum uerba haec' is ambiguous as to whether it is a distinct locution or a difference in meaning, which Augustine resolves in favor of a locutionary type."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Quomodo autem ascendam ad patrem, cum puer non sit nobiscum? ut non uideam mala, quae inuenient patrem meum! magis consuetudo loquendi exigebat dici: ut uideam mala, quae inuenient patrem meum, hoc est: quomodo ascendam, ut uideam? nouo itaque loquendi more id, quod dixit \"quomodo\" pro eo dixit, ac si dixisset \"non\". sic enim usitatus ordo iste uerborum est: non ascendam ad patrem, cum puer non sit nobiscum, ut non uideam mala, quae inuenient patrem meum.\n\nQuando fleuit Ioseph, cum recognosceretur a fratribus suis, ait scriptura: audierunt autem omnes Aegyptii, et auditum est in domo Pharaonis. deinde sequitur quod narrabat: dixit autem Ioseph ad fratres suos. prius itaque dixit scriptura, quod postea factum est; hoc enim famae celebritate accidit, ut omnibus Aegyptiis notum fieret; et postea reuersa est narratio ad id, quod dicebatur breui recapitulatione.","english":"But how shall I go up to my father, since the boy is not with us? that I may not see the evils which will find my father! Customary speech more demanded that it be said: that I may see the evils which will find my father, that is: how shall I go up, that I may see? Therefore, by a new manner of speaking, what he said with \"how\" he said as if he had said \"not.\" For this is the usual order of those words: I shall not go up to my father, since the boy is not with us, that I may not see the evils which will find my father.\n\nWhen Joseph wept, as he was being recognized by his brothers, the scripture says: But all the Egyptians heard, and it was heard in the house of Pharaoh. Then follows what it was narrating: But Joseph said to his brothers. Therefore the scripture first said what happened later; for this happened by the renown of the report, that it became known to all the Egyptians; and afterwards the narrative returned to what was being said by a brief recapitulation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"quomodo ... ut non","severity":"info","text":"Augustine notes that the speaker uses 'quomodo' (how) in a non-standard way equivalent to 'non' (not), creating a rhetorical question that functions as a negation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"nouo itaque loquendi more","severity":"info","text":"Augustine identifies a 'new manner of speaking' where 'quomodo' substitutes for 'non', a usage he considers unusual but meaningful in context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"prius ... postea ... recapitulatione","severity":"info","text":"Augustine observes that the biblical narrative in Joseph's recognition scene first reports the widespread fame of the event, then returns to the earlier moment of Joseph speaking to his brothers, a brief recapitulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"prius itaque dixit scriptura, quod postea factum est","severity":"info","text":"Augustine notes a chronological inversion: the scripture first states what happened later (the Egyptians hearing), then recounts the earlier conversation, a technique he calls recapitulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"consuetudo loquendi","severity":"info","text":"Augustine appeals to 'customary speech' as a norm against which he measures the biblical usage, reflecting his grammatical and rhetorical training.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Latin text is Augustine's own composition, so no Coptic ambiguity is present."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Et diuulgata est uox in domo Pharaonis dicentes: uenerunt fratres Ioseph. dicentes posuit pro \"dicentium\"; uox enim dicentium diuulgata est: uenerunt fratres Ioseph.\n\nAt ille respondit, quid est, dicens? ordo est: at ille respondit dicens: quid est?\n\nDeus ad Iacob dicit: et ego descendam tecum in Aegyptum, et ego ascendere te faciam in finem. sic habent graeci, quod latini habent: et ego deducam te in finem.\n\nludam autem misit ante se ad Ioseph, ut ueniret sibi obuiam iuxta Heroum ciuitatem. nescio, utrum Heroum nomen facile in scripturis reperiatur.\n\nIn uerbis Ioseph, quibus ait ad fratres suos: ascendens nuntiabo Pharaoni et dicam ei: fratres mei et domus patris mei, qui erant in terra Chanaan, uenerunt ad me; uiri autem sunt pastores — uiri enim pecorum nutritores erant — et iumenta et oues et omnia sua adduxerunt. quod interpositum est: uiri enim pecorum nutritores erant, ex persona sua scriptor interposuit et redit ad uerba Ioseph adiungendo: et iumenta et omnia sua adduxerunt, ut ordo sit in uerbis Ioseph: uiri autem sunt pastores et iumenta et oues et omnia sua adduxerunt.","english":"And the report was spread in Pharaoh’s house, saying: Joseph’s brothers have come. It put *dicentes* for *dicentium*; for the report of those saying was spread: Joseph’s brothers have come.\n\nAnd he answered, what is it, saying? The order is: And he answered, saying: what is it?\n\nGod says to Jacob: And I will go down with you into Egypt, and I will make you ascend in the end. Thus the Greek have it, which the Latin have: and I will lead you down in the end.\n\nBut he sent Judah before him to Joseph, that he might come to meet him near the city of Heroum. I do not know whether the name Heroum is easily found in the scriptures.\n\nIn the words of Joseph, when he says to his brothers: Going up, I will announce to Pharaoh and say to him: my brothers and the house of my father, who were in the land of Canaan, have come to me; but they are men, shepherds — for they were men, feeders of flocks — and they have brought cattle and sheep and all their possessions. What is interposed: for they were men, feeders of flocks, the writer interposed from his own person and returned to the words of Joseph by adding: and they have brought cattle and all their possessions, so that the order in the words of Joseph is: but they are men, shepherds, and they have brought cattle and sheep and all their possessions.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"dicentes","severity":"info","text":"Augustine notes that the Latin text uses the nominative plural participle 'dicentes' where the genitive plural 'dicentium' would be expected after 'uox' (report of those saying). This is a grammatical irregularity in the biblical translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"et ego descendam tecum in Aegyptum, et ego ascendere te faciam in finem","severity":"info","text":"Augustine observes a discrepancy between the Greek and Latin versions of God's words to Jacob. The Greek has 'ascendere te faciam' (I will make you ascend), while the Latin has 'deducam' (I will lead down). This reflects a variant in the textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heroum ciuitatem","severity":"info","text":"Augustine expresses uncertainty about the city name 'Heroum', noting it is not easily found in Scripture. This may refer to Heroonpolis (Pithom) in Egypt, a site associated with the Septuagint tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uiri autem sunt pastores — uiri enim pecorum nutritores erant","severity":"info","text":"Augustine identifies the clause 'uiri enim pecorum nutritores erant' as an authorial interjection, not part of Joseph's speech. The writer inserts an explanatory comment and then resumes Joseph's words with 'et iumenta et omnia sua adduxerunt'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dicentes","severity":"caution","text":"Augustine's analysis of 'dicentes' as a solecism may reflect a textual variant or a feature of late Latin usage. The reading is not necessarily corrupt but represents a departure from classical norms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Heroum' is uncertain; Augustine himself notes its rarity.","The Greek text underlying Augustine's comment on 'ascendere te faciam' is not specified."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Dixit autem Pharao ad Iacob: quot anni dierum uitae tuae? subauditur \"sunt\".\n\nPusilli et mali fuerunt dies annorum uitae meae. pusillos pro \"paucis\" positum est: neque enim uitae alicuius quam ceterorum dies possunt esse horarum spatio breuiores. hoc autem Iacob ex conparatione dixit uitae maiorum suorum; nam utique centum triginta annos, quos ille iam agebat, nemo nunc uiuit.\n\nTriticum secundum corpus, id est secundum numerum corporum; per corpus enim numerum corporum, per numerum corporum numerum hominum significat.\n\nInualuerat autem fames ualde, et defecit terra Aegypti. \"terram\" posuit pro hominibus, qui erant in terra.\n\nUenerunt autem omnes Aegyptii ad Ioseph dicentes: da nobis panes. per panes triticum significat locutione per id, quod efficitur, id quod efficit.\n\nEt facta est terra Pharaoni, non ait \"Pharaonis\". amat sic loqui scriptura, sicut in psalmo dictum est: et custodiui legem tuam. haec facta est mihi, quoniam iustificationes tuas exquisiui: de lege domini dixit: haec facta est mihi, id est in meam utilitatem.","english":"But Pharaoh said to Jacob: How many years of the days of your life? The word \"are\" is understood.\n\nSmall and evil were the days of the years of my life. \"Small\" is put for \"few\": for the days of no one's life can be shorter in the space of hours than those of others. But Jacob said this in comparison with the life of his ancestors; for certainly the one hundred and thirty years, which he was then living, no one now lives.\n\nWheat according to body, that is, according to the number of bodies; for by \"body\" it means the number of bodies, by the number of bodies it means the number of men.\n\nBut the famine had grown very strong, and the land of Egypt had failed. It put \"land\" for the men who were in the land.\n\nAnd all the Egyptians came to Joseph saying: give us bread. By \"bread\" it means wheat, a figure of speech by which that which is produced stands for that which produces it.\n\nAnd the land became Pharaoh's, it does not say \"of Pharaoh.\" The scripture loves to speak thus, as in the psalm it is said: and I kept your law. This became for me, because I sought your ordinances: it said of the law of the Lord: this became for me, that is, for my benefit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pusillos","severity":"info","text":"Augustine notes that 'pusillos' is used for 'paucis' (few), clarifying that the comparison is not about the length of hours but about the lifespan of Jacob's ancestors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"corpus","severity":"info","text":"'Corpus' (body) is used to mean 'number of bodies,' and by extension 'number of men,' a metonymy for counting people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"terram","severity":"info","text":"'Terram' (land) is put for the men who were in the land, a synecdoche where the place stands for its inhabitants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"panes","severity":"info","text":"'Panes' (bread) signifies wheat, a figure of speech where the product stands for the raw material (metonymy of effect for cause).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pharaoni","severity":"info","text":"Augustine compares the phrase 'facta est terra Pharaoni' (the land became Pharaoh's) to Psalm usage, citing 'et custodiui legem tuam. haec facta est mihi' (and I kept your law. This became for me) as a parallel construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quot anni dierum uitae tuae","severity":"info","text":"Augustine notes the ellipsis of 'sunt' (are) in Pharaoh's question, a common feature of biblical Latin style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Latin text is Augustine's commentary on the Septuagint, and the English draft is a modern rendering."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Praeter terram sacerdotum tantum non possedit Ioseph. quasi dixisset \"praeter terram sacerdotum tantum omnem terram possedit Ioseph\".\n\nEt posuit illis Ioseph in praeceptum usque in hodiernum diem in terra Aegypti, ut praestent quintas Pharaoni. hinc intellegitur Pharaonis nomen potestatis fuisse regalis, quod dixit: usque in hodiernum diem. non enim illi, qui tunc fuit, praestare poterant Aegyptii usque ad illum diem, quo ista scribebantur, quando ille iam non uiuebat.\n\nEt fuerunt dies Iacob annorum uitae eius: dies annorum saepe dicit scriptura, cum semel posset annos dicere.\n\nQuod scriptum est: nuntiatum est Ioseph, quia pater tuus turbatur, aliqui codices habent \"uexatur\", aliqui \"aestuatur\" et aliud alii, sicut interpretari Latini potuerunt, quod graece scriptum est svo/Xsltat. ideo autem \"t u rbatur\" adcommodatius dici uidetur, quia hoc dici solet de his, qui adflictatione corporis morte propinquante iactantur. et ex hoc etiam turba fyXo? dicitur; est enim turba multitudo inordinata non sicut populus, quod sfjjxoc dicitur, nec sicut plebs, quod Xaoc dicitur, sed sicut SyXos, quod turba dicitur.","english":"Except for the land of the priests only, Joseph did not possess. As if he had said: \"Except for the land of the priests only, Joseph possessed all the land.\"\n\nAnd Joseph set for them as a command up to the present day in the land of Egypt, that they should render a fifth to Pharaoh. From this it is understood that the name \"Pharaoh\" was a title of royal power, because it said: \"up to the present day.\" For the Egyptians could not render to that Pharaoh who then lived up to that day on which these things were being written, when he was no longer alive.\n\nAnd the days of Jacob were the years of his life: \"days of years\" Scripture often says, when it could once say \"years.\"\n\nWhat is written: \"It was announced to Joseph that your father is troubled,\" some manuscripts have \"is vexed,\" some \"is in a fever,\" and others something else, as Latin translators were able to render what in Greek is written συγχύττει. And therefore \"troubled\" seems more suitably said, because this is customarily said of those who are tossed about by bodily affliction with death approaching. And from this also \"turba\" is said; for \"turba\" is a disordered multitude, not as \"populus,\" which is said δῆμος, nor as \"plebs,\" which is said λαός, but as ὄχλος, which is said \"turba.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Praeter terram sacerdotum tantum non possedit Ioseph","severity":"info","text":"Augustine notes that the Latin phrasing implies a contrast: Joseph possessed all land except that of the priests. The word 'tantum' (only) is used to restrict the exception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"usque in hodiernum diem","severity":"info","text":"Augustine argues that 'up to the present day' shows 'Pharaoh' was a title, not a personal name, since the custom of paying a fifth continued beyond the lifetime of the specific Pharaoh mentioned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pharaonis","severity":"info","text":"Augustine infers from the phrase 'usque in hodiernum diem' that 'Pharaoh' denotes royal office, not an individual. This aligns with standard patristic understanding of the term as a title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et fuerunt dies Iacob annorum uitae eius","severity":"info","text":"Augustine comments on the biblical idiom 'days of years' (dies annorum), noting that Scripture often uses this periphrasis instead of simply saying 'years'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"συγχύττει","severity":"info","text":"Augustine reports variant Latin translations of the Greek verb συγχύττει: 'turbatur' (troubled), 'vexatur' (vexed), 'aestuatur' (in a fever). He prefers 'turbatur' as more appropriate for describing the agitation of a dying person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"turba","severity":"info","text":"Augustine distinguishes 'turba' (disordered crowd) from 'populus' (δῆμος) and 'plebs' (λαός), associating it with the Greek ὄχλος. This lexical note clarifies the nuance of the verb 'turbatur'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek verb συγχύττει is uncertain; Augustine notes multiple Latin renderings, indicating textual variation in the manuscript tradition."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Iacob benedicens nepotes suos filios Ioseph ait inter cetera: et inuocabitur in eis nomen meum et nomen patrum meorum. unde notandum est non solum exauditonem, sed etiam inuocationem dici aliquando, quae non dei, sed hominum sit.\n\nHic enim primitiuus: minus habet \"est\" secundum codices graecos.\n\nIn benedictione Ioseph ait inter cetera Iacob: inde qui confortauit Israhel. mirum, si non subauditur \"est\", ut plenum sit: inde est, qui confortauit Israhel.\n\nQuod scriptum est: dixit Ioseph seruis suis sepultoribus, ut sepelirent patrem eius, non inuenit latina lingua, quemadmodum appellaret evra«ftaotdc; non enim ipsi sepeliunt, id est terrae mandant corpora mortuorum, quod non est graece evtaataoat, sed Qotyai. illi ergo Ivraataotat id agunt, quod exhibetur corporibus humandis uel condiendo uel siccando uel inuoluendo et alligando, in quo opere maxime Aegyptiorum cura praecellit. quod ergo dicit: etiam sepelierunt, curauerunt intellegere debemus; et quod dicit: quadraginta dies sepulturae, ipsius curationis accipiendi sunt. sepultus enim ille non est, nisi ubi se mandauerat sepeliri.","english":"Jacob, blessing his grandsons the sons of Joseph, says among other things: \"And my name and the name of my fathers will be invoked in them.\" Hence it is to be noted that not only is \"exauditio\" [hearing] spoken of, but also \"invocatio\" [invocation] is sometimes said, which is not of God, but of men.\n\nFor here the primitive [text] lacks \"est\" according to the Greek codices.\n\nIn the blessing of Joseph, Jacob says among other things: \"From him who strengthened Israel.\" It is surprising if \"est\" is not understood, so that the full phrase is: \"It is from him who strengthened Israel.\"\n\nWhat is written: \"Joseph said to his servants, the embalmers, that they should bury his father,\" the Latin language does not find how to call the ἐνταφιασταί; for they do not themselves \"sepelire\" [bury], that is, commit the bodies of the dead to the earth, which is not in Greek ἐνταφιάζω, but θάπτω. Those therefore who are ἐνταφιασταί do what is performed for bodies to be buried, whether by embalming or drying or wrapping and binding, in which work the care of the Egyptians especially excels. What therefore he says: \"They also buried,\" we must understand as \"they took care of\"; and what he says: \"forty days of burial,\" are to be taken as of that same care. For that man was not buried except where he had ordered himself to be buried.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"invocatio","severity":"info","text":"Augustine notes that 'invocatio' can refer to human invocation, not only divine, as in Jacob's blessing of his grandsons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"est","severity":"info","text":"Augustine observes that the Greek codices lack 'est' in the phrase 'inde qui confortauit Israhel', suggesting a textual variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνταφιασταί","severity":"info","text":"Augustine explains that Latin lacks a precise equivalent for Greek 'ἐνταφιασταί' (embalmers), as they perform care for the dead, not burial (θάπτω).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aegyptiorum cura","severity":"info","text":"Augustine highlights the exceptional care of Egyptians in embalming, drying, wrapping, and binding bodies, distinguishing it from simple burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sepelierunt","severity":"caution","text":"Augustine cautions that 'sepelierunt' in the Latin text should be understood as 'they took care of' (the body), not literal burial, since Joseph was buried elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text's use of 'sepelierunt' may be ambiguous, as Augustine clarifies it refers to embalming care, not interment."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Loquimini in aures Pharaonis: locutio est usitata in scripturis.\n\nEt dixit Pharao ad Ioseph: descende et sepeli patrem tuum. etiam si per potentes illos, per quos Ioseph mandauerat, Pharao dixit, quod perferrent ad Ioseph, non utique dixit nisi ipsi Ioseph. unde illud est in euangelio, quod unus euangelistarum dicit centurionem uenisse ad dominum et dixisse illi: puer meus iacet in domo paralyticus; alius autem totum diligentius narrans amicos eum ad dominum misisse commemorat, qui hoc ei dicerent: in quibus amicis utique ipse uenit, cuius in eis uoluntas praesens fuit. unde est: qui uos recipit, me recipit; et qui me recipit, recipit eum qui me misit.\n\nPlanxerunt eum planctum magnum et ualidum. planxerunt planctum, non planxerunt planctu. locutio est in latina lingua non ignota, sicut dicitur: seruitutem seruiuit, militiam militauit et similia.","english":"Speak into the ears of Pharaoh: this is a customary expression in the scriptures.\n\nAnd Pharaoh said to Joseph: go down and bury your father. Even if it was through those powerful men, through whom Joseph had sent word, that Pharaoh spoke, so that they would convey it to Joseph, he certainly spoke only to Joseph himself. Hence there is that passage in the Gospel, where one of the evangelists says that the centurion came to the Lord and said to him: my boy lies at home, paralyzed; but another, narrating the whole matter more carefully, records that his friends sent him to the Lord, to say this to him: among which friends he himself certainly came, whose will was present in them. Hence the saying: he who receives you, receives me; and he who receives me, receives him who sent me.\n\nThey mourned him with a great and strong mourning. They mourned a mourning, not they mourned with a mourning. This is an expression not unknown in the Latin language, just as one says: he served a servitude, he served a military service, and the like.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Loquimini in aures Pharaonis","severity":"info","text":"Augustine notes that the phrase 'Speak into the ears of Pharaoh' is a customary expression in scripture, implying direct address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"descende et sepeli patrem tuum","severity":"info","text":"Augustine cites Pharaoh's command to Joseph to bury his father, referencing Genesis 50:6, where Pharaoh speaks directly to Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"centurionem uenisse ad dominum","severity":"info","text":"Augustine draws a parallel between Pharaoh's indirect speech and the Gospel accounts of the centurion's message to Jesus, noting that one evangelist reports direct speech while another describes it as conveyed through friends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui uos recipit, me recipit","severity":"info","text":"Augustine quotes a saying about mutual reception, likely alluding to John 13:20 or similar passages, to illustrate the principle of indirect agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"planxerunt eum planctum magnum et ualidum","severity":"info","text":"Augustine comments on the grammatical construction 'planxerunt planctum' (they mourned a mourning) as a cognate accusative, a usage familiar in Latin, akin to 'servitutem servivit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"planxerunt planctum","severity":"info","text":"The cognate accusative construction is a feature of Latin grammar, where a verb takes a noun object from the same root, as in 'militiam militavit' (he served a military service).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Et redditione reddet nobis omnia mala, quae ostendimus ei. ex hac locutione ait et apostolus: Alexander aerarius multa mala mihi ostendit: ostendimus enim dictum est uel ostendit pro eo, quod est\" fecimus\" uel \"fecit\".\n\nAccipe iniquitatem seruorum dei patris tui. noua locutio est \"accipe iniquitatem\" pro \"ignosce\" aut \"remitte\" aut \"obliuiscere\". sed puto inde esse dictum \"accipe\", ac si diceretur \"aequo animo accipe\", hoc est noli indigne ferre.\n\nEt uenientes ad eum dixerunt. non iterum uenerunt, sed quod dictum fuit iterum dictum est; solet hoc 'facere scriptura.\n\nLIBER SECUNDUS. LOCUTIONES DE EXODO.\n\nEt inualescebant ualde ualde.\n\nQuid est, quod dictum est de obstetricibus: et fecerunt sibi domos, quoniam timuerunt deum? praedictum est enim: bene faciebat deus cum obstetricibus. et ad hoc uidetur pertinere, quod fecerunt sibi domos timendo deum, tamquam beneficia dei ad hoc eis profuerunt, ut facerent sibi domos. numquid antea non eas habuisse domos intellegendum est? an ad diuitias hoc uerbum pertinet uel potius ad aliquas rei familiaris idoneas facultates ? huic enim simile uidetur, quod ait etiam Iacob post quattuordecim annos seruitutis suae socero suo uolenti eum adhuc apud se tenere: nunc ergo quando faciam et ego mihi domum? dixerat enim, quod creuerint pecora Laban sub illo, sicut et ipse Laban confessus fuerat dicens: benedixit me deus in introitu tuo.","english":"And he will repay us all the evil that we have shown him. From this expression the apostle also says: Alexander the coppersmith showed me many evils; for \"we have shown\" or \"he has shown\" is said instead of \"we have done\" or \"he has done.\"\n\nTake the iniquity of the servants of your father God. This is a new expression: \"take the iniquity\" for \"pardon\" or \"forgive\" or \"overlook.\" But I think it is said \"take\" as if one were saying \"take it with equanimity,\" that is, do not take it ill.\n\nAnd coming to him they said. They did not come again, but what was said was said again; Scripture often does this.\n\nBOOK TWO. EXPRESSIONS FROM EXODUS.\n\nAnd they grew very, very strong.\n\nWhat is it that is said about the midwives: and they made houses for themselves, because they feared God? For it was foretold: God was doing well with the midwives. And this seems to pertain to the fact that they made houses for themselves out of fear of God, as if the benefits of God profited them to this end, that they might make houses for themselves. Is it to be understood that they did not have houses before? Or does this word pertain to wealth, or rather to some suitable resources of household property? For this seems similar to what Jacob also said after fourteen years of his servitude to his father-in-law, who wanted to keep him with him still: Now then, when shall I also make a house for myself? For he had said that Laban's flocks had increased under him, just as Laban himself had confessed, saying: God blessed me at your coming.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ostendimus / ostendit","severity":"info","text":"Augustine notes that in biblical usage 'ostendere' (to show) can mean 'facere' (to do). He cites 2 Timothy 4:14 as a parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"accipe iniquitatem","severity":"info","text":"Augustine treats 'accipe iniquitatem' as a novel locution meaning 'pardon' or 'forgive', glossing it as 'take with equanimity'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et uenientes ad eum dixerunt","severity":"info","text":"Augustine observes that the repetition of a phrase does not imply a repeated action; Scripture often restates for emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alexander aerarius multa mala mihi ostendit","severity":"info","text":"The phrase 'Alexander the coppersmith showed me many evils' is from 2 Timothy 4:14, used by Augustine to illustrate the sense of 'ostendere' as 'facere'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fecerunt sibi domos","severity":"info","text":"Augustine questions whether 'making houses' refers to building literal dwellings or acquiring wealth and household resources, citing Jacob's similar phrase in Genesis 30:30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nunc ergo quando faciam et ego mihi domum?","severity":"info","text":"Augustine compares the midwives' 'making houses' with Jacob's question to Laban, suggesting both use 'domus' metaphorically for household prosperity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'accipe iniquitatem' is ambiguous: Augustine interprets it as 'pardon' but notes it could also mean 'take with equanimity'.","The meaning of 'fecerunt sibi domos' is ambiguous: it may refer to literal house-building or to acquiring wealth and household resources."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"cum ergo dicit: quando faciam et ego mihi domum? subintellegitur \"sicut et tu\". hoc enim uidetur ualere quod ait: et ego, ut ad ipsam domum faciendam uideatur pertinere, quod consequenter ad Laban merces ipsa statuenda proponitur.\n\nEt omne femininum uiuificate illud: sic enim habent graeci; latini non habent \"illud\".\n\nErat autem quidam de tribu Leui et sumsit sibi de filiabus Leui: intellegitur uxorem, quod quidam latini interpretes etiam addendum putauerunt; sequitur autem: et habuit eam, et concepit.\n\nQuid sit \"tibin\" ideo difficile est nosse, quia nec graecus interpres ex hebraeo nec latinus ex graeco uertit hoc nomen; sed sic transtulit ut inuenit.\n\nTimuit autem Moyses et dixit: si sic diuulgatum est uerbum hoc.... duo sunt in hac locutione adtendenda: primo, quia pendet sententia et sic dimissa est; deinde. quia\" uerbum\" pro facto posuit.","english":"When, therefore, he says: \"When shall I also make a house for myself?\" \"as you also\" is understood. For this seems to be the force of what \"and I\" says, so that it appears to pertain to the making of the house itself, which subsequently, with respect to Laban, the wages themselves are proposed to be established.\n\nAnd \"vivify all that feminine\": for thus the Greeks have it; the Latins do not have \"that\".\n\nNow there was a certain man from the tribe of Levi, and he took for himself from the daughters of Levi: \"wife\" is understood, which some Latin translators thought should even be added; it follows, however: \"and he had her, and she conceived.\"\n\nWhat \"tibin\" is, it is difficult to know for this reason, because neither the Greek translator from the Hebrew nor the Latin from the Greek rendered this name; but he translated it as he found it.\n\nBut Moses was afraid and said: \"If this word has been divulged thus...\" There are two things to be noted in this expression: first, that the sentence is left hanging and is thus abandoned; then, that \"word\" is put for \"deed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"quando faciam et ego mihi domum?","severity":"info","text":"Augustine notes that the phrase 'et ego' implies a comparison ('sicut et tu'), and that the sentence is left incomplete, with the wages to be established with Laban filling the implied sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"illud","severity":"info","text":"Augustine observes that the Greek text includes 'illud' (ἐκεῖνο) after 'femininum' in the phrase 'vivify all that feminine', but Latin manuscripts omit it, indicating a divergence in the transmission of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sumsit sibi de filiabus Leui","severity":"info","text":"Augustine explains that 'uxorem' (wife) is understood after 'sumsit sibi de filiabus Leui', and some Latin translators added it explicitly for clarity; the following clause 'et habuit eam' confirms the marital context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tibin","severity":"caution","text":"Augustine notes that the name 'tibin' is obscure because neither the Greek translator from Hebrew nor the Latin translator from Greek rendered it; it was simply transliterated as found, leaving its meaning uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"si sic diuulgatum est uerbum hoc","severity":"info","text":"Augustine highlights two features: the sentence is left hanging (anacoluthon), and 'verbum' (word) is used for 'factum' (deed), a metonymy where speech stands for action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'illud' in the Greek text is unclear; Augustine does not specify which feminine noun is meant.","The meaning of 'tibin' remains unknown due to transliteration without translation."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Et respexit deus filios Israhel et innotuit illis: pro eo positum est: et innotuit. quod est: egit in his ea, quibus dei curam erga se intellegerent.\n\nUidens uidi uexationem populi mei qui est in Aegypto.\n\nEt dixit Moyses addeum:quis sum, quiaibo ad Pharaonem regem Aegypti et quia educam filios Israhel de terra Aegypti? dixit autem: quoniam ero tecum: sic habet graecus; latinus autem em \"e t quis ego\" dixit et non dixit: quia ibo et quia educam, sed: ut eam et educam. et quod in graeco habet: dixit autem quia ero tecum, intellegitur utique quod dixerit ad Moysen; totum autem hoc latinus addidit et ait: dixit autem de us ad Moysen.\n\nDeus dicit, quod dicat Moyses filiis Israhel: uisitans uisitaui uos et quaecumque contigerunt uobis in Aegypto; graecus habet: uisitatione uisitaui uos.\n\nDeus dicit ad Moysen de filiis Israhel: et audient uocem tuam. graecus habet: et exaudient uocem tuam, quia et exauditio dicitur hominis.","english":"And God looked upon the sons of Israel and became known to them: it is put for: and became known. That is: he acted among them in those things by which they would understand God's care for themselves.\n\nHaving seen, I saw the affliction of my people who are in Egypt.\n\nAnd Moses said to God: Who am I, that I should go to Pharaoh king of Egypt and that I should lead the sons of Israel out of the land of Egypt? But he said: because I will be with you: thus the Greek has; the Latin, however, said \"and who am I\" and did not say: that I should go and that I should lead, but: to go and to lead. And what the Greek has: but he said because I will be with you, it is understood of course that he said it to Moses; the Latin, however, added all this and said: but God said to Moses.\n\nGod says what Moses says to the sons of Israel: visiting I have visited you and whatever things happened to you in Egypt; the Greek has: by visitation I have visited you.\n\nGod says to Moses concerning the sons of Israel: and they will hear your voice. The Greek has: and they will hearken to your voice, because hearkening is also said of a man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"et innotuit illis","severity":"info","text":"Augustine notes that the Latin phrase 'et innotuit illis' (and became known to them) is used in place of a more explicit expression meaning that God acted among them so that they would understand his care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Uidens uidi uexationem populi mei","severity":"info","text":"Augustine observes a Hebraism in the Greek text: 'Uidens uidi' (having seen, I saw) is a literal rendering of the Hebrew infinitive absolute construction, which the Latin does not replicate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"quis sum, quia ibo ... sed: ut eam et educam","severity":"info","text":"Augustine compares the Greek and Latin versions of Moses' question: the Greek has 'quia ibo' (that I should go), while the Latin has 'ut eam' (to go), showing a shift from a causal to a final clause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"dixit autem quia ero tecum","severity":"info","text":"Augustine notes that the Greek text has 'dixit autem quia ero tecum' (but he said because I will be with you), which the Latin expands by adding 'dixit autem deus ad Moysen' (but God said to Moses) for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"uisitans uisitaui uos ... uisitatione uisitaui uos","severity":"info","text":"Augustine contrasts the Latin 'uisitans uisitaui uos' (visiting I have visited you) with the Greek 'uisitatione uisitaui uos' (by visitation I have visited you), again highlighting a Hebraic infinitive absolute in the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exaudient uocem tuam","severity":"info","text":"Augustine notes that the Greek uses 'exaudient' (they will hearken) instead of the Latin 'audient' (they will hear), and explains that 'exauditio' (hearkening) is also said of a man, implying a more attentive listening.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage does not specify which biblical verses are being discussed; the references to Exodus or other books are implicit."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Quod habet latinus: poscet mulier a uicina et ab inquilina sua uasa argentea et aurea et uestem, graecus habet: a cohabitatrice sua, hoc est coox-rjvoo, quod aliqui latini interpretati sunt: a concellaria sua.\n\nMoyses dicit: quid ? si non crediderint mihi neque exaudierint uocem meam: quod latinus \"audierint\" interpretatus est.\n\nExtende manum et adprehende caudam graecus habet; latinus autem \"manum tuam et caudam e ius\" interpretatus est.\n\nEt extendens manum adprehendit caudam, et facta est uirga in manu eius.\n\nEt dixit illi: ut credant tibi, quoniam adparuit tibi dominus deus patrum ipsorum. graecus non habet: et dixit illi, sed continuo adiunxit: ut credant tibi, id est uerba dei post illud factum miraculum, tamquam adhuc loqueretur et modo sententiam uerborum inpleuerit. nam ordo est uerborum: extende manum et adprehende caudam, ut credant tibi; sed interpostita est facti narratio et postea redditum, ut credant tibi.","english":"What the Latin has: \"the woman shall ask from her neighbor and from her lodger silver and gold vessels and clothing,\" the Greek has: \"from her cohabitant,\" that is, σύν-οικον, which some Latin translators have rendered as \"from her fellow-cellar-dweller.\"\n\nMoses says: \"What? if they will not have believed me nor have heard my voice\": which the Latin has translated as \"heard.\"\n\n\"Stretch out your hand and seize the tail\" the Greek has; but the Latin has translated as \"your hand and the tail of it.\"\n\nAnd stretching out his hand he seized the tail, and it became a rod in his hand.\n\nAnd he said to him: \"that they may believe you, because the Lord God of their fathers appeared to you.\" The Greek does not have \"and he said to him,\" but immediately added: \"that they may believe you,\" that is, the words of God after that miracle had been performed, as if he were still speaking and had just now fulfilled the sentence of his words. For the order of the words is: \"stretch out your hand and seize the tail, that they may believe you\"; but the narration of the deed is inserted, and afterwards it is resumed: \"that they may believe you.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"coox-rjvoo","severity":"info","text":"Augustine notes that the Latin translator rendered the Greek σύν-οικον as 'concellaria' (fellow-cellar-dweller), a rare term, while the Latin text he cites uses 'ab inquilina' (from her lodger). This shows variation in Latin versions of the Old Latin Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et dixit illi","severity":"info","text":"Augustine observes that the Greek lacks 'and he said to him' before 'that they may believe you,' making the divine speech continuous. The Latin inserts a narrative break, but the Greek presents the miracle as the immediate fulfillment of God's command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"audierint","severity":"info","text":"Augustine notes that the Latin translates the Greek 'exaudierint' (heeded) as 'audierint' (heard), a semantic narrowing. The Greek implies obedience, not just hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"extende manum et adprehende caudam","severity":"info","text":"Augustine compares the Greek and Latin word order: Greek has 'stretch out hand and seize tail,' while Latin adds 'your' and 'of it,' making the phrase more explicit. This reflects a tendency in Latin translation toward clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"poscet mulier a uicina et ab inquilina sua","severity":"info","text":"Augustine's citation of 'concellaria' (fellow-cellar-dweller) as an alternative Latin rendering shows the fluidity of Old Latin biblical vocabulary, where translators coined terms to match Greek compounds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text underlying Augustine's comments is not identified; the passage likely comes from Exodus 4, but the exact verse is uncertain."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Quod latinus habet: et facta est manus eius leprosa tamquam nix, graecus non habet \"leprosa\", sed tantum: facta est tamquam nix.\n\nQuodsi non audierint uocem signi primi: graecus sic habet; latinus autem: uocem tuam signi primi. sic et sequitur: credent tibi in uoce signi sequentis.\n\nEt erit aqua quam sumes de flumine sanguis super aridam, uel potius: super aridum, id est super id, quod aridum est. quod latinus dixit: sanguis super terram.\n\nMoyses dicit: precor, domine, non sum eloquens ante hesternam et nudiustertianam diem.\n\nEt uirgam hanc sumes in manum tuam, in qua facies in ea signa, cum dici posset: in qua facies signa aut certe: uirgam hanc sumes in manum tuam et facies in ea signa. nunc uero utrumque dictum est solita locutione scripturarum.\n\nPost dies autem illos multos mortuus est rex Aegypti. dixit autem dominus ad Moysen in Madian: uade, perge in Aegyptum; mortui enim sunt omnes, qui quaerebant animam tuam. multa in his uerbis genera locutionum notanda sunt, primo: uade, perge in Aegyptum, tamquam non sufficeret tantum \"uade\" uel tantum \"perge\"; deinde: mortui enim sunt omnes, qui quaerebant animam tuam, cum solum regem Aegypti scriptura dixerit mortuum et de solo antea dictum fuerit, quod Moysen quaerebat occidere. an ipse post alios inimicos ultimus mortuus est ? quod si ita est, non locutio, sed sensus est. item: qui quaerebant animam tuam, non in malo tantum.","english":"What the Latin has: \"and his hand became leprous like snow,\" the Greek does not have \"leprous,\" but only: \"became like snow.\"\n\nBut if they do not hear the voice of the first sign: the Greek has it thus; the Latin, however: \"your voice of the first sign.\" And so it follows: \"they will believe you in the voice of the following sign.\"\n\nAnd the water which you take from the river will be blood upon the dry land, or rather: upon the dry thing, that is, upon that which is dry. What the Latin said: \"blood upon the earth.\"\n\nMoses says: \"I pray, Lord, I am not eloquent before yesterday and the day before yesterday.\"\n\nAnd you shall take this rod in your hand, in which you will make signs in it, when it could be said: \"in which you will make signs\" or certainly: \"you shall take this rod in your hand and make signs in it.\" But now both are said, according to the usual expression of the Scriptures.\n\nBut after those many days, the king of Egypt died. And the Lord said to Moses in Midian: \"Go, proceed to Egypt; for all who were seeking your life are dead.\" Many kinds of expressions are to be noted in these words: first, \"Go, proceed to Egypt,\" as if \"go\" alone or \"proceed\" alone would not suffice; then, \"for all who were seeking your life are dead,\" although Scripture said only the king of Egypt died and it had been said previously about him alone that he sought to kill Moses. Or did he die last after other enemies? If that is so, it is not an expression, but a meaning. Likewise: \"who were seeking your life,\" not only in a bad sense.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"leprosa","severity":"info","text":"Augustine notes that the Latin translator added 'leprosa' (leprous) to the description of the hand becoming like snow, whereas the Greek source only has 'facta est tamquam nix' (became like snow). This highlights a textual expansion in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"uocem tuam signi primi","severity":"info","text":"Augustine observes a variant between the Greek and Latin texts: the Greek reads 'the voice of the first sign,' while the Latin has 'your voice of the first sign,' altering the possessive. This reflects a divergence in the Latin manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"super aridum","severity":"info","text":"Augustine corrects the Latin 'super terram' (upon the earth) to 'super aridum' (upon the dry thing), aligning with the Greek neuter adjective. This is a lexical precision note, typical of his textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uade, perge in Aegyptum","severity":"info","text":"Augustine highlights the pleonasm 'uade, perge' (go, proceed) as a characteristic biblical locution, where two synonyms reinforce the command. This is a stylistic observation on Hebraic or Septuagintal influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"mortui enim sunt omnes, qui quaerebant animam tuam","severity":"info","text":"Augustine notes a potential ambiguity: Scripture previously mentioned only the king of Egypt as seeking Moses' life, but here says 'all who were seeking your life are dead.' He considers whether this is a locution (generalizing plural) or a historical fact (other enemies died later).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui quaerebant animam tuam","severity":"caution","text":"Augustine cautions that the phrase 'seeking your life' is not necessarily malicious; it could be neutral or even positive in context. This warns against assuming a negative connotation without further evidence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the phrase 'all who were seeking your life are dead' is a generalizing locution or a literal statement about multiple enemies; Augustine leaves the interpretation open."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"sed etiam in bono dici solet in scripturis; nam sicut hic in malo dictum est etiam in Psalmis: confundantur et reuereantur, qui quaerunt animam meam, in bono: perit fuga a me et non est qui requirat animam meam, nisi forte aliquid distare dicitur inter quaerentes et requirentes, ut illud in malo, hoc in bono intellegendum sit.\n\nEt dicebant ad populum dicentes: haec dicit Pharao: quam locutionem piguit latinum interpretari.'\n\nUideat deus uos et iudicet, quoniam execrabilem fecistis odorem nostrum palam Pharaone et palam seruis eius, dare gladium in manus eius, ut occidat nos. sic enim habet graecus; latinus autem ait, quem pro optimo legebamus: ut daretis gladium in manibus eius: qui soloecismus nulla interpretationis necessitate factus est, quia in graeco non est.\n\nEt statui testamentum meum ad illos, ita ut darem illis terram Chananaeorum et terram, quam incoluerunt, in qua et incoluerunt in ea. sic enim habet graecus, quod utique et in graeca lingua absurde uidetur sonare. et tamen Septuaginta interpretum auctoritas tanta est, quos ita loqui non piguit. quid? si enim et sensus hic latet? quodsi nullus est, ipsa locutio notanda est, ne alibi inuenta sensum inpediat uel aliquid quaerere, ubi quaerendum non est, conpellat.","english":"But it is also customary to be used in a good sense in the Scriptures; for just as here it is said in a bad sense, so also in the Psalms: \"Let them be confounded and ashamed, who seek my soul,\" in a good sense: \"Flight has perished from me, and there is none who seeks my soul,\" unless perhaps it is said that there is some difference between those who seek and those who require, so that the former is to be understood in a bad sense, the latter in a good sense.\n\nAnd they said to the people, saying: \"Thus says Pharaoh\": which expression the Latin translator was reluctant to render.\n\n\"May God see you and judge, because you have made our odor abominable before Pharaoh and before his servants, to put a sword into his hands, that he may kill us.\" For thus the Greek has it; but the Latin, which we used to read as the best, says: \"that you might put a sword into his hands\": which solecism was made from no necessity of translation, because it is not in the Greek.\n\nAnd I established my covenant with them, so that I would give them the land of the Canaanites and the land which they inhabited, in which they also dwelt. For thus the Greek has it, which indeed even in the Greek language seems to sound absurd. And yet the authority of the Septuagint translators is so great, that they were not reluctant to speak thus. What if, indeed, a meaning lies hidden here? But if there is none, the expression itself is to be noted, lest when found elsewhere it impede the sense or compel one to seek something where nothing is to be sought.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine juxtaposes two distinct textual problems: a semantic ambiguity in the Psalms and a syntactic solecism in the Latin Exodus translation. The passage then moves to a third issue, a redundant Greek expression in the covenant narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"confundantur et reuereantur, qui quaerunt animam meam","severity":"info","text":"Augustine cites a Psalm verse (likely Ps 55[54]:6 Vg) to illustrate that the verb 'quaerere' can be used in a good sense, contrasting with its bad sense in the preceding Exodus passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"dare gladium in manus eius","severity":"info","text":"Augustine notes that the Latin translator introduced a solecism ('daretis gladium in manibus eius') not present in the Greek, indicating a corruption in the Latin tradition he had previously considered authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Septuaginta interpretum auctoritas","severity":"info","text":"Augustine defends the Septuagint translators' authority even when their Greek seems absurd, suggesting a possible hidden meaning. This reflects his broader hermeneutic of revering the Septuagint as inspired.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et incoluerunt in ea","severity":"caution","text":"Augustine flags the redundant Greek construction 'in qua et incoluerunt in ea' as potentially absurd, but warns readers not to seek a deeper sense where none exists, only to note the locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quaerentes et requirentes","severity":"info","text":"Augustine tentatively distinguishes 'quaerentes' (seekers, negative) from 'requirentes' (inquirers, positive) to resolve an apparent contradiction in the Psalm citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise Psalm verse Augustine cites is not identified; the distinction between 'quaerentes' and 'requirentes' is offered as a conjecture, not a firm reading."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Quod habet latinus: exaudiui gemitum filiorum Israhel, quemadmodum Aegyptii adfligunt eos, graecus habet: , quod interpretari posset: in seruitutem redigunt eos; nam uno uerbo non potest.\n\nEt locutus est Moyses sic ad filios Israhel: et non exaudierunt Moysen a defectione animi et ab operibus duris: exaudierunt ait, non \"audierunt\".\n\nEgo enim ineloquens sum, quod ait Moyses ad dominum, dixit graecus, non \" inperitus \" quasi uel .\n\nHi sunt Aaron et Moyses, quibus dixit eis deus, ut educant filios Israhel de terra Aegypti; sic enim habet graecus.\n\nEcce ego gracili uoce sum et quomodo exaudiet me Pharao? notandum, quod exaudiet dixit, non \"audiet\".\n\nFecit autem Moyses et Aaron, sicut praecepit illis dominus, ita fecerunt. quid deesset, si non diceretur: ita fecerunt?\n\nSi loquetur uobis Pharao dicens: date nobis signum aut portentum, et dices Aaron fratri tuo: sume uirgam . nonne locutionis nostrae consuetudo poscebat et quaedam eius integritas, ut ita diceretur: si loquetur uobis Pharao dicens: date nobis signum aut portentum, dices Aaron fratri tuo: sume uirgam? quid ergo ibi additum est \"et\", nisi aliqua proprietate locutionis hebraicae? nam neque graeca esse perhibetur.","english":"The Latin text has: \"I have heard the groan of the sons of Israel, how the Egyptians afflict them\"; the Greek has: , which could be interpreted as \"they reduce them to servitude\"; for it cannot be expressed in a single word.\n\nAnd Moses spoke thus to the sons of Israel: and they did not listen to Moses because of faintness of heart and hard labors: it says \"they listened,\" not \"they heard.\"\n\n\"For I am ineloquent,\" which Moses says to the Lord; the Greek said, not \"unskilled,\" as if or .\n\nThese are Aaron and Moses, to whom God said that they should lead the sons of Israel out of the land of Egypt; for thus the Greek has.\n\n\"Behold, I have a thin voice, and how will Pharaoh listen to me?\" It is to be noted that it says \"will listen,\" not \"will hear.\"\n\nBut Moses and Aaron did as the Lord commanded them; they did so. What would be lacking if it were not said: \"they did so\"?\n\n\"If Pharaoh speaks to you saying: give us a sign or a portent, and you will say to your brother Aaron: take the rod.\" Does not the custom of our speech and a certain completeness of it demand that it be said thus: \"If Pharaoh speaks to you saying: give us a sign or a portent, you will say to your brother Aaron: take the rod\"? Why then is \"and\" added there, if not by some peculiarity of Hebrew speech? For it is not said to be Greek either.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"exaudiui gemitum filiorum Israhel","severity":"info","text":"Augustine notes that the Latin translator rendered the Greek verb as 'exaudiui' (I have heard), but the Greek original uses a verb meaning 'they reduce to servitude', which cannot be expressed in a single Latin word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exaudierunt","severity":"info","text":"Augustine observes that the Latin text uses 'exaudierunt' (they listened) instead of 'audierunt' (they heard), highlighting a semantic distinction in the biblical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ineloquens","severity":"info","text":"Augustine notes that the Latin 'ineloquens' (ineloquent) corresponds to a Greek word meaning 'unskilled', but the Greek text actually uses a different term, possibly 'ἰδιώτης' or 'ἄπειρος'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et non exaudierunt Moysen","severity":"info","text":"Augustine points out the pleonastic 'et' (and) at the beginning of the clause, which is characteristic of Hebrew narrative style but not typical in Latin or Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ita fecerunt","severity":"info","text":"Augustine questions the redundancy of 'ita fecerunt' (they did so) after 'fecerunt' (they did), suggesting it is a Hebraism or a translational addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et dices Aaron fratri tuo","severity":"caution","text":"Augustine notes the unexpected 'et' (and) before 'dices' (you will say), which is not required by Latin syntax and may reflect a Hebrew conjunctive construction, though he denies it is Greek.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek verb underlying 'exaudiui' is not specified; Augustine only gives a paraphrase.","The exact Greek word for 'ineloquens' is not provided; Augustine contrasts it with 'inperitus' but does not cite the original."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Non mihi uidentur satis commode interpretati latini (JQeptatcir,: Pharaonis, ut dicerent: sapientes; corpol enim sapientes dicuntur. potuit autem latinus interpres sophistas dicere, quoniam non est, quemadmodum id latine dicatur. et ideo isto uerbo iam utimur pro latino, sicut philosophiam dicimus non solum graece uerum etiam latine; sophistas appellarunt latinarum litterarum eloquentissimi auctores.\n\nEt absorbuit uirga Aaron uirgas illorum: ac si diceret: draco Aaron.\n\nQuod dictum est de Pharaone: ecce ipse exit ad aquam, graecus habet \"super aquam\".\n\nDimitte populum meum, ut seruiat mihi in deserto . et ecce non exaudisti usque adhuc . quotiens dicitur: exaudisti, cum homini dicatur!\n\nFecerunt autem similiter et incantatores Aegyptiorum ueneficiis suis. et induratum est cor Pharaonis et non exaudiuit eos, sicut dixit dominus: quia in usu scripturae est \"exaudiuit\", cum etiam de homine loquitur.","english":"The Latin translators do not seem to me to have rendered it quite suitably: of Pharaoh, so that they said \"sapientes\"; for they are called \"sophoi\" in Greek. But the Latin interpreter could have said \"sophistas\", since there is no way to say it in Latin. And therefore we already use that word as Latin, just as we say \"philosophia\" not only in Greek but also in Latin; the most eloquent authors of Latin literature have called them \"sophistas\".\n\nAnd the rod of Aaron swallowed up their rods: as if it said: the serpent of Aaron.\n\nWhat was said about Pharaoh: \"behold, he himself goes out to the water,\" the Greek has \"upon the water.\"\n\n\"Let my people go, that they may serve me in the desert. And behold, you have not listened up to now.\" How often is it said: \"you have listened,\" when it is spoken to a man!\n\n\"And the magicians of Egypt likewise did the same with their sorceries. And the heart of Pharaoh was hardened, and he did not listen to them,\" as the Lord said: because it is the usage of Scripture to say \"he listened,\" even when it speaks of a man.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sophistas","severity":"info","text":"Augustine notes that the Latin translators rendered Greek σοφοί as sapientes, but he suggests sophistas would be more precise, since the Greek term is a technical one for which Latin has no exact equivalent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sophistas","severity":"info","text":"Augustine observes that sophistas was already used by eloquent Latin authors, analogous to the adoption of philosophia as a Latin word, showing the naturalization of Greek loanwords in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exaudisti","severity":"info","text":"Augustine comments on the biblical usage of exaudisti (you listened) in the phrase 'Dimitte populum meum... et ecce non exaudisti usque adhuc', noting that Scripture applies the verb even when addressing a human, not only God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exaudiuit","severity":"info","text":"In the phrase 'induratum est cor Pharaonis et non exaudiuit eos', Augustine again notes that exaudiuit is used of a man, confirming the scriptural idiom that does not reserve the verb for divine hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"super aquam","severity":"info","text":"Augustine notes a textual variant: the Latin has 'exit ad aquam' (goes out to the water), while the Greek reads 'ἐπὶ τὸ ὕδωρ' (upon the water), indicating a difference in prepositional phrasing between the versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"absorbuit uirga Aaron","severity":"info","text":"Augustine explains the phrase 'absorbuit uirga Aaron uirgas illorum' as a condensed expression meaning 'the serpent of Aaron swallowed their rods', clarifying the narrative shorthand.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical passage is being commented on for the rod of Aaron; the reference is likely to Exodus 7:10-12."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Dimitte populum meum, ut mihi seruiant, non ut seruiat: qui loquendi modus non fere inuenitur nisi ubi res ipsa singularis pluribus constat. populus enim singulari nomine dicitur, sed constat ex multis. sic etiam est: omnis terra adorent te, quia omnis terra dictum est pro \"hominibus, qui sunt in terra\".\n\nEcce ego ferio omnes fines tuos ranis; sic enim habet graecus elegantissima locutione, ut ranae ipsae plaga intellegatur, qua feritur terra Aegypti.\n\nEt eructuabit flumen ranas; et ascendentes intrabunt in domos tuas et in promptuaria cubiculorum tuorum et super lectos tuos et in domos seruorum tuorum et populi tui et in consparsis tuis et in clibanis tuis; et super te et super populum tuum et super seruos tuos ascendent ranae. notandum quod \"in domos\" et cetera cum dixisset accusatiuum casum tenuit \"et super lectos\" et cetera ubi dixit super similiter accusatiuum seruauit, in consparsis autem et in clibanis ad ablatiuum se transtulit; nam et graecus mutauit praepositionem, quam non mutat latinus. ille enim habet: lie; tooc oTxou; in domos, in consparsis autem iv zoU cpopdjiaoiv: ubi mirum, si non etiam sensus est, non locutio, ut in consparaonibus et in clibanis exortas ranas forsitan uelit intellegi non extrinsecus ascendisse uel inruisse et, quia eas fluuium eructaturum praedicit, inde inplere omnia.","english":"Let my people go, so that they may serve me, not that they may serve: this manner of speaking is hardly ever found except where the thing itself, though singular, consists of many. For \"people\" is said in the singular, but it consists of many. So also: \"Let every land adore you,\" because \"every land\" is said for \"the men who are in the land.\"\n\nBehold, I strike all your territories with frogs; for the Greek has it thus in a very elegant expression, so that the frogs themselves are understood as the plague by which the land of Egypt is struck.\n\nAnd the river will belch forth frogs; and they will go up and enter into your houses and into the storerooms of your bedrooms and onto your beds and into the houses of your servants and your people and into your doughs and into your ovens; and upon you and upon your people and upon your servants the frogs will go up. It is to be noted that when it had said \"into the houses\" and the rest, it kept the accusative case, and \"onto the beds\" and the rest, where it said \"upon,\" it similarly kept the accusative; but in \"into the doughs\" and \"into the ovens\" it shifted to the ablative; for the Greek also changed the preposition, which the Latin does not change. For the Greek has: εἰς τοὺς οἴκους, \"into the houses,\" but in \"into the doughs\" it has ἐν τοῖς φυράμασιν: where it is a wonder if the sense is not different, not just the expression, so that it perhaps intends the frogs to be understood as having arisen in the doughs and in the ovens, not as having come up or burst in from outside, and because it predicts that the river will belch them forth, it fills everything from there.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"populus","severity":"info","text":"Augustine notes that 'populus' (people) is grammatically singular but semantically plural, a construction he finds rare outside such collective nouns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ranis","severity":"info","text":"The Greek phrase 'τύπτω πάντα τὰ ὅριά σου βατράχοις' (I strike all your borders with frogs) uses the dative to express the instrument, which Augustine admires as elegant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in consparsis","severity":"info","text":"Augustine observes that the Latin translator shifts from accusative to ablative in 'in consparsis' (in the doughs), mirroring a Greek change from 'εἰς' to 'ἐν', possibly to imply frogs originated inside, not from outside.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 8:2-4","severity":"info","text":"The passage describes the plague of frogs in Egypt, echoing Exodus 8:2-4, where frogs overrun houses, ovens, and dough, though Augustine's text is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"graecus","severity":"info","text":"Augustine compares the Greek Septuagint text with its Latin translation, noting the Greek's prepositional shift ('εἰς' to 'ἐν') that the Latin partially follows, showing his philological method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek text Augustine quotes is not fully preserved; the Latin 'in consparsis' may reflect a variant reading."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Et extendit Aaron manum super aquas Aegypti et eduxit ranas; et educta est rana et operuit terram: repetitio a plurali ad singularem numerum traiecta est; nam utique \"rana\" pro multitudine ranarum positum est. nescio quo autem modo per loquendi consuetudinem inbutis sensibus hominum saepe plus uidetur quod singulariter quam quod pluraliter dicitur; nam plus accipitur cum dicitur uerbi causa: est illic miles quam sunt illic milites, et: est illic piscis quam sunt illic pisces.\n\nEt colligebant eas aceruos aceruos: haec repetitio multitudinem aceruorum significat et scripturis est familiaris.\n\nQuod habent latini: extende manu uirgam tuam et percute terra, non percute terram, graecus habet: aggerem terrae; si tamen hoc uerbo recte interpretatur, quod dictum est: to c\n\nFecerunt autem similiter et incantatores ueneficiis suis, ut educerent scinifes, et non poterant. notandum est *fecerunt dictum pro eo, quod est: conati sunt facere. nam utique si fecerunt similiter, procul dubio eduxerunt scinifes; sed quia sequitur: ut educerent, et non poterant, non ergo similiter fecerunt, sed similiter facere conati sunt. aut si forte et ipsi, quamuis ueneficiis agerent, eadem tamen agendi specie uirgam extendebant, quod scriptura non expressit, ad hoc referendum est: fecerunt similiter.","english":"And Aaron stretched his hand over the waters of Egypt and brought forth frogs; and a frog was brought forth and covered the land: the repetition is shifted from the plural to the singular number; for clearly \"frog\" is placed for a multitude of frogs. But in some way, through the custom of speaking, the senses of men, once imbued, often perceive more in what is said in the singular than in the plural; for more is understood when, for example, it is said: there is a soldier there, than: there are soldiers there, and: there is a fish there, than: there are fish there.\n\nAnd they gathered them in heaps, heaps: this repetition signifies a multitude of heaps and is familiar in the Scriptures.\n\nWhat the Latin has: stretch out your rod with your hand and strike the earth, not strike the earth, the Greek has: a mound of earth; if, however, this word is correctly interpreted, what was said: to c\n\nBut the magicians likewise did with their sorceries, to bring forth gnats, and they were not able. It is to be noted that *they did* is said for that which is: they attempted to do. For clearly if they did likewise, without doubt they brought forth gnats; but because it follows: to bring forth, and they were not able, therefore they did not do likewise, but they attempted to do likewise. Or if perhaps they themselves, although they acted with sorceries, nevertheless stretched out a rod in the same manner of acting, which the Scripture did not express, this is to be referred to: they did likewise.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"rana","severity":"info","text":"Augustine notes that 'rana' (frog) in the singular is used collectively for a multitude of frogs, a usage he finds rhetorically effective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetitio","severity":"info","text":"The repetition 'aceruos aceruos' (heaps, heaps) is identified as a biblical idiom for multiplicity, familiar in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"graecus","severity":"info","text":"Augustine compares the Latin rendering 'percute terra' with the Greek 'aggerem terrae' (mound of earth), noting a possible translation issue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fecerunt","severity":"caution","text":"Augustine cautions that 'fecerunt' (they did) here means 'they attempted to do,' since the context shows they failed; the verb is used loosely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"incantatores","severity":"info","text":"The magicians' failed attempt to produce gnats parallels Aaron's successful miracle, highlighting the contrast between divine and magical power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'to c' is truncated in the Latin text, leaving the exact reference unclear.","Whether the magicians also used a rod is not stated in Scripture, but Augustine speculates it may be implied."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Et in terram super quam sunt super eam.\n\nEt gloriosam faciam in die illo terram Gessem, in qua populus meus inest super eam.\n\nEt dixit Moyses: ego exeam a te et orabo ad deum, et exibit cynomia a Pharaone et a seruis eius: quasi alteri diceret et \"exeam a te\" et de altero Pharaone subsequeretur, a quo esset exitura cynomia.\n\nDimitte populum meum, ut mihi seruiant.\n\nEcce ego pluam hanc horam crastina die grandinem multam ualde). grando autem multa ualde ualde.\n\nEt desinent uoces et grando. notandum est scripturam \"uoces\" solere appellare tonitrua, quas uoces dei etiam Pharao superius appellauit dicens: orate pro me ad dominum, ut desinat fieri uoces dei, ubi et illa locutio est, quod non dixit: desinant fieri uoces.\n\nUt narretis in aures filiis uestris et filiis filiorum uestrorum quaecumque inlusi Aegyptiis. notandum, quemadmodum dicatur \"inlusi\", ne forte ita sit dictum: draco hic, quem finxisti ad inludendum ei, et illud in Iob: hoc est initium figmenti domini, quod fecit ad inludendum ab angelis eius.","english":"And upon the land upon which they are upon it.\n\nAnd I will make glorious on that day the land of Goshen, in which my people dwell upon it.\n\nAnd Moses said: I will go out from you and pray to God, and the dog-fly will go out from Pharaoh and from his servants: as if he were saying to another person \"I will go out from you\" and then about another Pharaoh it would follow, from whom the dog-fly was to go out.\n\nLet my people go, that they may serve me.\n\nBehold, I will rain this hour tomorrow day very much hail). But hail very very much.\n\nAnd the voices and the hail will cease. It is to be noted that Scripture is accustomed to call thunder \"voices,\" which voices of God Pharaoh also called above, saying: pray for me to the Lord, that the voices of God may cease to happen, where there is also that expression, that he did not say: let the voices cease to happen.\n\nThat you may recount in the ears of your sons and the sons of your sons whatever I did to mock the Egyptians. It is to be noted how it is said \"I mocked,\" lest perhaps it is said thus: this serpent, which you fashioned for mocking him, and that in Job: this is the beginning of the Lord's creation, which he made for mocking by his angels.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"super quam sunt super eam","severity":"info","text":"The phrase 'super quam sunt super eam' is a pleonastic repetition typical of biblical Latin, where a relative clause is followed by a redundant prepositional phrase. Augustine notes this as a Hebraism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uoces","severity":"info","text":"Augustine observes that 'uoces' in Scripture regularly means 'thunder' (tonitrua), not merely 'voices'. This lexical note clarifies the passage about Pharaoh praying for the 'voices of God' to cease.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inlusi","severity":"info","text":"The verb 'inlusi' (I mocked) echoes Exodus 10:2, where Moses recounts the plagues. Augustine compares its use to Job 40:19 (LXX), where 'inludendum' appears in a similar context of divine mockery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cynomia","severity":"info","text":"'Cynomia' is a Latin transliteration of Greek κυνόμυια, meaning 'dog-fly', a plague insect. This term appears in the Vetus Latina of Exodus 8:21-24, reflecting the Greek Septuagint's vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"grando autem multa ualde ualde","severity":"caution","text":"The repetition 'ualde ualde' (very very much) may be a scribal dittography or an emphatic Hebraism. Augustine does not comment on it, but the doubling is unusual in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"draco hic, quem finxisti ad inludendum ei","severity":"info","text":"Augustine cross-references a phrase about a serpent made for mockery, likely from a lost Latin version of Exodus 7:9-12 (Aaron's rod). This shows his method of comparing biblical passages to clarify usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'super quam sunt super eam' may be a textual corruption or a deliberate Hebraism; Augustine treats it as a locution to be noted.","The referent of 'Pharaone' in the Moses passage is ambiguous: it may be the same Pharaoh or a different one, as Augustine notes."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Ecce ego induco hanc horam crastino die locustam multam. ecce quemadmodum superius dixit ranam, ubi diximus plerumque plus intellegi, cum aliquid huius modi singulariter dicitur, quam si pluraliter diceretur. manifestum est enim plus sonare \"locustam multam\", quam si diceret: locustas multas.\n\nQui autem et qui sunt qui ibunt? cotidie dicimus consuetudine familiariore: quam qui et qui ibunt?\n\nNon est relictum uiride nihil in lignis. dicendum fuit more locutionis nostrae: non est relictum uiride aliquid in lignis.\n\nPharao ad Moysen: peccaui ante dominum deum uestrum et in uobis; suscipite ergo delictum meum. hac locutione et ad Ioseph usi sunt fratres eius, ubi dixerunt: accipe iniquitatem seruorum dei patris tui.\n\nQuod latini habent: et nemo uidit fratrem suum tribus diebus, graecus habet: et non uidit nemo fratrem suum; notandum etiam fratrem hominis quemlibet hominem dici.","english":"Behold, I bring this hour tomorrow a great locust. Behold, just as above it said \"a frog,\" where we said that often more is understood when something of this kind is said in the singular than if it were said in the plural. For it is clear that \"a great locust\" sounds more than if it said: many locusts.\n\nBut \"who and who are those who will go?\" We say daily in more familiar usage: \"than who and who will go?\"\n\nNothing green was left in the trees. It should have been said in our manner of speech: nothing green was left in the trees.\n\nPharaoh to Moses: I have sinned before the Lord your God and against you; therefore accept my offense. By this expression the brothers of Joseph also used, where they said: accept the iniquity of the servants of the God of your father.\n\nWhat the Latin has: \"and no one saw his brother for three days,\" the Greek has: \"and no one saw no one his brother\"; it is also to be noted that \"brother\" is said of any man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"locustam multam","severity":"info","text":"Augustine notes that the singular 'locustam multam' (a great locust) conveys more than the plural 'locustas multas' (many locusts), illustrating a Latin idiom where a collective singular intensifies the sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"qui et qui","severity":"info","text":"The phrase 'qui et qui' (who and who) is identified as a colloquial Latin expression for asking about specific individuals, equivalent to a more formal interrogative construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"uiride nihil","severity":"info","text":"Augustine corrects 'non est relictum uiride nihil' (nothing green was left) to the more standard 'non est relictum uiride aliquid' (nothing green was left), noting a pleonastic use of 'nihil' in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"peccaui ante dominum deum uestrum et in uobis","severity":"info","text":"This phrase echoes Pharaoh's confession to Moses in Exodus, but the exact wording is not a direct Vulgate citation; Augustine uses it to illustrate a formulaic expression of sin and plea for forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"accipe iniquitatem seruorum dei patris tui","severity":"info","text":"Augustine compares Pharaoh's request to the brothers of Joseph in Genesis 50:17, where they say 'accipe iniquitatem seruorum dei patris tui' (accept the iniquity of the servants of the God of your father), showing a shared locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"et nemo uidit fratrem suum tribus diebus","severity":"info","text":"Augustine notes a Greek variant 'et non uidit nemo fratrem suum' (and no one saw no one his brother) with a double negative, contrasting with the Latin 'et nemo uidit fratrem suum' (and no one saw his brother), and observes that 'brother' can mean any man.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic source for this passage is not provided; the Latin text is the basis. The phrase 'ecce quemadmodum superius dixit ranam' may refer to an earlier discussion of the singular 'rana' (frog) in the same work, but the exact reference is unclear."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Pharao dicit ad Moysen et Aaron: ite et seruite domino deo uestro; praeter oues et boues relinquite; sic enim habet graecus . ualde inusitata locutio est, nisi post distinctionem inferatur: \"relinquite\" et subaudiatur \"ista\", ut sit sensus: ite praeter oues et boues et relinquite ista; solet enim talis ellipsis fieri crebro in locutionibus scripturarum.\n\nEt non relinquemus ungulam: quasi abductis pecoribus posset ungula remanere; quid est enim aliud: non relinquemus ungulam nisi \"nec ungulam relinquemus?\"\n\nPharao ad Moysen: adtende tibi ultra adponere uidere faciem meam: pro eo, quod est: adtende tibi. ne ultra uideas faciem meam.\n\nEt petat unusquisque a proximo et mulier a proxima uasa argentea et aurea et uestem: notandum Aegyptios Hebraeis proximos dictos.\n\nEt erit . clamor magnus per omnem terram Aegypti, qualis non fuit talis et talis non adhuc adponetur. in filiis autem Israhel non mutiet canis lingua sua ab homine usque ad pecus. elegantissima locutio est; per canem quippe extremum significauit uel hominum uel pecorum ita commendans, quanta in Hebraeis quies futura esset Aegyptiis acerba orbitate clamantibus.","english":"Pharaoh says to Moses and Aaron: \"Go and serve your lord God; except for the sheep and cattle, leave them behind\"; for thus the Greek has it. This is a very unusual expression, unless after the punctuation \"leave behind\" is supplied and \"those things\" is understood, so that the sense is: \"Go, except for the sheep and cattle, and leave those things behind\"; for such an ellipsis often occurs in the expressions of the Scriptures.\n\nAnd we will not leave a hoof: as if, when the herds are taken away, a hoof could remain; for what else is \"we will not leave a hoof\" except \"we will not leave even a hoof\"?\n\nPharaoh to Moses: \"Take care for yourself from now on to present yourself to see my face,\" instead of what is: \"Take care for yourself not to see my face from now on.\"\n\nAnd let each one ask from his neighbor and a woman from her neighboress for silver and gold vessels and clothing: it is to be noted that the Egyptians are called neighbors of the Hebrews.\n\nAnd there will be a great cry throughout all the land of Egypt, such as has not been, and such and such will not yet be added. But among the children of Israel not a dog will move its tongue from man to beast. This is a most elegant expression; for by the dog he signified the extreme, whether of men or of beasts, thus commending how great a quiet was to be among the Hebrews while the Egyptians cried out in bitter bereavement.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ite et seruite domino deo uestro; praeter oues et boues relinquite","severity":"info","text":"Augustine notes the unusual syntax, suggesting an ellipsis where 'ista' (those things) is understood after 'relinquite' to clarify the sense: 'Go, except for the sheep and cattle, and leave those things behind.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"non relinquemus ungulam","severity":"info","text":"Augustine glosses 'ungulam' (hoof) as a synecdoche for the entire animal, interpreting the phrase 'we will not leave a hoof' as emphatic: 'we will not leave even a hoof.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"adtende tibi ultra adponere uidere faciem meam","severity":"info","text":"Augustine explains that the Greek construction 'take care for yourself from now on to present yourself to see my face' is equivalent to a prohibition: 'take care not to see my face from now on.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"proximos","severity":"info","text":"Augustine notes that the text calls Egyptians 'neighbors' (proximos) of the Hebrews, a term that may reflect the geographical proximity of the two peoples in the Exodus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"non mutiet canis lingua sua","severity":"info","text":"Augustine praises the expression 'not a dog will move its tongue' as elegant, noting that the dog represents the extreme of either men or beasts, thereby emphasizing the contrast between Hebrew quiet and Egyptian clamor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ualde inusitata locutio est","severity":"caution","text":"Augustine flags the phrase 'ite et seruite domino deo uestro; praeter oues et boues relinquite' as a very unusual expression, requiring a supplied ellipsis for clarity; the Greek text may have influenced the odd syntax.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek phrasing behind Augustine's comment is not quoted, leaving the precise construction unclear.","The referent of 'ista' (those things) in the ellipsis is inferred but not explicit in the Latin."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Accipiant singuli ouem per domos patriarum. quas dicat patrias, non facile est intellegere: utrum ciuitates, in quibus conmanebant, an potius numerosas familias a cuiusque uelut paternitate propagatas; hoc enim magis in graeco significari perhibetur.\n\nSi autem pauci sint qui in domo, ita ut non sint idonei ad ouem — id est ut ipsa paucitas non sit idonea ad ouem consumendam — adsumet secum uicinum proximum suum, hoc est ipsa domus adsumet uicinum . hominem proximum pro homine posuit, singularem autem pro plurali — non enim unum sed quot sufficiunt. cum de oue consumenda scriptura loqueretur, secundum numerum, inquit, animarum unusquisque quod sufficiat sibi — animas pro hominibus, a parte totum.\n\nSument a sanguine et ponent super duos postes et super limen in domibus, in quibus manducabunt illas in eis. cum dixerit: in quibus, dixit etiam. \"in eis\" more usitatissimo; sed \"manducabunt illas\" quaeritur quas et intellegitur carnes. hoc enim sequitur: et manducabunt carnes hac nocte assatas igni: quod habent latini codices: qui manducabunt carnem, graeci autem habent xpa, id est carnes, sed genere neutro, ideo in graeco est: in domibus, in quibus manducabunt illa in eis.","english":"Let each one take a sheep by the houses of the families. What he means by \"families\" is not easy to understand: whether the cities in which they lived together, or rather the numerous households propagated from someone's, as it were, paternity; for this is said to be more what is signified in Greek.\n\nBut if there are few who are in the house, so that they are not suitable for a sheep—that is, that the small number itself is not suitable for consuming a sheep—the house will take its nearest neighbor with it, that is, the house itself will take a neighbor. He used \"neighbor\" for \"person,\" and the singular for the plural—for not one, but as many as suffice. When the Scripture was speaking about consuming a sheep, it says, \"according to the number of souls, each one what suffices for himself\"—\"souls\" for \"persons,\" a part for the whole.\n\nThey shall take from the blood and place it on the two doorposts and on the lintel in the houses in which they will eat them in them. Although it said \"in which,\" it also said \"in them\" in a very usual manner; but \"they will eat them\" raises the question of what is meant, and it is understood as the meat. For this follows: \"and they will eat the meat roasted by fire that night,\" which the Latin codices have as \"who will eat the meat,\" but the Greek has *krea*, that is, \"meats,\" but in the neuter gender; therefore in Greek it is: \"in the houses in which they will eat them in them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"patrias","severity":"info","text":"Augustine notes the ambiguity of 'patrias' (families), contrasting a geographical sense (cities) with a genealogical one (households from a common father). He reports that the Greek favors the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hominem proximum","severity":"info","text":"Augustine observes that 'hominem proximum' (neighbor person) uses the singular for the plural, a common scriptural idiom meaning 'as many as suffice'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"animas","severity":"info","text":"Augustine notes that 'animas' (souls) stands for 'persons' by synecdoche (a part for the whole), a standard biblical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"manducabunt illas","severity":"info","text":"Augustine notes a textual variant: Latin codices read 'carnem' (meat, singular), while Greek has κρέα (meats, neuter plural), explaining the neuter plural 'illa' in the Greek clause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in quibus ... in eis","severity":"caution","text":"Augustine flags the redundancy 'in quibus ... in eis' as a common biblical pleonasm, not a textual error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of 'patrias' (families) is ambiguous between cities and genealogical households; Augustine favors the latter based on Greek usage."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"est uero ista locutio, ut prius diceret illas, quam praediceret quid in consequentibus intellegeretur quas dixerit, similis ei locutioni, quam de filio Moysi exposuimus, cum eum uellet angelus occidere, et exemplum adhibuimus de psalmo: fundamenta eius in montibus sanctis; diligit dominus portas Sion: cuius enim fundamenta non intellegimus nisi ex consequentibus; sic et hic \"in quibus manducabunt illas in eis\", id est in quibus domibus manducabunt illas, intellegitur carnes, de quibus consequenter loquitur.\n\nSumetis autem uobis fasciculum hyssopi et tinguetis ex sanguine qui est iuxta ostium et linietis super limen et super ambos postes de sanguine. etiam hic \"fasciculum hyssopi\" plures utique fasciculos significat, sicut rana plures ranas et locusta plures locustas; tropus autem iste quando fit in rebus, quae a nobis non ita dici solent, obscuritatem facit.","english":"This, however, is a form of expression, such that it first says \"those\" before it indicates in what follows what it meant by \"those,\" similar to the expression we explained concerning the son of Moses, when the angel wanted to kill him, and we adduced an example from the Psalm: \"Its foundations in the holy mountains; the Lord loves the gates of Zion\": for we do not understand whose foundations except from what follows; so also here \"in which they will eat them in them,\" that is, in which houses they will eat them, is understood as the meats, about which he speaks subsequently.\n\n\"Moreover, you shall take for yourselves a bunch of hyssop and you shall dip it in the blood which is near the door and you shall smear it upon the lintel and upon both doorposts with the blood.\" Here too \"a bunch of hyssop\" signifies many bunches, just as \"frog\" signifies many frogs and \"locust\" many locusts; but this trope, when it occurs in things which are not customarily spoken of by us in this way, creates obscurity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"illas","severity":"info","text":"Augustine analyzes a delayed-reference construction: 'illas' (those) is clarified only by the subsequent phrase 'in quibus manducabunt illas in eis' (in which they will eat them in them).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"fundamenta eius in montibus sanctis","severity":"info","text":"Augustine compares the construction to Psalm 87:1 (LXX 86:1): 'Its foundations in the holy mountains', where 'whose foundations' is understood only from the following verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fasciculum hyssopi","severity":"info","text":"Augustine notes that 'fasciculum hyssopi' (a bunch of hyssop) is a singular collective noun that actually denotes multiple bunches, analogous to singular forms for frogs and locusts in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tropus","severity":"info","text":"Augustine identifies the singular-for-plural usage as a 'tropus' (trope), a rhetorical figure that can cause obscurity when applied to objects not customarily so described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de filio Moysi exposuimus","severity":"info","text":"Augustine refers to his earlier discussion of the son of Moses (Exodus 4:24-26), where a similar delayed-reference construction was explained, showing his method of cross-referencing within the Locutiones.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'illas' could refer to either the sheep or the meats; Augustine resolves it as the meats from the context."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Et erit cum dicent ad uos filii uestri: quae est seruitus ista? et dicetis eis: immolatio pascha hoc domino: etiam si non haberet \"et\", plenum esset: dicetis eis.\n\nEt aduenientes fecerunt filii Israhel, sicut praecepit dominus Moysi et Aaron, ita fecerunt: non adderet: ita fecerunt, nisi mos esset scripturarum.\n\nEt factum est in die illa eduxit dominus filios Israhel de terra Aegypti.\n\nAit autem dominus ad Moysen dicens.\n\nOmne adaperiens uuluam masculina. pluralem numerum intulit singulari, quia ipsum quod dictum est: omne adaperiens, non utique in uno, sed in multis accipitur. similis est locutio: adtendite, populus meus: tale est et quod paulo post sequitur: omne, quod adaperit uuluam de armentis et de pecoribus, quaecumque tibi nata erunt. omne quaecumque tibi nata erunt ipse modus est locutionis.\n\nOmne adaperiens uuluam asinae. graecus habet \"asini\" modo illo locutionis — quod iam in Genesi notauimus - ubi masculinum pro feminino positum est de morte San.ae dicente scriptura: surgens Abraham a mortuo, et: sepeliam mortuum meum, et talia ibi saepe dicuntur de mortua.","english":"And it will be when your sons say to you: What is this servitude? and you will say to them: This is the paschal sacrifice to the Lord: even if it did not have \"and,\" it would be complete: you will say to them.\n\nAnd coming, the children of Israel did as the Lord commanded Moses and Aaron, they did so: it would not add: they did so, unless it were the custom of the scriptures.\n\nAnd it happened on that day the Lord led the children of Israel out of the land of Egypt.\n\nBut the Lord said to Moses, saying.\n\nEvery one opening the womb, masculine. It introduced the plural number with the singular, because that which is said: every one opening, is certainly understood not in one, but in many. A similar expression is: pay attention, my people. Such also is what follows shortly after: every one that opens the womb of the herds and of the flocks, whatever shall be born to you. Every one whatever shall be born to you is the same mode of expression.\n\nEvery one opening the womb of a she-ass. The Greek has \"of a he-ass\" in that mode of expression — which we have already noted in Genesis — where the masculine is put for the feminine, concerning the death of a woman, the scripture saying: Abraham rising from the dead, and: I will bury my dead, and such things are often said there about a dead woman.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et erit cum dicent ad uos filii uestri","severity":"info","text":"Augustine treats the syntax of the opening clause as a conditional or temporal construction, noting that the conjunction 'et' is not strictly necessary for completeness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et aduenientes fecerunt filii Israhel, sicut praecepit dominus Moysi et Aaron, ita fecerunt","severity":"info","text":"Augustine observes that the repetition 'ita fecerunt' is a characteristic idiom of the Scriptures, not a redundancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"omne adaperiens uuluam masculina","severity":"info","text":"Augustine notes a grammatical incongruity: the neuter singular 'omne adaperiens' is followed by the masculine plural 'masculina', justified by the collective sense of 'every one opening' referring to multiple animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"adtendite, populus meus","severity":"info","text":"Augustine compares the construction to the biblical phrase 'adtendite, populus meus', where a plural verb is used with a singular collective noun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omne adaperiens uuluam asinae","severity":"info","text":"Augustine notes that the Greek text uses the masculine 'asini' for the feminine 'asinae', a usage he previously observed in Genesis, where masculine forms refer to dead women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"omne adaperiens uuluam asinae","severity":"caution","text":"The Latin text may reflect a variant reading; Augustine's comment on the Greek suggests a possible textual divergence in the gender of the noun.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the phrase 'omne adaperiens uuluam' is not specified; it likely derives from Exodus 13:12-13 or a related passage on firstborn animals.","The phrase 'et erit cum dicent' may be a Latin rendering of a Hebrew or Greek temporal clause; Augustine's analysis assumes a conditional sense."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Propter hoc ego immolo domino omne quod aperit uuluam masculina: similis locutio superiori.\n\nEt erit in signo super manum tuam, id est super opera tua: ubi magis sensus est forsitan quam locutio.\n\nEt ex cussit dominus Aegyptio sin medium maris . graecus habet: et excussit dominus Aegyptios medium maris.\n\nUidit autem Israhel manum magnam, quae fecit dominus Aegyptiis.\n\nTunc cantauit Moyses et filii Israhel canticum hoc domino et dixerunt dicere; sic enim habet graecus: xat swrav X4fsiv.\n\nEt non inueniebant aquam, ut biberent. poterat non habere: ut biberent.\n\nEt murmurauit populus aduersus Moysen dicentes: non \"dicens\" sed: dicentes; ex pluribus enim populus constat.\n\nEt uenerunt omnis synagoga filiorum Israhel in heremo: non dixit\" uenit\", quia synagoga ex pluribus constat.\n\nMurmurabant omnis synagoga filiorum Israhel aduersus Moysen et Aaron: eadem est et ista locutio.","english":"For this reason I sacrifice to the Lord every male that opens the womb: a locution similar to the previous one.\n\nAnd it will be a sign upon your hand, that is, upon your works: where perhaps the sense is more at issue than the locution.\n\nAnd the Lord shook out the Egyptian into the middle of the sea. The Greek has: \"and the Lord shook out the Egyptians in the middle of the sea.\"\n\nBut Israel saw the great hand which the Lord made for the Egyptians.\n\nThen Moses and the sons of Israel sang this song to the Lord and said, \"to say\"; for the Greek has: καὶ ᾖσαν εἰπεῖν.\n\nAnd they were not finding water, that they might drink. It could have lacked: \"that they might drink.\"\n\nAnd the people murmured against Moses, saying: not \"saying\" but \"saying\"; for the people consists of many.\n\nAnd the whole synagogue of the sons of Israel came into the desert: it did not say \"came\" (singular), because the synagogue consists of many.\n\nThe whole synagogue of the sons of Israel was murmuring against Moses and Aaron: this too is the same kind of locution.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Propter hoc ego immolo domino omne quod aperit uuluam masculina","severity":"info","text":"Augustine notes that this phrase is a locution similar to a previous one, likely referring to a grammatical or idiomatic parallel in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et erit in signo super manum tuam, id est super opera tua","severity":"info","text":"Augustine suggests that the phrase may involve a matter of sense (meaning) rather than a distinctive locution (grammatical or stylistic feature).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Et ex cussit dominus Aegyptio sin medium maris","severity":"info","text":"Augustine compares the Latin reading with the Greek, which has 'and the Lord shook out the Egyptians in the middle of the sea,' indicating a textual variant in the transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dicere","severity":"info","text":"The Greek phrase καὶ ᾖσαν εἰπεῖν (literally 'and they sang to say') is rendered in Latin as 'dixerunt dicere,' a construction Augustine highlights as a locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et murmurauit populus aduersus Moysen dicentes","severity":"info","text":"Augustine notes the plural 'dicentes' (saying) instead of singular 'dicens,' because 'populus' (people) is a collective noun comprising many individuals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et uenerunt omnis synagoga filiorum Israhel in heremo","severity":"info","text":"Augustine observes that the verb 'uenerunt' (they came) is plural, not singular, because 'synagoga' (synagogue) is a collective noun made up of many persons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text 'ex cussit' may be a variant spelling or error for 'excussit' (shook out).","The phrase 'et dixerunt dicere' is ambiguous in Latin; Augustine clarifies it as a rendering of the Greek idiom."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"Dixit autem dominus ad Moysen: ecce ego pluam uobis panes de caelo: manna pluiturus panes promisit. locutio est, qua panis pro alimento ponitur; amat autem scriptura pluraliter magis panes quam singulariter dicere.\n\nMane uidebitis, inquit, gloriam domini, dum exaudiet murmurationem uestram super deum, id est quia murmuratis super deum: quod tantum ualet, ac si diceret: aduersus deum. deinde notandum nouo modo hic exauditionem dictam non precantium sed murmurantium, cum reprehendat utique scriptura murmurationem . tamquam hoc dixerit, quod cognouerit deus murmurationem eorum, et ipsam dei cognitionem dixit exauditionem.\n\nAccedite ante deum; exaudiuit enim murmur uestrum: iterum exauditionem non precum significat et petitionum sed etiam murmur malorum; hoc et postea dicit deus: exaudiui murmur filiorum Israhel.\n\nEt ecce in facie heremi minutum tamquam coriandrum. cum totiens deus dicat: faciem terrae sicut hic: faciem heremi, mirum est, unde homines ita errent, cum faciem audierint, ut aliquid tale opinentur, qualis hominis facies est uel alicuius animantis.","english":"And the Lord said to Moses: Behold, I will rain down bread for you from heaven: he promised that manna would rain down bread. It is a locution whereby bread is put for food; moreover, Scripture prefers to say \"breads\" in the plural rather than \"bread\" in the singular.\n\n\"You will see,\" he says, \"the glory of the Lord in the morning, when he hears your murmuring against God,\" that is, because you murmur against God: which is equivalent to saying \"against God.\" Then it is to be noted that here \"hearing\" is said in a new way, not of those praying but of those murmuring, since Scripture certainly reproaches murmuring. It is as if he said that God took note of their murmuring, and he called that knowledge of God \"hearing.\"\n\n\"Approach before God; for he has heard your murmur\": again, \"hearing\" does not signify that of prayers and petitions but even that of the murmuring of the wicked; and later God says this: \"I have heard the murmur of the children of Israel.\"\n\n\"And behold, on the face of the desert, something fine like coriander.\" Since God so often says \"the face of the earth,\" as here: \"the face of the desert,\" it is remarkable how men err so greatly, when they have heard \"face,\" that they imagine something like the face of a human or of some living creature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"panes","severity":"info","text":"Augustine notes that 'panes' (breads) is used figuratively for food in general, and that Scripture prefers the plural form over the singular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exauditio","severity":"info","text":"Augustine observes that 'exauditio' (hearing) is used here not in the usual sense of granting prayers, but of God taking note of murmuring, a novel usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"faciem heremi","severity":"info","text":"The phrase 'faciem heremi' (face of the desert) echoes the common biblical expression 'faciem terrae' (face of the earth), which Augustine notes is often misunderstood literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"coriandrum","severity":"info","text":"Coriander (coriandrum) is a small, round seed; the comparison suggests manna's appearance, a detail familiar from Exodus 16:31.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exaudiet murmurationem","severity":"caution","text":"Augustine flags the unusual use of 'exaudiet' (hears) with 'murmurationem' (murmuring) as a potential source of confusion, since it normally applies to prayers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the exact biblical source for the manna promise; it is likely Exodus 16:4 or a paraphrase.","The phrase 'in facie heremi' could be read as 'on the surface of the desert' or 'in the face of the desert'; Augustine clarifies the figurative sense."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Secundum numerum animarum uestrarum; unusquisque cum conmanentibus uobiscum colligite. quam saepe scriptura animas homines appellat parte totum — non facile autem carnes pro hominibus, sed carnem, sicuti est: non timebo, quid mihi faciat caro, quod apertius in eodem psalmo ait: quid mihi faciet homo. non tamen diceret: secundum numerum carnium uestrarum, sicut dixit: secundum numerum animarum uestrarum.\n\nEt collegerunt illud mane mane: quomodo puteos puteos, aceruos aceruos, sic dictum est: mane mane.\n\nNullus uestrum egrediatur unusquisque de loco suo die septimo: quod interpositum est: unusquisque, potuit et non dici.\n\nNon erat autem populo aqua bibere, id est ad bibendum.\n\nEt maledicebat populus ad Moysen: id est maledictis agebat Moysen, hoc est maledicebant illi; nam hoc in consequentibus ipse dixit: quid maledicitis mihi?\n\nEt murmurabat populus ad Moysen dicentes.","english":"According to the number of your souls; each one with those dwelling with you gather. How often does Scripture call men \"souls\" by part for whole — but not easily \"carcasses\" for men, but \"carcass,\" as it is: I will not fear what the carcass does to me, which more plainly in the same psalm says: what will man do to me. Yet it would not say: according to the number of your carcasses, as it said: according to the number of your souls.\n\nAnd they gathered it morning morning: just as wells wells, heaps heaps, so it is said: morning morning.\n\nLet none of you go out, each one from his place on the seventh day: that which is inserted: each one, could also have been left unsaid.\n\nBut there was no water for the people to drink, that is, for drinking.\n\nAnd the people cursed at Moses: that is, they assailed Moses with curses, that is, they cursed him; for this in what follows he himself said: why do you curse me?\n\nAnd the people murmured at Moses saying.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"animarum","severity":"info","text":"Augustine notes that 'animae' (souls) stands for 'homines' (men) by synecdoche, a common biblical trope. He contrasts this with 'carnes' (carcasses), which is not used similarly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non timebo, quid mihi faciat caro","severity":"info","text":"Augustine cites a psalm verse (likely Psalm 55 or similar) where 'caro' (carcass/flesh) is glossed by 'homo' (man), illustrating the part-for-whole usage he discusses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"mane mane","severity":"info","text":"The repetition 'mane mane' (morning morning) is a Hebraism for 'every morning,' paralleling biblical idioms like 'puteos puteos' (wells wells) and 'aceruos aceruos' (heaps heaps).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"unusquisque","severity":"info","text":"Augustine observes that 'unusquisque' (each one) is pleonastic in the phrase 'nullus uestrum egrediatur unusquisque de loco suo,' and could have been omitted without loss of meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ad bibendum","severity":"info","text":"The phrase 'aqua bibere' (water to drink) is glossed as 'ad bibendum' (for drinking), clarifying the purpose infinitive as a Latin construction equivalent to a gerundive of purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"maledicebat populus ad Moysen","severity":"info","text":"Augustine explains that 'maledicebat ad Moysen' means 'they assailed Moses with curses,' i.e., they cursed him, as confirmed by Moses' later question 'quid maledicitis mihi?'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'carnes' (carcasses) in the Latin may be a textual variant; Augustine's argument hinges on the singular 'caro' in the psalm citation."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Et uirgam, in qua percussisti flumen, accipe in manu tua.in qua percussisti dixit pro eo, quod dicimus de qua percussisti, et est ista locutio creberrima in scripturis.\n\nEt sumsit Iotor socer Moysi holocaustomata et sacrificia deo: sumsit pro eo, quod est obtulit. an forte sensus est, non locutio, ut ea sumsisse intellegatur, quae Moyses obtulisset, quamquam Moyses non legatur superius sacrificasse nec Aaron nec quisquam Hebraeorum, qui educti sunt de terra Aegypti, sed tantum superius scriptum est, quod altare constituerit Moyses et appellauerit illud: dominus meum refugium? istum autem Iotor legimus sacerdotem fuisse Madiam, id est gentis Madiam. mirum est autem, si eius aduentu coepit sacrificare Moyses et non potius ipse Iotor, qui iam sacerdos erat.\n\nGraue tibi uerbum hoc. subauditur \"est'\".\n\nEt demonstrabis illis uias, in quibus ambulabunt in eis.","english":"And the rod with which you struck the river, take in your hand. It said \"in which you struck\" instead of what we say \"with which you struck,\" and this expression is very frequent in the scriptures.\n\nAnd Jethro, the father-in-law of Moses, took the holocausts and sacrifices to God: \"took\" instead of \"offered.\" Or perhaps the meaning is not a figure of speech, but that he is understood to have taken those things which Moses had offered, although Moses is not recorded above as having sacrificed, nor Aaron, nor any of the Hebrews who were led out of the land of Egypt, but only that above it is written that Moses set up an altar and called it \"the Lord is my refuge\"? But we read that this Jethro was a priest of Midian, that is, of the people of Midian. It is remarkable, however, if with his arrival Moses began to sacrifice and not rather Jethro himself, who was already a priest.\n\nThis word is burdensome to you. \"Is\" is understood.\n\nAnd you will show them the ways in which they will walk in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in qua percussisti","severity":"info","text":"Augustine notes that the Latin phrase 'in qua percussisti' (in which you struck) is used instead of the expected 'de qua percussisti' (with which you struck), identifying this as a common scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sumsit","severity":"info","text":"Augustine observes that 'sumsit' (took) is used in place of 'obtulit' (offered), raising the question of whether this is a figure of speech or a literal meaning, given Jethro's priestly role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iotor","severity":"info","text":"Jethro (Iotor) is identified as the priest of Midian, a non-Israelite people, which Augustine finds remarkable if Moses began sacrificing only upon Jethro's arrival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"subauditur 'est'","severity":"info","text":"Augustine notes that in the phrase 'Grave tibi verbum hoc,' the verb 'est' (is) is understood, a common ellipsis in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"demonstrabis illis uias, in quibus ambulabunt in eis","severity":"caution","text":"The final sentence contains a redundant 'in eis' (in them), which may be a textual corruption or a pleonastic construction; Augustine does not comment on it here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether 'sumsit' is a figure of speech or indicates that Jethro took offerings previously made by Moses, as the narrative does not record prior sacrifices by Moses or the Hebrews."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Uerbum autem graue referebant super Moysen; sic enim habet graecus, quod latini interpretati sunt: ad Moysen. illa sane locutione ipsa etiam cura significatur, qua dictum est: super Moysen, uelut onus ei significaretur inpositum. uerbum autem graue dictum est pro quaestione graui. unde sequitur: omne autem uerbum leue iudicabant ipsi.\n\nQuod graecus habet: ecovo|«bft, supernominauero aut adnominauero expressius dicitur: quod usitatius \"cognominauero\" nonnulli interpretati sunt. sed non habet necessariam significationem cognominauero; propinquius autem dicitur cognominauero quam nominauero. nam et hoc aliqui interpretes dixerunt.\n\nEt ueniam ad te et benedicam te . cum superius pluraliter loqueretur, facietis et immolabitis. dicit: ueniam ad te, tamquam ipsi Israhel, id est populo.\n\nEt hae iustificationes, quas adpones coram illis. si emeris seruum Hebraeum et cetera. notanda locutio, quemadmodum, cum illud dictum est ad Moysen, hoc est, hae sunt iustificationes, quas adpones coram illis, tam ad ipsum populum cetera dicuntur quam ad Moysen: si emeris seruum Hebraeum. non enim hoc Moysi dictum est, sed, quod populo diceret, tantum ipsi populo dicebat.","english":"Now they were reporting a grave word against Moses; for thus the Greek has it, which the Latin interpreters rendered as \"to Moses.\" In that very expression, the concern is also indicated by which it was said \"against Moses,\" as if a burden were imposed upon him. Moreover, \"grave word\" was said for \"a serious question.\" Whence it follows: \"But every light word they themselves judged.\"\n\nWhat the Greek has, \"I will surname\" or \"I will give a name to,\" is expressed more precisely; which more commonly some have interpreted as \"I will cognominate.\" But \"I will cognominate\" does not have the necessary signification; however, \"I will cognominate\" is closer than \"I will name.\" For some interpreters have also said this.\n\n\"And I will come to you and I will bless you.\" When above he spoke in the plural, \"you will do and you will sacrifice,\" he says: \"I will come to you,\" as if to Israel itself, that is, to the people.\n\n\"And these are the ordinances which you will set before them: if you buy a Hebrew slave,\" etc. A locution to be noted, how, when that was said to Moses, that is, \"these are the ordinances which you will set before them,\" the rest is said both to the people themselves and to Moses: \"if you buy a Hebrew slave.\" For this was not said to Moses, but, what he would say to the people, he was saying only to the people themselves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"super Moysen","severity":"info","text":"Augustine notes that the Greek phrase rendered as 'ad Moysen' (to Moses) by Latin interpreters actually carries the sense of 'against Moses' (super Moysen), implying a burden or accusation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uerbum graue","severity":"info","text":"The phrase 'grave word' is explained as meaning a serious question or charge, not merely a weighty utterance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ecovo|«bft","severity":"info","text":"Augustine discusses the Greek verb rendered as 'supernominauero' or 'adnominauero', noting that 'cognominauero' is a common but imprecise translation, as it lacks the necessary signification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ueniam ad te","severity":"info","text":"Augustine observes a shift from plural address ('facietis et immolabitis') to singular ('ueniam ad te'), interpreting the singular as referring to the people of Israel collectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"si emeris seruum Hebraeum","severity":"info","text":"The ordinances are addressed to Moses ('adpones coram illis'), but the conditional 'if you buy' is directed to the people, not Moses, indicating a mixed addressee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cognominauero","severity":"caution","text":"Augustine cautions that 'cognominauero' is a common but inadequate translation of the Greek, as it does not convey the precise meaning; 'nominauero' is even less accurate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek word behind 'ecovo|«bft' is uncertain due to textual corruption; Augustine's discussion suggests a verb meaning 'to surname' or 'to give a name to'.","The referent of 'ueniam ad te' is ambiguous: Augustine interprets it as addressed to the people, but the context may allow other readings."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Pertundet ei dominus auriculam de subula et seruiet ei in sempiternum uel in aeternum, quod graecus habet: litc; tov aiwvat. ecce quemadmodum scriptura multis locis dicit secundum hoc uerbum graecum sempiternum\" uel \"aeternum U aeternum, ubi non intellegitur illa aeternitas, secundum quam nobis aeterna promittitur uel secundum quam a contrario igne aeterno mali cremabuntur! neque enim seruus iste, qui uiuere in aeternum non posset, posset seruire in aeternum; sed intellegitur \"aeternum\" dictum, cuius temporis finis non est. aut certe aliquid hoc sacramento significatur aeternum.\n\nDabo tibi locum, in quem fugiat ibi, qui occiderit.\n\nSi quis percusserit seruum suum aut ancillam suam in uirga: quod est \"de uirga\".\n\nLapidibus lapidabitur taurus: quasi possit lapidari nisi lapidibus. differt aliquid ista locutio ab illa, qua diceret more scripturarum: lapidatione lapidabitur, sed tamen similis est.","english":"He will pierce his ear with an awl, and he will serve him forever or for eternity, which the Greek has: εἰς τὸν αἰῶνα. See how Scripture in many places speaks according to this Greek word \"sempiternum\" or \"aeternum,\" where that eternity is not understood according to which eternity is promised to us, or according to which, on the contrary, the wicked will be burned by eternal fire! For neither could that slave, who could not live forever, serve forever; but \"aeternum\" is understood to be said of that whose time has no end. Or certainly something eternal is signified by this sacrament.\n\nI will give you a place to which he who has killed may flee.\n\nIf anyone strikes his male slave or his female slave with a rod: which is \"with a rod.\"\n\nThe bull will be stoned with stones: as if it could be stoned except with stones. This expression differs somewhat from that one in which it would say, in the manner of Scripture, \"it will be stoned by stoning,\" but it is nevertheless similar.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἰς τὸν αἰῶνα","severity":"info","text":"Augustine notes that the Greek phrase can mean both 'forever' and 'for eternity,' but here it cannot refer to eternal life or eternal punishment since a mortal slave cannot serve eternally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"aeternum","severity":"info","text":"Augustine distinguishes between aeternum as 'endless time' and the theological eternity of the afterlife, suggesting the term here indicates a perpetuity within human limits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine interprets the piercing of the ear as a sacramentum, a sacred sign pointing to something eternal, reflecting his allegorical exegesis of Old Testament law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a lexical note on aeternum to three brief observations on Latin renderings of legal phrases, each illustrating a different kind of locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin phrase 'in uirga' is rendered 'with a rod' in the draft, but Augustine's point is that the Greek or Hebrew original likely used a prepositional phrase that the Latin translates literally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in uirga' could be read as instrumental ('with a rod') or locative ('on a rod'); Augustine's comment suggests the former, but the construction is ambiguous."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"Si autem taurus cornipeta erat ante hesternam et nudiustertianam: pro tempore praeterito posuit partem pro toto, quantumcumque illud fuisset, more scripturarum.\n\nSiquis autem aperuerit lacum aut exciderit lacum et non operuerit eum et ceciderit illuc uitulus aut asinus, dominus laci reddet. et haec locutio a parte totum intellegenda est; non enim, si equus ceciderit in lacum aut ouis, ideo non reddet, quia hoc scriptum non est.\n\nQuod autem mortuum fuerit, ipsi erit, pro \"ipsius erit\".\n\nSi autem depauerit quis agrum aut uineam et admiserit pecus suum depascere agrum alium, id est\" alienum\".\n\nSi autem pignus acceperis uestem proximi. ante solis occasum reddes ei. genus pro specie posuit: sic enim dictum est, ac si de omni ueste pignus dederit, cum de illo specialiter se dicere ex consequentibus scriptura testetur, qui non habet nisi eam uestem, unde se nocte cooperiat.","english":"If, however, a bull was horn-goring before yesterday and the day before yesterday: for the past time it placed a part for the whole, however much that might have been, in the manner of the scriptures.\n\nBut if someone opens a pit or digs a pit and does not cover it, and a calf or a donkey falls into it, the owner of the pit will pay. And this expression is to be understood as a part standing for the whole; for it is not that if a horse or a sheep falls into the pit, he will therefore not pay, because this is not written.\n\nBut whatever has died, it will be his, for \"it will be of him.\"\n\nBut if someone grazes a field or a vineyard and allows his livestock to graze another field, that is, \"another's.\"\n\nBut if you take a garment of your neighbor as a pledge, you will return it to him before sunset. It placed the genus for the species: for it is spoken as if he gave a pledge of every garment, when from what follows the scripture testifies that it speaks specifically about him who has only that garment with which he covers himself at night.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"a parte totum","severity":"info","text":"Augustine identifies a figure of speech where a part stands for the whole, a common scriptural trope, as in the bull's past behavior being described by 'yesterday and the day before yesterday'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"genus pro specie","severity":"info","text":"Augustine notes that 'garment' is used generically for a specific type of garment, the one a poor person uses to cover himself at night, illustrating a genus-for-species substitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"more scripturarum","severity":"info","text":"Augustine explicitly links his exegetical method to scriptural usage, showing that his observations on part-for-whole and genus-for-species are derived from patterns in the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ipsi erit","severity":"caution","text":"The phrase 'ipsi erit' is a Latin rendering of a Greek or Hebrew idiom meaning 'it will be his'; Augustine clarifies that the dative stands for the genitive, a grammatical note on translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lacum","severity":"info","text":"The discussion of liability for an uncovered pit reflects Roman or biblical legal contexts, where specific animals (calf, donkey) are mentioned but the principle extends to all livestock.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cornipeta' is a hapax or rare term; Augustine interprets it as 'horn-goring' but the exact sense may be broader.","The phrase 'ante hesternam et nudiustertianam' is a colloquial expression for recent past; Augustine reads it as a part-for-whole figure."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Et ecce ego mitto angelum meum ante aciem tuam, ut seruet te in uia, ut inducat te in terram, quam paraui tibi. adtende tibi et exaudi eum. angelum suum iubet deus exaudiri a populo non utique petentem, sed iubentem.\n\nEt mittam uespas ante te et eiciet Amorreos: a plurali ad singularem numerum se conuertit. intellegitur autem: eiciet Amorreos uespa, sicut rana, sicut locusta, non quod una sit, sed quod per singularem pluralis numerus intellegitur.\n\nPer partes eiciam illos a te.\n\nNon dispones illis et diis eorum pactum; et non consident in terra tua, ne peccare te faciant ad me: non dixit \"in me\", idem tamen significat.\n\nRespondit autem omnis populus uoce una dicentes.\n\nEt uiderunt locum ubi steterat ibi deus Israhel. ubi steterat posset sufficere, sed hebraicae dicuntur istae locutiones.\n\nEt inaurabis illa auro. similis est locutio \"lapidibus lapidabitur\".","english":"And behold, I send my angel before your line, to guard you on the way, to lead you into the land which I have prepared for you. Pay attention to yourself and listen to him. God commands that his angel be listened to by the people, not as one asking, but as one commanding.\n\nAnd I will send wasps before you, and it will drive out the Amorites: it turns from the plural to the singular number. But it is understood: the wasp will drive out the Amorites, just as the frog, just as the locust, not because it is one, but because the plural number is understood through the singular.\n\nI will drive them out from you in parts.\n\nYou will not make a pact with them and their gods; and they will not settle in your land, lest they make you sin against me: it did not say \"against me,\" yet it means the same.\n\nAnd all the people answered with one voice, saying.\n\nAnd they saw the place where the God of Israel had stood there. \"Where he had stood\" could suffice, but these are said to be Hebrew expressions.\n\nAnd you will gild those with gold. The expression is similar to \"he will be stoned with stones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"angelum suum iubet deus exaudiri a populo","severity":"info","text":"Augustine notes that the phrase 'listen to him' refers to obeying the angel as a commander, not as a supplicant, clarifying the force of exaudire in a hierarchical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"a plurali ad singularem numerum se conuertit","severity":"info","text":"Augustine observes a shift from plural to singular number in the Latin, interpreting 'uespa' (wasp) as a collective singular representing a swarm, analogous to 'rana' and 'locusta'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peccare te faciant ad me","severity":"info","text":"Augustine notes that 'ad me' (against me) is used instead of the expected 'in me', yet the meaning is identical, reflecting a Latin idiomatic variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hebraicae dicuntur istae locutiones","severity":"info","text":"Augustine attributes the redundant 'ibi' after 'ubi steterat' to Hebrew idiom, indicating his awareness of Semitic influence on biblical Latin style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"inaurabis illa auro","severity":"info","text":"Augustine compares 'inaurabis illa auro' to 'lapidibus lapidabitur', noting the pleonastic use of the material noun after a verb that already implies it, a common biblical Latin construction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Per partes eiciam illos a te' is left without comment by Augustine; its meaning is clear but its grammatical structure is not analyzed."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Cyathos in quibus immolabunt in eis.\n\nDuas bases columnae uni in ambas partes eius et duas bases columnae uni in ambas partes eius. ne de omnibus diceret, de duabus dicit more suo geminando, sicut puteos puteos, aceruos aceruos, generationes et generationes et similia.\n\nEt columnas inaurabis auro et inaurabis seras auro.\n\nEt inaerabis ea aeramento: talis locutio est qualis \"inaurabis auro\".\n\nExtra uelum quod est super testamentum de lucerna accendenda cum diceret, hoc ait, id est quod foris accenderetur, ubi est sanctum, non intra uelamen, quod est super testamentum, hoc est sanctum sanctorum. ergo super non sic ait, tamquam esset tectum uel camera uel firmamentum caeli uel arcae cooperculum, sed etiam quod uice parietis obpositum esset, super dixit: sicut dicimus superiorem discumbere aut stare non utique alterum portari ab altero.","english":"The cups in which they will sacrifice in them.\n\nTwo bases of one column on both sides of it and two bases of one column on both sides of it. Lest he speak of all, he speaks of two in his usual manner by doubling, as \"wells wells,\" \"heaps heaps,\" \"generations and generations\" and the like.\n\nAnd you will gild the columns with gold and you will gild the bars with gold.\n\nAnd you will plate them with bronze: such a locution is as \"you will gild with gold.\"\n\nOutside the veil which is over the testament concerning the lamp to be lit when he spoke, he said this, that is, that it would be lit outside, where the holy place is, not inside the veil, which is over the testament, that is, the holy of holies. Therefore \"over\" is not said as if it were a roof or a vault or the firmament of the sky or the lid of the ark, but also that which is placed in place of a wall, he said \"over\": as we say someone reclining or standing above, not at all that one is carried by the other.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cyathos in quibus immolabunt in eis","severity":"info","text":"Augustine notes the pleonastic 'in eis' after 'in quibus', a Hebraism common in the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"duas bases columnae uni in ambas partes eius et duas bases columnae uni in ambas partes eius","severity":"info","text":"The repetition of the same phrase illustrates the biblical doubling idiom, paralleled by 'puteos puteos', 'aceruos aceruos', and 'generationes et generationes'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inaurabis auro","severity":"info","text":"Augustine treats 'inaurabis auro' as a cognate accusative construction, comparing it to 'inaerabis ea aeramento'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"super","severity":"info","text":"Augustine clarifies that 'super' in 'super testamentum' does not mean 'above' as a roof, but 'over' as a partition, reflecting the spatial arrangement of the tabernacle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Extra uelum quod est super testamentum de lucerna accendenda","severity":"caution","text":"The syntax is ambiguous: 'de lucerna accendenda' may depend on 'cum diceret' or on 'hoc ait'; Augustine's paraphrase resolves it as referring to the lamp's location.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de lucerna accendenda' could be read as part of the biblical lemma or as Augustine's own comment; the edition takes it as part of the lemma."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Legitimum sempiternum in progenies uestras: eo modo sempiternum, quo multa superius diximus.\n\nEt sumet Aaron nomina filiorum Israhel super rationale iudicii super pectus introeunti in sanctum. consequens erat, ut diceret: introiens in sanctum, hoc est\" sumet Aaron introiens\", quod aliqui latini soloecismum uitantes interpretati sunt. sed quia et graecus introeunti habet et latini aliqui consonant, locutionem potius notandam credidi quam corrigendam.\n\nEt pones super rationale iudicii fimbrias catenata. et hic latini nonnulli soloecismum cauentes fimbrias catenatas interpretati sunt; graecus autem habet: 'tCIU; y.pio3?o6; ta aXoatStDta. hanc solemus dicere absolutam locutionem, cum generi masculino uel feminino neutrum infertur, quemadmodum si dicamus: iustititiae terrenae non sunt stabilia.\n\nEt Aaron cum coeperit fungi sacerdotio, audietur uox eius intranti in sanctum in conspectu domini et exeunti. uocem eius ex tintinabulis dixit, qui magis sonus est eius. intranti et exeunti pro \"iutrantis et exeuntis\" posuit datiuum pro genetiuo.","english":"A perpetual statute for your descendants: in the same way \"perpetual\" as we have said many times above.\n\nAnd Aaron shall take the names of the sons of Israel on the rational of judgment upon his breast entering into the sanctuary. It would have been consistent for him to say: \"entering into the sanctuary,\" that is, \"Aaron shall take, entering,\" which some Latin translators, avoiding a solecism, have rendered. But because the Greek has \"entering\" (dative) and some Latin versions agree, I thought it better to note the locution rather than correct it.\n\nAnd you shall place on the rational of judgment fringed chains. Here too some Latin translators, avoiding a solecism, have rendered \"fringed chains\" (accusative plural neuter agreeing with feminine). But the Greek has: κροσσωτοὺς τὰ ἁλυσιδωτά. This we are accustomed to call an absolute locution, when a neuter is introduced after a masculine or feminine gender, as if we were to say: \"earthly justices are not stable things.\"\n\nAnd when Aaron has begun to perform the priesthood, his voice shall be heard by one entering into the sanctuary in the sight of the Lord and by one departing. He spoke of his voice from the bells, which is rather its sound. \"Entering\" and \"departing\" (dative) he placed for \"of one entering and of one departing\" (genitive), putting the dative for the genitive.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Legitimum sempiternum in progenies uestras","severity":"info","text":"Augustine notes that 'sempiternum' here is used in the same extended sense as in earlier passages, referring to perpetual validity within a lineage rather than absolute eternity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"introeunti","severity":"info","text":"The Greek dative 'εἰσπορευομένῳ' is rendered literally in Latin as 'introeunti', which some translators corrected to a nominative or genitive to avoid solecism. Augustine retains the dative as a legitimate locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"fimbrias catenata","severity":"info","text":"Augustine identifies an 'absolute locution' where a neuter adjective ('catenata') follows a feminine noun ('fimbrias'), citing a parallel example 'iustitiae terrenae non sunt stabilia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rationale iudicii","severity":"info","text":"The 'rational of judgment' refers to the priestly breastplate (Hebrew 'ḥōšen'), used in the Hebrew Bible for divination (e.g., Exodus 28). Augustine's discussion reflects the Vetus Latina translation tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tintinabulis","severity":"info","text":"Augustine explains that 'vocem eius' refers to the sound of bells (tintinnabula) on the high priest's robe, a detail from Exodus 28:33-35. He notes the dative 'intranti et exeunti' stands for the genitive, a common biblical Greek usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"soloecismum","severity":"caution","text":"Augustine repeatedly notes that some Latin translators corrected perceived solecisms in the Old Latin version, but he defends the literal rendering as a valid locution, reflecting his philological method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text underlying Augustine's comments is not fully recoverable; the phrase 'κροσσωτοὺς τὰ ἁλυσιδωτά' is given in transliteration and may be corrupt."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Et duos renes et adipem quae super eos, subauditur \"est\", quod nonnulli interpretes addiderunt.\n\nEt separabis illud separatione.\n\nEt cum accendet Aaron lucernas, sero incendet super illud.sero dixit pro \"uespere\" et ideo notanda locutio est; oJe quippe graecus habet. sero autem proprie non solet dici, nisi cum tempus transierit, quo fieri debuit, quod sero dicitur factum.\n\nSi acceperis conputationem filiorum Israhel in uisitatione eorum et dabunt singuli redemtionem animae suae domino et non erit in eis ruina in uisitatione eorum et hoc est quod dabunt tibi. pendet ista locutio, quia interposita est coniunctio copulatiua: quae si non interponeretur, non penderet. tribus autem locis est posita, quorum undelibet detracta plenam facit esse sententiam. rursum ubi dictum est: si acceperis conputationem filiorum Israhel in uisitatione eorum, et dabunt singuli redemtionem animae suae domino; si enim non dixisset: et dabunt, sed tantummodo dixisset: dabunt, finiretur sententia nec penderet . ita enim diceretur: si acceperis conputationem foliorum Israhel in uisitatione eorum, dabunt singuli redemtionem animae suae domino. si autem hic ponitur haec coniunctio, deorsum tollenda est, ut ita dicatur: si acceperis conputationem filiorum Israhel in uisitatione eorum et dabunt singuli redemtionem animae suae domino et non erit in eis ruina in uisitatione eorum, hoc est quod dabunt.","english":"And the two kidneys and the fat which is upon them, \"is\" is understood, which some translators have added.\n\nAnd you shall separate it by separation.\n\nAnd when Aaron lights the lamps, in the evening he will light upon that. He said \"sero\" for \"vespere\" and therefore this expression is to be noted; for the Greek has \"opse.\" But \"sero\" is not usually said properly except when the time has passed in which something ought to have been done, which is said to have been done late.\n\nIf you take the census of the sons of Israel in their visitation and each will give the ransom of his soul to the Lord and there will not be among them a plague in their visitation and this is what they will give to you. This expression is suspended, because a copulative conjunction has been inserted: which, if it were not inserted, would not be suspended. But it is placed in three places, any one of which if removed makes the sentence complete. Again where it is said: if you take the census of the sons of Israel in their visitation, and each will give the ransom of his soul to the Lord; for if it had not said \"and they will give,\" but had only said \"they will give,\" the sentence would be finished and would not be suspended. For it would be said thus: if you take the census of the sons of Israel in their visitation, each will give the ransom of his soul to the Lord. But if this conjunction is placed here, it must be removed below, so that it is said thus: if you take the census of the sons of Israel in their visitation and each will give the ransom of his soul to the Lord and there will not be among them a plague in their visitation, this is what they will give.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sero","severity":"info","text":"Augustine notes that the Latin translator used 'sero' (late) for 'vespere' (evening), following the Greek 'opse'. He observes that 'sero' properly means after the proper time, not simply 'in the evening'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine analyzes a suspended sentence caused by a repeated copulative conjunction 'et'. He shows that removing any one of the three instances yields a complete, non-suspended clause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"subauditur","severity":"info","text":"The phrase 'subauditur est' indicates that the verb 'est' is understood but not expressed in the Latin, a common feature of biblical style that some translators made explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"interpretes","severity":"info","text":"Augustine refers to 'nonnulli interpretes' (some translators) who added the understood verb, showing early textual variation in Latin versions of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses Augustine is commenting on are not identified in the passage."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"aut certe in medio, ubi dictum est: et non erit in eis ruina, si detrahas coniunctionem, non pendebit sententia; erit enim sensus: si acceperis conputationem filiorum Israhel in uisitatione eorum et dabunt singuli redemtionem animae suae domino, non erit in eis ruina. cum uero ubique posita est eadem coniunctio, pendere facit locutionem; ideo eam notandam putauimus.\n\nConsurrexit populus in Aaron et dixerunt ei . usitata locutio est, quia ex multis populus constat. deinde notandum totum pro parte positum. apostolus enim, sicut reuera erat, quosdam eorum dixit hoc fecisse, non totum populum, ubi ait: neque idolis seruiamus sicut quidam illorum.\n\nSurge et fac nobis deos, qui nos praecedant. sedenti loquebantur? an potius locutio est notanda, propter quod dicitur saepe: exsurge, domine, aut: surge, deus, iudica terram.\n\nEt nunc sine me et iratus ira, quomodo \"morte morietur\"; amat ita loqui scriptura.","english":"Or certainly in the middle, where it is said: \"and there will not be ruin among them,\" if you remove the conjunction, the sentence will not be suspended; for the sense will be: if you take the census of the sons of Israel in their visitation and each gives the redemption of his soul to the Lord, there will not be ruin among them. But when the same conjunction is placed everywhere, it makes the expression suspended; therefore we thought it should be noted.\n\n\"The people rose up against Aaron and said to him.\" This is a customary expression, because the people consist of many. Then note the whole put for a part. For the apostle, as indeed was the case, said that some of them did this, not the whole people, where he says: \"Let us not serve idols as some of them did.\"\n\n\"Arise and make us gods, who will go before us.\" Were they speaking to him while he was sitting? Or rather is the expression to be noted, because of what is often said: \"Arise, O Lord,\" or: \"Arise, God, judge the earth.\"\n\n\"And now let me be and angry with anger,\" just as \"he will die by death\"; Scripture loves to speak in this way.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et non erit in eis ruina","severity":"info","text":"Augustine notes that the conjunction 'et' suspends the sentence; removing it yields a self-contained conditional sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Consurrexit populus in Aaron","severity":"info","text":"Augustine observes that 'populus' (people) is a collective noun, and that the whole is put for a part, citing Paul's reference to 'some of them'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"neque idolis seruiamus sicut quidam illorum","severity":"info","text":"Augustine quotes Paul (likely 1 Cor 10:7 or similar) to show that only some of the people rebelled, not the whole.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Surge et fac nobis deos","severity":"info","text":"Augustine compares the address to a seated person with the biblical idiom 'Arise, O Lord' or 'Arise, God, judge the earth'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iratus ira","severity":"info","text":"Augustine notes the figura etymologica 'iratus ira' (angry with anger), parallel to 'morte morietur' (he will die by death), as a scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sero' in the previous passage is ambiguous between 'late' and 'evening'; Augustine notes the Greek 'opse' clarifies it as 'evening'."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"Cui sunt aurea, demite: non dixit quid aurea. unde latini interpretes dixerunt: qui habet aurum, demat.\n\nQuis ad dominum? ueniat ad me.\n\nFecerunt sibi deos aureos: de uno uitulo. pluralem ergo numerum pro singulari posuit. inde est et illud: hi di tui Israhel, qui eduxerunt te de terra Aegypti. non sane locutiones istae reperiuntur, ubi pluralis pro singulari ponitur, nisi in eo rerum genere, in quo etiam de pluribus fieri uel intellegi potest. non enim quia unus ille uitulus erat, ideo non et plures fieri poterant aut ideo non multis idolis similis fuerat. hac locutione dictum est latrones insultasse domino, cum hoc unum fecisse scriptura testetur, sed non solus fuerat latro. quin etiam cum ista locutio fit per nomina propria, qualiter eam in scripturis factam nondum conperimus, plures illic intelleguntur, sicut Phaedras et Medeas quidam dixerunt, cum fuerit una Phaedra et una Medea; sed Phaedras et Medeas appellauerunt omnes similes Phaedrae et Medeae. ita non sine causa nec utcumque ac passim sicut ab inperitis uitiose fit, sed certo modo certisque regulis istae locutiones interponuntur.","english":"Those who have gold, take it off: he did not say what gold. Whence the Latin interpreters said: \"Whoever has gold, let him take it off.\"\n\nWho to the Lord? Let him come to me.\n\nThey made for themselves golden gods: concerning one calf. Therefore he placed the plural number for the singular. Hence also that: \"These are the gods of Israel, who led you out of the land of Egypt.\" These expressions are certainly not found, where the plural is put for the singular, except in that kind of matter in which it could also be made or understood concerning more than one. For not because that calf was one, therefore could not more be made, or therefore had it not been similar to many idols. By this expression it is said that robbers insulted the Lord, although Scripture testifies that one did this, but he had not been the only robber. Indeed, even when this expression occurs through proper names, as we have not yet discovered it done in the Scriptures, more are understood there, just as some have said \"Phaedras\" and \"Medeas,\" when there was one Phaedra and one Medea; but they called all similar to Phaedra and Medea \"Phaedras\" and \"Medeas.\" Thus not without cause nor just anyhow and indiscriminately as is done faultily by the unskilled, but in a certain way and by certain rules these expressions are interposed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Cui sunt aurea, demite","severity":"info","text":"Augustine notes that the Latin phrase 'Cui sunt aurea, demite' is ambiguous because it does not specify what 'aurea' refers to, leading to the interpretive translation 'qui habet aurum, demat'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fecerunt sibi deos aureos","severity":"info","text":"This phrase refers to the golden calf episode in Exodus 32, where the plural 'deos' is used for a single calf, illustrating a biblical idiom where plural stands for singular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hi di tui Israhel, qui eduxerunt te de terra Aegypti","severity":"info","text":"Augustine cites this phrase (cf. Exodus 32:8) as another example of plural for singular, where 'gods' refers to the golden calf, and 'who led you out' uses a plural verb for a singular subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Phaedras et Medeas","severity":"info","text":"Augustine compares the biblical usage to classical Latin examples like 'Phaedras' and 'Medeas', where plural proper names denote types or classes of persons, not multiple individuals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"pluralem ergo numerum pro singulari posuit","severity":"info","text":"Augustine identifies a structural pattern: the plural is used for the singular in contexts where multiple instances are possible or implied, not arbitrarily but according to certain rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"latrones insultasse domino","severity":"info","text":"Augustine notes that Scripture says 'robbers insulted the Lord' even though only one robber acted, showing that the plural can denote a class or typical group, a usage he finds rule-governed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'Cui sunt aurea, demite' is ambiguous because 'aurea' could refer to gold objects or gold itself; Augustine notes the lack of specification.","The phrase 'Quis ad dominum? ueniat ad me' is presented without clear context, leaving its scriptural reference uncertain."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Uade, ascende hinc tu et populus tuus, quos eduxisti de terra Aegypti, non \"quem\" eduxisti: quod ita usitatum est, ut rarius aliter dicatur.\n\nEt dixit dominus: deponite stolas gloriarum uestrarum et cultum, et ostendam quae facturus sum tibi. a plurali ad singularem numerum locutionem terminauit, quia multi erant et populus erat, sicut eis dixerat: uos populus dura ceruice; non dixit \"tu populus\", sed: uos populus, cum uos numeri sit pluralis, populus autem numeri singularis.\n\nSi inueni gratiam in conspectu tuo, simul ambulet dominus meus nobiscum: tamquam de alio dicat. adsiduae sunt hae locutiones, sed cum dicitur ad deum, putatur patri dici de filio. cum autem talia dicerentur ad Pharaonem et ad Ioseph et ad alios multis locis, genus locutionis intellegebatur.\n\nNe quando ponas testamentum his, qui sedent super terram: ac si diceret \"sedes habent\", quod est „habitantB.","english":"Go up from here, you and your people, whom you led out of the land of Egypt, not \"whom\" you led out: which is so customary that it is more rarely said otherwise.\n\nAnd the Lord said: put off your garments of glory and your adornment, and I will show what I am going to do for you. He ended the expression from the plural to the singular number, because there were many and the people were many, just as he had said to them: you are a stiff-necked people; he did not say \"you are a people,\" but: you are a people, when \"you\" is of the plural number, but \"people\" is of the singular number.\n\nIf I have found favor in your sight, let my lord walk with us at the same time: as if speaking about someone else. These expressions are frequent, but when it is said to God, it is thought to be said by the Father about the Son. However, when such things were said to Pharaoh and to Joseph and to others in many places, the type of expression was understood.\n\nDo not ever make a testament for those who sit upon the earth: as if he were saying \"they have seats,\" which means \"they dwell.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Uade, ascende hinc tu et populus tuus, quos eduxisti de terra Aegypti","severity":"info","text":"Augustine notes the shift from singular 'quem' to plural 'quos' as a common Latin locution, not a grammatical error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"uos populus dura ceruice","severity":"info","text":"The phrase 'uos populus' mixes plural 'uos' with singular 'populus', illustrating a construction Augustine considers frequent in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Si inueni gratiam in conspectu tuo, simul ambulet dominus meus nobiscum","severity":"info","text":"Augustine warns that when such locutions are addressed to God, they may be misinterpreted as Trinitarian references, though they occur in mundane contexts like Pharaoh and Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sedes habent","severity":"info","text":"Augustine glosses 'qui sedent super terram' as equivalent to 'sedes habent', i.e., 'they dwell', clarifying a Hebraism in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"deponite stolas gloriarum uestrarum et cultum","severity":"info","text":"The shift from plural to singular in this divine command reflects the collective identity of the people, a pattern Augustine observes in biblical rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Latin passage is clear, but the English draft's rendering of 'quos' as 'whom' may obscure the grammatical number shift Augustine highlights."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Et deos fusiles ne feceris tibi. locutio est a parte totum significans; non enim quia fusiles tantummodo nominauit, fieri sculptiles, ductiles fictilesque permisit uel ullum genus simulacrorum aut qualiumcumque facticiorum deorum.\n\nOmne adaperiens uuluam mihi) masculina. id est: omne adaperiens uuluam mihi erit ex his, quae sunt masculina.\n\nPrimitiuum subiugalis redimes oue . et hoc a parte totum est; neque enim si subiugale non sit iumentum quodlibet, cuius caro tamquam inmunda respuitur, ideo non est redimendum aut alio quam oue redimendum.\n\nNon occides super fermentum sanguinem immolatorum meorum: locutio est utique \"occides sanguinem\" pro eo, quod est: occidendo effundes.\n\nEt non dormiet usque in mane immolatio sollemnitatis paschae . dormiet dixit \"manebit\"; nam caro pecudis occisae et coctae quemadmodum dormiet? quod ergo dicitur: quare dormis, domine, hoc genere locutionis dicitur et intellegitur: quare cessas, id est non uindicas.","english":"And you shall not make for yourself molten gods. This is a figure of speech signifying the whole from a part; for he did not, by naming only molten gods, permit the making of carved, beaten, or molded gods, or any kind of images or any sort of manufactured gods whatsoever.\n\nEvery creature that opens the womb to me) male. That is: every creature that opens the womb to me shall be from among those that are male.\n\nYou shall redeem the firstborn of a beast of burden with a sheep. And this is a figure of speech signifying the whole from a part; for even if a beast of burden is not any kind of pack animal whose flesh is rejected as unclean, it does not follow that it is not to be redeemed or that it is to be redeemed with something other than a sheep.\n\nYou shall not kill over the leavened bread the blood of my sacrifices: this is a figure of speech, \"kill the blood,\" for what is meant: you shall shed blood by killing.\n\nAnd the sacrifice of the Passover solemnity shall not sleep until morning. It said \"sleep\" for \"remain\"; for how does the flesh of a slaughtered and cooked animal sleep? Therefore, what is said: why do you sleep, O Lord, is said and understood in this kind of figure of speech: why do you delay, that is, why do you not take vengeance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"a parte totum","severity":"info","text":"Augustine identifies two instances of synecdoche (a parte totum) in the biblical text: 'molten gods' stands for all manufactured gods, and 'beast of burden' stands for any animal whose firstborn must be redeemed with a sheep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"occides sanguinem","severity":"info","text":"The phrase 'kill the blood' is explained as a figure of speech for 'shed blood by killing,' where the verb governs the result rather than the direct object.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"dormiet","severity":"info","text":"Augustine notes that 'sleep' is used figuratively for 'remain' or 'delay,' citing a parallel usage in the phrase 'why do you sleep, O Lord?' meaning 'why do you delay to take vengeance?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"masculina","severity":"info","text":"The parenthetical 'male' glosses the biblical requirement that the firstborn animal opened in the womb must be male, reflecting sacrificial regulations in Leviticus and Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Augustine's pattern of listing biblical locutions and providing grammatical or rhetorical explanations, as seen in the previous passage's treatment of number shifts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'primitiuum subiugalis' is ambiguous: it could mean 'firstborn of a beast of burden' or 'firstborn of a yoke-animal'; Augustine's interpretation treats it as a synecdoche for any animal."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"De quadraginta dierum ieiunio Moysi scriptura sic loquitur: panem non manducauit et aquam non bibit. a parte totum, id est a pane omnem cibum et aqua omnem potum significans.\n\nExcide tibi duas tabulas Iapideas sicut et primae, subauditur \"fuerunt\": unde hoc uerbum nostri interpretes etiam addendum putauerunt, quoniam inusitata est in lingua latina talis ellipsis.\n\nEt ait Moyses ad omnem synagogam filiorum Israhel dicens: plenum esset, et si non haberet dicens.\n\nEt adtulerunt unusquisque quod adferebat cor eorum. poterat usitatius dici: et adtulit unusquisque quod adferebat cor eius.\n\nEt quibus uisum est animae eorum adtulerunt demtionem domino, non dixit: et sicut uisum est animae eorum.\n\nEt omnis cui inuentum est apud eum coria arietum rubricata, quod diceretur usitate: et omnes apud quos inuenta sunt coria arietum rubricata.\n\nOmnis adferens demtionem argentum et aes adtulerunt demtiones domino . usitatius diceretur: omnis adtulit quam omnis adtulerunt.","english":"Concerning the forty-day fast of Moses, Scripture speaks thus: He did not eat bread and he did not drink water. A part for the whole, that is, by \"bread\" signifying all food and by \"water\" all drink.\n\n\"Carve for yourself two stone tablets just as the first,\" \"were\" is understood; hence our translators thought this word should even be added, since such an ellipsis is unusual in the Latin language.\n\nAnd Moses said to the whole assembly of the sons of Israel, saying: it would be complete even if it did not have \"saying.\"\n\nAnd they each brought what their heart offered. It could more commonly be said: and each brought what his heart offered.\n\nAnd those to whom it seemed to their souls brought a donation to the Lord; it did not say: and as it seemed to their souls.\n\nAnd everyone with whom red-dyed ram skins were found, which would be said commonly: and all with whom red-dyed ram skins were found.\n\nEveryone bringing a donation, silver and bronze, they brought donations to the Lord. It would be said more commonly: \"everyone brought\" rather than \"everyone brought.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"panem non manducauit et aquam non bibit","severity":"info","text":"Augustine identifies a synecdoche (a parte totum) in the biblical description of Moses' fast: 'bread' stands for all food, 'water' for all drink.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Excide tibi duas tabulas Iapideas sicut et primae","severity":"info","text":"Augustine notes an ellipsis of 'fuerunt' in the Latin translation, which his translators supplied for clarity, as such omission is unusual in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et ait Moyses ad omnem synagogam filiorum Israhel dicens","severity":"info","text":"Augustine observes that 'dicens' is redundant after 'ait', but the phrase would be complete without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et adtulerunt unusquisque quod adferebat cor eorum","severity":"info","text":"Augustine notes a grammatical irregularity: 'unusquisque' (singular) is used with a plural verb 'adtulerunt' and plural possessive 'eorum', where standard usage would require singular forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et quibus uisum est animae eorum adtulerunt demtionem domino","severity":"info","text":"Augustine remarks on the pleonastic 'animae eorum' after 'quibus uisum est', noting that the simpler 'sicut uisum est animae eorum' would be more usual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Omnis adferens demtionem argentum et aes adtulerunt demtiones domino","severity":"info","text":"Augustine points out a number disagreement: singular 'omnis' is followed by plural 'adtulerunt', whereas 'omnis adtulit' would be more common.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the biblical quotations is given as Augustine cites it; the underlying Hebrew or Greek is not directly addressed."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"Et apud quos inuenta sunt apud eos ligna inputribilia: apud eos more scripturarum additum est; nam sine hoc esset plena sententia.\n\nEt omnis mulier sapiens mente manibus nere. quasi nere possit non manibus; et \"sapiens nere\" elegans atque inusitata locutio est. deinde: omnis mulier adtulerunt more superiorum plurali concluditur singularis. quia \"omnis mulier adtulit\" usitatius diceretur.\n\nEt omnes mulieres quibus uisum est sensu suo in sapientia nerunt pilos caprinos . notandum sapientiam in his artibus saepe appellare scripturam, id est cotftav.\n\nEt conpositiones et oleum unctionis et conpositionem incensi: non conpositiones aliquas extra debemus intellegere, sed, cum dictum esset: et conpositiones, per coniunctionem copulatiuam non aliud adiunxit sed quod dixerat exposuit, ut sciremus, quas conpositiones, et oleum, inquit, unctionis et conpositionem incensi. compositiones autem uocat, quia ex multis ista confecta sunt.","english":"And among those with whom they were found, there were incorruptible woods: \"among them\" is added in the manner of the Scriptures; for without this, the sentence would be complete.\n\nAnd every wise woman spins with her hands. As if she could spin not with her hands; and \"wise to spin\" is an elegant and unusual expression. Then: \"every woman brought\" is concluded in the plural by the custom of the above, because \"every woman brought\" would be said more commonly.\n\nAnd all the women to whom it seemed good in their own judgment spun goat hair in wisdom. It is to be noted that Scripture often calls skill in these arts \"wisdom,\" that is, τέχνη.\n\nAnd the compositions and the oil of anointing and the composition of incense: we should not understand some other compositions, but, when it had been said: \"and the compositions,\" by the copulative conjunction it did not add something else but explained what it had said, so that we would know which compositions: \"and the oil,\" it says, \"of anointing and the composition of incense.\" But it calls them \"compositions\" because these things are made from many ingredients.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"apud eos","severity":"info","text":"Augustine notes that the phrase 'apud eos' is an addition in the manner of Scripture, though the sentence would be complete without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sapiens nere","severity":"info","text":"The expression 'sapiens nere' ('wise to spin') is noted as elegant and unusual, highlighting a figurative use of 'sapiens'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sapientiam","severity":"info","text":"Augustine observes that Scripture often uses 'sapientia' (wisdom) to mean skill or craft, equivalent to Greek τέχνη.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"omnis mulier adtulerunt","severity":"info","text":"The singular 'omnis mulier' is followed by a plural verb 'adtulerunt', a construction Augustine notes as a scriptural usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"conpositiones","severity":"info","text":"Augustine clarifies that 'conpositiones' refers specifically to the oil of anointing and the composition of incense, not other mixtures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ligna inputribilia","severity":"info","text":"The mention of 'incorruptible woods' likely refers to materials used in the construction of the Ark of the Covenant or the Tabernacle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'incorruptible woods' is not specified; the passage assumes a biblical context."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"Et omnis uir et mulier quorum adferebat sensus eorum, ut intrarent et facerent omne opus quodcumque praecepit dominus fieri illud per Moysen, adtulerunt filii Israhel demtionem domino. ergo omnis uir et mulier intelleguntur filii Israhel. ceterae locutiones similes superioribus.\n\nFacere aurum et argentum et aes: pro eo, quod est: facere ex auro et argento et aere; non enim aurum faciebant sed ex auro. tale est etiam quod paulo post dicit: et operari ligna, hoc est: ex lignis.\n\nFacere omnia opera sancti, textilia et uaria texere cocco et bysso, facere omne opus architectonicum uarietatis. ecce et in rebus textilibus architectonicum opus appellat; mirum nisi propterea, quia tabernaculo fiebant, quod aedificii simile fuit et tamquam domus erigebatur. quid autem dicat: opera sancti, non euidenter adparet, utrum sancti sacerdotis, quoniam et de stola uel de stolis eius haec dicuntur, an sancti dei, in cuius cultum haec fiebant, an opera sancti, sicut dicebatur sanctum et sanctum sanctorum.","english":"And every man and woman whose mind brought them, so that they might enter and do all the work which the Lord commanded to be done through Moses, the children of Israel brought an offering to the Lord. Therefore, \"every man and woman\" is understood as the children of Israel. The remaining expressions are similar to the earlier ones.\n\n\"To make gold and silver and bronze\": instead of \"to make from gold and silver and bronze\"; for they were not making gold, but making from gold. Similar is what is said a little later: \"and to work wood,\" that is, from wood.\n\n\"To make all the works of the sanctuary, to weave textiles and various things with crimson and byssus, to make every architectural work of variety.\" Behold, even in textile matters he calls it an \"architectural work\"; this is surprising unless it is because they were being made for the tabernacle, which was like a building and was erected as a kind of house. But what he says, \"works of the sanctuary,\" does not clearly appear whether it means of the holy priest, since these things are said about his stole or stoles, or of the holy God, in whose worship these things were made, or \"works of the sanctuary,\" as \"sanctuary\" and \"holy of holies\" were spoken of.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"omnis uir et mulier","severity":"info","text":"Augustine notes that the phrase 'every man and woman' is understood collectively as 'the children of Israel', a common scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"facere aurum et argentum et aes","severity":"info","text":"Augustine explains that 'to make gold and silver and bronze' is a scriptural ellipsis for 'to make from gold and silver and bronze', as the materials are not created but worked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"architectonicum opus","severity":"info","text":"Augustine finds it surprising that textile work is called 'architectural work', but suggests it is because the items were made for the tabernacle, which was like a building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"opera sancti","severity":"info","text":"Augustine notes ambiguity in 'works of the sanctuary': it could refer to the holy priest, to God in whose worship the items were made, or to the sanctuary itself, as in 'sanctuary' and 'holy of holies'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ceterae locutiones similes superioribus","severity":"info","text":"Augustine signals that the remaining expressions in this passage follow the same pattern as earlier examples, indicating a systematic treatment of scriptural idioms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'opera sancti' is ambiguous: it may refer to the holy priest, to God, or to the sanctuary itself."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"Umeralia continentia ex utrisque partibus eius: non dixit ex utrisque partibus eorum, quamuis illa umeralia, non umerale dixisset, sicut solet umerale dicere; ipsum enim appellauit pluraliter umeralia, sicut stolam et easdem stolas.\n\nEt Eliab filius Achisamach de tribu Dan, qui architectonatus est textilia et consutilia et diuersicoloria texere de cocco et bysso. nouo more dicuntur architectonari textilia. etiam illud a parte totum intellegendum est, quod ait: texere cocco et bysso: ex his enim et cetera intellegimus, id est purpuram et hyacinthum.\n\nEt fecerunt filii Israhel, sicut praecepit dominus Moysi, ita fecerunt: plenum esset, etiam si non adderetur: ita fecerunt.\n\nEt fecit Moyses omnia, quae praecepit ei dominus, ita fecit: similiter, ut dictum est et filiis Israhel.\n\nLIBER TERTIUS. LOCUTIONES DE LEUITICO.\n\nHomo ex uobis si obtulerit dona domino a pecoribus, a bubus et ab ouibus offeretis, hoc est: si a pecoribus offeretis, a bubus, ab ouibus offeretis. ouium nomine etiam caprarum genus inclusit, sicut et in aliis locis solet.","english":"The shoulder-pieces containing from both its sides: he did not say from both their sides, although he had said shoulder-pieces in the plural, not shoulder-piece, as he usually says shoulder-piece; for he called it in the plural shoulder-pieces, just as he says stole and the same stoles.\n\nAnd Eliab son of Achisamach of the tribe of Dan, who was master-builder of woven and sewn work and to weave of various colors from scarlet and fine linen. In a novel manner they are said to be master-builders of woven work. Also that phrase is to be understood as a part for the whole, when he says: to weave from scarlet and fine linen: for from these we understand the rest as well, that is, purple and hyacinth.\n\nAnd the children of Israel did, as the Lord commanded Moses, so they did: it would be complete, even if it were not added: so they did.\n\nAnd Moses did all things which the Lord commanded him, so he did: similarly, as was said also of the children of Israel.\n\nBOOK THREE. LOCUTIONS FROM LEVITICUS.\n\nIf a man among you has offered gifts to the Lord from the flocks, from the cattle and from the sheep you shall offer, that is: if you offer from the flocks, from the cattle, from the sheep you shall offer. By the name of sheep he also included the genus of goats, as he is accustomed to do in other places as well.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Umeralia continentia ex utrisque partibus eius","severity":"info","text":"Augustine notes the grammatical inconsistency: 'shoulder-pieces' (plural) is followed by 'its sides' (singular) rather than 'their sides'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"architectonatus","severity":"info","text":"Augustine remarks on the novel use of 'architectonari' to mean 'to be master-builder of' woven work, a non-standard application of the term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"texere cocco et bysso","severity":"info","text":"Augustine interprets 'to weave from scarlet and fine linen' as a synecdoche (part for whole), implying other colors like purple and hyacinth are included.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et fecerunt filii Israhel... ita fecerunt","severity":"info","text":"Augustine observes that the phrase 'ita fecerunt' is redundant, as the sense would be complete without it, highlighting a pleonastic biblical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo ex uobis si obtulerit dona domino a pecoribus, a bubus et ab ouibus offeretis","severity":"info","text":"Augustine notes that 'sheep' (ouibus) is used inclusively for goats, a common biblical usage, citing Leviticus as the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eliab filius Achisamach de tribu Dan","severity":"info","text":"Eliab is a biblical figure from Exodus (31:6, 35:34), noted as a craftsman; Augustine comments on the unusual phrasing 'architectonatus textilia'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'umerale' vs. 'umeralia' may reflect a textual variant or Augustine's own usage; the Coptic Vorlage is not directly cited."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Et confringes ea fragmenta, id est: confringendo facies ea fragmenta.\n\nEt cognitum ei fuerit peccatum quod peccauit in eo. duo modi locutionis hic notandi sunt: et peccatum peccauit et, quod addidit: in eo. in quo enim nisi in ipso, id est peccato?\n\nSi autem anima peccauerit et audierit uocem iurationis et ipse testis fuerit aut uiderit aut conscius fuerit, si non nuntiauerit, et accipiet peccatum. plus uidetur habere\" et\"; nam eo dempto integre sequitur: accipiet peccatum.\n\nSi autem anima peccauerit et audierit uocem iurationis et ipse testis fuerit aut uiderit aut conscius fuerit, si non nuntiauerit. et positum est pro \"id est\"; nam sic dici posset nostrae locutionis consuetudine: si autem anima peccauerit, id est audierit uocem iurationis et cetera.\n\nAut tetigerit ab inmunditia hominis, ab omni immunditia eius quam si tetigerit inquinetur, et latuit eum, post hoc autem cognouerit et deliquerit, cum recto ordine dicendum esset: et deliquerit, post hoc autem cognouerit.","english":"And you will break them into pieces, that is: by breaking you will make them into pieces.\n\nAnd if the sin which he sinned in it becomes known to him. Two modes of expression are to be noted here: both \"he sinned a sin\" and what he added: \"in it.\" For in what, if not in the sin itself?\n\nBut if a soul sins and hears the voice of an oath and he himself is a witness or has seen or is aware, if he does not report it, he will also receive the sin. The \"and\" seems to be superfluous; for if it were removed, the sentence follows completely: he will receive the sin.\n\nBut if a soul sins and hears the voice of an oath and he himself is a witness or has seen or is aware, if he does not report it. \"And\" is placed for \"that is\"; for it could be said in the manner of our speech: But if a soul sins, that is, hears the voice of an oath, etc.\n\nOr if he has touched from the uncleanness of a man, from all his uncleanness which if he touches he is defiled, and it was hidden from him, but afterwards he has known and has committed an offense, when in the correct order it should be said: and he has committed an offense, but afterwards he has known.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes that the conjunction 'et' in the biblical text is used in two distinct ways: first, as a seemingly superfluous addition (in the clause about receiving the sin), and second, as a substitute for 'id est' (that is), explaining a preceding phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peccatum peccauit","severity":"info","text":"The phrase 'peccatum peccauit' (he sinned a sin) is a figura etymologica, a rhetorical device where a verb and its cognate noun are used together for emphasis. Augustine highlights this as a notable mode of expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in eo","severity":"info","text":"Augustine observes that the phrase 'in eo' (in it) is pleonastic, as the sin is already implied by 'peccatum'. He interprets it as meaning 'in the sin itself', clarifying the redundancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"post hoc autem cognouerit et deliquerit","severity":"info","text":"Augustine notes a reversed word order in the biblical text: 'post hoc autem cognouerit et deliquerit' (afterwards he has known and has committed an offense) should logically be 'et deliquerit, post hoc autem cognouerit' (and he has committed an offense, but afterwards he has known).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"confringes ea fragmenta","severity":"info","text":"Augustine glosses 'confringes ea fragmenta' (you will break them into pieces) as a periphrastic construction meaning 'by breaking you will make them into pieces', explaining the verbal action as a means to an end.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical verses are being commented on; the examples are drawn from Leviticus or Numbers, but exact references are not given.","The phrase 'et positum est pro id est' could be interpreted as Augustine's own grammatical analysis rather than a textual variant."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"Anima si latuerit eum obliuione et peccauerit nolens. non ait \"si latuerit eam\", quoniam animam pro homine ponit, sicut facit et in aliis, ubi animam prius dixit, quae generis feminini est, postea masculinum infert genus ad hominem referens. sed hic multo est haec locutio pressior, quoniam continuatim utrumque genus positum est, ut diceretur: anima si latuerit eum.\n\nhaec locutio terruit interpretes latinos et noluerunt eam transferre, sed ita posuerunt: anima si qua latuerit et peccauerit non uolens, cum aliud sit utique, si anima lateat. aliud, si animam lateat; hoc autem scriptura dicit: si lateat eam, non, si ipsa lateat. in graeco autem alio inuenimus: anima si latuerit ea obliuione; sed etiam ipse in consequentibus masculinum intulit dicens: sacerdos exorabit pro eo, et dimittetur illi, quod ibi habet aotw. unde adparet scriptorem timuisse soloecismum nec tamen perseuerare potuisse in genere feminino uictum euidentia scripturae consequentis.","english":"If the soul has been hidden from him by forgetfulness and he has sinned unwillingly. It does not say \"if it has been hidden from her,\" because it puts \"soul\" for \"man,\" as it also does in other places, where it first said \"soul,\" which is feminine in gender, and afterwards introduces the masculine gender referring to the man. But here this expression is much more compressed, since both genders are placed continuously, so that it is said: \"the soul if it has been hidden from him.\"\n\nThis expression frightened the Latin translators and they were unwilling to translate it, but they put it thus: \"the soul if any has been hidden and has sinned unwillingly,\" although it is certainly one thing if the soul is hidden, another if it is hidden from the soul; but the scripture says: if it is hidden from her, not if she herself is hidden. In the Greek, however, we find elsewhere: \"the soul if it has been hidden from her by forgetfulness\"; but even there he introduced the masculine in what follows, saying: \"the priest will pray for him, and it will be forgiven him,\" which there has αύτῳ. Hence it appears that the writer feared a solecism, yet could not persist in the feminine gender, overcome by the evidence of the subsequent scripture.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"anima si latuerit eum","severity":"info","text":"Augustine notes that the Latin translators avoided the solecism of mismatched genders by rephrasing the clause, but in doing so they changed the meaning from 'if it is hidden from her' to 'if she is hidden'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anima","severity":"info","text":"Augustine observes that 'anima' (soul) is feminine in gender but is used here to refer to a person, leading to a grammatical conflict when the masculine pronoun 'eum' follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haec locutio terruit interpretes latinos","severity":"info","text":"Augustine reports that the Latin translators were so troubled by the gender mismatch that they altered the text, substituting a different construction to avoid the solecism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"in graeco autem alio inuenimus","severity":"info","text":"Augustine cites a variant Greek reading where the feminine gender is maintained initially but the masculine pronoun appears later, showing the translator's struggle with consistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scriptor timuisse soloecismum","severity":"caution","text":"Augustine suggests that the Greek writer feared a solecism but was compelled by the following scripture to use the masculine pronoun, indicating a tension between grammatical correctness and textual fidelity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek text Augustine refers to is not specified; the reading 'anima si latuerit ea obliuione' is given but its source is unclear."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Ista holocaustosis super incensionem eius super altare totam noctem usque in mane, ct ignis altaris ardebit super illud: potuit non habere \"et\" atque ita dici: totam noctem usque in mane ignis altaris ardebit. sed addita ista coniunctio facit obscuritatem his, qui in talibus scripturarum locutionibus non adsuefacti sunt.\n\nIsta lex sacrificii, quod offerent illud filii Aaron sacerdotes ante dominum: nihil deesset, si non haberet \"illud\".\n\nSancta sanctorum est. sic habet et graecus; sed graeca locutio est, quam nostri quidam transferre nolentes dixerunt: sancta sanctorum sunt.\n\nOccident arietem qui pro delicto ante dominum. latini interpretes addiderunt est et dixerunt: qui pro delicto est. quod graecus non habet.\n\nEt si uotum aut uoluntarium sacrificauerit donum suum, quacumque die obtulerit sacrificium, edetur crastina die . pro eo, quod est \"postera die\": unde alii \"altera die\" interpretati sunt.","english":"This holocaust, upon its burning on the altar, all night until morning, and the fire of the altar will burn upon it: it could have lacked \"and\" and thus been said: all night until morning the fire of the altar will burn. But this conjunction, when added, creates obscurity for those who are not accustomed to such locutions in the Scriptures.\n\nThis is the law of the sacrifice which the sons of Aaron, the priests, will offer before the Lord: nothing would be lacking if it did not have \"that.\"\n\nSancta sanctorum est. The Greek also has it thus; but it is a Greek locution, which some of our translators, unwilling to render, have said: sancta sanctorum sunt.\n\nThey shall kill the ram which is for the offense before the Lord. Latin translators have added \"est\" and said: which is for the offense. Which the Greek does not have.\n\nAnd if he has sacrificed his gift as a vow or voluntary offering, on whatever day he has offered the sacrifice, it shall be eaten on the morrow. Instead of that which is \"on the next day\": whence others have translated \"on the other day.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes that the conjunction 'et' in the Latin version of Lev 6:2-3 creates obscurity for readers unfamiliar with biblical locutions, contrasting a simpler construction without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"illud","severity":"info","text":"Augustine observes that the demonstrative 'illud' in the Latin of Lev 6:7 is superfluous; the law would be complete without it, highlighting a tendency in Latin translations to add clarifying pronouns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sancta sanctorum","severity":"info","text":"The phrase 'sancta sanctorum' (Holy of Holies) is a Greek locution retained in Latin; some translators render it as plural ('sunt') to match Latin grammar, but Augustine notes the Greek singular construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"est","severity":"info","text":"Augustine points out that Latin translators added 'est' (is) to the phrase 'qui pro delicto' (which for the offense) in Lev 5:15, whereas the Greek lacks the copula, reflecting a Latin preference for explicit verbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"crastina die","severity":"info","text":"Augustine notes that 'crastina die' (the morrow) in Lev 7:16-17 is equivalent to 'postera die' (the next day), with some translators using 'altera die' (the other day), showing variation in Latin renderings of temporal phrases.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Leviticus passages is cited without explicit chapter-verse references; the exact biblical verses are inferred from context."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Coquite carnes in atrio tabernaculi testimonii in loco sancto et ibi edetis eas et panes qui sunt in canistro consummationis, quomodo praeceptum est mihi dicens: Aaron et filii eius edent ea. hanc locu* tionem quidam transferre nolentes dixerunt: quomodo praecepit mihi dicens, quia hoc uidetur consequens, ille autem in nostrae locutionis consuetudine soloecismus est.\n\nEt ad ostium tabernaculi testimonii sedebitis septem dies die et nocte . pro eo, quod est \"habitabitis\".\n\nEt ait Moyses ad Aaron: accede ad altare et fac quod pro peccato tuo et holocaustum tuum et exora pro te et domo tua et fac dona populi et exora pro eis, quomodo praecepit dominus Moysi. non ait \"quomodo praecepit dominus mihi\", sed ita locutus est quasi fuisset alter Moyses, cui dominus praecepit, et alter iste, qui hoc ad Aaron loquebatur.\n\nEt locutus est dominus ad Aaron dicens: uinum ' et siceram non bibetis et cetera. quam locutionem domini ita concludit: omnia legitima, quae locutus est dominus ad eos per manum Moysi. cum dominus loqueretur, non ait: quae locutus sum ad eos per manum Moysi, sed ea locutione usus est, qua superius ipse Moyses.","english":"Cook the meat in the court of the tabernacle of testimony in the holy place, and there you shall eat it, and the breads that are in the basket of completion, as it was commanded to me saying: Aaron and his sons shall eat them. Some translators, unwilling to render this expression, said: \"as he commanded me saying,\" because this seems to follow, but in the custom of our speech it is a solecism.\n\nAnd at the door of the tabernacle of testimony you shall sit seven days day and night, instead of \"you shall dwell.\"\n\nAnd Moses said to Aaron: approach the altar and do what is for your sin and your holocaust, and pray for yourself and your house, and make the gifts of the people and pray for them, as the Lord commanded Moses. He did not say \"as the Lord commanded me,\" but spoke as if there were one Moses to whom the Lord commanded, and another who was speaking this to Aaron.\n\nAnd the Lord spoke to Aaron saying: you shall not drink wine and strong drink, and so on. He concludes this speech of the Lord thus: all the statutes which the Lord spoke to them through the hand of Moses. When the Lord was speaking, he did not say: \"which I spoke to them through the hand of Moses,\" but used that expression which Moses himself used above.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"quomodo praeceptum est mihi dicens","severity":"info","text":"Augustine notes that the phrase 'as it was commanded to me saying' is a solecism in Latin, but reflects a Hebrew or Greek construction that some translators avoided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sedebitis","severity":"info","text":"Augustine glosses 'sedebitis' (you shall sit) as equivalent to 'habitabitis' (you shall dwell), noting a biblical usage where sitting implies dwelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quomodo praecepit dominus Moysi","severity":"info","text":"Augustine observes that Moses speaks of himself in the third person ('as the Lord commanded Moses'), a locution that creates a narrative distance, as if there were two distinct figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnia legitima, quae locutus est dominus ad eos per manum Moysi","severity":"info","text":"Augustine highlights that the Lord, when speaking to Aaron, refers to his own commands in the third person ('which the Lord spoke'), mirroring Moses' earlier self-referential style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hanc locutionem quidam transferre nolentes","severity":"caution","text":"Augustine reports that some translators avoided the literal rendering of the phrase, considering it a solecism in Latin, which indicates a textual variant in the tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the original Hebrew or Greek source of the locutions discussed; Augustine's examples are drawn from the Septuagint or Old Latin versions."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"Legitimum aeternum in progenies uestras distinguere inter medium mundorum et contaminatorum et cetera. notandum, quemadmodum dicat aeternum, quod utique non erit sine fine.\n\nMoyses loquens ad Aaron, Eleazar et Ithamar filios eius inter cetera etiam hoc ait: a sacrificiis salutarium filiorum Israhel. brachium ablationis et pectusculum segregationis super hostias adipum offerent segregationem segregare ante dominum. et erit tibi et filiis tuis et filiabus tuis tecum legitimum aeternum, cum hoc totum finem fuisset habiturum.\n\nCum de animantibus, quae in aquis sunt, praeciperet, quae sint eorum munda uel inmunda, in aquis. inquit, et in mari et in torrentibus. sed in mari latini codices habent, quia nimis insolens fuit pluralem nnmerum transferre de graeco et non dicere in mari, sed in maribus, maxime propter ambiguitatem, ne non maria, sed mares intellegerentur, id est masculi. nam nihilo minus insolens est quod tamen interpretatum est de sanguinibus, quia latina lingua sanguinis numerum pluralem non recipit uel in ipso nominatiuo casu. nam etsi ab eo, quod est mare, nemo dicit maribus, dicuntur tamen maria, cum sanguines non dicantur et tamen scriptum est: libera me a sanguinibus, et: non congregabo conuenticula eorum de sanguinibus. ergo et maribus ita dici posset, nisi, ut dixi, ambiguitas uitaretur.","english":"A perpetual statute for your descendants to distinguish between the clean and the unclean, and so forth. Note how he says \"perpetual,\" which certainly will not be without end.\n\nMoses, speaking to Aaron, Eleazar, and Ithamar his sons, among other things also says this: \"From the sacrifices of the peace offerings of the sons of Israel. The shoulder of removal and the breast of separation upon the fat-offerings they shall offer the separation to separate before the Lord. And it shall be for you and your sons and your daughters with you a perpetual statute,\" although all this was to have an end.\n\nWhen he was giving instructions about the animals that are in the waters, which of them are clean or unclean, he says: \"in the waters, and in the sea, and in the torrents.\" But the Latin codices have \"in the sea\" because it was too unusual to translate the plural number from the Greek and not say \"in the sea\" but \"in the seas,\" especially on account of the ambiguity, lest \"seas\" be understood not as \"seas\" but as \"males.\" For it is no less unusual that which nevertheless has been translated concerning \"bloods,\" because the Latin language does not admit the plural number of \"blood\" even in the nominative case. For although from that which is \"sea\" no one says \"seas,\" yet \"seas\" are spoken of, while \"bloods\" are not spoken of, and yet it is written: \"free me from bloods,\" and: \"I will not gather their assemblies from bloods.\" Therefore \"seas\" could be said in that way, unless, as I said, ambiguity were avoided.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"legitimum aeternum","severity":"info","text":"Augustine notes the paradox of a 'perpetual statute' (legitimum aeternum) for a ritual that was to have an end, highlighting the tension between the literal wording and the historical cessation of the Old Testament cult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"in maribus","severity":"info","text":"Augustine explains that Latin translators avoided the plural 'in maribus' (in the seas) because of ambiguity with 'mares' (males), even though the Greek original had a plural. This shows a deliberate choice in the Latin transmission to prevent misunderstanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sanguinibus","severity":"info","text":"Augustine observes that the Latin plural 'sanguinibus' (bloods) is grammatically unusual, as 'sanguis' normally lacks a plural, yet it appears in biblical quotations (e.g., 'free me from bloods'). This reflects the influence of Greek or Hebrew idiom on Latin biblical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"libera me a sanguinibus","severity":"info","text":"The phrase 'libera me a sanguinibus' (free me from bloods) is a biblical echo, likely from Psalm 50:16 (LXX) or similar passages, used by Augustine to illustrate the rare plural form of 'sanguis' in Latin scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in aquis. inquit, et in mari et in torrentibus","severity":"caution","text":"Augustine's punctuation and syntax are ambiguous here; the period after 'in aquis' may be a scribal error or a pause for emphasis. The sense is that the instruction covers waters, sea, and torrents, but the Latin text as transmitted is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the 'perpetual statute' passage is not identified by Augustine; it likely comes from Leviticus or Numbers. The punctuation in the Latin text after 'in aquis' is uncertain, possibly a scribal insertion."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"torrentes uero isto loco pro fluminibus posuit scriptura, cum torrentes proprie dicantur hiemales fluuii, qui siccantur aestate et ideo pisces habere non possunt. unde nonnulli interpretes nostri non torrentes interpretari sed flumina maluerunt. poni autem in scripturis torrentes pro fluminibus locus ille psalmi satis ostendit, ubi legitur: et torrente uoluptatis tuae potabis eos. non enim tale aliquid intellegi uoluit nomine torrentis, quod ad tempus flueret ac deinde siccaretur, cum sequatur et dicat: quoniam apud te est fons uitae, quae utique aeterna est et indeficiens.\n\nSed haec edetis a repentibus uolatilibus, quae ambulant super quattuor, quae habent crura superiora pedum eius: non dixit \"pedum suorum\".\n\nEt eritis sancti, quoniam sanctus ego. subauditur \"sum\". unde plerique nostri interpretati sunt: quoniam sanctus sum ego.","english":"torrents, however, in this passage the scripture has placed for rivers, since torrents are properly called winter streams, which dry up in summer and therefore cannot have fish. Hence some of our translators preferred to interpret not as torrents but as rivers. Moreover, that the word torrents is used for rivers in the scriptures is sufficiently shown by that passage of the psalm where it is read: \"and with the torrent of your delight you will water them.\" For it did not wish something of the kind to be understood by the name of torrent that would flow for a time and then dry up, since it follows and says: \"because with you is the fountain of life,\" which is certainly eternal and unfailing.\n\nBut you shall eat these from the creeping birds, which walk on four, which have the upper legs of its feet: it did not say \"of its own feet.\"\n\nAnd you will be holy, because I am holy. \"I am\" is understood. Hence most of our translators have rendered: because I am holy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"torrentes","severity":"info","text":"Augustine notes that 'torrentes' (winter streams) is used in Scripture for 'flumina' (rivers), a usage that can mislead readers unfamiliar with the seasonal drying of such streams.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et torrente uoluptatis tuae potabis eos","severity":"info","text":"Augustine cites Psalm 36:9 (LXX) to show that 'torrens' can mean a permanent stream, as the context speaks of an eternal fountain of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nonnulli interpretes nostri","severity":"info","text":"Augustine reports that some Latin translators rendered 'torrentes' as 'flumina' to avoid confusion, indicating early textual variation in the Old Latin versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed haec edetis a repentibus uolatilibus","severity":"info","text":"Augustine highlights a grammatical oddity: 'pedum eius' (its feet) instead of 'pedum suorum' (its own feet), noting the lack of reflexive pronoun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et eritis sancti, quoniam sanctus ego","severity":"info","text":"Augustine explains that 'sanctus ego' implies 'sum' (I am), a common ellipsis in Latin, and notes that most translators supply the verb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for the phrase 'torrentes' is uncertain; Augustine's comment suggests a Hebrew original where 'naḥal' can mean both wadi and river."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Et locutus est dominus ad Moysen dicens. haec usitatissima locutio est et creberrima in scripturis: locutus est dicens. sed ea, quae sequitur, rarius reperitur et latini sermonis coartat inopiam. graecus enim habet: xai epei? rcpdc aikouc XSVWV, quod latine exprimi posset \"et dices ad eos dicens\"; minus autem offendit, si dicatur \"et inquies ad eos dicens\", et similius est graeco, quia et ille non dixit: Xsst; itpds aūsoūC ÀŚjc.w, sed: ipsi; 1tpÒ; aOtoo? Xifwv.\n\nMulier, quaecumque semen receperit et pepererit masculum, et inmunda erit septem dies. nostri plerique noluerunt transferre, sed ita dixerunt: mulier, quaecumque semen receperit et pepererit masculum, inmunda erit septem dies. illa ergo locutio, quoniam et graeco eloquio inusitata est, posset nec in graeco transferri; quia uero eam Graecos transferre non piguit, cur Latinos piguerit ignoro.","english":"And the Lord spoke to Moses, saying. This is a very common and frequent expression in the scriptures: \"spoke, saying.\" But what follows is found more rarely and is constrained by the poverty of the Latin language. For the Greek has: καὶ ἐρεῖς πρὸς αὐτοὺς λέγων, which could be expressed in Latin as \"et dices ad eos dicens\"; but it is less offensive if it is said \"et inquies ad eos dicens,\" and it is more similar to the Greek, because the Greek did not say: λέγει πρὸς αὐτοὺς λέγων, but: ἐρεῖς πρὸς αὐτοὺς λέγων.\n\nA woman, whoever has received seed and has given birth to a male, and she will be unclean for seven days. Most of our translators did not wish to translate it, but they said: \"A woman, whoever has received seed and has given birth to a male, will be unclean for seven days.\" That expression, therefore, since it is also unusual in Greek eloquence, could not be translated even into Greek; but because the Greeks were not reluctant to translate it, I do not know why the Latins were reluctant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"locutus est ... dicens","severity":"info","text":"Augustine notes the pleonastic construction 'locutus est dicens' as a common Hebraism in Latin scripture, contrasting it with the rarer Greek construction that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐρεῖς πρὸς αὐτοὺς λέγων","severity":"info","text":"Augustine observes that the Greek uses the future indicative ἐρεῖς with the participle λέγων, a construction that Latin cannot render idiomatically; he suggests 'et inquies ad eos dicens' as a closer equivalent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mulier ... inmunda erit septem dies","severity":"info","text":"Augustine reports that most Latin translators avoided the Greek-influenced syntax of the Septuagint (καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας) and simplified the clause, omitting the connective 'et'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"graecus enim habet","severity":"info","text":"The Greek text Augustine cites (ἐρεῖς πρὸς αὐτοὺς λέγων) reflects a Septuagintal idiom that he considers unusual even in Greek, highlighting the translator's dilemma in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"coartat inopiam","severity":"caution","text":"Augustine's phrase 'latini sermonis coartat inopiam' (the poverty of the Latin language constrains) is a rhetorical topos, not a claim about actual lexical deficiency; the issue is syntactic, not lexical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Latin passage discusses Greek and Latin translation issues, not Coptic."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"Triginta et tres dies sedebit in sanguine mundo suo. similiter et de illa, quae feminam peperit, dictum est: sedebit in sanguine mundo suo, sed duplicatis eisdem diebus, id est sexaginta sex diebus. sedebit ergo dictum est \"manebit\"; non enim per tot dies de sella ei surgere non licebat.\n\nHomini si cui facta fuerit in cute corporis eius cicatrix signi lucida. notandum cicatricem dicere scripturam non uulneris, sed etiam solius coloris notam.\n\nEt fuerit in cute coloris eius tactus leprae . tactum dicit ipsam maculam. quod ipse homo lepra sit tactus.\n\nEt uidebit eum sacerdos et inquinabit eum: pro eo, quod est \"inquinatum pronuntiabit\".\n\nEt pilus qui est in tactu conuertatur albus: id est: conuertatur in album.\n\nEt purgabit eum sacerdos: signum enim est. purgatum pronuntiabit. sicut \"inquinabit\". quod supra dixit. inquinatum pronuntiabit.","english":"Thirty-three days she will sit in her own blood of purification. And similarly concerning the woman who gave birth to a female, it is said: she will sit in her own blood of purification, but with the same days doubled, that is, sixty-six days. Therefore \"she will sit\" is said to mean \"she will remain\"; for it was not that she was not allowed to get up from her seat for all those days.\n\nIf a man has a mark of a bright sign on the skin of his body. It is to be noted that scripture calls a \"scar\" not only that of a wound, but also a mark of mere color.\n\nAnd there is on the skin of his color a touch of leprosy. It calls the spot itself a \"touch.\" That the man himself is a touch of leprosy.\n\nAnd the priest will see him and will declare him unclean: instead of \"he will pronounce him unclean.\"\n\nAnd the hair that is in the touch turns white: that is, turns to white.\n\nAnd the priest will purify him: for it is a sign. He will pronounce him purified. Just as \"he will declare unclean,\" which he said above: he will pronounce him unclean.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sedebit","severity":"info","text":"Augustine notes that 'sedebit' here means 'manebit' (will remain), not a literal sitting, clarifying a potential misunderstanding of the Hebrew idiom for purification seclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cicatrix","severity":"info","text":"Augustine observes that 'cicatrix' (scar) in scripture can denote a mark of mere color, not only a wound scar, reflecting a broader semantic range in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tactus","severity":"info","text":"Augustine explains that 'tactus' (touch) here refers to the spot or mark of leprosy itself, not the act of touching, and that the man is said to be 'tactus' (touched) by leprosy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inquinabit","severity":"info","text":"Augustine glosses 'inquinabit' as a declarative verb meaning 'pronounce unclean', not a physical act of defiling, paralleling 'purgabit' as 'pronounce purified'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine's comments form a series of lexical clarifications on Leviticus 12–13, addressing terms for purification, skin conditions, and priestly declarations, consistent with his method in the Locutiones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The purification periods of 33 and 66 days reflect the Vetus Latina rendering of Leviticus 12, differing from the Masoretic Text's 40 and 80 days, indicating a textual variant in the Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sanguine mundo suo' is ambiguous: it could mean 'her own pure blood' or 'her blood of purification'; Augustine takes it as the latter, referring to postpartum discharge."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Et uiderit eum sacerdos. et ecce commutata est significatio in cute. et inquinabit illum sacerdos . plus habet et: nam ea coniunctione detracta integer sensus est hoc modo: si autem conuersa fuerit significatio in cute, posteaquam uidit eum sacerdos. ut purget illum, et uisus fuerit denuo sacerdoti, et uiderit eum sacerdos, et ecce commutata est significatio in cute. inquinabit illum sacerdos.\n\nEt tactus leprae si fuerit in homine, ueniet ad sacerdotem; et uidebit sacerdos, et ecce cicatrix alba in cute, et haec mutauit pilum album, et a sano carnis uiuae in cicatrice . id est: mutauit pilum in album colorem in cicatrice; mutauit autem a sano carnis uiuae, id est. quia non talem pilum habet, quod sanum est in carne uiua.\n\nDe leproso cum loqueretur, ait: et inmundus inmundus uocabitur, quasi non satis esset semel dicere: inmundus uocabitur. quamquam nonnulli codices ita habeant, in alio graeco ita inuenimus semel dictum: inmundus uocabitur. item paulo post dicit: cum sit inmundus, inmundus erit: quod in latinum de graeco non sicut positum est exprimi potuit. ait enim graecus: axaOaptoc m axdOapto? lotat; quasi diceret \"inmundus existens inmundus erit-4. sed non hoc est existens, quod graecus dixit rov, sed si dici posset essens\" ab eo, quod est esse, non ab eo, quod est existere.","english":"And the priest sees him. And behold, the sign in the skin has changed. And the priest will declare him unclean. It has an extra \"and\": for if that conjunction is removed, the sense is complete in this way: \"But if the sign in the skin has turned, after the priest has seen him, so that he may purify him, and he has been seen again by the priest, and the priest sees him, and behold, the sign in the skin has changed. The priest will declare him unclean.\"\n\nAnd if a touch of leprosy is on a man, he will come to the priest; and the priest will see, and behold, a white scar on the skin, and this has changed the white hair, and from the healthy living flesh in the scar. That is: it has changed the hair to a white color in the scar; but it has changed from the healthy living flesh, that is, because the hair is not of such a kind as that which is healthy in living flesh.\n\nWhen speaking about the leper, it says: \"And unclean, unclean he will be called,\" as if it were not enough to say once: \"unclean he will be called.\" Although some manuscripts have it thus, in another Greek text we find it said once: \"unclean he will be called.\" Likewise, a little later it says: \"Since he is unclean, unclean he will be,\" which could not be expressed in Latin from the Greek as it is set down. For the Greek says: ἀκάθαρτος ὢν ἀκάθαρτος ἔσται; as if to say \"unclean existing, unclean he will be.\" But this is not \"existing,\" which the Greek said with ὤν, but if it could be said \"essent\" from that which is \"esse,\" not from that which is \"existere.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes that the conjunction 'et' (and) is redundant in the Latin translation; removing it yields a complete sense. This reflects his concern for textual clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inquinabit","severity":"info","text":"The verb 'inquinabit' (will declare unclean) is used in a technical sense for priestly judgment of leprosy, not merely physical defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"inmundus inmundus uocabitur","severity":"info","text":"Augustine observes a textual variant: some manuscripts repeat 'inmundus' (unclean), while a Greek source has it only once. This indicates divergence in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὢν","severity":"caution","text":"Augustine notes that the Greek participle 'ὢν' (being) cannot be rendered exactly in Latin; he suggests 'essens' (from esse) as a hypothetical form, distinct from 'existens' (from existere). This highlights a translation difficulty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lepra","severity":"info","text":"Augustine's discussion of leprosy and priestly inspection reflects Levitical purity laws (Leviticus 13–14), which were foundational for Christian exegesis of ritual impurity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Greek source Augustine consulted for the single 'inmundus' reading is not specified. The phrase 'a sano carnis uiuae' (from healthy living flesh) is ambiguous in context, possibly referring to hair color change."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"Et uestimento si fuerit in eo tactus leprae. potuit usitate ita dicere: et in uestimento si fuerit tactus leprae.\n\nAut in omni uase pelliceo in quocumque. fuerit in eo tactus . poterat satis esse: in quocumque fuerit tactus.\n\nEt ecce non commutauit tactus aspectum suum, id est colorem, in quo aspicitur. non enim aspectum, quo ipse aspicit; tactum quippe ipsam maculam dicit.\n\nEt accipiens sacerdos de emina olei superfundet in manum sacerdotis sinistram . non dixit \"in manum suam sinistram\", cum utique in suam faciat.\n\nUiro, uiro cuicumque fuerit fluor.\n\nEt homo cuicumque exierit ex eo concubitus seminis.\n\nEt omne super quodcumque dormit super illud.\n\nEt omne super quod sederit super illud inmundum erit.\n\nEt emittet in manu hominis parati in heremum. id est: emittet in heremum in manu hominis ad hoc parati: de hirco emissario loquebatur, cum hoc diceret.notandum est autem, quomodo dicat scriptura in manu.","english":"And if there is in a garment a touch of leprosy in it. He could have said in the usual way: \"and if in a garment there is a touch of leprosy.\"\n\nOr in any leather vessel, in whatever there is a touch in it. It could have been sufficient: \"in whatever there is a touch.\"\n\nAnd behold, the touch did not change its aspect, that is, its color, in which it is looked at. For it does not mean the aspect by which it itself looks; it calls the spot itself the \"touch.\"\n\nAnd the priest, taking from a hemina of oil, will pour it into the left hand of the priest. He did not say \"into his own left hand,\" although he is certainly doing it into his own.\n\nTo a man, to any man whatsoever there has been a flux.\n\nAnd to a man from whom a discharge of seed has gone out.\n\nAnd everything upon which he sleeps upon it.\n\nAnd everything upon which he sits upon it will be unclean.\n\nAnd he will send out into the hand of a man prepared in the desert. That is: he will send out into the desert in the hand of a man prepared for this: he was speaking about the scapegoat when he said this. But it should be noted how Scripture says \"in the hand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et uestimento si fuerit in eo tactus leprae","severity":"info","text":"Augustine notes the pleonastic structure 'in eo' after 'uestimento', observing that the usual Latin would be 'et in uestimento si fuerit tactus leprae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tactus","severity":"info","text":"Augustine clarifies that 'tactus' here means the spot or mark of leprosy itself, not the act of touching; he distinguishes 'aspectum' as the color or appearance of the spot, not the act of looking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in manum sacerdotis sinistram","severity":"info","text":"Augustine observes that the text says 'into the left hand of the priest' instead of 'into his own left hand', even though the priest is performing the action on himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Uiro, uiro cuicumque fuerit fluor","severity":"info","text":"The repetition 'uiro, uiro' is noted as a Hebraism or pleonasm, typical of biblical Latin, emphasizing the distributive sense 'to any man whatsoever'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"emittet in manu hominis parati in heremum","severity":"info","text":"Augustine explains that this refers to the scapegoat ritual (Leviticus 16), where a goat is sent into the wilderness by a designated man; he notes the unusual phrase 'in manu' meaning 'by means of'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in manu","severity":"caution","text":"Augustine flags the phrase 'in manu' as a noteworthy Latin usage, possibly a calque from the Hebrew or Greek, meaning 'by the hand of' or 'through the agency of'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; Augustine's comments focus on stylistic and translational peculiarities, not on textual corruption."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"Homo, homo filiorum Israhel, id est: ex filiis Israhel. ista autem repetitio quemlibet hominem uidetur significare, id est: ille aut ille.\n\nTurpitudinem patris tui et turpitudinem matris tuae non reuelabis . hac locutione concubitum uetuit cum his personis.\n\nTurpitudinem fratris patris tui non reuelabis et ad uxorem eius non introibis; propinqua enim tua est . et posuit pro \"id est\"; hanc enim dicit turpitudinem fratris patris eius, id est turpitudinem patrui. pudenda uxoris patrui.\n\nEt exhorruit terra eos, qui insident super eam, id est: sedes habent, quod est \"habitant\".\n\nEt permetentibus uobis messem terrae uestrae non perficietis messem uestram agri tui permetere. hoc, quod a plurali coepit et ad singularem numerum terminauit, plerique latini interpretari noluerunt. sed dixerunt: agri uestri, ubi dictum est: agri tui, quasi Graecus hoc non posset dicere; magis ergo locutio notanda fuit quam emendanda.","english":"A man, a man of the sons of Israel, that is: from the sons of Israel. But this repetition seems to signify any man whatsoever, that is: this one or that one.\n\nYou shall not reveal the shame of your father and the shame of your mother. By this expression he forbade intercourse with these persons.\n\nYou shall not reveal the shame of your father’s brother and you shall not go in to his wife; for she is your close relative. And he put it for “that is”; for he calls this the shame of his father’s brother, that is, the shame of the paternal uncle: the private parts of the uncle’s wife.\n\nAnd the earth shuddered at them, who sit upon it, that is: have seats, which is “dwell.”\n\nAnd while you are reaping the harvest of your land, you will not complete your harvest, to reap your field. This, which began from the plural and ended in the singular number, many Latin translators did not wish to render. But they said: your fields, where it was said: your field, as if a Greek could not say this; therefore the expression should have been noted rather than corrected.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Homo, homo filiorum Israhel","severity":"info","text":"The repetition 'Homo, homo' is a Hebraism for distributive or indefinite sense ('any man'), which Augustine notes as a locutio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"turpitudinem","severity":"info","text":"Augustine uses 'turpitudo' to render Hebrew terms for 'nakedness' or 'shame', here euphemistically referring to sexual intercourse with close relatives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"propinqua enim tua est","severity":"info","text":"Augustine explains that 'propinqua' (close relative) justifies the prohibition of entering the uncle's wife, interpreting 'turpitudinem fratris patris tui' as the uncle's wife's private parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exhorruit terra eos","severity":"info","text":"Augustine glosses 'exhorruit' as 'shuddered at' and interprets 'insident super eam' as 'have seats' (sedes), i.e., 'dwell', noting a figurative sense for habitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"a plurali coepit et ad singularem numerum terminauit","severity":"info","text":"Augustine notes the shift from plural 'uobis' to singular 'tui' as a Greek locutio, criticizing Latin translators who altered it to 'agri uestri' instead of preserving the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"plerique latini interpretari noluerunt","severity":"info","text":"Augustine reports that many Latin translators avoided the number shift, preferring to 'correct' it, but he argues the expression should be noted as a locutio rather than emended.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Latin reflects Augustine's commentary on the Old Latin or LXX text."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"Quicumque acceperit sororem suam ex patre suo aut ex matre sua et uiderit turpitudinem eius et ipsa uiderit turpitudinem eius, inproperium ' est; exterminabuntur in conspectu generis sui: turpitudinem sororis suae reuelauit, peccatum [suum] accipient. peccatum posuit pro \"poena peccati\".\n\nEt segregabitis uosmet ipsos inter medium pecorum mundorum et inter medium pecorum inmundorum et inter medium uolucrum mundarum et inmundarum. segregabitis uosmet ipsos, dixit, inter medium mundorum et inmundorum, quoniam segregantur munda ab inmundis uel a mundis inmunda; noua est omnino locutio. aliud est enim \"segregabis inter medium pecorum mundorum et inter medium pecorum inmundorum\", sicut saepissime loqui solet, aliud est, quod modo ait: segregabitis uosmet ipsos, tamquam illa ab alterutris segregantes se ipsos segregent ab utrisque tamquam iudicando inter utraque.","english":"Whoever takes his sister from his father or from his mother and sees her nakedness, and she sees his nakedness, it is a disgrace; they shall be cut off in the sight of their kindred: he has revealed the nakedness of his sister, they shall receive [their] sin. He placed \"sin\" for \"punishment of sin.\"\n\nAnd you shall separate yourselves between the midst of clean animals and the midst of unclean animals and between the midst of clean and unclean birds. He said, \"you shall separate yourselves\" between the midst of clean and unclean, because clean are separated from unclean or unclean from clean; it is an entirely new expression. For it is one thing to say \"you shall separate between the midst of clean animals and between the midst of unclean animals,\" as he very often speaks, and another thing, which he now says: \"you shall separate yourselves,\" as though they, by separating those from each other, separate themselves from both, as if judging between the two.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"peccatum","severity":"info","text":"Augustine notes that the Latin peccatum (sin) is used here to mean poena peccati (punishment of sin), a metonymy common in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"segregabitis uosmet ipsos inter medium","severity":"info","text":"Augustine highlights the unusual reflexive construction segregabitis uosmet ipsos inter medium, which he considers a novel locution, distinct from the more common segregabis inter medium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase implies that the act of separating clean from unclean animals also separates the agents themselves from both categories, as if they are judging between them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The discussion of incest and purity laws reflects Levitical concerns (Lev 18, 20) and the Vetus Latina translation's rendering of Hebrew idioms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text may reflect a variant reading or translation choice; Augustine's comment on peccatum suggests the original Hebrew or Greek might have had a different nuance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Hebrew or Greek Vorlage for the phrase segregabitis uosmet ipsos inter medium is uncertain; Augustine treats it as a peculiar Latin rendering."],"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":89,"ref":"p89","source":"Dic sacerdotibus filiis Aaron et dices ad eos: in animabus non inquinabuntur in gente eorum nisi in propinquo qui proximus est eis . in luctu dicit, qui debetur animabus defunctorum; ideo enim lugetur, quia excesserunt.\n\nEt caluitium non rademini super mortuum et super carnes suas non secabunt sectiones . usitata esset locutio \"carnes suas non secabunt sectionibus\".\n\nMulierem fornicariam et profanam non accipient et mulierem eiectam a uiro suo, quoniam sanctus est domino deo suo . non dixit \"quoniam sancti sunt\", sed tamquam de uno loqueretur, cum coeperit a plurali. deinde sequitur singulariter: sanctificabit eum; dona domini dei uestri iste offeret; sanctus est, quoniam sanctus ego dominus, qui sanctifico eos, rursus ad pluralem conclusit.\n\nSi autem sacerdos possederit animam emtam pecunia, hic edet de panibus eius . non dixit: haec edet. cum animam dixerit, quae generis est feminini; sed potius ad illud respexit, quod per animam significare uoluit, id est hominem.","english":"Say to the priests, the sons of Aaron, and you shall say to them: they shall not be polluted in their souls among their people except by a relative who is nearest to them. He speaks of mourning, which is owed to the souls of the dead; for mourning is done because they have departed.\n\nAnd you shall not shave your head over a dead person, and you shall not make incisions upon your flesh. The expression \"they shall not make incisions upon their flesh\" would have been customary.\n\nThey shall not take a fornicating and profane woman, nor a woman cast out by her husband, because he is holy to his Lord God. He did not say \"because they are holy,\" but as if speaking of one person, although he began with a plural. Then he continues in the singular: he will sanctify him; he will offer the gifts of your Lord God; he is holy, because I, the Lord, am holy, who sanctifies them; he concluded again with the plural.\n\nBut if a priest has acquired a soul bought with money, he shall eat of his bread. He did not say: she shall eat. Although he said \"soul,\" which is feminine in gender, he rather had regard to what he meant to signify by \"soul,\" that is, a human being.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in animabus non inquinabuntur","severity":"info","text":"Augustine notes that the phrase 'they shall not be polluted in their souls' refers to mourning for the dead, interpreting 'souls' as the deceased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Mulierem fornicariam ... quoniam sanctus est domino deo suo","severity":"info","text":"Augustine observes a shift from plural to singular in the Latin: 'they shall not take' (plural) but 'because he is holy' (singular), then back to plural, highlighting a grammatical inconsistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"animam emtam pecunia","severity":"info","text":"Augustine explains that 'soul' (feminine) is used to mean 'human being' (masculine), so the masculine pronoun 'his' is used instead of 'her'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"caluitium non rademini super mortuum","severity":"info","text":"The prohibition against shaving the head or making incisions for the dead reflects ancient mourning practices, which Augustine notes as customary expressions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in luctu dicit, qui debetur animabus defunctorum","severity":"caution","text":"Augustine's interpretation that 'souls' here means 'the dead' may be contested; the Latin could also refer to the living mourners' souls.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in animabus' could be read as referring to the souls of the living or the dead; Augustine takes it as the dead.","The shift between singular and plural in the passage about priests may reflect textual corruption or deliberate rhetorical variation."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Et filia hominis sacerdotis si fuerit uiro alienigenae, id est: si nupserit uiro alienigenae.\n\nEt locutus est dominus ad Moysen dicens: uitulum aut ouem aut capram cum natum fuerit et erit septem dies sub matre sua . plus uidetur habere et secundum usitatissimas locutiones in scripturis quas latini plerique transferre noluerunt.\n\nEt sanctificabor in medio filiorum Israhel: quod est \"sanctus habebor\". neque enim dominus etiam praeter filios Israhel non est sanctus. eo sensu dictum est et in oratione dominica: sanctificetur nomen tuum, id est sanctum habeatur ab hominibus.\n\nLoquere ad filios Israhel et dices ad eos: sollemnia domini quae uocabitis uocata sancta ista sunt sollemnia mea . sex diebus facies opera. cum ad plures loquendum dixerit, tamquam ad unum postea loquitur.\n\nEt numerabitis uobis a die crastino sabbati, quo obtulerit gremium superpositionis, septem septimanas integras numerabis . non dixit \"numerabitis\", cum ad plures superius loqueretur.","english":"And the daughter of a man who is a priest, if she should be with a foreign husband, that is: if she should marry a foreign husband.\n\nAnd the Lord spoke to Moses, saying: a calf or a sheep or a goat, when it has been born and will be seven days under its mother. This seems to have more, and according to the most customary expressions in the scriptures which most Latin translators have been unwilling to render.\n\nAnd I will be sanctified in the midst of the sons of Israel: which means \"I will be held as holy.\" For the Lord is not without sanctity even apart from the sons of Israel. It is said in that sense also in the Lord's Prayer: may your name be sanctified, that is, may it be held as holy by men.\n\nSpeak to the sons of Israel and you shall say to them: the solemnities of the Lord which you will call called holy are these my solemnities. For six days you shall do work. When he had spoken to many, he afterwards speaks as if to one.\n\nAnd you shall count for yourselves from the day after the sabbath, on which he offered the sheaf of the offering, you shall count seven full weeks. He did not say \"you shall count\" (plural), although he was speaking to many above.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Augustine notes that the Latin phrase 'et erit septem dies sub matre sua' seems to have an additional element, and that many Latin translators avoided rendering such customary scriptural expressions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sanctificabor","severity":"info","text":"Augustine explains 'sanctificabor' as meaning 'sanctus habebor' ('I will be held as holy'), clarifying that the passive form here implies human recognition of holiness, not a change in God's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctificetur nomen tuum","severity":"info","text":"Augustine compares the phrase 'sanctificabor in medio filiorum Israhel' to the Lord's Prayer phrase 'sanctificetur nomen tuum', interpreting both as expressing that something is held as holy by people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine observes a shift in number: after addressing a plural audience ('loquere ad filios Israhel et dices ad eos'), the text continues with a singular verb ('facies'), a common scriptural pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine notes another number shift: the plural 'numerabitis' is followed by the singular 'numerabis', even though the preceding address was to many.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the passage is a series of comments by Augustine on biblical phrases; the exact biblical verses being commented on are not specified in the passage itself."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"Et cum nominasset filius mulieris Israhelitidis, nomen maledixit. cum hic non addiderit \"dei\". manifestum et tamen nomen dei esse intellegendum, cui maledixit.\n\nHomo, homo si maledixerit deum suum peccatum accipiet. ecce ubi satis adparet locutionis esse, cum dicitur: homo, homo, tamquam dicat \"homo ille aut ille\". hoc est quicumque homo, non, sicut quidam putauerunt: homo, homo ita dici, tamquam laudabiliter nuncupetur, ac si diceretur: homo, sed homo; id est: non qualiscumque uelut similis pecori, sed qui uere sit homo. quem sensum non esse uerum, sed locutionis hoc esse scripturarum aperte hic ostenditur, cum in eo dicitur, qui culpatur, non qui laudatur.\n\nCum de seruis ageret, quos liceret habere Israhelitis, et erunt uobis, inquit, in possessione in aeternum, cum utique aeterni moriendo esse non possent uel domini uel serui. aeternum ergo dixit, ubi non est temporis praestitutus modus, quousque seruiant, sicut constitutus est eis, quos in remissione dimitti iubet libertati suae.","english":"And when the son of the Israelite woman had named, he cursed the name. Here he did not add \"of God.\" It is manifest, and yet it must be understood that it is the name of God which he cursed.\n\nA man, a man if he curses his own god, he will receive sin. Behold where it sufficiently appears that it is a manner of speech, when it is said: a man, a man, as if to say \"that man or that man.\" That is, any man whatsoever, not, as some have thought: a man, a man is said in such a way as if it were uttered praiseworthily, as if it were said: a man, but a man; that is: not some sort of man like a beast, but one who is truly a man. That this sense is not true, but that this is a manner of speech of the Scriptures, is openly shown here, when it is said of one who is blamed, not of one who is praised.\n\nWhen he was treating of slaves, whom it was permitted for the Israelites to have, \"and they will be yours,\" he says, \"in possession forever,\" although certainly neither masters nor slaves could be eternal by dying. Therefore he said \"forever\" where there is no fixed limit of time, as long as they serve, just as a limit is set for those whom he orders to be released to their own freedom in the remission.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"homo, homo","severity":"info","text":"Augustine explains that the repetition 'homo, homo' is a biblical idiom meaning 'any man whatsoever', not a laudatory doublet as some had thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aeternum","severity":"info","text":"Augustine notes that 'aeternum' (forever) here does not mean eternal in the strict sense, but indicates an indefinite period without a fixed end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nomen maledixit","severity":"info","text":"Augustine observes that the biblical text omits 'dei' after 'nomen', yet the context makes clear that the name of God is meant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"homo, homo","severity":"info","text":"Augustine refutes an interpretation that 'homo, homo' was a praiseworthy designation, showing instead that it applies to a person being blamed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"cum de seruis ageret","severity":"info","text":"Augustine transitions to a new example about the term 'aeternum' in the context of Israelite slave laws, illustrating a figurative use of temporal language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'nomen maledixit' could be read as 'cursed the name' without specifying whose name; Augustine clarifies it is God's name."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Si in praeceptis meis ambulaueritis et mandata mea obseruaueritis et feceritis ea, et dabo pluuiam uobis in tempore suo . superfluum est \"et\" consuetudini locutionis nostrae, sed more scripturarum additum; sequebatur enim: dabo uobis.\n\nEt si usque adhuc non oboedieritis mihi, et adponam castigare uos septies in peccatis uestris . etiam hic superfluum est \"et\"; sequebatur enim: adponam castigare uos: quod autem ait \"septies\", pro omni numero accipiendum est.\n\nLIBER QVARTUS. LOCUTIONES DE NUMERIS.\n\nEt uobiscum erunt unusquisque secundum tribum uniuscuiusque principum.\n\nFiliis Symeon secundum propinquitates eorum. secundum populos eorum, secundum domos familiarum eorum, secundum numerum nominum eorum, secundum caput eorum, omnia masculina a uiginti annis et supra, omnis, qui procedit in uirtute, recognitio eorum. haec locutio, quod non dicit: filii Symeon uel ex filiis Symeon, sed filiis Symeon datiuo casu.et hoc seruat deinceps in ceteris tribubus, non est translata ah interpretibus latinis. quos inspicere potuimus. in sola autem tribu Ruben quae prima numerata est, non est ista locutio: non enim ait: filiis Ruben secundum propinquitates eorum, et cetera, sed ait: et fuerunt filii Ruben primogeniti Israhelis secundum propinquitates eorum, et deinde similiter ut in ceteris.","english":"If you walk in my precepts and observe my commandments and do them, I will give you rain in its season. The \"and\" is superfluous according to the custom of our speech, but it is added in the manner of the scriptures; for it followed: I will give you.\n\nAnd if until now you have not obeyed me, I will also chastise you seven times in your sins. Here too the \"and\" is superfluous; for it followed: I will chastise you. Moreover, what it says \"seven times\" is to be taken for every number.\n\nBOOK FOUR. LOCUTIONS FROM NUMBERS.\n\nAnd with you will be each one according to the tribe of each of the princes.\n\nTo the sons of Symeon according to their kinships, according to their peoples, according to their households of families, according to the number of their names, according to their head, all males from twenty years and above, everyone who goes forth in strength, their census. This locution, that it does not say: the sons of Symeon or from the sons of Symeon, but to the sons of Symeon in the dative case. And it maintains this henceforth in the other tribes; it was not translated by the Latin translators whom we were able to inspect. Only in the tribe of Ruben, which was numbered first, is this locution not present: for it does not say: to the sons of Ruben according to their kinships, etc., but it says: and the sons of Ruben, the firstborn of Israel, were according to their kinships, and then similarly as in the others.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes that the conjunction 'et' is pleonastic in the Latin of Numbers, reflecting a Hebraism common in biblical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septies","severity":"info","text":"Augustine interprets 'septies' (seven times) as a symbolic number standing for any or all instances, a typical patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"filiis Symeon datiuo casu","severity":"info","text":"Augustine observes that the Latin translator preserved the Greek dative 'filiis Symeon' instead of the expected genitive, a feature not found in the first tribe (Ruben).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non est translata ab interpretibus latinis","severity":"info","text":"Augustine states that the dative construction was not introduced by the Latin translators he consulted, implying it reflects the Greek Vorlage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et uobiscum erunt unusquisque secundum tribum uniuscuiusque principum","severity":"caution","text":"The Latin text of this verse is grammatically awkward; Augustine's comment suggests it may be a literal rendering of a Greek or Hebrew idiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et uobiscum erunt unusquisque secundum tribum uniuscuiusque principum' is syntactically unclear; Augustine does not resolve its meaning."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"Et fecerunt filii Israhel secundum omnia, quae mandauit dominus Moysi et Aaron, ita fecerunt.\n\nSacerdotes qui uncti sunt quorum consummauerunt manus eorum sacerdotio fungi.\n\nEt inponent super illud omnia uasa eius, quibus ministrant in ipsis.\n\nEt reddet cui deliquit ei . quidam locutionem istam transferre nolentes emendato ordine uerba transtulerunt dicentes: et reddet ei cui deliquit.\n\nUir aut mulier quicumque fecerit ab omnibus peccatis humanis . non ait: quaecumque fecerit; sed locutio est, ubi sexus masculinus pronomen uindicauit, quamuis posterius femininus sit positus, quae locutio usitata non est.\n\nUiri uiri si praeuaricata fuerit uxor eius: non solum . quia geminauit nomen, ut diceret: uiri, uiri. sed etiam quia addidit \"eius\", notanda locutio est.\n\nSi superueniet illi spiritus zelandi, illa autem non fuerit inquinata, et adducet homo uxorem suam ad sacerdotem: superfluum est \"et\", sed scripturis usitata locutio.","english":"The children of Israel did everything that the Lord commanded Moses and Aaron; they did it thus.\n\nThe priests who are anointed, whose hands they have consecrated, to perform the priesthood.\n\nAnd they shall place upon it all its vessels, with which they minister in them.\n\nAnd he shall give back to whom he has wronged him. Some, unwilling to translate this expression, have rendered the words in a corrected order, saying: and he shall give back to him whom he has wronged.\n\nA man or a woman, whoever has committed any of the human sins. It does not say: whichever woman has committed; but it is an expression where the masculine gender claimed the pronoun, although the feminine is placed later, which expression is not customary.\n\nMen, men, if his wife has been unfaithful: not only because it doubled the noun, saying \"men, men,\" but also because it added \"his,\" the expression is to be noted.\n\nIf the spirit of jealousy comes upon him, but she has not been defiled, and the man brings his wife to the priest: the \"and\" is superfluous, but it is a customary expression in the scriptures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes the superfluous use of 'et' (and) in the last sentence, a common Hebraism in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"uiri uiri","severity":"info","text":"The doubling of 'uiri' (men) and the addition of 'eius' (his) are noted as an unusual expression, likely a Hebraism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"uir aut mulier quicumque fecerit","severity":"info","text":"Augustine observes that the masculine pronoun 'quicumque' is used despite the mention of a woman, a non-standard Latin construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"et reddet cui deliquit ei","severity":"info","text":"Augustine reports that some translators reordered the words to 'et reddet ei cui deliquit' to avoid the awkward construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacerdotes qui uncti sunt quorum consummauerunt manus eorum sacerdotio fungi","severity":"info","text":"This phrase likely refers to the consecration of priests, with 'consummauerunt manus' meaning 'they have consecrated hands' for priestly service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et fecerunt filii Israhel secundum omnia, quae mandauit dominus Moysi et Aaron, ita fecerunt","severity":"caution","text":"The repetition 'fecerunt ... ita fecerunt' may be a Hebraism or a scribal duplication; Augustine does not comment on it here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a series of excerpts from the Old Testament; the specific biblical references are not identified by Augustine in this passage."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"Erit aqua argutionis quae maledicitur haec . hanc locutionem inusitatam fecit ordo uerborum; posset enim usitate ita dici: erit aqua argutionis haec quae maledicitur, aut: erit haec aqua argutionis quae maledicitur, uel si quid aliud usitata uerba ordinando dici potest.\n\nInnocens esto ab aqua argutionis quae maledicitur haec. in hac locutione non solus uerborum ordo inusitate sonat, sed etiam casus mutatus est; esset enim integrum et usitatum: innocens esto ab hac aqua argutionis quae maledicitur, aut: ab aqua argutionis hac, quae maledicitur.\n\nEt inflabitur uentrem pro \"inflabitur uentre\". haec locutio et apud latinos auctores frequentatur; sed interpretes nostri qui eam transferre noluerunt dixerunt: et inflabitur uenter eius.\n\nUir uel mulier quicumque magne uouerit uotum, non dixit: quaecumque.\n\nEt radetur caput suum, talis locutio est qualis superius: inflabitur uentrem.","english":"This will be the water of testing which is cursed.\" This expression was made unusual by the order of the words; for it could be said in the usual way thus: \"This will be the water of testing which is cursed,\" or: \"This will be this water of testing which is cursed,\" or whatever else can be said by arranging the words in a usual manner.\n\n\"Be innocent of the water of testing which is cursed this.\" In this expression not only does the order of the words sound unusual, but also the case has been changed; for it would be complete and usual: \"Be innocent of this water of testing which is cursed,\" or: \"of this water of testing, which is cursed.\"\n\n\"And he will swell the belly\" for \"he will swell in the belly.\" This expression is also frequent among Latin authors; but our translators who did not wish to render it said: \"And his belly will swell.\"\n\n\"A man or woman whoever has vowed a great vow,\" it did not say: \"whichever woman.\"\n\n\"And he will shave his head,\" such an expression is like the one above: \"he will swell the belly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Erit aqua argutionis quae maledicitur haec","severity":"info","text":"Augustine notes that the word order in this phrase is unusual; the expected order would place 'haec' earlier, as in 'Erit aqua argutionis haec quae maledicitur'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Innocens esto ab aqua argutionis quae maledicitur haec","severity":"info","text":"Augustine observes that here both word order and case are irregular; the expected construction would use the ablative 'ab hac aqua' rather than the nominative 'haec'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Et inflabitur uentrem","severity":"info","text":"Augustine compares this Greek-influenced accusative of respect ('inflabitur uentrem') to a similar Latin construction, noting that some translators avoided it by rephrasing to 'et inflabitur uenter eius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Uir uel mulier quicumque magne uouerit uotum","severity":"info","text":"Augustine points out that the masculine singular 'quicumque' is used despite the disjunction 'uir uel mulier', where 'quaecumque' (feminine) would be expected for agreement with 'mulier'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et radetur caput suum","severity":"info","text":"Augustine classifies this as the same type of construction as 'inflabitur uentrem', i.e., an accusative of respect with a passive verb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Sex uehicula tecta et duodecim boues, uehiculum a duobus principibus et uitulum a singulis . in hac locutione notandum putaui eosdem dictos uitulos, quos boues dixerat; sed hoc etiam graecum idioma esse perhibetur.\n\nPrinceps unus cotidie, princeps cotidie offerent dona sua, pro eo, ut diceret: singulis diebus singuli principes.\n\nUitulum unum pro bubus et hircum ex capris unum.\n\nEt non erit in filiis Israhel accedens filiorum Israhel ad sancta . uidetur potuisse sufficere: et non: erit in filiis Israhel accedens ad sancta. aut certe: non erit filiorum Israhel accedens ad sancta.\n\nEt fecit Moyses et Aaron et omnis synagoga filiorum Israhel Leuitis; secundum quae praecepit dominus Moysi de Leuitis, ita fecerunt eis filii Israhel.\n\nEt homo, homo quicumque mundus fuerit et in uiam longinquam non est et defuerit facere pascha, exterminabitur anima illa de populo suo . ergo homo, homo locutio est, ac si diceret: quicumque homo, ille uel ille.","english":"Six covered wagons and twelve oxen, a wagon from two leaders and a calf from each one. In this expression I thought it noteworthy that they called the same animals calves which they had called oxen; but this is also said to be a Greek idiom.\n\nOne leader daily, a leader daily offer their gifts, instead of saying: each day each leader.\n\nOne calf for oxen and one goat from the goats.\n\nAnd there will not be among the sons of Israel any of the sons of Israel approaching the holy things. It seems it could have sufficed: and there will not be among the sons of Israel any approaching the holy things, or certainly: there will not be of the sons of Israel any approaching the holy things.\n\nAnd Moses and Aaron and the whole assembly of the sons of Israel did for the Levites; according to what the Lord commanded Moses concerning the Levites, so the sons of Israel did for them.\n\nAnd a man, any man who is clean and is not on a long journey and fails to perform the Passover, that soul shall be cut off from its people. Therefore \"a man, a man\" is an expression, as if one were to say: any man, this one or that one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Sex uehicula tecta et duodecim boues, uehiculum a duobus principibus et uitulum a singulis","severity":"info","text":"Augustine notes the inconsistency in calling the same animals 'oxen' (boues) and then 'calves' (uitulos), attributing this to a Greek idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"homo, homo","severity":"info","text":"The repetition 'homo, homo' is glossed by Augustine as an idiomatic expression equivalent to 'any man, this one or that one' (quicumque homo, ille uel ille).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Princeps unus cotidie, princeps cotidie offerent dona sua","severity":"info","text":"Augustine observes that the phrasing 'one leader daily, a leader daily offer their gifts' is a compressed way of saying 'each day each leader' (singulis diebus singuli principes).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"graecum idioma","severity":"info","text":"Augustine reports that the use of different terms for the same animals (oxen vs. calves) is said to be a Greek idiom, reflecting his awareness of Septuagintal usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et non erit in filiis Israhel accedens filiorum Israhel ad sancta","severity":"info","text":"Augustine notes the redundancy in the phrase 'among the sons of Israel any of the sons of Israel' and suggests simpler alternatives, indicating a stylistic concern.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical passages are being cited; the examples are drawn from Numbers 7 and related sections."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"Et cum ascendisset nubes a tabernaculo, et postea promouebant filii Israhel . poterat plenum esse: et cum ascendisset nubes a tabernaculo, promouebant filii Israhel.\n\nEt promouebant ordo castrorum filiorum luda primi.\n\nEt promouebunt filii Gerson et filii Merari. futuri temporis uerbum posuit, cum rem gestam praeteritam narret sicut in superioribus cum de nube loqueretur, ad cuius motum uel stationem castra promouebant uel consistebant. atque ita deinceps in plurium promotionibus hoc uerbo utitur.\n\nEt dixit Moyses Hobet filio Raguel Madianitae genero Moysi, non ait: genero suo.\n\nEt dixit ad eum: non ibo, sed ad terram meam et ad progeniem meam, subauditur \"ibo\".\n\nEt promiscuus qui erat in eis concupiuerunt concupiscentiam . singularem posuit pro plurali, ut promiscuus diceret, non promiscui; et tamen pluralem reddidit. cum ait: concupiuerunt.","english":"And when the cloud had risen from the tabernacle, then the children of Israel moved forward. It could have been complete: \"And when the cloud had risen from the tabernacle, the children of Israel moved forward.\"\n\nAnd the order of the camp of the children of Judah moved forward first.\n\nAnd the children of Gershon and the children of Merari will move forward. He placed a verb of future tense, although he narrates a past event, as in the earlier passage where he spoke about the cloud, at whose movement or halt the camps would move forward or halt. And so thereafter, in the movements of many, he uses this verb.\n\nAnd Moses said to Hobab, son of Raguel the Midianite, the son-in-law of Moses; he does not say: \"his son-in-law.\"\n\nAnd he said to him: \"I will not go, but to my own land and to my own kindred,\" the word \"I will go\" is understood.\n\nAnd the mixed multitude that was among them desired a desire. He used the singular for the plural, so that he said \"mixed multitude,\" not \"mixed multitudes\"; and yet he rendered the plural when he said \"they desired.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"promouebunt","severity":"info","text":"Augustine notes the shift from past to future tense (promouebunt) in a narrative of past events, comparing it to the earlier use of the verb with the cloud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"genero Moysi","severity":"info","text":"Augustine observes that the text says 'son-in-law of Moses' rather than 'his son-in-law', highlighting a periphrastic construction that avoids the possessive pronoun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"subauditur","severity":"info","text":"Augustine notes the ellipsis of 'ibo' (I will go) in the reported speech, a common feature of biblical narrative that requires the reader to supply the verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"promiscuus ... concupiuerunt","severity":"info","text":"Augustine remarks on the grammatical inconsistency: a singular subject (promiscuus) is followed by a plural verb (concupiuerunt), a construction he attributes to a shift in number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ascendisset nubes","severity":"caution","text":"Augustine suggests the sentence could be complete without 'et postea', implying a possible textual redundancy or a gloss that disrupts the syntax.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify whether the future tense (promouebunt) is a scribal error or a deliberate narrative device; Augustine treats it as a stylistic choice."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"Nunc autem anima nostra arida, nihil praeter in manna oculi nostri. desunt uerba \"est\" et \"sunt\"; plenum quippe esset: anima nostra arida est, nihil praeter in manna sunt oculi nostri. nam quidam interpretes sic transtulerunt et addiderunt uerba, quae non sunt in graeco.\n\nEt molebant illud in mola.\n\nSescenta milia peditum in quibus sum in eis.\n\nEt abstulit de spiritu qui super ipsum \"subauditur aut erat\" aut \"erit\". sed hanc locutionem. quae dicitur ellipsis, graeco eloquio familiarissimam et. quantum puto, etiam hebraeo latinos interpretes transferre piguit, cum et in latina lingua frequentetur quamuis minus quam in graeca.\n\nEt percussit dominus populum plagam magnam ualde: notanda fuit locutio: percussit plagam. non \"percussit plaga\", quod est usitatum.\n\nEt homo Moyses lenis ualde. subauditur \"erat\".\n\nEt ira animationis domini super eos, subauditur \"facta est\".","english":"Now our soul is dry, our eyes are nothing but on the manna. The words \"is\" and \"are\" are missing; for it would be complete: our soul is dry, our eyes are nothing but on the manna. For some translators rendered it thus and added words which are not in the Greek.\n\nAnd they ground it in a mill.\n\nSix hundred thousand foot soldiers, among whom I am among them.\n\nAnd he took away from the spirit which was upon him; \"was\" or \"will be\" is understood. But this expression, which is called ellipsis, is most familiar in Greek speech and, I think, also in Hebrew; Latin translators were reluctant to render it, although it is frequent in the Latin language, though less so than in Greek.\n\nAnd the Lord struck the people with a very great plague: the expression \"struck a plague\" was to be noted, not \"struck with a plague,\" which is the usual form.\n\nAnd the man Moses was very gentle; \"was\" is understood.\n\nAnd the anger of the Lord's wrath was upon them; \"was made\" is understood.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunc autem anima nostra arida, nihil praeter in manna oculi nostri","severity":"info","text":"Augustine notes the ellipsis of the verbs 'est' and 'sunt' in the Latin, which he supplies from the Greek original. This structural observation is typical of his grammatical commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ellipsis","severity":"info","text":"Augustine identifies the rhetorical figure ellipsis (omission of words) as common in Greek and Hebrew, but notes Latin translators' reluctance to reproduce it, despite its occasional use in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et percussit dominus populum plagam magnam ualde","severity":"info","text":"Augustine highlights the unusual construction 'percussit plagam' (struck a plague) instead of the expected 'percussit plaga' (struck with a plague), noting it as a locution worth recording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et homo Moyses lenis ualde","severity":"info","text":"Augustine observes that the verb 'erat' (was) is understood in this phrase, another instance of ellipsis in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et ira animationis domini super eos","severity":"info","text":"Augustine notes that 'facta est' (was made) is understood, completing the sense of the phrase. This continues his pattern of identifying omitted verbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"nam quidam interpretes sic transtulerunt et addiderunt uerba, quae non sunt in graeco","severity":"info","text":"Augustine criticizes some Latin translators for adding words not present in the Greek, indicating a concern for fidelity to the source text in the transmission of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage lists several biblical phrases without explicit book or chapter references; the specific verses are not identified by Augustine."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"Et ecce Maria leprosa sicut nix: et hic subauditur \"facta est.\"\n\nEt quae terra in qua isti insident super eam; et quae ciuitates in quibus isti habitant in ipsis.\n\nLocum ipsum quem nominauerunt uallem Botrui. cum superius dixisset: uenerunt in uallem Botrui. dictum est ergo per anticipationem, non quia iam hoc uocabatur, quando uenerunt, sed cum scriberetur. hic liber, iam uocabatur.\n\nQuoniam fortior nobis est magis usitata esset locutio si non haberet: magis.\n\nEt protulerunt pauorem terrae quam explorauerunt t eam.\n\nTerram quam transiuimus eam explorare, terra comedens qui habitant super eam est. dicendum autem fuit usitate: terram quam transiuimus explorare.\n\nTerra quam explorauimus eam bona est ualde ualde.\n\nEt ait omnis synagoga lapidare eos in lapidibus . non dictum est: lapidibus, cum ipsum lapidare posset usitata locutione sufficere.","english":"And behold, Mary leprous as snow: and here \"became\" is understood.\n\nAnd what land on which they sit upon it; and what cities in which they dwell in them.\n\nThe place itself which they named the Valley of Botrus, although earlier he had said: they came into the Valley of Botrus. Therefore it is said by anticipation, not because it was already called this when they came, but when this book was being written, it was already called this.\n\nSince he is stronger than us, a more usual expression would be if it did not have \"more.\"\n\nAnd they brought forth the terror of the land which they had explored it.\n\nThe land which we crossed, to explore it, is a land that devours those who dwell upon it. But it ought to have been said in the usual way: the land which we crossed to explore.\n\nThe land which we explored it is very, very good.\n\nAnd the whole synagogue said to stone them with stones. It is not said \"with stones,\" although \"to stone\" itself could suffice in the usual expression.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Et ecce Maria leprosa sicut nix: et hic subauditur 'facta est.'","severity":"info","text":"Augustine notes the ellipsis of the verb 'facta est' (became), a common feature of biblical narrative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Locum ipsum quem nominauerunt uallem Botrui. cum superius dixisset: uenerunt in uallem Botrui. dictum est ergo per anticipationem","severity":"info","text":"Augustine identifies a prolepsis (anticipatio): the valley is named as 'Valley of Botrus' at the time of writing, not when the event occurred.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Quoniam fortior nobis est magis usitata esset locutio si non haberet: magis.","severity":"info","text":"Augustine observes that the comparative 'fortior' already implies 'more', making 'magis' redundant in standard Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et protulerunt pauorem terrae quam explorauerunt t eam.","severity":"info","text":"The resumptive pronoun 'eam' after the relative 'quam' is a Hebraism or colloquial feature, noted by Augustine as non-standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et ait omnis synagoga lapidare eos in lapidibus . non dictum est: lapidibus, cum ipsum lapidare posset usitata locutione sufficere.","severity":"info","text":"Augustine remarks that 'lapidare' already means 'to stone', so the addition 'in lapidibus' (with stones) is pleonastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et quae terra in qua isti insident super eam; et quae ciuitates in quibus isti habitant in ipsis.","severity":"caution","text":"The double prepositional phrases ('in qua ... super eam', 'in quibus ... in ipsis') may reflect a Greek or Semitic construction, but the text is not corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Maria leprosa sicut nix' could refer to a physical condition (leprosy) or a metaphorical whiteness; Augustine does not clarify.","The identity of 'isti' (these men) in the second note is unspecified in the passage."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"Et quousque non credunt mihi in omnibus signis quibus feci in ipsis? non ait: quae feci in ipsis.\n\nPuer autem meus Chaleb, quoniam spiritus alius in eo et adsecutus est me, et inducam eum in terram . usitatum esset, si non haberet: et.\n\nEt inducam eum in terram, in quam intrauit illuc . sufficeret usitata locutione: in quam intrauit.\n\nEt ait dominus ad Moysen et Aaron dicens. hoc inlatum est, cum dominus et superius loqueretur. facit hoc saepe scriptura; cum aliquid aliud uult dicere, iterum inducit loquentem, qui iam loquebatur.\n\nQuotquot murmurauerunt super me.non ait \"de me\" aut \"aduersus me\".\n\nEt hereditate possidebunt terram, quam uos abscessistis ab ea . usitatum esset: a qua uos abscessistis; nunc uero et quam abscessistis dictum est nouo more et additum est\" ab ea\", sicut scripturae loqui solent. sicut est: penitusque sonantes accestis scopulos. id est: accessistis scopulos, non ait: ad scopulos; et: deuenere locos, non ait: ad locos . ita quam abscessistis. non ait: a qua abscessistis.","english":"And how long will they not believe me in all the signs which I performed among them? He does not say: which I performed among them.\n\nBut my servant Caleb, because there is another spirit in him and he has followed me, and I will lead him into the land. It would have been usual, if it did not have: and.\n\nAnd I will lead him into the land, into which he entered there. The usual expression would suffice: into which he entered.\n\nAnd the Lord said to Moses and Aaron, saying. This is inserted, since the Lord was already speaking above. Scripture often does this; when it wants to say something else, it again introduces the speaker, who was already speaking.\n\nHowever many murmured against me. He does not say \"about me\" or \"against me\".\n\nAnd they will possess by inheritance the land, which you departed from it. It would have been usual: from which you departed; but now both \"which you departed\" is said in a novel manner and \"from it\" is added, as the scriptures are accustomed to speak. Just as: and they deeply resounded the rocks they approached. That is: they approached the rocks, he does not say: to the rocks; and: they arrived at places, he does not say: to the places. Thus \"which you departed\", he does not say: from which you departed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et ait dominus ad Moysen et Aaron dicens","severity":"info","text":"Augustine notes that the phrase 'And the Lord said to Moses and Aaron, saying' is inserted even though the Lord was already speaking, a common scriptural technique of reintroducing the speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"quousque non credunt mihi in omnibus signis quibus feci in ipsis","severity":"info","text":"Augustine observes that the Latin uses 'quibus feci in ipsis' (in which I performed among them) rather than the expected 'quae feci in ipsis' (which I performed among them), noting a grammatical peculiarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Puer autem meus Chaleb, quoniam spiritus alius in eo et adsecutus est me, et inducam eum in terram","severity":"info","text":"Augustine remarks that the conjunction 'et' (and) before 'inducam' is unusual; the expression would be more standard without it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et inducam eum in terram, in quam intrauit illuc","severity":"info","text":"Augustine notes the pleonastic 'illuc' (there) after 'in quam intrauit' (into which he entered), which would be sufficient without the adverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Quotquot murmurauerunt super me","severity":"info","text":"Augustine points out that 'super me' (over me) is used instead of the more common 'de me' (about me) or 'aduersus me' (against me).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Et hereditate possidebunt terram, quam uos abscessistis ab ea","severity":"info","text":"Augustine compares this construction to similar pleonastic or prepositional omissions in Latin, citing examples like 'accessistis scopulos' for 'accessistis ad scopulos'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"Ego dominus locutus sum: nisi ita fecero synagogae malignae isti. quaerendum est sane quid sit quod graece positum est ; nostri enim interpretes hoc paene ubique interpretati sunt \"nisi\".\n\nIn terram in quam ego induco uos illuc.\n\nSi autem anima una peccauerit non sponte, offeret capram unam anniculam pro peccato. et exorabit sacerdos pro anima inuita et quae peccauerit nolenter ante dominum exorare pro eo; et remittetur ei. in hac sententia et illa locutio notanda erat, quod ait: et exorabit sacerdos et postea dixit: exorare — utrumque enim simul ita dici posset: exorabit exorare — et illa. quod a feminino genere incipiens ad masculinum clausit. cum enim dixisset: si anima una peccauerit, conclusit dicens: exorare pro eo: ubi intellegitur \"pro eo homine\". nam et quod adiunxit: et dimittetur ei, in latino quidem non adparet, quia hoc pronomen generis omnis est; sed in graeco masculinum elucet, ubi habet ao-cjj), quod hic positum est \"ei\". quod uero hic dictum est: pro anima inuita, intellegitur \"quae inuita peccauerit, non quod nolit pro se offerri\". hoc enim etiam consequenter exposuit, cum ait: et quae peccauerit nolenter. et ideo inuita positum est, quia latine non potuit exprimi, quod graece dictum est: axooaiaaOsioYji;; non enim potuit dici \"nolenteta\" uel quid aliud ab eo quod nolens fecerit.","english":"I, the Lord, have spoken: unless I do this to that evil assembly. It must be inquired what it is that is placed in Greek; for our interpreters have almost everywhere translated this as \"unless.\"\n\nInto the land into which I lead you, there.\n\nBut if one soul has sinned not voluntarily, he will offer one one-year-old she-goat for the sin. And the priest will pray for the unwilling soul and for the one who has sinned unwillingly before the Lord to pray for him; and it will be remitted to him. In this sentence, that expression was also to be noted, that it says: and the priest will pray and afterwards said: to pray — for both could be said together thus: he will pray to pray — and that, because beginning from the feminine gender it closed with the masculine. For when it had said: if one soul has sinned, it concluded saying: to pray for him: where \"for that man\" is understood. For also what it added: and it will be remitted to him, in Latin indeed it does not appear, because this pronoun is of every gender; but in Greek the masculine is evident, where it has αυτῳ, which is placed here as \"to him.\" But what is said here: for the unwilling soul, is understood as \"which has sinned unwillingly, not that it is unwilling to be offered for itself.\" For this also it subsequently explained, when it says: and which has sinned unwillingly. And therefore \"unwilling\" is placed, because in Latin it could not be expressed what was said in Greek: ακουσίως; for it could not be said \"unwillingly\" or anything else from the fact that it did unwillingly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"nisi","severity":"info","text":"Augustine notes that the Greek term behind 'nisi' is consistently rendered as 'unless' by Latin translators, but he questions the precise Greek wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et exorabit sacerdos ... exorare","severity":"info","text":"Augustine observes a pleonastic construction: 'et exorabit sacerdos' followed by 'exorare', which could be combined as 'exorabit exorare'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inuita","severity":"info","text":"Augustine explains that 'inuita' (unwilling) is used because Latin lacks a direct equivalent for the Greek ακουσίως, meaning 'unwillingly'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αυτῳ","severity":"info","text":"Augustine notes that the Greek pronoun αυτῳ is masculine, but Latin 'ei' is ambiguous in gender, obscuring the reference to a male person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"pro anima inuita","severity":"info","text":"Augustine clarifies that 'pro anima inuita' means the soul that sinned unwillingly, not that it is unwilling to be offered for.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek term behind 'nisi' is not specified; Augustine only notes its consistent translation.","The exact Greek word for 'unwillingly' is given as ακουσίως, but the manuscript may have variants."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"Et anima quaecumque fecerit in manu superbiae, subauditur \"peccatum\". notandum etiam quod ait: manu superbiae, manum ponens pro opere siue potestate.\n\nMorte moriatur homo; lapidate eum lapidibus omnis synagoga. et morte moriatur et lapidate lapidibus et lapidate omnis synagoga locutiones sunt inusitatae nobis.\n\nEt accipite singuli turibulum suum.\n\nEt descenderunt ipsi et omnia quae sunt eis. praesens posuit pro praeterito, sunt pro erant uel fuerunt.\n\nEt omnis Israhel qui in circuitu eorum fugerunt a uoce eorum . subauditur \"erat\"; id est: omnis Israhel qui erat in circuitu eorum.\n\nQuoniam sanctificauerunt turibula peccatorum horum in animabus suis . non dixit: quia sanctificauerunt turibula peccatores hi in animabus suis; sed quasi quaereretur, quorum turibula, pro eo, ut diceret \"sua\" , dixit: peccatorum horum. qui autem sanctificauerint, intellegendum reliquit, id est quia ipsi.","english":"And any soul that has acted by the hand of pride, \"sin\" is understood. It should also be noted that it says: by the hand of pride, putting \"hand\" for deed or power.\n\nLet the man die the death; let the whole assembly stone him with stones. And \"let him die the death\" and \"stone with stones\" and \"let the whole assembly stone\" are expressions unusual to us.\n\nAnd each of you take his own censer.\n\nAnd they themselves descended, and all that is theirs. It has put the present for the past, \"is\" for \"were\" or \"had been.\"\n\nAnd all Israel who were around them fled from their voice. \"Was\" is understood; that is: all Israel who was around them.\n\nBecause they have sanctified the censers of these sinners in their souls. It did not say: because these sinners have sanctified the censers in their souls; but as if it were asked, whose censers, instead of saying \"their own,\" it said: of these sinners. But who sanctified, it left to be understood, that is, that they themselves did.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"manu superbiae","severity":"info","text":"Augustine notes that 'manu superbiae' (by the hand of pride) uses 'hand' figuratively for deed or power, a Hebraism common in the Latin of the Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"morte moriatur ... lapidate lapidibus","severity":"info","text":"Augustine flags the pleonastic constructions 'morte moriatur' (die the death) and 'lapidate lapidibus' (stone with stones) as unusual Latin, reflecting Hebrew infinitive absolute idioms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sunt pro erant","severity":"info","text":"Augustine observes that the present tense 'sunt' (are) stands for the past 'erant' (were), a common feature of biblical narrative style in the Old Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"subauditur 'erat'","severity":"info","text":"Augustine supplies the understood verb 'erat' (was) to clarify the syntax of 'omnis Israhel ... fugerunt', where a singular subject is followed by a plural verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"peccatorum horum","severity":"info","text":"Augustine notes the periphrastic genitive 'peccatorum horum' (of these sinners) instead of the possessive 'sua' (their own), leaving the subject of 'sanctificaverunt' implicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quoniam sanctificaverunt","severity":"caution","text":"The clause 'quoniam sanctificaverunt turibula peccatorum horum' is ambiguous: Augustine notes that the subject of the verb is not stated, requiring the reader to infer 'ipsi' (they themselves).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'sanctificaverunt' is not explicit; Augustine supplies 'ipsi' (they themselves) as the understood agent."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"Et ecce germinauit uirga in domum Leui: latina consuetudo \"in domo Leui\" exigeret dici.\n\nEt ego accepi fratres uestros Leuitas de medio foliorum Israhel dationem datam domino haec locutio in latinum necessitate ita translata est; nam graecus habet: . quod si quisquam latine uelit exprimere, dicturus est: datum datum, quia et datum est — secundum quod dicit apostolus: non quia quaero datum, sed requiro fructum, quod in graeco scriptum est, et in Genesi: dedit Abraham data filiis suis, graecus habet: , et in euangelio: nostis bona data dare filiis uestris, est in graeco — et \"datum\" est non nomen, sed participium. ac per hoc datum datum dici posset, tamquam datum quod datur, nisi ambiguitas uitanda esset. hanc ambiguitatem quidam nostri interpretes uitare conantes \"donum datum\" dixerunt; sed donum graece dicitur, non . unde hoc loco non recte diceretur. quia non sibi hoc donatum a filiis Israhel dicit deus, sed pro primogenitis sibi debitis redditum: unde et quae redduntur et quae donantur data dici possunt. et ideo omne donum etiam datum est, non omne datum etiam donum est, quia non omne quod datur continuo etiam donatur.","english":"And behold, a rod sprouted in the house of Levi: Latin usage would require \"in the house of Levi\" to be said.\n\nAnd I have taken your brothers the Levites from among the people of Israel, a giving given to the Lord: this expression has been translated into Latin out of necessity; for the Greek has: . But if anyone wished to express it in Latin, he would say: \"given given,\" because it is also \"given\" — according to what the apostle says: \"not because I seek a gift, but I require the fruit,\" which is written in Greek, and in Genesis: \"Abraham gave gifts to his sons,\" the Greek has: , and in the Gospel: \"you know how to give good gifts to your children,\" it is in Greek — and \"given\" is not a noun, but a participle. And through this, \"given given\" could be said, as if \"given that which is given,\" unless ambiguity were to be avoided. Some of our translators, trying to avoid this ambiguity, have said \"gift given\"; but \"gift\" is said in Greek as , not . Hence, in this passage it would not be correctly said. Because God does not say that this was given to him as a gift by the sons of Israel, but that it was rendered in place of the firstborn owed to him: whence both what is rendered and what is given can be called \"data.\" And therefore every gift is also given, but not every given is also a gift, because not everything that is given is immediately also donated.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"in domum Leui","severity":"info","text":"Augustine notes that Latin idiom would require the ablative 'in domo Leui' rather than the accusative 'in domum Leui' found in the translation he is commenting on.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"datum datum","severity":"info","text":"Augustine discusses the translation of Greek δεδομένον δόμα as 'datum datum' (given given), noting that 'datum' is a participle, not a noun, and that this rendering avoids ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non quia quaero datum, sed requiro fructum","severity":"info","text":"Augustine cites an apostolic saying (likely Galatians or a similar Pauline passage) to illustrate the use of 'datum' as a participle meaning 'gift' or 'given thing'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dedit Abraham data filiis suis","severity":"info","text":"Augustine references a Genesis passage where the Greek uses δεδομένα for 'data' (gifts), supporting his argument about the translation of 'datum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nostis bona data dare filiis uestris","severity":"info","text":"Augustine cites a Gospel verse (likely from Matthew or Luke) where the Greek uses δεδομένα for 'data' (gifts), further illustrating the translation issue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"donum datum","severity":"info","text":"Augustine notes that some Latin translators rendered the phrase as 'donum datum' (gift given) to avoid ambiguity, but he argues this is incorrect because 'donum' corresponds to Greek δῶρον, not δεδομένον.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text underlying Augustine's discussion is not provided in the Latin passage, leaving the exact phrase uncertain."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"Omnis primitia olei et omnis primitia uini et tritici primitia eorum quaecumque dederint domino tibi dedi ea. non dixit: omnem primitiuum tibi dedi eum; sed, cum dixisset: omnis primitia et enumeraret de quibus rebus esset, intulit: tibi dedi ea. nec saltem: tibi dedi eam, aut: tibi dedi eas, id est primitias; sed neutrum genus intulit, quod quidem fieri absoluta locutione etiam in latina lingua solet. neque hoc quod dictum est, primitia, latinum uidetur; primitiae quippe numeri tantum pluralis dici solent. sed si potuerunt interpretes nostri transferre quod in graeco inuenerunt: non congregabo conuenticula eorum de sanguinibus, et alio loco: uirum sanguinum et dolosum abominabitur dominus, cum sanguis in latina lingua numeri sit tantum singularis, cur etiam hic pigeret singularem numerum \"primitia\", sicut habet graecus, exprimere? aliqui tamen interpretes primitias et per accusatiuum casum, ut dicerent: omnes primitias tibi dabo. ita utramque locutionem nobis inusitatam, quomodo in graeco inuenta est, transferre noluerunt","english":"All the firstfruit of oil and all the firstfruit of wine and the firstfruit of their wheat, whatever they give to the Lord, I have given them to you. He did not say: I have given you every firstfruit; but, having said: all firstfruit and enumerated of which things it consisted, he added: I have given them to you. Not even: I have given it to you, or: I have given them to you, that is, the firstfruits; but he introduced the neuter gender, which indeed is accustomed to happen in absolute expression even in the Latin language. Nor does this which has been said, primitia, seem Latin; for primitiae is customarily used only in the plural number. But if our translators were able to render what they found in Greek: I will not gather their conventicles from bloods, and in another place: the Lord will abominate a man of bloods and deceitful, although blood in the Latin language is only of the singular number, why should they be reluctant here to express the singular number \"primitia\", as the Greek has? Some translators, however, did not wish to render both expressions, unusual for us, as they were found in Greek, so as to say: omnes primitias tibi dabo.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"primitia","severity":"info","text":"Augustine notes that the Greek singular form 'πρωτία' (firstfruit) is rendered as the Latin singular 'primitia', which is unusual because Latin normally uses the plural 'primitiae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sanguinibus","severity":"info","text":"Augustine cites the Greek plural 'αἱμάτων' (bloods) as a parallel for an unusual singular form, arguing that if translators could render 'sanguinibus' (ablative plural) in Latin, they should also accept 'primitia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"primitia","severity":"info","text":"Augustine refers to the Greek Septuagint text, where the singular 'πρωτία' is used for firstfruit offerings, contrasting with standard Latin usage that prefers the plural 'primitiae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ea","severity":"info","text":"Augustine observes that the Latin translation uses the neuter plural 'ea' (them) to refer to the feminine singular 'primitia', a grammatical inconsistency that he justifies as an absolute expression common in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"primitia","severity":"info","text":"Augustine notes that some Latin translators avoided the unusual singular 'primitia' by using the accusative plural 'omnes primitias' (all firstfruits), showing a reluctance to adopt Greek-influenced forms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage does not specify which Greek manuscript or translator Augustine is referencing for the cited examples of 'sanguinibus' and 'primitia'."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"Loquere filiis Israhel, et accipiant ad te iuuencam rufam . pro eo, ac si diceret: adducant ad te, aut certe utrumque usitate diceretur: accipiant et adducant ad te iuuencam rufam.\n\nEt lauabit corpus suum aqua. hoc intellegeretur etiam si non haberet: aqua.\n\nEt reponet extra castra in locum mundum . non \"in loco mundo\" dixit, quod latinae locutionis est.\n\nOmne uas apertum quaecumque non habent alligaturam alligatam super ea.\n\nEt accepit Moyses uirgam quae ante dominum, subauditur: erat.\n\nQuia non credidistis sanctificare me in conspectu filiorum Israhel, id est: sanctitatem meam declarare. secundum istam locutionem dictum est: et pro eis sanctifico me ipsum, et in oratione dominica: sanctificetur nomen tuum.\n\nEt incolae fuimus in Aegypto dies plures, pro annis multis.\n\nEt dixit ad eum Edom, hoc est: gens ipsa — non enim adhuc uiuebat Edom, qui erat Esau — sicut isti, qui nuntios miserunt, Israhel uocabantur, quod prius nomen unius hominis erat.","english":"Speak to the sons of Israel, and let them take to you a red heifer. As if he were saying: let them bring to you, or certainly either could be said in common usage: let them take and bring to you a red heifer.\n\nAnd he shall wash his body with water. This would be understood even if it did not have: with water.\n\nAnd he shall place it outside the camp in a clean place. He did not say \"in a clean place\" [using the ablative], which is the Latin idiom.\n\nEvery open vessel, whatever does not have a fastening bound over it.\n\nAnd Moses took the rod which was before the Lord, the word \"was\" is understood.\n\nBecause you did not believe to sanctify me in the sight of the sons of Israel, that is: to declare my sanctity. According to this expression it is said: and for them I sanctify myself, and in the Lord's Prayer: may your name be sanctified.\n\nAnd we were inhabitants in Egypt for many days, for many years.\n\nAnd Edom said to him, that is: the people themselves—for Edom, who was Esau, was not yet living—just as those who sent messengers were called Israel, which was formerly the name of one man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"accipiant ad te","severity":"info","text":"Augustine notes that 'accipiant ad te' (let them take to you) is an unusual construction, equivalent to 'adducant ad te' (let them bring to you), and that both would be acceptable in common usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"lauabit corpus suum aqua","severity":"info","text":"The phrase 'he shall wash his body with water' is redundant, as 'wash' already implies water; Augustine observes that the meaning would be clear without 'aqua'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in locum mundum","severity":"info","text":"Augustine notes that the Latin text uses the accusative 'in locum mundum' (into a clean place) instead of the expected ablative 'in loco mundo' (in a clean place), which is the standard Latin idiom for location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctificare me","severity":"info","text":"Augustine interprets 'sanctify me' as 'declare my sanctity', linking it to the Lord's Prayer phrase 'sanctificetur nomen tuum' (may your name be sanctified) and a similar expression 'et pro eis sanctifico me ipsum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Edom","severity":"info","text":"Augustine clarifies that 'Edom' here refers to the people, not the individual Edom (Esau), who was not yet alive; similarly, 'Israel' was originally a personal name before becoming a gentilic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"subauditur: erat","severity":"info","text":"Augustine notes that in the phrase 'the rod which before the Lord', the verb 'erat' (was) is understood, a common ellipsis in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Latin passage is clear, but the underlying biblical text may have variant readings."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"Et dicunt ei filii Israhel: iuxta montem transibimus; si autem de aqua tua biberimus ego et pecora mea, dabo pretium tibi. satis eleganter a plurali transit ad singularem numerum, tamquam Israhel diceret. cum dixisset: filii Israhel, et a uerbis coepisset numeri pluralis, quod est: transibimus et biberimus.\n\nEt uidit omnis synagoga, quia dimissus est Aaron . non facile hoc uerbum reperitur in scripturis dimissus pro eo, quod est mortuus; hoc et in euangelio est, ubi ait Symeon: nunc dimittis seruum tuum in pace . uerum tamen aJcoXostc habet in graeco, quod magis a resolutione quam a dimissione dictum sonat; non enim dixit: ap»st;, quod sine dubio est\" dimittis\".\n\nEt fleuerunt Aaron triginta dies omnis domus Israhel.non dixit: fleuit, nec dixit: tota uel uniuersa, sed: omnis, quasi plures essent; sicuti est \"omnis homo\", quod de omnibus dicitur, longe utique aliud quam totus homo, quod de uno dicitur. sed adsidue ponit scriptura omne pro toto.","english":"And the sons of Israel say to him: We will pass by the mountain; but if I and my cattle drink of your water, I will give you a price. Quite elegantly, it passes from the plural to the singular number, as if Israel were speaking. When it had said: the sons of Israel, and had begun with words of the plural number, which is: we will pass and we will drink.\n\nAnd the whole synagogue saw that Aaron was dismissed. This word \"dismissed\" is not easily found in the scriptures for that which is \"dead\"; this is also in the Gospel, where Symeon says: now you dismiss your servant in peace. However, the Greek has ἀπόλυσις, which sounds more like it is said from a \"release\" than from a \"dismissal\"; for it did not say: ἀφίης, which is without doubt \"you dismiss\".\n\nAnd the whole house of Israel wept for Aaron thirty days. It did not say: wept, nor did it say: the whole or the entire, but: every, as if there were more; just as \"every man\" is said of all, quite different of course from \"the whole man\", which is said of one. But scripture frequently uses \"every\" for \"the whole\".","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"filii Israhel ... transibimus et biberimus","severity":"info","text":"Augustine notes the shift from plural (filii Israhel, transibimus, biberimus) to singular (dabo, mea) as a rhetorical figure, as if Israel were speaking as one person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dimissus","severity":"info","text":"Augustine observes that dimissus is rare in scripture for 'dead', citing Luke 2:29 (Symeon: nunc dimittis seruum tuum in pace). He contrasts the Greek ἀπόλυσις ('release') with ἀφίης ('you dismiss').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nunc dimittis seruum tuum in pace","severity":"info","text":"Augustine references the Gospel canticle of Symeon (Luke 2:29) to illustrate the use of dimittis for death, though the Greek ἀπόλυσις suggests 'release' rather than 'dismissal'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"omnis","severity":"info","text":"Augustine distinguishes omnis ('every', distributive) from totus ('whole', collective), noting that scripture often uses omnis for totus, as in omnis domus Israhel for 'the whole house of Israel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis pro toto","severity":"info","text":"Augustine remarks that this usage of omnis for totus is frequent in scripture, a point of interest for readers of the Latin Bible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Et detrahebat populus ad deum et aduersus Moysen . non dixit: de deo, sed: ad deum. quamuis hanc locutionem quidam transferre nolentes \"detrahebant de deo\" transtulerunt.\n\nOra ergo ad dominum ut auferat a nobis serpentem . sicut et in Exodo dictum est \"ranam\" singularem pro plurali.\n\nEt factum est quando momordit serpens hominem, et aspexit in aeneum serpentem, et uiuebat. non solum hoc habet ista locutio, quod uertit modum uerbi et ab specie perfecta praeteriti temporis ad inperfectam clausit, sed etiam quod plus habet: et.\n\nEt eleuantes ex Obot castra conlocauerunt in Acalgai trans in heremo . hoc est: in ulteriore heremo.\n\nEt percussit asinam in uirga . non dixit \"uirga\" sed: in uirga.\n\nIn maledictionem inimicorum meorum uocaui ; te, et ecce benedixisti benedictionem non dixit \"benediction\", sed, tamquam diceret: ecce dixisti benedictionem.","english":"The people were murmuring against God and against Moses. It did not say: concerning God, but: against God. Although some, unwilling to render this expression, have translated it as \"they murmured concerning God.\"\n\nPray therefore to the Lord that he may take away the serpent from us. Just as in Exodus it was said \"frog\" in the singular for the plural.\n\nAnd it happened when a serpent bit a man, and he looked at the bronze serpent, and he lived. This expression has not only that it changes the mood of the verb and closes from the perfect aspect of the past tense to the imperfect, but also that it has an additional \"and.\"\n\nAnd raising camp from Oboth, they encamped at Acalgai across in the desert. That is: in the farther desert.\n\nAnd he struck the she-ass with a rod. It did not say \"rod\" but: with a rod.\n\nI called you for the cursing of my enemies, and behold you blessed a blessing. It did not say \"blessing,\" but, as if it said: behold you uttered a blessing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ad deum","severity":"info","text":"Augustine notes that the Latin phrase 'ad deum' (against God) is unusual; one would expect 'de deo' (concerning God). Some translators have altered it to 'detrahebant de deo' to conform to normal usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ranam","severity":"info","text":"Augustine compares the singular 'ranam' (frog) used for the plural, as in Exodus, to the singular 'serpentem' in the preceding passage, noting a similar idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et factum est ... et uiuebat","severity":"info","text":"Augustine observes a shift from the perfect tense ('factum est') to the imperfect ('uiuebat'), and an extra 'et' (and), which he considers a notable feature of the expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in uirga","severity":"info","text":"Augustine notes the preposition 'in' with the ablative 'uirga' (with a rod) instead of the simple ablative 'uirga', a construction he finds noteworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"benedixisti benedictionem","severity":"info","text":"Augustine remarks that the phrase 'benedixisti benedictionem' (you blessed a blessing) uses a cognate accusative, similar to 'dixisti benedictionem' (you uttered a blessing), rather than the expected 'benedictionem' alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"Quaecumque miserit deus in os meum, hoc obseruabo loqui. non dixit: haec obseruabo.\n\nUeni mecum adhuc in locum alium de quo non uidebis eum inde.\n\nEt ait dominus ad Moysen: accipe duces populi et ostenta eos domino contra solem, et auertetur ira animationis domini ab Israhel. cum dominus loqueretur, non dixit: et ostenta eos \"mihi\", et auertetur ira mea* ab Israhel.\n\nDomus familiae est Madian . de muliere hoc dixit, quae cum adultero Israhelita percussa est. quibus uerbis, quantum puto, intellegi uoluit nobilem fuisse, ut diceret eam: domus familiae. sic iam uulgo ad insigne diuitiarum et pater familias et mater familias dicitur.\n\nEt locutus est dominus ad Moysen et Eleazar sacerdotem dicens: accipe principium totius synagogae filiorum Israhel a XX annis et supra . notandum quid appellauerit principium, robur scilicet aetatis in populo.","english":"Whatever God puts into my mouth, I will be careful to speak. He did not say: I will be careful to speak these things.\n\nCome with me still to another place from which you will not see him from there.\n\nAnd the Lord said to Moses: Take the leaders of the people and display them to the Lord facing the sun, and the anger of the Lord’s wrath will be turned away from Israel. When the Lord was speaking, he did not say: and display them “to me,” and my wrath will be turned away from Israel.\n\nShe is of the house of the family of Midian. He said this about the woman who was struck down with the Israelite adulterer. By these words, as I think, he wished it to be understood that she was noble, so that he called her: house of the family. Thus already in common speech, for a mark of wealth and status, one says *pater familias* and *mater familias*.\n\nAnd the Lord spoke to Moses and Eleazar the priest, saying: Take the beginning of the whole assembly of the sons of Israel from twenty years of age and above. It is to be noted what he called the beginning, namely the strength of age in the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Quaecumque miserit deus in os meum, hoc obseruabo loqui","severity":"info","text":"Augustine notes that the speaker did not say 'haec obseruabo' (these things I will be careful to speak), but rather 'hoc obseruabo' (this I will be careful to speak), emphasizing a singular, unspecified object.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ueni mecum adhuc in locum alium de quo non uidebis eum inde","severity":"info","text":"Augustine observes the pleonastic phrasing 'de quo ... inde' (from which ... from there), a characteristic of biblical Latin that he elsewhere notes as a Hebraism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et ait dominus ad Moysen: accipe duces populi et ostenta eos domino contra solem","severity":"info","text":"Augustine highlights that the Lord, when speaking to Moses, refers to himself in the third person as 'dominus' (the Lord) rather than 'mihi' (to me), a feature of divine speech in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domus familiae","severity":"info","text":"Augustine explains that 'domus familiae' (house of the family) denotes nobility, comparable to the common Latin expressions 'pater familias' and 'mater familias' for a wealthy householder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"principium","severity":"info","text":"Augustine notes that 'principium' (beginning) here refers to the prime of life, specifically the strength of age in the people, as applied to those twenty years and above.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"notandum quid appellauerit principium","severity":"info","text":"Augustine uses the formula 'notandum' (it is to be noted) to draw attention to a lexical choice, a common didactic device in his Locutiones.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"Ut exaudiant eum filii Israhel, et: in ore eius exibunt, et: in ore eius introibunt, id est: cum iusserit.\n\nEt fecit Moyses secundum quae praecepit illi dominus; et adsumens legum statuit eum ante Eleazarum sacerdotem et cetera ubi hoc notandum fuit, quia, cum iam dixisset: et fecit Moyses secundum quae praecepit illi dominus, eadem ipsa repetit.\n\nEt commendauit eum secundum quae praecepit dominus Moysi. non ait secundum quae praecepit \"illi\" dominus.\n\nDecimam decimam similaginis consparsam in oleo agno uni; id est: singulas decimas singulis agnis . quod enim ait: decimam decimam, significauit, quod repetendae sint decimae per agnos singulos.\n\nEt in mense primo quarta decima mensis huius dies festus, septem dies azyma edetis . notandum diem festum per plures dies celebrari et tamen diem festum dici, non dies festos ipsius festiuitatis celebrationem, quotquot dies tenuerit.","english":"So that the children of Israel may hear him, and: they will go out at his mouth, and: they will come in at his mouth, that is, when he commands.\n\nAnd Moses did according to what the Lord commanded him; and taking the law, he placed him before Eleazar the priest, and the rest, where this was to be noted, because, when he had already said: and Moses did according to what the Lord commanded him, he repeats the same things.\n\nAnd he commended him according to what the Lord commanded Moses. He did not say according to what the Lord commanded \"him.\"\n\nA tenth, a tenth of fine flour mixed with oil for one lamb; that is, individual tenths for individual lambs. For when he says: a tenth, a tenth, he indicated that the tenths are to be repeated for each lamb.\n\nAnd in the first month, on the fourteenth day of this month, a feast day; you will eat unleavened bread for seven days. It is to be noted that a feast day is celebrated over several days, and yet it is called a feast day, not feast days, the celebration of that festivity, however many days it lasts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et fecit Moyses secundum quae praecepit illi dominus; et adsumens legum statuit eum ante Eleazarum sacerdotem et cetera ubi hoc notandum fuit, quia, cum iam dix","severity":"info","text":"Augustine notes a textual repetition: the narrator first says Moses did as the Lord commanded, then repeats the same action in more detail. This is a characteristic observation of the Heptateuch's compositional style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"decimam decimam","severity":"info","text":"The repetition 'decimam decimam' is interpreted as distributive: 'a tenth for each lamb,' not a single tenth. Augustine clarifies that the doubling signals repetition per item.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diem festum","severity":"info","text":"Augustine notes that a single 'feast day' (diem festum) can refer to a multi-day celebration, observing the singular noun used for a period of several days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et in mense primo quarta decima mensis huius dies festus, septem dies azyma edetis","severity":"info","text":"This echoes Exodus 12:6, 12:15-20, and Leviticus 23:5-6, which prescribe the Passover feast and the seven days of unleavened bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et commendauit eum secundum quae praecepit dominus Moysi. non ait secundum quae praecepit 'illi' dominus","severity":"caution","text":"Augustine highlights a textual variant: the Latin uses 'Moysi' instead of the expected 'illi,' possibly reflecting a Hebrew or Greek source difference. The reading is not corrupt but stylistically notable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in ore eius exibunt, et: in ore eius introibunt' is ambiguous: it may refer to obedience to a command or to a literal spatial movement; Augustine interprets it as 'when he commands.'"],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"Et mense septimo una mensis. secundum hanc locutionem dictum est in Genesi: et facta est uespera et factum est mane dies unus; nam et ibi sicut hic graecus habet . unde quidam hic interpretantes \"prima die mensis\" necessariam locutionem praetermiserunt. quamuis a sententia uerborum non recesserint.\n\nUitulum unum ex bubus, arietem unum. non ait: ex ouibus, sicut illud \"ex bubus\", cum et illud, si deesset, plenum esset.\n\nAgnos anniculos sine uitio septem . hoc quod in agnis posuit, sine uitio, per omnia subauditur, et in uitulo scilicet et in ariete.\n\nDecima decima agno uni septem agnis, id est: singulas singulis.\n\nExceptis uotis uestris et uoluntaria uestra et holocaustomata uestra et sacrificia uestra et liba.mina uestra et salutaria uestra. hanc locutionem. si uel graeca esset, non notarem . non enim ait: exceptis uotis uestris et uoluntariis uestris et cetera, ut coeperat, sed neque: excepta uota uestra, ut ab ipso uelut soloecismo inciperet, sed. cum prius recte usitata locutione dixisset: exceptis uotis uestris, ea deinde adiunxit per alium casum, ubi subaudiri non possit \"exceptis\", sed \"excepta\": quod non admittit nec graeca nec latina locutio.","english":"And in the seventh month, one of the month. According to this expression, it was said in Genesis: and evening came and morning came, one day; for there, as here, the Greek has it. Hence some interpreters, rendering it here as \"the first day of the month,\" omitted a necessary expression, although they did not depart from the meaning of the words.\n\nOne calf from the cattle, one ram. It does not say: from the sheep, as it says \"from the cattle,\" although even if that were missing, it would be complete.\n\nSeven one-year-old lambs without blemish. This which he placed with the lambs, \"without blemish,\" is understood throughout, namely also in the calf and in the ram.\n\nA tenth for each lamb, seven lambs, that is: one each for each.\n\nApart from your vows and your voluntary offerings and your burnt offerings and your sacrifices and your libations and your peace offerings. This expression, if it were even Greek, I would not note. For it does not say: apart from your vows and your voluntary offerings and the rest, as it had begun, nor does it say: apart your vows, as if it began with a solecism itself, but, having first said correctly with a customary expression \"apart from your vows,\" it then added the rest in another case, where \"apart from\" cannot be understood, but \"apart\": which neither Greek nor Latin usage admits.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"una mensis","severity":"info","text":"Augustine notes that the Greek phrase underlying 'una mensis' (one of the month) parallels the expression in Genesis for 'one day,' and that some Latin translators wrongly rendered it as 'prima die mensis' (the first day of the month).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ex bubus","severity":"info","text":"Augustine observes the asymmetry in 'uitulum unum ex bubus, arietem unum' (one calf from the cattle, one ram), where 'ex ouibus' (from the sheep) is omitted after 'arietem,' though the sense remains clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"sine uitio","severity":"info","text":"Augustine explains that 'sine uitio' (without blemish) is stated only for the lambs but is to be understood for the calf and ram as well, a case of ellipsis in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"decima decima agno uni septem agnis","severity":"info","text":"Augustine interprets the phrase 'decima decima agno uni septem agnis' as meaning 'one each for each,' i.e., a tenth for each lamb, with distributive sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exceptis ... excepta","severity":"caution","text":"Augustine flags a grammatical anomaly: after 'exceptis uotis uestris' (apart from your vows), the following nouns shift to the accusative case, where 'excepta' (apart) would be required, a construction neither Greek nor Latin allows.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which Greek version Augustine consulted for the phrase 'una mensis' or the Genesis parallel."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"Homo, homo quicumque uouerit uotum domino, pro eo. quod est: omnis homo.\n\nCum autem mulier uouerit uotum domino aut definierit definitionem in domo patris sui in iuuentute sua. hic mulierem feminam dicit, etiamsi uirgo sit, more scripturarum : unde etiam de Christo est, quod ait apostolus: factum ex muliere.\n\nEt audierit pater eius uota eius et definitiones eius, quas definiuit. definitiones definiuit. locutio est.\n\nDefiniuit aduersus animam suam; id est aduersus delectationes animae suae.\n\nEt tacuerit pater eius, et stabunt omnia uota eius . hic plus habet \"et\"; nam integer sensus est: si audierit et tacuerit pater eius, stabunt omnia uota eius.\n\nSi autem facta fuerit uiro . intellegitur nupserit; scriptura sic loquitur.\n\nEt uota eius super eam, subauditur: sunt, quod nonnulli etiam interpretes addiderunt.\n\nOmnia quaecumque exierint ex labiis eius secundum uota eius et secundum definitiones quae aduersus animam eius, non manet ei, cum expectaretur numerus pluralis, ut diceret: non manent ei; nam ita nonnulli interpretati sunt uitantes istum quasi soloecismum.","english":"Any man, any man at all, who shall have vowed a vow to the Lord, for that which is: every man.\n\nBut when a woman shall have vowed a vow to the Lord, or shall have defined a definition in the house of her father in her youth. Here it calls a woman a female, even if she is a virgin, in the manner of the scriptures: whence also concerning Christ is what the apostle says: born from a woman.\n\nAnd her father shall have heard her vows and her definitions which she defined. \"Definitions which she defined\" is an expression.\n\nShe defined against her own soul; that is, against the pleasures of her own soul.\n\nAnd her father shall have kept silent, and all her vows shall stand. Here it has an extra \"and\"; for the complete sense is: if her father shall have heard and kept silent, all her vows shall stand.\n\nBut if she shall have been made to a man. It is understood as \"shall have married\"; the scripture speaks thus.\n\nAnd her vows are upon her, \"are\" is understood, which some interpreters have even added.\n\nEverything whatsoever that shall have gone out from her lips according to her vows and according to the definitions which are against her soul, it does not remain for her, when a plural number was expected, so that it would say: they do not remain for her; for thus some interpreters have translated, avoiding this sort of solecism.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"mulierem feminam","severity":"info","text":"Augustine notes that the Latin uses 'mulierem feminam' to refer to a woman, even a virgin, following scriptural usage. He cites the apostle's phrase 'factum ex muliere' (born from a woman) regarding Christ, likely referencing Galatians 4:4 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et tacuerit pater eius, et stabunt omnia uota eius","severity":"info","text":"Augustine observes a pleonastic 'et' (and) in the Latin, noting that the full sense is conditional: 'if her father shall have heard and kept silent, all her vows shall stand.' The extra conjunction is a feature of the biblical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"definiuit aduersus animam suam","severity":"info","text":"Augustine glosses 'definiuit aduersus animam suam' as meaning 'against the pleasures of her own soul,' interpreting the phrase as a renunciation or self-denial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"facta fuerit uiro","severity":"info","text":"Augustine explains that 'facta fuerit uiro' (she shall have been made to a man) is understood as 'nupserit' (she shall have married), noting this as a typical scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"omnia quaecumque exierint ... non manet ei","severity":"caution","text":"Augustine notes a grammatical solecism: the plural subject 'omnia quaecumque exierint' (everything whatsoever that shall have gone out) is followed by the singular verb 'non manet' (it does not remain). He reports that some translators avoided this by using a plural verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nonnulli etiam interpretes addiderunt","severity":"info","text":"Augustine notes that some interpreters added the understood verb 'sunt' (are) in the phrase 'et uota eius super eam' (and her vows are upon her), indicating a textual variant in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical passage Augustine comments on is not identified; it likely concerns Numbers 30 or a similar legal text on vows.","The phrase 'factum ex muliere' is not directly quoted in the allowed citations; it may refer to Galatians 4:4 or a creedal formula."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"Mille ex tribu et mille ex tribu, ex omnibus tribubus Israhel. numquid duodecies dixit mille? et tamen repetitio ista millenos significat.\n\nInterfecerunt in gladio . quod usitate diceretur: interfecerunt gladio.\n\nEt omnes ciuitates eorum quae in habitationibus eorum . subauditur \"erant\".\n\nEt uillas eorum succenderunt in igni. quod usitate diceretur: succenderunt igni.\n\nEt omnem multitudinem mulierum, quae non nouit concubitum masculi, uiuificate. nusquam certius adparet hebraea locutione mulieres etiam uirgines dici solere.\n\nEt a dimidia parte eorum accipietis, et dabis eaEleazar sacerdoti primitias domini. non dixit \"dabitis\".\n\nEt animae hominum a mulieribus, quae non cognouerunt concubitum uiri, omnis anima duo et XXX milia. et hic superior locutio confirmata est mulieres dici etiam quae non cognouerunt concubitum uiri, id est uirgines.","english":"A thousand from the tribe and a thousand from the tribe, from all the tribes of Israel. Did he not say \"thousand\" twelve times? And yet that repetition signifies thousands.\n\nThey slew with the sword. What would customarily be said: they slew by the sword.\n\nAnd all their cities which in their habitations. The word \"were\" is understood.\n\nAnd they burned their farmsteads in fire. What would customarily be said: they burned by fire.\n\nAnd every multitude of women, who have not known the lying with a male, you shall spare. Nowhere does it more certainly appear that by Hebrew expression women are also accustomed to be called virgins.\n\nAnd from the half part of them you shall receive, and you shall give them to Eleazar the priest, the first-fruits of the Lord. He did not say \"you shall give\" (plural).\n\nAnd the souls of men from the women, who have not known the lying with a man, every soul two and thirty thousand. And here the above expression is confirmed: women are called even those who have not known the lying with a man, that is, virgins.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Mille ex tribu et mille ex tribu","severity":"info","text":"Augustine notes the repetition of 'mille' (thousand) to indicate thousands, a Hebraism for distributive numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Interfecerunt in gladio","severity":"info","text":"The preposition 'in' with 'gladio' (sword) is a Hebraism; Latin idiom would use the ablative alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et omnes ciuitates eorum quae in habitationibus eorum","severity":"info","text":"Augustine supplies the understood verb 'erant' (were), a common ellipsis in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mulieres","severity":"info","text":"Augustine observes that 'mulieres' (women) in Hebrew usage includes virgins, confirmed by the phrase 'quae non nouit concubitum masculi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et a dimidia parte eorum accipietis, et dabis ea","severity":"info","text":"The shift from second person plural 'accipietis' to singular 'dabis' is noted as a Hebraism, not a grammatical error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Et animae hominum a mulieribus","severity":"info","text":"Augustine reiterates that 'mulieres' includes virgins, reinforcing the earlier observation on Hebrew usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"Et accepit Moyses et Eleazar sacerdos aurum a chiliarchis et a centurionibus et intulit ea in tabernaculum testimonii. uidetur dicere debuisse: et intulit illud in tabernaculum testimonii, quoniam aurum acceptum esse praedixerat. et plerique latini codices sic habent; sed ideo pluraliter uidetur inlatum ut diceret: intulit ea, quia multa uasa fuerant superius commemorata, in quibus erat hoc aurum.\n\nEt pecora multitudo erat filiis Ruben et filiis Gad, multitudo copiosa ualde, non dixit: et pecorum multitudo erat.\n\nEt uiderunt regionem Iazer et regionem Galaad, et erat locus locus pecoribus . non iungendum est in pronuntiatione quod bis dixit locus; sed subdistinguendum: et erat locus, et deinde inferendum: locus pecoribus. quasi enim expectaretur qualis locus, ita repetitio eleganter inlata est.\n\nEt accedentes filii Ruben et filii Gad dixerunt ad Moysen et Eleazar sacerdotem et ad principes synagogae dicentes. non est ista uel graeca uel latina locutio: dixerunt dicentes, sed hebraea uidetur.","english":"And Moses and Eleazar the priest took the gold from the chiliarchs and from the centurions and brought it into the tabernacle of the testimony. It seems he ought to have said: \"and brought that into the tabernacle of the testimony,\" since he had previously stated that gold was taken. And many Latin manuscripts have it thus; but it seems to have been brought in the plural so that he said \"brought them\" because many vessels had been mentioned above, in which this gold was.\n\nAnd the multitude of cattle was for the sons of Reuben and the sons of Gad, a very copious multitude; he did not say: \"and the multitude of cattle was.\"\n\nAnd they saw the region of Jazer and the region of Gilead, and there was a place, a place for cattle. The double use of \"place\" is not to be joined in pronunciation; but a slight pause should be made: \"and there was a place,\" and then it should be added: \"a place for cattle.\" For as if it were expected what kind of place, the repetition is elegantly introduced.\n\nAnd the sons of Reuben and the sons of Gad, approaching, spoke to Moses and Eleazar the priest and to the princes of the synagogue, saying. This is neither a Greek nor a Latin expression: \"they spoke, saying,\" but it seems to be Hebrew.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"intulit ea","severity":"info","text":"Augustine notes the shift from singular aurum to plural ea, explaining it as a reference to the many vessels containing the gold, not a grammatical error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"plerique latini codices","severity":"info","text":"Augustine reports that many Latin manuscripts read illud (singular) instead of ea (plural), indicating textual variation in the Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et erat locus locus pecoribus","severity":"info","text":"Augustine advises a pause after the first locus, treating the repetition as an elegant clarification of what kind of place, not a scribal dittography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dixerunt dicentes","severity":"caution","text":"Augustine judges the phrase dixerunt dicentes as neither Greek nor Latin, but a Hebraism, warning readers not to treat it as standard idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chiliarchis et centurionibus","severity":"info","text":"Chiliarchs and centurions are military officers; the terms reflect the Greek and Roman organization of the Israelite army in the Septuagint and Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage does not specify which biblical book or chapter is being commented on; the reference to Numbers is inferred from the names and context."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"Detur terra ista famulis tuis in possessionem: quasi de aliis dicerent, cum sibi peterent.\n\nNon enim secuti sunt post me praeter Chaleb filius Iephone. uidetur dicere debuisse: praeter Chaleb filium Iephone; sed nominatiue intulit, quia praecessit: secuti sunt. est autem ista locutio etiam latina, sed rara.\n\nDonec consumeretur omnis generatio facientes maligna in conspectu domini. non dixit: faciens maligna, neque: facientium maligna.\n\nEt accesserunt ei et dicebant. non ait quod usitatum est: accesserunt ad eum.\n\nEt aedificabitis uobis ipsis ciuitates inpedimentis uestris.ac si diceret: aedificabitis uobis ipsis ciuitates propter inpedimenta uestra.\n\nInpedimenta nostra et uxores nostrae et omnia pecora nostra erunt in ciuitatibus Galaad; pueri autem tui transibunt omnes armati. non dixerunt: nos autem transibimus omnes armati, sed tamquam de aliis dicerent.","english":"Let the land be given to your servants as a possession: as if they were speaking about others, when they were asking for themselves.\n\nFor they did not follow after me except Caleb the son of Jephone. He seems to have ought to have said: except Caleb the son of Jephone; but he used the nominative, because the preceding verb was \"followed.\" This expression is also Latin, but rare.\n\nUntil every generation doing evil in the sight of the Lord should be consumed. He did not say: \"doing evil\" in the singular, nor: \"of those doing evil.\"\n\nAnd they approached him and were speaking. He did not say what is usual: they approached to him.\n\nAnd you will build for yourselves cities for your impediments. As if he were saying: you will build for yourselves cities on account of your impediments.\n\nOur impediments and our wives and all our cattle will be in the cities of Galaad; but your servants will all cross over armed. They did not say: but we will all cross over armed, but as if they were speaking about others.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Detur terra ista famulis tuis in possessionem","severity":"info","text":"Augustine notes that the petitioners speak of themselves in the third person ('your servants'), a rhetorical device that creates a sense of detachment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Non enim secuti sunt post me praeter Chaleb filius Iephone","severity":"info","text":"The nominative 'filius' after 'praeter' is a rare Latin construction, explained by attraction to the preceding verb 'secuti sunt'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Donec consumeretur omnis generatio facientes maligna","severity":"info","text":"The plural participle 'facientes' agrees with the collective singular 'generatio' (constructio ad sensum), a common biblical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et accesserunt ei et dicebant","severity":"info","text":"The dative 'ei' with 'accesserunt' is less usual than 'ad eum'; Augustine notes it as a non-standard but attested Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Et aedificabitis uobis ipsis ciuitates inpedimentis uestris","severity":"info","text":"The dative 'inpedimentis' expresses purpose or cause ('on account of'), equivalent to 'propter inpedimenta'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"pueri autem tui transibunt omnes armati","severity":"info","text":"The speakers refer to themselves as 'pueri tui' (your servants), a third-person self-reference similar to the first example in this passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"Et commendauit eis Moyses Eleazar sacerdotem et legum filium Naue et principes familiarum tribuum Israhel. non ait: commendauit eos Moyses Eleazar sacerdoti, quod utique ordo locutionis usitatae exigebat; per hos enim introducti sunt in terram, quam petebant: unde magis illi istis a quibus introducebantur in terram postulatam quam isti qui introducebant illis quos introducebant commendati uidentur.\n\nSi autem non transierint armati uobiscum in bellum in conspectu domini, et transferte inpedimenta eorum . plus habent \"et\".\n\nEt dedit eis Moyses filiis Gad et filiis Ruben . plus habet \"eis\".\n\nEt non ibi erat aqua populo bibere. pro eo, quod est ad bibendum.\n\nLoquere filiis Israhel et dices ad eos . sufficere uidetur: loquere filiis Israhel.\n\nEt omnia idola fusilia eorum perdetis ea.plus habet \"ea\".\n\nHoc erit uobis fines maris . non dixit: hi erunt uobis.","english":"And Moses commended to them Eleazar the priest and Joshua the son of Nun and the heads of the families of the tribes of Israel. He did not say: Moses commended them to Eleazar the priest, which the usual order of expression would certainly have required; for through these they were brought into the land which they were seeking: whence those by whom they were being brought into the requested land seem more commended to these than these to those whom they were bringing in.\n\nBut if they do not cross armed with you into battle in the sight of the Lord, and transfer their impediments. It has an extra \"and\".\n\nAnd Moses gave to them to the sons of Gad and to the sons of Reuben. It has an extra \"to them\".\n\nAnd there was not water there for the people to drink. Instead of that which is \"for drinking\".\n\nSpeak to the sons of Israel and you shall say to them. \"Speak to the sons of Israel\" seems sufficient.\n\nAnd all their molten idols you shall destroy them. It has an extra \"them\".\n\nThis will be for you the boundaries of the sea. He did not say: These will be for you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"commendauit eis ... non ait: commendauit eos ... sacerdoti","severity":"info","text":"Augustine notes a departure from the expected dative construction (commendauit eos sacerdoti) to a double accusative with indirect object in the dative (commendauit eis ... sacerdotem), highlighting a syntactic anomaly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"plus habent 'et'","severity":"info","text":"Augustine observes that the Latin text contains an extra 'et' (and) in the phrase 'et transferte inpedimenta eorum', which he considers redundant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"plus habet 'eis'","severity":"info","text":"Augustine notes the pleonastic use of 'eis' (to them) alongside the explicit indirect objects 'filiis Gad et filiis Ruben'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"pro eo, quod est ad bibendum","severity":"info","text":"Augustine remarks that the Latin uses the infinitive 'bibere' (to drink) where the gerundive construction 'ad bibendum' (for drinking) would be expected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"plus habet 'ea'","severity":"info","text":"Augustine notes the redundant object pronoun 'ea' (them) after the direct object 'omnia idola fusilia eorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"non dixit: hi erunt uobis","severity":"info","text":"Augustine observes that the singular 'hoc' (this) is used with a plural predicate 'fines maris' (boundaries of the sea), where the plural 'hi' (these) would be expected.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is cited from Augustine's own memory or a Vetus Latina manuscript; the exact biblical source is not identified.","The phrase 'et transferte inpedimenta eorum' may be a variant reading; Augustine does not specify the biblical book."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"Et hoc erit uobis fines ad aquilonem: eadem repetita locutio est.\n\nEt erunt ciuitates eis habitare, pro eo, quod dici solet: ad habitandum.\n\nRefugia erunt uobis fugere illo homicidam: quod usitate dici posset, ut fugiat illo homicida.\n\nEt incolae qui in uobis istae ciuitates in refugium . singulari numero positum est incolae; id est: huic incolae qui in uobis, quoniam minus habet \"est'\". non enim ait \"qui in uobis est\" notissima locutione, sed rariore in lingua latina quam in graeca.\n\nLIBER QVINTUS. LOCUTIONES DE DEUTORONOMIO.\n\nUsque ad flumen magnum, flumen Euphraten . non dixit: usque ad flumen magnum Euphraten.\n\nEt iudicium, quod durum fuerit a uobis, adferetis illud ad me . non dixit: quod durum fuerit uobis, sed a uobis, id est ita durum, ut a uobis iudicari non possit.\n\nSi uidebit aliquis uirorum istorum terram optimam hanc, quam iuraui patribus eorum praeter Chaleb filius Iephone; hic uidebit eam . et in libro Numerorum istam locutionem notauimus, quia non dixit: praeter Chaleb filium Iephone, sed filius.","english":"And this will be your boundaries to the north: this is the same repeated expression.\n\nAnd the cities will be for them to inhabit, instead of what is usually said: for inhabiting.\n\nRefuges will be for you to flee there the murderer: which could be said in the usual way, so that the murderer flees there.\n\nAnd the inhabitants who in you these cities for refuge. \"Inhabitants\" is placed in the singular number; that is: to this inhabitant who is in you, since it lacks \"is.\" For it does not say \"who is in you\" in a very well-known expression, but one rarer in the Latin language than in Greek.\n\nBOOK FIVE. EXPRESSIONS FROM DEUTERONOMY.\n\nUp to the great river, the river Euphrates. It did not say: up to the great river Euphrates.\n\nAnd a judgment which has been difficult from you, you will bring it to me. It did not say: which has been difficult for you, but from you, that is, so difficult that it cannot be judged by you.\n\nIf any one of these men sees this excellent land, which I swore to their fathers except Caleb the son of Jephone; he will see it. And in the book of Numbers we noted this expression, because it did not say: except Caleb the son of Jephone, but son.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et hoc erit uobis fines ad aquilonem","severity":"info","text":"Augustine marks this as a repeated expression (eadem repetita locutio), signaling a structural note on the recurrence of a syntactic pattern in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"habitare","severity":"info","text":"The infinitive habitare is used where Latin idiom expects ad habitandum; Augustine notes the departure from usual expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"fugere illo homicidam","severity":"info","text":"The construction fugere illo homicidam is noted as unusual; the expected form would be ut fugiat illo homicida, with a finite verb and nominative subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"incolae","severity":"info","text":"Incolae is treated as singular (huic incolae), a rare Latin usage reflecting a Greek construction where the verb est is omitted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"a uobis","severity":"info","text":"The preposition a (from) replaces the expected dative uobis (for you), indicating a judgment too difficult for you to adjudicate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"filius","severity":"info","text":"The use of filius (nominative) instead of filium (accusative) after praeter is noted as a parallel to a similar expression in the book of Numbers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Dominus enim deus uester benedixit te in omni opere manuum tuarum.non ait: benedixit uos in omni opere manuum uestrarum, cum praedixisset uester, non ..tuus'.\n\nNunc ergo surgite et promouete et pertransite uos uallem Arnon; ecce tradidi in manus tuas Seon regem Esebon . non dixit \"in manus uestras\", sed a plurali ad singularem transiit.\n\nQuoniam quae est gens magna cui est ei deus adpropians illis? duo sunt hic notanda: uel quod ait: cui est ei, uel quod non ait \"adpropians illi\", sed adpropians illis.\n\nEt similitudinem non uidistis sed uocem, cum uox non possit uideri; sed generaliter hoc uerbum posuit, tamquam ad omnem corporis sensum uidere pertineat.\n\nIn quam uos ingredimini illo hereditare eam: plenum esset, etiamsi non additum esset illo.\n\nEt eduxit uos de fornace ferrea ex Aegypto: fornacem ferream duram tribulationem intellegi uoluit. secundum hoc et de Ioseph dictum est in Psalmis: ferrum pertransit anima eius.","english":"For the Lord your God has blessed you in all the work of your hands. He does not say: He blessed you (plural) in all the work of your (plural) hands, although he had previously said \"your\" (plural), not \"your\" (singular).\n\nNow therefore arise and move forward and cross the valley of the Arnon; behold, I have delivered into your (singular) hands Sihon, king of Heshbon. He did not say \"into your (plural) hands,\" but passed from the plural to the singular.\n\nFor what great nation is there to which its God is approaching them? Two things are to be noted here: either that he says \"to which its\" (cui est ei), or that he does not say \"approaching it\" (adpropians illi), but \"approaching them\" (adpropians illis).\n\nAnd you did not see a likeness but a voice, although a voice cannot be seen; but he used this word generally, as if \"to see\" pertains to every bodily sense.\n\nInto which you enter there to inherit it: it would be complete even if \"there\" (illo) were not added.\n\nAnd he led you out of the iron furnace from Egypt: he intended the iron furnace to be understood as harsh tribulation. According to this, it is also said of Joseph in the Psalms: \"Iron passed through his soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"benedixit te ... benedixit uos","severity":"info","text":"Augustine notes the shift from plural to singular within the same sentence, highlighting a grammatical inconsistency in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cui est ei","severity":"info","text":"The phrase 'cui est ei' is a pleonastic construction, where both 'cui' and 'ei' refer to the same antecedent, a feature Augustine finds noteworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fornacem ferream","severity":"info","text":"Augustine interprets 'iron furnace' as a metaphor for harsh tribulation, and connects it to a phrase from the Psalms about Joseph: 'ferrum pertransit anima eius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uidere","severity":"info","text":"Augustine notes that 'videre' (to see) is used here in a general sense for any bodily perception, reflecting a broader semantic range in Latin than in modern English.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"illo","severity":"caution","text":"The addition of 'illo' (there) in 'in quam vos ingredimini illo hereditare eam' is redundant; Augustine notes the sentence would be complete without it, suggesting a textual variant or scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which biblical book or chapter is being commented on; the examples are drawn from Deuteronomy and Numbers, but the exact references are not given."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"Et non transeo Iordanen hunc, quasi et alius sit Iordane. ex hac locutione arbitror saepe dici etiam hunc mundum, quasi alius non sit.\n\nSi autem genueris filios et filios filiorum tuorum: notanda locutio est, ubi et auos nepotes dicit gignere.\n\nEt quaeretis ibi dominum deum uestrum et inuenietis eum, quando exquiretis eum ex toto corde tuo et ex tota anima tua in tribulatione tua: non dixit \"in toto corde uestro et in tota anima. uestra in tribulatione uestra\".\n\nInterrogate dies priores, qui fuerunt priores te: non homines sed dies intellegendum est. similiter et hoc notandum, quod etiam superius, cum dixerit: interrogate pluraliter, priores te intulit singulariter, non \"priores uobis\".\n\nSi et tentauit deus ingressus accipere sibi gentem de media gente: tentauit pro eo, quod est uoluit, positum est. an quid aliud? quod autem ait: de media gente, de mediis gentibus intellegendum est singulari posito pro plurali; sicut serpentem, ranam, et locustam pro serpentibus et ranis et locustis scriptum legimus.","english":"And I do not cross this Jordan, as if there were another Jordan. From this expression I think it is often said also \"this world,\" as if there were no other.\n\nIf, however, you beget sons and the sons of your sons: an expression to be noted, where it says that grandfathers beget grandchildren.\n\nAnd you will seek there your Lord God and you will find him, when you seek him with your whole heart and your whole soul in your tribulation: it did not say \"with your whole heart and your whole soul in your tribulation\" (plural).\n\nAsk the former days, which were before you: it is to be understood not as men but as days. And likewise this is to be noted, that when it said \"ask\" (plural), it added \"before you\" (singular), not \"before you\" (plural).\n\nIf God also attempted to take a people for himself from the midst of a people: \"attempted\" is put for \"willed.\" Or something else? But what it says: \"from the midst of a people\" is to be understood as \"from the midst of peoples,\" the singular being put for the plural; just as we read \"serpent,\" \"frog,\" and \"locust\" written for serpents, frogs, and locusts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Iordanen hunc","severity":"info","text":"Augustine notes the idiom 'this Jordan' implying a unique river, and extends it to 'this world' as a similar singular usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tentauit","severity":"info","text":"Augustine glosses 'tentauit' as equivalent to 'uoluit' (willed), noting a semantic shift in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"de media gente","severity":"info","text":"Augustine observes that the singular 'gente' stands for the plural 'gentibus', a common biblical usage also seen in 'serpentem' for serpents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"serpentem, ranam, et locustam","severity":"info","text":"Augustine cites examples of singular for plural from Scripture, such as 'serpent' for serpents, to support his reading of 'de media gente'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tentauit","severity":"caution","text":"Augustine hesitates with 'an quid aliud?', indicating uncertainty whether 'tentauit' might have another meaning beyond 'uoluit'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Augustine is uncertain whether 'tentauit' means 'attempted' or 'willed' in the biblical context."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"Secundum omnia, quae fecit dominus deus uester in Aegypto coram te uidente: nihil minus est, et si non addatur: uidente.\n\nEt ego stabam inter dominum et uos in tempore illo adnuntiare uobis uerba domini, quoniam timuistis a facie ignis et non ascendistis in montem, dicens: ego sum dominus deus tuus et cetera: dicens posuit pro \"cum diceret\".\n\nEt aduena, qui incolit in te: populo dictum accipiendum est, non quasi uni homini, quia in populo incolit aduena.\n\nPropter hoc constituit tibi dominus deus tuus ut obserues diem sabbati et sanctificare eum. si \"et\" non haberet, non uideretur inusitata locutio: ut obserues diem sabbati sanctificare eum; aut certe si ita esset: ut obserues diem sabbati et sanctifices eum, aut ita: propter hoc constituit tibi dominus deus tuus obseruare diem sabbati et sanctificare eum . nunc uero \"ut obserues diem sabbati et sanctificare eum\" inusitata et notanda locutio est.","english":"According to all things which the Lord your God did in Egypt before you, who see: it is no less, even if \"who see\" is not added.\n\nAnd I stood between the Lord and you at that time to announce to you the words of the Lord, because you were afraid of the face of the fire and did not go up into the mountain, saying: I am the Lord your God, etc.: \"saying\" is put for \"when he said\".\n\nAnd the stranger who dwells in you: this is to be understood as spoken to the people, not as to a single man, because the stranger dwells in the people.\n\nFor this reason the Lord your God established for you that you observe the day of the sabbath and to sanctify it. If it did not have \"and\", it would not seem an unusual expression: that you observe the day of the sabbath to sanctify it; or certainly if it were thus: that you observe the day of the sabbath and you sanctify it, or thus: for this reason the Lord your God established for you to observe the day of the sabbath and to sanctify it. But now \"that you observe the day of the sabbath and to sanctify it\" is an unusual and noteworthy expression.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"coram te uidente","severity":"info","text":"Augustine notes that the phrase 'before you, who see' is not essential to the sense; the expression is complete even without the participle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dicens","severity":"info","text":"Augustine observes that 'dicens' (saying) is used here in place of 'cum diceret' (when he said), a substitution typical of biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"adueni, qui incolit in te","severity":"info","text":"The phrase 'the stranger who dwells in you' is addressed to the people collectively, not to an individual, because the stranger dwells within the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ut obserues diem sabbati et sanctificare eum","severity":"info","text":"Augustine highlights the mixed construction: 'ut' + subjunctive ('obserues') followed by an infinitive ('sanctificare'), which is unusual and noteworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sabbati","severity":"info","text":"The passage reflects Augustine's interest in the Latin of the Old Latin Bible, where such syntactic irregularities were common and often noted by him.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'coram te uidente' could be read as a dative of reference or an ablative absolute; Augustine treats it as a non-essential addition."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"Adtende tibi, ne dilatetur cor tuum et obliuiscaris domini dei tui: notandum etiam in malo dici posse dilatationem cordis; exultatio quippe in dilatatione intellegitur, cui contrariae sunt angustiae, id est tristitia. utrumque autem potest et in bono et in malo.\n\nEt erit cum interrogauerit te filius tuus cras dicens; \"cras\" posuit pro futuro quocumque tempore.\n\nSeptem gentes magnas et multas: quomodo ergo multas, si septem? sed multas dixit multitudinem habentes.\n\nNon dispones ad eos testamentum, cum de gentibus diceret; testamentum ergo pro pacto posuit.\n\nEt filiam eius non sumes filio tuo; discedere enim faciet filium tuum a me et seruiet diis aliis et irascetur indignatione dominus in uos: non ait \"irascar\", sed tamquam de alio diceret.\n\nCiuitates magnas et muratas usque in caelum: uTceppoXtxd); dictum.\n\nNe dicas in corde tuo, cum consumpserit dominus deus tuus gentes istas ante faciem tuam, dicens: propter iustitias meas induxit me dominus hereditare terram bonam istam . ordo est: ne dicas in corde tuo dicens.","english":"Beware for yourself, lest your heart be puffed up and you forget your Lord God: it should be noted that \"dilatation of the heart\" can also be said in a bad sense; for exultation is understood in dilation, to which narrowness, i.e., sadness, is contrary. But each can be both in a good and in a bad sense.\n\nAnd it will be when your son asks you tomorrow, saying: he placed \"tomorrow\" for any future time.\n\nSeven great and many nations: how then \"many,\" if seven? But he said \"many\" meaning having multitude.\n\nYou will not make a testament with them, when he was speaking about nations; therefore he placed \"testament\" for \"covenant.\"\n\nAnd you will not take his daughter for your son; for she will cause your son to depart from me and he will serve other gods and the Lord will be angry with indignation against you: he did not say \"I will be angry,\" but as if speaking about another.\n\nGreat and walled cities up to the sky: a hyperbolical expression.\n\nDo not say in your heart, when the Lord your God has consumed these nations before your face, saying: \"Because of my righteousnesses the Lord has led me to inherit this good land.\" The order is: do not say in your heart, saying.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dilatatio cordis","severity":"info","text":"Augustine notes that 'dilatation of the heart' can be used in a bad sense, contrary to its usual positive connotation of exultation, and that both dilation and narrowness (tristitia) can be good or bad depending on context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cras","severity":"info","text":"Augustine explains that 'cras' (tomorrow) is used here for any future time, a common biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Augustine notes that 'testamentum' is used for 'pactum' (covenant) when speaking of nations, indicating a semantic shift from its usual meaning of 'testament'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"irascetur indignatione dominus","severity":"info","text":"Augustine observes that the text says 'the Lord will be angry' in the third person rather than 'I will be angry' in the first person, a shift in speaker perspective.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ciuitates magnas et muratas usque in caelum","severity":"info","text":"Augustine identifies this as a hyperbolical expression (ὑπερβολικῶς dictum), a rhetorical figure common in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ne dicas in corde tuo ... dicens","severity":"info","text":"Augustine notes the pleonastic construction 'do not say in your heart, saying' and clarifies the intended word order.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for these Latin locutiones is not directly cited; the readings are based on Augustine's Latin text."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"Ne quando dicant inhabitantes terram unde eduxisti nos inde: more scripturae additum est \"in de\".\n\nQuae fecit uirtutem Aegyptiorum . hoc interpretes quidam latini minus intellegentes noluerunt dicere uirtutem, sed uirtuti uel exercitui, quoniam id, quod ait Graecus, Sovajuv, nonnulli exercitum intellexerunt; sed elegans locutio est. \"quae fecit uirtutem eorum\" intellegendum est, quid eam fecit, quoniam ad nihil eam redegit. sed quia pluraliter dictum est, ideo subobscurum est.\n\nQuos aperiens terra os suum degluttiuit eos et domos eorum et tabernacula eorum . duae locutiones hic notandae sunt: quod et additum est\" es o s\", cum sufficere potuisset, quod et ait superius \"quos\", et, domos eorum cum dixisset, addidit: et tabernacula eorum, quasi alias in heremo haberent domos nisi tabernacula. sed nimirum domos intellegi uoluit homines ad eos pertinentes, sicut ipsi populo dicitur: et nunc tu, domus Iacob. nec ista locutio aliena est a latina lingua; nam et Romani dicti sunt domus Assaraci, quod ex Assaraco Troiano originem ducerent.","english":"Lest at any time the inhabitants of the land from which you led us out should say \"from there\": it is added \"in de\" after the manner of Scripture.\n\n\"Which made the strength of the Egyptians.\" Some Latin translators, understanding this less well, were unwilling to say \"strength\" but \"strength\" or \"army,\" because what the Greek says, δύνᾰμιν, some understood as \"army\"; but it is an elegant expression. \"Which made their strength\" is to be understood as \"what did it make it,\" since it reduced it to nothing. But because it is said in the plural, it is therefore somewhat obscure.\n\n\"Whom the earth, opening its mouth, swallowed up them and their houses and their tents.\" Two locutions are to be noted here: that \"and\" is added, when \"whom\" above might have sufficed, and, when it had said \"their houses,\" it added \"and their tents,\" as if in the wilderness they had houses other than tents. But undoubtedly it intended \"houses\" to be understood as the people belonging to them, just as the people themselves are addressed: \"And now you, house of Jacob.\" Nor is this locution foreign to the Latin language; for the Romans too are called the house of Assaracus, because they traced their origin from the Trojan Assaracus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"in de","severity":"info","text":"Augustine notes that the addition of 'in de' (a Latin rendering of a Greek or Hebrew prepositional phrase) follows scriptural idiom, though the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uirtutem","severity":"info","text":"The Greek δύνᾰμιν can mean 'strength' or 'army'; Augustine criticizes Latin translators who avoided 'uirtutem' for 'uirtuti' or 'exercitui', misunderstanding the elegant locution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quos aperiens terra os suum degluttiuit eos","severity":"info","text":"Augustine notes two locutions: the pleonastic addition of 'et' after 'quos', and the pairing of 'domos' and 'tabernacula' where tents are the only dwellings in the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domus Iacob","severity":"info","text":"The phrase 'domus Iacob' (house of Jacob) is cited as a biblical parallel for using 'houses' to mean people, as in the address to Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus Assaraci","severity":"info","text":"Augustine compares the biblical usage to Roman tradition, where 'domus Assaraci' (house of Assaracus) denotes the Trojan lineage of the Romans, showing the locution is not foreign to Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"subobscurum est","severity":"caution","text":"Augustine admits the plural construction in 'quae fecit uirtutem eorum' makes the sense somewhat obscure, as it is unclear what 'it' refers to.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical passage Augustine comments on is not identified; the phrase 'in de' may reflect a Hebrew or Greek construction not fully recoverable from the Latin."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Quoniam oculi uestri uidebant omnia opera domini magna, quae fecit in uobis hodie . cum de his operibus diceret, quae per heremum facta sunt eo tempore, quo ibi circumducebantur per quadraginta annos, tamen \"hodie\" dixit, quod intellegi uoluit hoc tempore, quotquot ibi annos idem tempus habere potuisset.\n\nTerram, quam iurauit dominus patribus uestris dare eis et semini eorum post eos . tamquam diceret: id est semini eorum post eos . non enim et ipsis dedit, sed ita ipsis dedit, cum semini eorum dedit.\n\nSi autem auditu audieritis omnia mandata eius. quae ego mando tibi hodie . auditu uidetur superfluum, sed locutio est scripturae sanctae familiarissima.\n\nEt dabit pluuiam terrae tuae in tempore suo matutinam et serotinam. cum matutinum tempus dies dicatur, numquid hinc intellegi uoluit tempus anni primum? serotinum uero minus latinum est. sed non potuit magis proprie de graeco exprimi, quod illi dicunt tamen etiam in latina lingua uulgo usitatum est, ut dicatur serotinum, sed quod tardius quam oporteat factum est. hic uero tempus anni potius intellegi uoluit.","english":"Because your eyes saw all the great works of the Lord, which he did among you today.\" When he was speaking of those works which were done in the wilderness at the time when they were led around there for forty years, yet he said \"today,\" which he wanted to be understood as this time, however many years that same time there could have had.\n\n\"The land which the Lord swore to your fathers to give to them and to their seed after them.\" As if he were saying: that is, to their seed after them. For he did not give it to them themselves, but he gave it to them in this way, when he gave it to their seed.\n\n\"But if you have heard with hearing all his commandments which I command to you today.\" \"With hearing\" seems superfluous, but it is a locution most familiar to holy Scripture.\n\n\"And he will give rain to your land in its time, morning and evening.\" Since the morning time is called day, did he perhaps want this to be understood as the first time of the year? \"Evening\" is indeed less Latin. But it could not be expressed more properly from the Greek, which they say; yet even in the Latin language it is commonly used, that \"evening\" is said, but of that which has been done later than it should be. Here, however, he wanted the time of year to be understood rather.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"hodie","severity":"info","text":"Augustine notes that 'hodie' (today) is used for the entire forty-year wilderness period, interpreting it as a single 'time' (tempus) in scriptural idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"auditu","severity":"info","text":"'Auditu' (with hearing) is identified as a pleonastic locution familiar in Scripture, not a redundancy but a characteristic Hebraism or biblical style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"serotinum","severity":"info","text":"'Serotinum' (evening) is noted as less Latin, a calque from Greek; Augustine explains it is used vulgarly for 'late' but here means the latter part of the year (autumn rain).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"matutinam et serotinam","severity":"info","text":"Augustine interprets 'morning and evening rain' as referring to early and late seasonal rains (spring and autumn), not times of day, reflecting agricultural context in the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tamquam diceret","severity":"info","text":"Augustine uses 'tamquam diceret' (as if he were saying) to gloss the scriptural phrase about land given to seed after them, clarifying a parenthetical or appositional construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δύνᾰμιν","severity":"info","text":"Augustine references a prior note on Greek δύνᾰμιν (dynamin) meaning 'strength' or 'army', showing his awareness of translation debates among Latin translators.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'matutinam et serotinam' could be read as times of day; Augustine opts for seasonal interpretation (spring and autumn rains).","The referent of 'hodie' in the wilderness context is ambiguous between a single day and the entire forty-year period."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"Et cum ederis et satiatus fueris, adtende tibi ipsi, ne dilatetur cor tuum, et praeuaricemini et seruiatis diis aliis. iam superius tales locutiones notauimus, siue quod a singulari ad pluralem transit siue quod in malo uoluit intellegi \"dilatetur dilatetur\", ubi noxiam prosperitatem significauit.\n\nEt flumen magnum, flumen Euphraten: repetitiones istae usitatae sunt in scripturis et rem decenter commendant.\n\nTimorem uestrum et tremorem uestrum inponet dominus deus uester super faciem uniuersae terrae: non timorem et tremorem, quo ipsi timent et tremunt, sed quo timentur et alios tremere faciunt.\n\nNon poteris manducare in ciuitatibus tuis decimationem frumenti tui.pro eo, quod est: non debebis.\n\nEt incendes ciuitatem in igni: nos usitatius diceremus \"igni\".\n\nSi autem longe fuerit uia a te, ac si diceret: longa uia erit; aduerbium posuit pro nomine.","english":"And when you have eaten and are satisfied, pay attention to yourself, lest your heart be dilated, and you transgress and serve other gods. We have already noted such expressions above, whether because it passes from singular to plural, or because he wanted \"dilatetur\" to be understood in a bad sense, where he signified harmful prosperity.\n\nAnd the great river, the river Euphrates: these repetitions are customary in the scriptures and fittingly commend the matter.\n\nYour fear and your trembling the Lord your God will impose upon the face of the whole earth: not the fear and trembling by which they themselves fear and tremble, but that by which they are feared and make others tremble.\n\nYou will not be able to eat in your cities the tithe of your grain: instead of \"you ought not.\"\n\nAnd you will burn the city with fire: we would more commonly say \"with fire.\"\n\nBut if the way is far from you, as if he were saying: the way will be long; he placed an adverb for a noun.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"dilatetur","severity":"info","text":"Augustine notes that 'dilatetur' (be dilated) is used here in a negative sense, signifying harmful prosperity, and that the passage shifts from singular to plural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetitiones istae","severity":"info","text":"Augustine observes that the repetition 'flumen magnum, flumen Euphraten' is a customary scriptural device that fittingly commends the matter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"timorem uestrum et tremorem uestrum","severity":"info","text":"Augustine clarifies that 'your fear and your trembling' refers not to the fear felt by the subjects but to the fear they inspire in others, a subjective genitive vs. objective genitive distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"non poteris","severity":"info","text":"Augustine glosses 'non poteris' (you will not be able) as equivalent to 'non debebis' (you ought not), noting a modal shift from ability to obligation in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"incendes ciuitatem in igni","severity":"info","text":"Augustine remarks that the Latin phrase 'incendes ciuitatem in igni' (you will burn the city with fire) would more commonly be expressed as 'incendes ciuitatem igni' (without the preposition).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"longe fuerit uia","severity":"info","text":"Augustine notes that 'longe' (far), an adverb, is used in place of a noun (longa uia, a long way), illustrating a grammatical substitution common in scriptural Latin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"Et fenerabis gentes multas. fenerationem scriptura dicit mutuo datam pecuniam, etiam si usurae non accipiantur: unde est et illud in psalmo: beatus uir, qui miseretur et commodat. hoc enim maluerunt interpretari nostri, qui sententiam potius quam uerba sequenda putauerunt; nam in graeco habet SavsICei, quod est feneratur.\n\nEt principaberis gentium multarum, tui autem non principabuntur. tamquam diceret: tibi non dominabuntur, hoc est gentes; genetiuus enim casus est singularis huius pronominis, quod ait tui — cuius datiuus est tibi —, non pluralis nominatiuus, cuius genetiuus est tuorum.\n\nSi autem fuerit in te egenus in fratribus tuis . non uni homini, sed populo dicitur, ideo in te.\n\nSi autem fuerit in te egenus in fratribus tuis in una ciuitatum tuarum in terra, quam dominus deus tuus dat tibi, non auertes cor tuum neque constringes manum tuam a fratre tuo egente; aperiens aperies manus tuas ei, fenus fenerabis ei, quantumcumque postulat et quantum eget. hic certe cum opera misericordiae praecipiat, non utique usurarum crudelitas suscipienda est: unde adparet, quod ait: fenus fenerabis ei, mutuo dandum, quod postularet, intellegi uoluisse. quod autem ait: aperiens aperies manus tuas, tale est et quod sequitur \"fenus fenerabis\", usitata locutio in scripturis sanctis.","english":"And you will lend to many nations. Scripture calls \"lending\" money given on loan, even if no interest is taken; whence also that in the psalm: \"Blessed is the man who takes pity and lends.\" For our translators preferred this, who thought the sense rather than the words should be followed; for in Greek it has δανείζει, which means \"he lends at interest.\"\n\nAnd you will rule over many nations, but they will not rule over you. As if it said: they will not dominate you, that is, the nations; for it is the singular genitive case of this pronoun, which says \"tui\" — whose dative is \"tibi\" — not the plural nominative, whose genitive is \"tuorum.\"\n\nBut if there is a needy person among you among your brothers. This is said not to one man, but to the people, therefore \"among you.\"\n\nBut if there is a needy person among you among your brothers in one of your cities in the land which the Lord your God gives you, you shall not turn away your heart nor close your hand from your needy brother; you shall open your hands wide to him, you shall lend to him, as much as he asks and as much as he needs. Here, since it commands works of mercy, the cruelty of usury is certainly not to be undertaken; whence it appears that what it says, \"you shall lend to him,\" it intended to be understood as giving on loan what he would ask. And what it says, \"you shall open your hands wide,\" is like what follows, \"you shall lend,\" a customary expression in the holy scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fenerabis","severity":"info","text":"Augustine notes that scriptural 'feneratio' means lending money, even without interest, citing Psalm 36:21 LXX (Beatus vir qui miseretur et commodat). He contrasts this with Greek δανείζει, which implies interest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beatus uir, qui miseretur et commodat","severity":"info","text":"Augustine references Psalm 36:21 (LXX) to illustrate scriptural usage of 'feneratio' as lending without interest, noting that Latin translators prioritized sense over literal Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tui autem non principabuntur","severity":"info","text":"Augustine clarifies a grammatical ambiguity: 'tui' is singular genitive (of you), not plural nominative (your people), thus the phrase means 'they will not rule over you,' not 'your people will not rule.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"fenus fenerabis ei","severity":"info","text":"Augustine argues that 'fenus fenerabis' here means giving a loan without interest, as the context commands mercy, not usury. He calls this a customary scriptural expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"aperiens aperies manus tuas","severity":"info","text":"Augustine notes the Hebrew-influenced repetition 'aperiens aperies' as a typical scriptural idiom, paralleling 'fenus fenerabis' in the same verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Latin reflects Augustine's commentary on a Greek or Old Latin text of Deuteronomy."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"Cum de aure pertundenda serui praecepisset, et ancillam, inquit, tuam facies similiter, accusatiuum pro datiuo ponens . non ait: ancillae tuae facies, quod locutionis nostrae consuetudo poscebat.\n\nSi autem fuerit in eo uitium, claudum aut caecum, uel omne uitium malum. non ait: claudicatio aut caecitas - ipsa enim sunt uitia — sed: claudum et caecum: quod sunt non uitia, sed animalia, quae habent uitia. hoc quoque notandum est quod ait: uitium malum, quasi posset esse uitium bonum.\n\nEt non dormiet de carnibus, de quibus immolaueritis uespere die primo usque in mane.pro eo. quod est: non remanebit ea nocte, non dormiet dictum est.\n\nNon offeres domino deo tuo uitulum uel ouem in quo est in ipso uitium . usitata locutio esset: in quo est uitium: sed ista scripturis est usitatior.\n\nEt lapidabis eos in lapidibus, et morientur: quod ex nostra consuetudine diceretur \"lapidibus\", non in lapidibus.","english":"When he had given a command about piercing the ear of a slave, he says, \"and you will do likewise to your maidservant,\" placing the accusative for the dative. He does not say, \"you will do to your maidservant,\" which the custom of our speech required.\n\nBut if there is in it a blemish, lame or blind, or any bad blemish. He does not say \"lameness or blindness\"—for these are the blemishes themselves—but \"lame and blind,\" which are not blemishes, but animals that have blemishes. This too is to be noted, that he says \"bad blemish,\" as if there could be a good blemish.\n\nAnd you will not sleep from the meats of those which you have sacrificed on the evening of the first day until morning. Instead of what is: it will not remain that night, \"it will not sleep\" is said.\n\nYou will not offer to your Lord God a calf or a sheep in which there is in it a blemish. The usual expression would be \"in which there is a blemish,\" but this one is more customary in the scriptures.\n\nAnd you will stone them with stones, and they will die: which according to our custom would be said \"with stones,\" not \"with in stones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine notes a syntactic anomaly: the accusative case is used where classical Latin would require the dative, as in 'ancillam ... facies' instead of 'ancillae ... facies'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Augustine observes that the biblical text uses concrete nouns ('claudum aut caecum') to denote blemished animals, rather than abstract nouns ('claudicatio aut caecitas') for the blemishes themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'uitium malum' is noted as pleonastic, since a blemish is inherently bad; Augustine implies the biblical idiom is redundant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"non dormiet","severity":"info","text":"Augustine explains that 'non dormiet' (will not sleep) is a figurative expression meaning 'will not remain overnight', a biblical idiom not found in classical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine notes the pleonastic phrase 'in quo est in ipso uitium' as a characteristic biblical locution, more common in scripture than the classical 'in quo est uitium'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Augustine remarks on the prepositional phrase 'in lapidibus' (with stones) as a biblical usage, where classical Latin would use the ablative alone ('lapidibus').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"Non multiplicabit sibi equum. pro equis uel pro equitatu equum posuit: unde nonnulli \"equitatum\" interpretati sunt.\n\nNon poteris constituere super te hominem alienum, quia non est frater tuus. non poteris dictum est pro \"non debebis\".\n\nSecundum omnia, quae petisti a domino deo tuo in Coreb in die conuocationis dicentes. cum dixerit superius petisti, dicentes subiecit, non \"dicens\".\n\nQuoniam dominus deus uester, qui praecedit uobiscum: non dixit \"uos\".\n\nSi occurreris nido auis ante faciem tuam in uia. notandum, quod occurreris dixit etiam non ambulanti.\n\nSi autem aedificaueris domum nouam, facies coronam solario tuo et non facies homicidium in domo tua, si cadat qui cecidit ab eo, id est: a solario cadat qui cecidit. nimis inusitata locutio est.\n\nEt abiens fuerit uiro alteri, et oderit eam uir nouissimus. notandum ex duobus posteriorem nouissimum dici. talis locutio est et in euangelio, quando quaeritur ex duobus fratribus, quis eorum fecerit uoluntatem patris, et respondetur \"nouissimus\", cum duo fuerint.","english":"He will not multiply a horse for himself. He put \"horse\" for horses or for horsemanship; hence some have interpreted it as \"horsemanship.\"\n\nYou will not be able to set over yourself a foreign man, because he is not your brother. \"You will not be able\" is said for \"you ought not.\"\n\nAccording to everything which you asked from your lord God at Horeb on the day of the assembly, saying. When he had said above \"you asked,\" he subjoined \"saying,\" not \"saying\" (singular).\n\nBecause your lord God, who goes before with you: he did not say \"you.\"\n\nIf you come upon a bird's nest before your face on the road. It is to be noted that he said \"you come upon\" even of one not walking.\n\nBut if you build a new house, you will make a parapet for your roof-terrace and you will not commit homicide in your house, if he who fell falls from it, that is: he who fell falls from the roof-terrace. It is a very unusual expression.\n\nAnd she has gone away to another man, and the last man hates her. It is to be noted that of two, the later is called \"last.\" Such an expression is also in the Gospel, when it is asked of two brothers which of them did the will of the father, and the answer is \"the last,\" when there were two.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Non multiplicabit sibi equum","severity":"info","text":"Augustine notes that 'equum' (horse) is used collectively for horses or abstractly for horsemanship, a usage some translators rendered as 'equitatum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Non poteris constituere super te hominem alienum","severity":"info","text":"The phrase 'non poteris' (you will not be able) is interpreted as a prohibition meaning 'you ought not', indicating a modal shift in Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dicentes","severity":"info","text":"Augustine observes a grammatical inconsistency: after the singular 'petisti' (you asked), the text uses the plural participle 'dicentes' (saying) instead of the singular 'dicens'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Si occurreris nido auis","severity":"info","text":"The verb 'occurreris' (you come upon) is used even when the subject is not walking, highlighting an unusual extension of the verb's meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nouissimus","severity":"info","text":"Augustine notes that 'nouissimus' (last) is applied to the later of two persons, and cites a Gospel parallel (likely Luke 15:11-13 or Matthew 21:28-31) where 'the last' refers to one of two brothers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Si autem aedificaueris domum nouam","severity":"caution","text":"Augustine calls the expression 'si cadat qui cecidit ab eo' (if he who fell falls from it) a very unusual locution, likely due to its redundant or elliptical structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the biblical book for each citation; Augustine assumes readers know the Heptateuch context.","The Gospel parallel for 'nouissimus' is not identified; it may refer to the parable of the prodigal son or the two sons in Matthew."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"Non pignerabis molam neque superiorem lapidem molae, quia animam iste pignerat, pro eo, quod est: quia animam pigneras, si feceris. deinde notandum animam dixisse pro ea uita, quam habet anima in corpore: ex qua locutione et illud est in euangelio: nonne anima plus est quam esca.\n\nSi autem deprehendatur homo furans animam ex fratribus suis filiis Israhel: animam pro homine posuit. denique sequitur: et obprimens eum uendiderit: quae non minus notanda locutio est. noluit enim dicere \"earn\", quod esset magis consequens, quoniam animam dixerat, sed eum, id est hominem, in cuius significatione dixerat animam.\n\nSi debitum fuerit in proximo tuo debitum quodcumque: repetitio uerbi locutionem notandam facit.\n\nSi autem noluerit homo accipere uxorem fratris sui, et ascendet mulier in porta ad senatum et dicet: non uult frater uiri mei suscitare nomen fratris sui in Israhel, noluit frater uiri mei. quamuis uerborum repetitiones amet scriptura, inusitatior est tamen repetitio; sed elegantius querelae ostentat adfectum.","english":"You will not pawn a mill nor the upper stone of a mill, because that pawns a soul, for the meaning: because you pawn a soul if you do so. Next, note that it said \"soul\" for that life which the soul has in the body; from which expression there is also that in the Gospel: \"Is not the soul more than food?\"\n\nBut if a man is caught stealing a soul from among his brothers the sons of Israel: it put \"soul\" for a human being. Finally it follows: \"and, oppressing him, he sold him\": which is a no less noteworthy expression. For it did not wish to say \"it,\" which would be more consistent, since it had said \"soul,\" but \"him,\" that is, the human being, in whose meaning it had said \"soul.\"\n\nIf there is a debt in your neighbor, any debt whatsoever: the repetition of the word makes the expression noteworthy.\n\nBut if a man does not wish to take his brother's wife, and the woman goes up to the council at the gate and says: \"the brother of my husband does not wish to raise up his brother's name in Israel, my husband's brother did not wish.\" Although the Scripture loves repetitions of words, the repetition is nevertheless more unusual; but it more elegantly displays the emotion of the complaint.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"animam","severity":"info","text":"Augustine notes that 'animam' (soul) is used in two distinct senses: first for the life of the body, then for a human being. This lexical shift is the basis of his observation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nonne anima plus est quam esca","severity":"info","text":"Augustine cites a Gospel saying, 'Is not the soul more than food?', as a parallel for the use of 'anima' to mean the life of the body. The exact verse is not identified, but it echoes Matthew 6:25 or similar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"eum","severity":"info","text":"Augustine highlights the shift from feminine 'animam' to masculine 'eum' (him) in the same sentence, noting that the pronoun agrees with the implied 'hominem' (man) rather than the grammatical gender of 'anima'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"debitum ... debitum quodcumque","severity":"info","text":"The repetition of 'debitum' (debt) in the phrase 'debitum fuerit in proximo tuo debitum quodcumque' is flagged as a noteworthy locution, typical of scriptural style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"noluit ... noluit","severity":"info","text":"Augustine observes the repetition of 'noluit' (did not wish) in the woman's complaint, calling it more unusual than typical scriptural repetitions, but effective in conveying emotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pignerabis molam","severity":"info","text":"The prohibition against pawning a mill or its upper stone reflects ancient Near Eastern law, where a mill was essential for daily life and its loss could enslave a family. Augustine interprets 'pigneras animam' as pawning one's life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel saying 'nonne anima plus est quam esca' is not precisely identified; it may be a loose citation or conflation.","The phrase 'ascendet mulier in porta ad senatum' suggests a legal procedure, but the exact context in the source text (likely Deuteronomy) is not specified."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"Maledictus omnis, qui dormierit cum omni pecore: pro eo, quod est \"concubuerit\". deinde cum omni pecore pro eo, quod est \"cum quolibet pecore\".\n\nEt seruies inimicis tuis, quos inmittet dominus deus tuus super te. graecus habet: aatpeoaeu, ubi latinus interpretatus est: seruies . solet autem hoc uerbum in ea seruitute scriptura ponere, quae debetur deo: unde idolatrae appellantur, qui ea seruitute idolis seruiunt; ergo hic inusitate positum est hoc uerbum. quamquam possit etiam hunc sensum habere, quod tam grauiter multa dixerit, ut inimicis suis nimium superbientibus tamquam dis seruisse cogantur.\n\nGentem cuius non audies uocem eius . et hoc notandum est, quod et cuius dixit et eius, sicut loqui scripturae solent, et id, quod ait: cuius non audies uocem pro eo, quod est \"cuius linguam non intelleges\".\n\nMollis in te et tenera ualde fascinabit oculo suo fratrem suum et uxorem quae est in sinu eius et qui sunt reliqui filii quicumque relicti fuerint illi, ita ut det uni ex eis a carnibus filiorum suorum de quibuscumque edet eo, quod non derelictum sit ei quidquam in angustia et tribulatione, qua tribulabunt te inimici tui in omnibus ciuitatibus tuis. notandum est, quemadmodum hic dictum sit: fascinabit eum pro \"inuidebit\" ei tamquam ad hoc derelicto, ut necesse sit ei dare de carnibus filiorum. quas cogit necessitas in cibum sumi a parentibus.","english":"Cursed is everyone who has slept with any beast: for that which is \"has lain with\". Then \"with any beast\" for that which is \"with whatever beast\".\n\nAnd you will serve your enemies, whom the Lord your God will send against you. The Greek has λατρεύσεις, where the Latin has translated: you will serve. But this word is accustomed to be placed in Scripture for that servitude which is owed to God: whence idolaters are called those who serve idols with that servitude; therefore here this word is placed unusually. Although it can also have this sense, that it has said so many things so gravely, that they are compelled to serve their excessively proud enemies as if they were gods.\n\nA people whose voice you will not hear. And this is to be noted, that it said both \"whose\" and \"of him\", as the Scriptures are accustomed to speak, and that which it says: \"whose voice you will not hear\" for that which is \"whose language you will not understand\".\n\nSoft in you and very tender will bewitch with his eye his brother and the wife who is in his bosom and those who are the remaining children, whoever have been left to him, so that he gives to one of them from the flesh of his sons from whatever he will eat, because nothing has been left to him in the distress and tribulation with which your enemies will afflict you in all your cities. It is to be noted, in what manner it is said here: \"will bewitch him\" for \"will envy\" him, as if left to this, that it is necessary for him to give from the flesh of his sons, which necessity compels to be taken as food by the parents.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dormierit","severity":"info","text":"Augustine notes that the Latin 'dormierit' (slept) is used euphemistically for 'concubuerit' (lay with), a common biblical circumlocution for sexual intercourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λατρεύσεις","severity":"info","text":"The Greek verb λατρεύσεις (you will serve) normally denotes cultic service owed to God, but here it is applied to serving enemies, an unusual usage that Augustine highlights.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"cuius … eius","severity":"info","text":"Augustine observes the pleonastic construction 'cuius … eius' (whose … of him), a Hebraism common in biblical Latin, and glosses 'cuius non audies uocem' as 'cuius linguam non intelleges' (whose language you will not understand).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fascinabit","severity":"info","text":"Augustine notes that 'fascinabit' (will bewitch) is used here in the sense of 'inuidebit' (will envy), reflecting a belief in the evil eye as a manifestation of envy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fascinabit","severity":"info","text":"The association of bewitchment with envy (inuidia) and the evil eye is a commonplace in late antique culture, often linked to the idea that excessive praise or envy could cause harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fascinabit eum","severity":"caution","text":"The clause 'fascinabit eum' is ambiguous: it may mean the soft and tender person bewitches the brother out of envy, or that the brother bewitches him; Augustine's gloss suggests the former, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'fascinabit eum' (who bewitches whom) is ambiguous; Augustine interprets it as the soft and tender person envying the brother.","The phrase 'gentem cuius non audies uocem eius' could be read as a people whose language is unintelligible, but the pleonastic pronoun leaves the exact relationship open."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"nam et in Prouerbiis, quod latini codices habent: non cenabis cum uiro inuido, graecus habet: avSpi Paoxav(p; paaxavo? autem fascinus dicitur.\n\nEt erit sicut laetatus est dominus in uobis bene facere uobis. graecus habet: bene facere uos, nec uidetur esse saltem graeca locutio. accusatiuus tamen pro datiuo positus intellegitur: unde maluerunt latini interpretes dicere uobis quam „uos*.\n\nUos uidistis omnia, quae fecit dominus deus uester in terra Aegypti coram uobis Pharaoni et omnibus seruis eius et omni terrae illius, temtationes magnas, quas uiderunt oculi tui: notandum illas plagas etiam temtationes uocari.\n\nSi fuerit dispersio tua a summo caeli usque ad summum caeli, inde congregabit te dominus deus tuus. mirum, si non hoc dicit a summo caeli usque ad summum caeli, quod solet etiam dicere \"a summo terrae usque ad summum terrae\": fortasse propterea, quia secundum id, quod et iste aer caelum dicitur, coniungitur terrae.","english":"For also in Proverbs, what the Latin codices have: \"You will not dine with an envious man,\" the Greek has: ἀνδρὶ βασκάνῳ; βασκανός, however, is called \"fascinus.\"\n\nAnd: \"It will be as the Lord rejoiced in you to do good to you.\" The Greek has: \"to do good to you\" (accusative), nor does it seem to be even a Greek expression. Yet the accusative is understood as put for the dative: whence the Latin translators preferred to say \"to you\" rather than \"you.\"\n\n\"You have seen all things which the Lord your God did in the land of Egypt before you to Pharaoh and to all his servants and to all that land, the great trials which your eyes saw\": it is to be noted that those plagues are also called trials.\n\n\"If your dispersion is from the summit of the sky to the summit of the sky, from there the Lord your God will gather you.\" It is remarkable if this does not say \"from the summit of the sky to the summit of the sky,\" which it is also accustomed to say \"from the summit of the earth to the summit of the earth\": perhaps for this reason, because according to that which this air is also called sky, it is joined to the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fascinus","severity":"info","text":"Augustine notes that the Greek βασκανός (envious, slanderous) is rendered as fascinus in Latin, a term for ill-wishing or bewitchment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"accusatiuus tamen pro datiuo positus intellegitur","severity":"info","text":"Augustine observes a syntactic anomaly: the Greek uses an accusative where a dative is expected, and Latin translators preferred the dative 'vobis' over the accusative 'vos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"temtationes","severity":"info","text":"Augustine notes that the plagues in Egypt are called 'temtationes' (trials), a term that can also mean 'temptations' in Latin, highlighting a semantic range.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a summo caeli usque ad summum caeli","severity":"info","text":"Augustine explains the phrase 'from the summit of the sky to the summit of the sky' as a parallel to 'from the summit of the earth to the summit of the earth', noting that 'sky' can include the air near the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prouerbiis","severity":"info","text":"Augustine cites a proverb from the book of Proverbs, though the exact verse is not identified; the Greek text reads ἀνδρὶ βασκάνῳ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific verse in Proverbs is not identified; the phrase 'non cenabis cum uiro inuido' may be a loose citation.","The phrase 'bene facere uobis' in the Greek is ambiguous in case usage, as Augustine notes."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"Non in caelo est, dicens: quis ascendet in caelum et accipiet nobis illud, et audientes illud faciemus? neque trans mare est, dicens: quis transfretabit nobis trans mare et accipiet nobis illud, et audientes illud faciemus? dicens pro eo posuit, quod est\" ut dicas\": noua locutio.\n\nEt dominus qui comitatur tibi tecum.\n\nEt dixit dominus ad Moysen: ecce tu dormies cum patribus tuis: hoc uerbo eius mortem significauit.\n\nAmaricantes eratis quae ad deum: id est amaricabatis ea, quae dei sunt.\n\nScio enim, quia post obitum meum iniquitate iniquitatem facietis: uno uerbo autem graece dicitur \"iniquitatem facietis\", quod est avo(iaaete.\n\nEt occurrent uobis mala nouissimum dierum: sic enim habet graecus pro in nouissimis diebus aut in nouissimo dierum.\n\nNonne hic ipsepater tuus possedit te et fecit te et creauit te? ordo notandus est; prius enim uidetur dicere debuisse \"creauit te et fecit te\" et deinde \"possedit te\". quomodo enim intellegitur posse possideri qui non est?","english":"It is not in heaven, saying: \"Who will ascend into heaven and take it for us, and having heard it, we will do it?\" Nor is it across the sea, saying: \"Who will cross the sea for us and take it for us, and having heard it, we will do it?\" He placed \"saying\" for what is \"that you may say\": a new expression.\n\nAnd the lord who accompanies you with you.\n\nAnd the Lord said to Moses: \"Behold, you will sleep with your fathers\": with this word he signified his death.\n\nYou were embittering things which pertain to God: that is, you were embittering those things which are of God.\n\nFor I know that after my death you will commit iniquity upon iniquity: in one word, however, in Greek it is said \"you will commit iniquity,\" which is ἀνομίαν ποιήσετε.\n\nAnd evils will meet you of the last day: for thus the Greek has instead of \"in the last days\" or \"on the last of the days.\"\n\nIs not this same your father the one who possessed you and made you and created you? The order is to be noted; for it seems he ought to have said first \"created you and made you\" and then \"possessed you.\" For how is it understood that one who does not exist can be possessed?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"dicens","severity":"info","text":"Augustine notes that 'dicens' (saying) is used in place of 'ut dicas' (that you may say), marking a novel Latin expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"avo(iaaete","severity":"info","text":"The Greek term ἀνομίαν ποιήσετε ('you will commit iniquity') is cited as a single Greek expression for the Latin 'iniquitate iniquitatem facietis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"creauit te et fecit te et deinde possedit te","severity":"info","text":"Augustine observes the unusual word order in 'possedit te et fecit te et creauit te', noting that possession logically follows creation and making.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dormies cum patribus tuis","severity":"info","text":"The phrase 'you will sleep with your fathers' is interpreted by Augustine as a euphemism for death, reflecting biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"nouissimum dierum","severity":"info","text":"Augustine notes that the Greek text reads 'evils will meet you of the last day' where Latin would expect 'in the last days' or 'on the last of the days'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Amaricantes eratis quae ad deum","severity":"caution","text":"The phrase 'you were embittering things which pertain to God' is glossed as 'you were embittering those things which are of God', but the syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et dominus qui comitatur tibi tecum' is unclear; it may be a fragment or a corrupt reading.","The Greek term 'avo(iaaete' appears to be a garbled transliteration of ἀνομίαν ποιήσετε."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"Cum adipe renum tritici. haec metaphora nimis inusitata est, ut renes tritici intellegantur uelut interiora tritici, unde farina eicitur; hoc enim et adipem dixit. nam hoc nomine etiam farinam solent Graeci dicere; hoc enim habet graecus in Exodo, ubi scriptum est: eleuantes farinam superhumeros suos . graecus quippe interpres ataxta posuit, quod sunt adipes.\n\nFilii in quibus non est fides in eis: usitata scripturis locutio.\n\nQuoniam iudicabit dominus populum suum et in seruis suis consolabitur: pro \"seruos suos consolabitur\"; nisi forte ipsum consolari dicit translato uerbo uelut ab indignatione et offensione, qua eum offendunt mali. sic autem eius consolatio accipienda est, non ex more hominum, sicut nec ira et zelus et cetera talia.\n\nUbi sunt dii eorum in quibus fidebant in ipsis: plenum esset et sine \"in ipsis\".\n\nEt iurabo dexteram meam: id est \"per dexteram meam\".","english":"With the fat of the kidneys of wheat. This metaphor is quite unusual, so that the kidneys of wheat are understood as the innards of wheat, from which the flour is extracted; for he called this also fat. For the Greeks are accustomed to call even flour by this name; for the Greek in Exodus has this, where it is written: \"lifting the flour upon their shoulders.\" For the Greek translator placed *ataxtha*, which means fats.\n\nSons in whom there is no faith in them: a locution customary in the Scriptures.\n\nBecause the Lord will judge his people and will be consoled in his servants: for \"he will console his servants\"; unless perhaps he is said to be consoled by a transferred word, as if from indignation and offense, with which the wicked offend him. But his consolation is to be understood in this way, not according to human custom, just as neither his anger nor jealousy nor other such things.\n\nWhere are their gods in whom they trusted in them: it would be complete and without \"in them.\"\n\nAnd I will swear my right hand: that is, \"by my right hand.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ataxtha","severity":"info","text":"Augustine notes that the Greek translator used ἀταξθά (ataxtha) for 'fats' (adipes), a term that also means 'flour' in Greek, explaining the metaphor 'fat of the kidneys of wheat'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"eleuantes farinam superhumeros suos","severity":"info","text":"Augustine refers to a Greek Exodus passage where 'lifting the flour upon their shoulders' occurs, likely Exodus 12:34 or a similar verse, though the exact citation is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Filii in quibus non est fides in eis","severity":"info","text":"Augustine identifies this phrase as a 'locution customary in the Scriptures', noting the pleonastic use of 'in them' after 'in whom', a common Hebraism in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Quoniam iudicabit dominus populum suum et in seruis suis consolabitur","severity":"info","text":"Augustine explains that 'consoled in his servants' means 'he will console his servants', but allows a transferred sense where God's consolation is not human, akin to his anger or jealousy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ubi sunt dii eorum in quibus fidebant in ipsis","severity":"info","text":"Augustine notes that the phrase would be complete without 'in ipsis' (in them), as the relative 'in quibus' already carries the sense, highlighting a redundant construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Et iurabo dexteram meam","severity":"info","text":"Augustine glosses 'I will swear my right hand' as 'by my right hand', interpreting the accusative as a prepositional phrase, a common biblical idiom for swearing by an object.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek term 'ataxtha' is not standard; Augustine may be citing a variant reading or a specific manuscript tradition.","The exact Exodus verse referenced is not specified, leaving the scriptural context ambiguous."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"Laetamini caeli simul cum eo, et adorent eum omnes angeli dei . alii codices habent: et adorent eum omnes filii dei. filios autem dei dictos, qui angeli sunt in caelis, non facile in scripturis sanctis inuenitur.\n\nLIBER SEXTUS. LOCUTIONES DE IESU NAUE.\n\nUos autem transibitis expediti priores fratribus uestris, omnis fortis: id est omnis, quicumque in uobis fortis est.\n\nUt sciatis uiam quam ibitis eam: plenum esset, etiam si non haberet \"eam\".\n\nEt factum est cum esset Iesus in Iericho . notanda locutio est; nondum quippe erant in eadem ciuitate, cuius portae contra illos clausae fuerant: unde factum est. ut in eam intrare non possent, nisi muri eius cecidissent circumacta arca domini . ergo in Iericho dictum est: in terra, quae pertineret ad Iericho.\n\nDe Iericho dictum est, cum clausa esset: nec quisquam ex illa prodibat neque introibat: utique \"in illam\" subauditur, non \"ex illa\"; hoc appellatur graece Ce 1'Į-UX xat' IXXeta.v.","english":"Rejoice, O heavens, together with him, and let all the angels of God adore him. Other manuscripts have: and let all the sons of God adore him. But that the sons of God are said to be those who are angels in the heavens is not easily found in the holy scriptures.\n\nBOOK SIX. LOCUTIONS FROM THE BOOK OF JOSHUA.\n\nBut you will cross over, unencumbered, before your brothers, every strong man: that is, every one of you who is strong.\n\nThat you may know the way which you will go, that way: it would be complete even if it did not have \"that way.\"\n\nAnd it happened when Joshua was in Jericho. This locution is to be noted; for they were not yet in that city, whose gates had been closed against them, whence it came about that they could not enter it unless its walls fell after the ark of the Lord was carried around. Therefore it is said \"in Jericho\": in the territory which pertained to Jericho.\n\nIt is said \"from Jericho\" when it was closed, and no one was going out from it nor coming into it: obviously \"into it\" is understood, not \"from it\"; this is called in Greek σχῆμα κατὰ ἔλλειψιν.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Laetamini caeli simul cum eo, et adorent eum omnes angeli dei","severity":"info","text":"Augustine notes a textual variant: some manuscripts read 'omnes filii dei' instead of 'omnes angeli dei'. This reflects early scribal divergence in the Latin tradition of Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filios autem dei dictos, qui angeli sunt in caelis","severity":"info","text":"Augustine observes that 'sons of God' as a designation for angels in heaven is rare in Scripture, possibly alluding to passages like Job 1:6 or Psalm 29:1 (LXX) where 'sons of God' may refer to angels, but he finds it uncommon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Uos autem transibitis expediti priores fratribus uestris, omnis fortis","severity":"info","text":"Augustine glosses 'omnis fortis' as a distributive construction meaning 'every one of you who is strong', noting the idiomatic use of the singular adjective for a collective group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ut sciatis uiam quam ibitis eam","severity":"info","text":"Augustine remarks that the demonstrative 'eam' is pleonastic; the sentence would be complete without it. This is a characteristic Latin redundancy, not a Greek construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Et factum est cum esset Iesus in Iericho","severity":"info","text":"Augustine explains that 'in Jericho' here means 'in the territory pertaining to Jericho', since the city gates were closed and entry required the fall of the walls after the ark's circuit. This reflects a locative use of the preposition 'in' for a region, not the city proper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σχῆμα κατὰ ἔλλειψιν","severity":"info","text":"Augustine identifies the figure as a Greek grammatical term meaning 'figure by omission', where 'in illam' is understood but not expressed. This is a standard rhetorical term for ellipsis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Laetamini caeli' could be interpreted as addressing the heavens personified or as a plural noun; Augustine does not resolve the ambiguity.","The referent of 'eum' in 'simul cum eo' is unclear from the context; it may refer to Joshua or to God."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"Dominus dicit ad Iesum: ecce ego trado tibi subiugatam Iericho et regem eius qui est in ea potentes fortitudine. mirandum, quod non hic posuit coniunctionem copulatiuam, ut diceret: et potentes fortitudine, quam solet scriptura tam adsidue ponere, ut etiam ibi inueniatur, ubi sensum solitae locutionis inpediat. an et Iericho et rex eius dicti sunt \"potentes fortitudine?\"\n\nEt Raab meretricem et domum paternam eius uiuificauit Iesus, et commorata est in Israhel usque in hodiernum diem. notandum est, quemadmodum dicat scriptura: usque in hodiernum diem, quod adsidue dicit. nam et de lapidibus illis duodecim, qui positi sunt, ubi Iordanes ex ima parte defluxerat et ex parte superiore constiterat arca transeunte uel populo, ita dictum est, quod ibi essent \"usque in hodiernum diem\": quod uidetur ita sonare, tamquam post plurimum temporis post hanc scripturam ista narrentur nec eo tempore hi libri conscripti fuerint, quo erant haec recentissima.","english":"The Lord says to Joshua: “Behold, I deliver to you Jericho, subdued, and its king who is in it, the mighty in strength.” It is remarkable that he did not place a copulative conjunction here, so as to say “and the mighty in strength,” which Scripture so frequently uses that it is found even where it impedes the sense of the usual expression. Or are “Jericho and its king” called “the mighty in strength”?\n\nAnd Joshua spared Rahab the harlot and her father’s house, and she remained in Israel up to the present day. It is to be noted how Scripture says “up to the present day,” which it frequently says. For concerning those twelve stones which were placed where the Jordan had flowed down from the lower part and the ark had halted on the upper part while the people were crossing, it was likewise said that they were there “up to the present day.” This seems to sound as if these things are narrated long after this writing, and that these books were not written at the time when these events were most recent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"mirandum, quod non hic posuit coniunctionem copulatiuam","severity":"info","text":"Augustine notes the absence of a copulative conjunction (et) before 'potentes fortitudine', contrasting with the usual scriptural style of frequent coordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"potentes fortitudine","severity":"info","text":"Augustine questions whether 'potentes fortitudine' (the mighty in strength) is in apposition to 'Jericho and its king' or a separate element, reflecting his grammatical analysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"usque in hodiernum diem","severity":"info","text":"Augustine observes that the phrase 'up to the present day' is used in Joshua as if the events were long past, implying a later composition date for the book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"usque in hodiernum diem","severity":"info","text":"Augustine infers from the phrase that the book of Joshua was written well after the events it describes, not contemporaneously.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duodecim lapides","severity":"info","text":"The twelve stones marking the Jordan crossing are a tradition Augustine references; their mention with 'usque in hodiernum diem' supports his argument about the book's late composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether 'potentes fortitudine' is in apposition to 'Jericho and its king' or a separate item; Augustine leaves the question open."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"quisquis autem putat hoc, quid de ista meretrice dicturus est, quae utique quantum est aetas unius hominis uixit et tamen dicitur \"usque in hodiernum diem?\" de his itaque rebus hoc dicitur, quae non ita constitutae sunt, ut postea mutarentur ab eis, qui constituerunt: quomodo dicitur aliquis in exilium perpetuum missus, quia non ad tempus praefinitum hoc subplicio plecitur, non quia quisquam potest esse perpetuus in exilio, cum homo ipse non possit esse perpetuus. sic ergo et ista meretrix non est praecepta ad tempus habitare in Israhel; ideo dictum est: usque in hodiernum diem.\n\nDominus dicit ad Iesum: peccauit populus et transgressus est testamentum meum, quod disposui ad eos. notandum, quemadmodum testamentum appellet hoc, quod praeceperat, ut anathema esset Iericho et nemo sibi inde aliquid usurparet.\n\nDominus loquens ad Iesum ait inter cetera: ecce dedi in manus tuas regem Gai et terram ipsius . et facies Gai sicut fecisti Iericho et regi eius et praedam pecorum praedaberis tibi. praecipue notanda locutio est non solum, quia praedaberis tibi dixit, tamquam unius futura esset illa praeda, cum omnium esset futura; nam tales locutiones usitatissimae sunt, cum deus tamquam ad unum loquitur, quae ad populum loquitur. sed hoc nouum est hic, quia praedixit scriptura: et dixit dominus ad Iesum, quem constat unum hominem fuisse.","english":"But if anyone thinks this, what will he say about that prostitute, who certainly lived only as long as a single human lifetime, and yet it is said \"up to the present day\"? So this is said about those things which were not established in such a way that they could later be changed by those who established them: just as someone is said to be sent into perpetual exile, because he is punished with this penalty for a fixed time, not because anyone can be perpetual in exile, since man himself cannot be perpetual. Thus also that prostitute was not commanded to dwell in Israel for a time; therefore it was said: up to the present day.\n\nThe Lord says to Joshua: \"The people have sinned and have transgressed my covenant, which I made with them.\" It is to be noted in what sense he calls \"covenant\" that which he had commanded, that Jericho should be anathema and that no one should appropriate anything from it for himself.\n\nThe Lord, speaking to Joshua, says among other things: \"Behold, I have delivered into your hands the king of Ai and his land. And you shall do to Ai as you did to Jericho and to its king, and you shall take the plunder of the flocks for yourself.\" The expression is especially to be noted, not only because he said \"you shall take for yourself,\" as if that plunder would belong to one person, when it would belong to all; for such expressions are very common, when God speaks as if to one person, but speaks to the people. But this is new here, because the Scripture said: \"And the Lord said to Joshua,\" who is known to have been a single man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"usque in hodiernum diem","severity":"info","text":"Augustine explains that the phrase 'up to the present day' does not imply perpetual duration but refers to a condition not subject to change by the original authorities, analogous to 'perpetual exile'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Augustine notes that here 'testamentum' (covenant) refers to a divine command that Jericho be anathema, not a bilateral agreement. This usage is distinct from the usual biblical sense of covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce dedi in manus tuas regem Gai et terram ipsius","severity":"info","text":"Augustine cites a divine speech to Joshua about the king of Ai, likely from the lost biblical book of Joshua in the Old Latin version, noting the singular address to Joshua as a collective representative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"praedaberis tibi","severity":"info","text":"Augustine highlights the singular verb 'praedaberis tibi' (you will take for yourself) as a common biblical idiom where God addresses one person on behalf of the whole people, but here it is unusual because Joshua is explicitly a single individual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"meretrix","severity":"info","text":"The 'prostitute' refers to Rahab of Jericho, who according to Joshua 2 was spared and allowed to dwell in Israel. Augustine argues her command to dwell 'up to the present day' was not time-limited but permanent by divine decree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"usque in hodiernum diem","severity":"caution","text":"Augustine's interpretation of 'usque in hodiernum diem' as indicating a permanent condition rather than a temporal limit may reflect a theological rather than a strictly grammatical reading, as the phrase can also denote an ongoing state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the divine speech about the king of Ai is not specified; it may be from a variant Old Latin text of Joshua."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"quod tamen dixit praedaberis tibi, non utique ita dictum est, ut praeda illa huius unius hominis esse praecepta sit, sed uniuersi populi.\n\nEt insidiae erant ciuitati a mari. qui nescit, putat istam ciuitatem maritimam. consuetudinis est autem scripturarum, ut occidentalem partem a mari appellet uel ad mare, quia ex ipsa parte terra, ubi haec agebantur, propius habet mare quam a ceteris partibus.\n\nExtende manum tuam in gaeso quod est in manu tua contra ciuitatem. ista locutio notanda non esset nisi propter nomen, quod obscurum est eis, in quorum consuetudine non est. quid enim dicat gaeson, non facile intellegitur . hoc interpres Symmachus scutum appellasse perhibetur; Septuaginta autem interpretes, secundum quos ista tractamus, qui posuerunt gaeson, miror si et in graeca lingua hastam uel lanceam gallicanam intellegi uoluerunt: ea quippe dicuntur gaesa, quorum et Uergilius meminit, ubi ait de Gallis in scuto Aeneae pictis: duo quisque Alpina coruscant gaesa manu.","english":"Nevertheless, he said \"you will plunder for yourself,\" which was certainly not said in such a way that that plunder was commanded to be the property of this one man, but of the whole people.\n\nAnd there were ambushes against the city from the sea. Anyone who does not know this thinks that this city is a maritime one. But it is the custom of the Scriptures to call the western part \"from the sea\" or \"toward the sea,\" because on that side of the land where these events took place, the sea is nearer than from the other parts.\n\n\"Extend your hand toward the gaesum that is in your hand against the city.\" This expression would not be worth noting except for the noun, which is obscure to those in whose usage it does not occur. For what \"gaesum\" means is not easily understood. The translator Symmachus is reported to have called it a \"shield\"; but the Septuagint translators, according to whom we are treating these matters, who placed \"gaesum,\" I wonder if they intended it to be understood in the Greek language as a Gallic spear or lance. For those things are called \"gaesa,\" which even Virgil mentions, where he says of the Gauls painted on Aeneas's shield: \"each brandishing Alpine gaesa with two hands.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"praedaberis tibi","severity":"info","text":"Augustine notes that the phrase 'you will plunder for yourself' refers to plunder for the whole people, not an individual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a mari","severity":"info","text":"Augustine explains that in Scripture, 'from the sea' often denotes the western direction, not necessarily a coastal city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gaeson","severity":"info","text":"The term 'gaesum' (gaeson) is obscure; Symmachus renders it as 'shield', but Augustine suggests it may be a Gallic spear or lance, citing Virgil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gaesa","severity":"info","text":"Augustine references Virgil's Aeneid, where 'gaesa' are Alpine spears wielded by Gauls, to clarify the term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Septuaginta","severity":"info","text":"Augustine notes that the Septuagint translators used 'gaeson', while Symmachus used 'scutum' (shield), indicating textual variation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of 'gaeson' is uncertain; Augustine speculates it may be a Gallic spear, but Symmachus interprets it as a shield."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"Et facti sunt inter medium castrorum, hi hinc et hi hinc. duo notanda sunt in hac locutione: unum, quod cum hostes qui uincebantur in medio essent, tamquam de his dictum est, quod hi essent hinc et hi hinc, cum potius ita Israhelitae fuerint, qui eos in medio posuerant percutiendos; alterum, quod inter medium castrorum eos factos esse dicit scriptura castra appellans etiam productas acies in proelio constitutas, cum castra non soleant appellari, nisi ubi exercitus ad manendum consistit; nisi forte ideo castra appellata sunt, quia cum omnibus suis ibant.\n\nExceptis pecoribus et spoliis quae erant in ciuitate praedati sunt filii Israhel secundum praeceptum domini, quemadmodum constituit dominus Iesu. ita dictum est\" exceptis pecoribus et spoliis praedati sunt\", quasi ipsa non fuerint praedati, cum potius ipsa praedati sint, et ideo excepta dicta sint, quia haec illo proelio sola consumpta non sunt.","english":"And they were placed in the middle of the camps, these on one side and those on the other. Two things are to be noted in this expression: one, that when the enemies who were being conquered were in the middle, it was said of them, as it were, that these were on one side and those on the other, whereas rather it was the Israelites who had placed them in the middle to be struck down; the other, that Scripture says they were placed in the middle of the camps, calling the drawn-up battle lines also \"camps,\" although \"camps\" are not usually so called except where an army settles to remain; unless perhaps they were called camps because they were going with all their belongings.\n\nExcept for the cattle and spoils which were in the city, the sons of Israel plundered according to the command of the Lord, as the Lord Jesus established. It is said: \"except for the cattle and spoils they plundered,\" as if these themselves were not plundered, when rather these were plundered, and they are said to be excepted because they alone were not consumed in that battle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"inter medium castrorum","severity":"info","text":"Augustine notes that 'inter medium castrorum' is used for battle lines, not just stationary camps, reflecting a looser biblical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"hi hinc et hi hinc","severity":"info","text":"The phrase 'these on one side and those on the other' is ambiguous: it refers to the enemies surrounded, but logically should describe the Israelites who surrounded them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"castra","severity":"info","text":"Augustine observes that 'castra' here denotes battle lines in formation, not just encampments, possibly because the army moved with all its baggage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"exceptis pecoribus et spoliis","severity":"info","text":"Augustine notes the paradox: 'except for the cattle and spoils they plundered' implies these were not plundered, yet they were; 'excepta' means they alone were not consumed in battle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum praeceptum domini, quemadmodum constituit dominus Iesu","severity":"info","text":"The phrase 'as the Lord Jesus established' likely refers to Joshua (Iesus in Latin) as the leader, not Jesus Christ, reflecting Old Testament context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exceptis pecoribus et spoliis","severity":"caution","text":"The Latin 'exceptis' is ambiguous: it can mean 'except for' or 'having been taken out'; Augustine interprets it as the latter, meaning these items were set aside, not excluded from plunder.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inter medium castrorum' could be read as literal camps or battle lines; Augustine argues for the latter based on context.","The referent of 'dominus Iesu' is ambiguous between Joshua and Jesus; Augustine assumes Joshua."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"Israhelitae respondentes Gabaonitis dixerunt: uide, ne in me habitas, et quomodo disponam tibi testamentum? iam et superius tales locutiones uotauimus . hoc est enim \"uide, ne in me habitas\", quod est \"apud me\". id est in terra, quam eis promiserat deus. et hic tamquam ad unum hominem uidentur locuti, cum legatus ad eos non unus uenerit; sed more suo genti et populo responsa reddentes singulari numero loquuntur, sicut plerumque et ad ipsos deus uel ductor ipsorum. notandum etiam quod pactum pacis testamentum uocat scriptura more quidem suo; nam saepe ita loquitur.\n\nEt nuntiatum est Iesu dicentes: inuenti sunt quinque reges absconditi in spelunca: pro eo, quod est: nuntiarunt dicentes.\n\nIta faciet dominus omnibus inimicis uestris, quos uos debellabitis eos: nihil minus esset huic sententiae, etsi non haberet \"eos\".\n\nEt omnes cepit in bello, quia per dominum factum est confortari cor eorum, ut obuiam irent ad bellum ad Israhel, ut exterminarentur: notandum est \"confortari cor\" non semper in bono accipiendum.","english":"The Israelites, answering the Gibeonites, said: \"See, do not dwell in me, and how shall I arrange a covenant for you?\" We have noted such expressions above as well. For \"see, do not dwell in me\" means \"with me,\" that is, in the land which God had promised them. And here they seem to have spoken as to one man, although not one envoy had come to them; but in their custom, giving responses to a nation and people, they speak in the singular number, just as often God or their leader speaks to them. It is also to be noted that Scripture calls a peace pact a \"testament\" in its own manner; for it often speaks thus.\n\nAnd it was announced to Joshua, saying: \"Five kings were found hidden in a cave,\" instead of: they announced, saying.\n\n\"So will the Lord do to all your enemies, whom you will conquer them\": this sentence would be no less even if it did not have \"them.\"\n\n\"And he captured all in war, because it was through the Lord that their heart was strengthened to go out to meet Israel in battle, so that they might be exterminated\": it is to be noted that \"strengthened heart\" is not always to be taken in a good sense.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"uide, ne in me habitas","severity":"info","text":"Augustine glosses the Gibeonites' phrase 'uide, ne in me habitas' as meaning 'apud me' ('with me'), i.e., dwelling in the land promised by God. He notes this is a locution already observed above.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Augustine observes that Scripture here calls a peace pact 'testamentum' (covenant), a usage he notes as characteristic of biblical language, often employed elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"singular number","severity":"info","text":"Augustine notes the Israelites address the Gibeonite envoys in the singular number, a customary biblical idiom for speaking to a nation or people, paralleling divine or leader speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inuenti sunt quinque reges absconditi in spelunca","severity":"info","text":"Augustine cites a report to Joshua about five kings hidden in a cave, noting the construction 'nuntiatum est ... dicentes' as equivalent to 'nuntiarunt dicentes', a pleonastic biblical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"eos","severity":"info","text":"Augustine remarks that the clause 'quos uos debellabitis eos' would be complete without the final 'eos', highlighting a redundant object pronoun typical of biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"confortari cor","severity":"caution","text":"Augustine warns that 'confortari cor' ('strengthened heart') is not always positive; here it refers to the enemies' heart being strengthened to their own destruction, a nuance readers might miss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uide, ne in me habitas' is ambiguous in literal meaning; Augustine resolves it as 'apud me' (with me) in a territorial sense.","The referent of 'eos' in the clause about enemies is pleonastic but clear from context."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"Tu scis uerbum, quod locutus est dominus ad Moysen hominem dei de me et te: non dixit \"hominem suum\".\n\nEt dixerunt filii Ioseph: non sufficit nobis mons et equus electus et ferrum Chananaeo qui habitat in Baethsan . equum electum dixit pro equis electis, quod usitatum in nostro sermone non est: unde nonnulli latini interpretes noluerunt equum interpretari, sed \"equitatum \". sic autem dictum est \"equus electus\" pro equis, sicut in nostra consuetudine dicitur miles pro militibus.\n\nEt facti sunt exitus illorum Iordanes. et reuertentur fines ad mare. non dixit: reuersi sunt aut saltem reuertuntur, sicut solet de finibus dici, sed reuertentur, tamquam adhuc futurum sit, cum praeteritorum sit ista narratio . et in omnibus fere ipsis terrarum diuisionibus per singulas quasque tribus ita loquitur scriptura, ut futuri temporis uerbis utatur.","english":"You know the word that the Lord spoke to Moses, the man of God, concerning me and you: he did not say \"his man.\"\n\nAnd the sons of Joseph said: the mountain and the chosen horse and the iron of the Canaanite who dwells in Beth-shean are not enough for us. He said \"chosen horse\" for chosen horses, which is not customary in our speech: hence some Latin translators did not wish to translate it as \"horse,\" but as \"cavalry.\" But \"chosen horse\" was said for horses, just as in our custom \"soldier\" is said for soldiers.\n\nAnd their exits became the Jordan. And the boundaries will return to the sea. He did not say: they returned or at least they return, as is usually said of boundaries, but \"they will return,\" as if it were still future, when this narrative is of past events. And in almost all of these divisions of the lands themselves, for each individual tribe, Scripture speaks in such a way that it uses verbs of the future tense.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"equus electus","severity":"info","text":"Augustine notes that 'equus electus' (chosen horse) is used collectively for 'chosen horses,' a usage he considers unusual in Latin. He reports that some Latin translators rendered it as 'equitatum' (cavalry) to avoid the singular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"reuertentur","severity":"info","text":"Augustine observes that the verb 'reuertentur' (they will return) is future tense, even though the narrative describes past events. He notes this is a consistent feature in the land division accounts for each tribe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Baethsan","severity":"info","text":"Beth-shean (Baethsan) is a city in the Jordan Valley, mentioned in the Hebrew Bible as a Canaanite stronghold. Its mention here reflects the territorial disputes in the conquest narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"equus electus","severity":"info","text":"Augustine's comment on 'equus electus' shows his awareness of variant Latin translations and his concern for literal vs. idiomatic rendering. This reflects the textual criticism of the Old Latin Bible before Jerome's Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hominem dei' (man of God) is ambiguous: Augustine notes it could be read as 'hominem suum' (his man), but the text does not specify whose man Moses is."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"Refugere illuc qui percusserit animam nolens . hic \"animam\" uel hominem intellegere debemus uel uitam carnis, quae fit per animam: qua locutione et illud dictum est a fratribus Ioseph: non percutiamus eius animam, id est: non eum occidamus. nam si anima posset ab interfectore percuti, non diceret dominus: nolite timere eos, qui corpus occidunt, animam autem non possunt occidere.\n\nMandauit dominus in manu Moysi . locutio familiarissima scripturis; ita enim dicitur: uerbum, quod factum est in manu illius uel illius prophetae, hoc est in potestatem dicendi datum.\n\nEt accepit Iesus cultros petrinos, in quibus circumciderat filios Israhel. non dixit: quibus circumciderat, sed \"in quibus\".\n\nEt ubi dimisit eos Iesus in domos suas, et benedixit eos dicens. plus uidetur hic copulatiua coniunctio, id est \"et\"; nam ita dici posset: et ubi dimisit eos Iesus in domos suas, benedixit eos dicens.","english":"To flee there, whoever has struck a life unwillingly.\" Here we must understand \"life\" either as \"a person\" or as \"the life of the flesh, which exists through the soul\": by which expression that also was said by the brothers of Joseph: \"Let us not strike his life,\" that is, \"Let us not kill him.\" For if the soul could be struck by a killer, the Lord would not say: \"Do not fear those who kill the body, but cannot kill the soul.\"\n\n\"The Lord commanded in the hand of Moses.\" An expression very familiar to the scriptures; for it is said thus: \"The word which was done in the hand of this or that prophet,\" that is, given into the power of speaking.\n\n\"And Joshua took the stone knives, in which he had circumcised the sons of Israel.\" He did not say \"with which he had circumcised,\" but \"in which.\"\n\n\"And when Joshua dismissed them to their homes, and he blessed them, saying.\" Here the copulative conjunction, that is \"and,\" seems redundant; for it could be said thus: \"And when Joshua dismissed them to their homes, he blessed them, saying.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"animam","severity":"info","text":"Augustine notes that 'animam' here can mean either 'a person' or 'the life of the flesh' (vita carnis), a usage paralleled in the Joseph story where 'non percutiamus eius animam' means 'let us not kill him.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite timere eos, qui corpus occidunt, animam autem non possunt occidere","severity":"info","text":"Augustine cites a dominical saying not found verbatim in the canonical Gospels; it may reflect a logion known in early Christian tradition, possibly from apocryphal or oral sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine observes that the copulative conjunction 'et' appears redundant in the phrase 'et ubi dimisit eos Iesus in domos suas, et benedixit eos dicens,' suggesting a pleonastic usage common in biblical narrative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in manu Moysi","severity":"info","text":"The phrase 'in manu Moysi' is identified as a familiar scriptural locution meaning 'through the agency of Moses,' paralleling expressions like 'verbum quod factum est in manu illius prophetae' (the word given into the power of speaking).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in quibus","severity":"caution","text":"Augustine notes the unusual preposition 'in' with 'cultros petrinos' (stone knives) instead of the expected instrumental 'quibus,' indicating a Hebraism or Septuagintal influence on the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about body and soul is not identified; the passage may reflect a non-canonical tradition."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"Item alia locutio notanda est, quod cum dixisset scriptura: et benedixit eos Iesus dicens atque his uerbis intentos fecisset audire, quid benedicendo dixit Iesus, hoc solum subiecit: in diuitiis multis abierunt in domos suas; et pecora multa ualde et argentum et aurum et uestem multam ualde diuiserunt praedam inimicorum suorum cum fratribus suis: quod magis esse narrantis quam benedicentis adparet.\n\nEt aedificauerunt ibi aram super Iordanem, aram magnam uidere : ista locutio etiam in sermone latino nota est.\n\nEt audierunt filii Israhel et dicentium . non ait: dicentibus uel dicentes.\n\nSeruire seruitutem domini. in qua locutione duo notanda sunt: et seruire seruitutem, quae etiam latina locutio reperitur, et seruitutem domini, id est, quae debetur uel exhibetur domino.\n\nEt audientes Phinees sacerdos et omnes principes synagogae, qui erant cum illo, uerba, quae locuti sunt filii Ruben et filii Gad et dimidium tribus Manasses, et placuerunt illis. audientes pro \"audierunt\" positum est, aut plus est hic \"et\"; nam plenus est sensus: audientes uerba haec, placuerunt illis . nec tamen sine inconsequentia, quia \"cum audissent\" dicendum fuit.","english":"Another expression to be noted is that when the scripture said: \"and Jesus blessed them, speaking,\" and had made them attentive to these words to hear what Jesus said in blessing, it subjoined only this: \"they went away to their homes in great wealth; and they divided very many cattle and silver and gold and very many garments, the spoil of their enemies, with their brothers\": which appears to be more of a narrator than of one blessing.\n\nAnd they built there an altar upon the Jordan, an altar great to see: this expression is also known in Latin speech.\n\nAnd the sons of Israel heard, and of those speaking. It does not say: \"to those speaking\" or \"those speaking.\"\n\nTo serve the servitude of the Lord. In which expression two things are to be noted: both \"to serve the servitude,\" which is also a Latin expression found, and \"the servitude of the Lord,\" that is, which is owed or shown to the Lord.\n\nAnd Phinees the priest and all the princes of the synagogue, who were with him, hearing the words which the sons of Ruben and the sons of Gad and half the tribe of Manasseh spoke, and they pleased them. \"Hearing\" is put for \"they heard,\" or the \"and\" here is superfluous; for the full sense is: \"hearing these words, they pleased them.\" Yet not without inconsistency, because \"when they had heard\" should have been said.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"benedixit ... subiecit","severity":"info","text":"Augustine notes a structural anomaly: after 'Jesus blessed them, saying,' the expected content of the blessing is replaced by a narrative of departure and plunder, which belongs to the narrator, not to the blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"aram magnam uidere","severity":"info","text":"The phrase 'aram magnam uidere' (an altar great to see) is identified as a Latin idiom, where the infinitive expresses purpose or result, paralleling the Hebrew or Greek construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et audierunt ... et dicentium","severity":"info","text":"The construction 'audierunt ... et dicentium' (they heard ... and of those speaking) is noted as irregular; standard Latin would use 'dicentibus' (ablative) or 'dicentes' (accusative) to agree with the understood subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"seruire seruitutem","severity":"info","text":"The phrase 'seruire seruitutem' (to serve the servitude) is a cognate accusative construction, found in Latin and likely reflecting a Hebrew infinitive absolute or cognate object in the source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"seruitutem domini","severity":"info","text":"The phrase 'seruitutem domini' (servitude of the Lord) is glossed as 'which is owed or shown to the Lord,' clarifying the objective genitive: servitude directed toward the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"audientes ... et placuerunt","severity":"caution","text":"Augustine flags a syntactic inconsistency: 'audientes' (hearing) is used where 'audierunt' (they heard) or 'cum audissent' (when they had heard) would be expected, and the 'et' (and) may be superfluous or misplace the clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the biblical quotations is not given; Augustine's comments assume a known version (likely the Vetus Latina). The precise biblical references are not identified."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"Et Iesus senior prouectus diebus. hoc de Abraham dictum notauimus seniorem in scripturis non solum illum appellari, qui est infra aetatem senis, sed etiam ualde senem. unde non omnis senior senex, omnis autem senex senior dici potest.\n\nEt induxit super illos mare et operuit super illos: non ait \"operuit illos\", quamuis nonnulli interpretes hoc maluerint dicere.\n\nIn omnibus gentibus quas transiuimus per ipsas: usitatae in scripturis sunt istae locutiones nec tam crebro notandae quam crebro intercurrunt.\n\nLIBER SEPTIMUS. LOCUTIONES DE IUDICIBUS.\n\nEt factum est, postquam defunctus est Iesus, interrogabant filii Israhel in domino: non ait \"dominum\", quod sermonis nostri consuetudo poscebat.\n\nEt bellemus in Chananaeo. non dixit: aduersus Chananaeum aut contra Chananaeum aut saltem in Chananaeum.\n\nEt mortuus us est Iesus filius Naue seruus domini, filius centum decem annorum. ista repetitio, quod, cum dixisset \"filius Naue\", repetiuit !filius et deinde addidit \"centum decem annorum\", inusitata est ut potius filius centum decem annorum diceret quam homo centum decem annorum; sed tamen et alibi reperitur.","english":"And Jesus the elder, advanced in days. We noted this concerning Abraham: in the scriptures, not only is one who is below the age of an old man called \"senior,\" but also one who is very old. Hence, not every senior is an old man, but every old man can be called a senior.\n\nAnd he brought the sea upon them and covered over them: it does not say \"covered them,\" although some translators have preferred to say this.\n\nIn all the nations which we passed through by them: these expressions are customary in the scriptures and need not be noted as often as they occur.\n\nBOOK SEVEN. LOCUTIONS FROM THE BOOK OF JUDGES.\n\nAnd it happened, after Jesus died, the sons of Israel inquired of the Lord: it does not say \"the Lord,\" which the custom of our speech required.\n\nAnd let us fight in the Canaanite. It did not say: against the Canaanite or contrary to the Canaanite or at least in the Canaanite.\n\nAnd Jesus the son of Nun, servant of the Lord, died, a son of one hundred and ten years. This repetition, that when it had said \"son of Nun,\" it repeated \"son\" and then added \"of one hundred and ten years,\" is unusual, as it would rather say \"a son of one hundred and ten years\" than \"a man of one hundred and ten years\"; but nevertheless it is found elsewhere.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"senior","severity":"info","text":"Augustine notes that 'senior' in scripture can denote not merely an older man but a very old man, distinguishing it from 'senex'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et induxit super illos mare et operuit super illos","severity":"info","text":"Augustine observes the prepositional phrase 'super illos' after 'operuit' instead of the expected direct object, noting that some translators emended it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in omnibus gentibus quas transiuimus per ipsas","severity":"info","text":"Augustine remarks that such pleonastic or redundant expressions are common in scripture and do not require frequent annotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"interrogabant ... in domino","severity":"info","text":"Augustine notes the unusual preposition 'in' with 'domino' instead of the expected accusative 'dominum' after 'interrogabant'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bellemus in Chananaeo","severity":"info","text":"Augustine highlights the use of 'in' with the ablative to mean 'against' the Canaanite, instead of the more common 'adversus' or 'contra'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"filius centum decem annorum","severity":"info","text":"Augustine notes the repetition of 'filius' after 'filius Naue' and the unusual expression 'filius centum decem annorum' for a man of that age, though it occurs elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"Et omnis generatio adpositi sunt ad patres suos . notanda locutio est, quod non ait \"adposita est\", quia plures erant.\n\nTradidit eos in manu praedantium: non dixit \"in manum\", quod uidetur latina locutio postulare.\n\nEt cum suscitauit dominus eis iudices , et erat dominus cum iudice: solita locutione plus est hic \"et\": nam plenum esset: et cum suscitauit dominus eis iudices, erat dominus cum iudice. notandum est etiam hoc, quod a plurali ad singularem transiens non ait \"cum iudicibus\", sed \"cum iudice\", id est cum unoquoque iudice.\n\nEt factum est, cum moreretur iudex, et reuertebantur et iterum corrumpebant super patres suos. recta locutio ita esse poterat secundum consuetudinem sermonis nostri: et fiebat, cum moreretur iudex, et reuertebantur et iterum corrumpebant super patres suos. si \"et\" non haberet, plenum esset: cum moreretur iudex, reuertebantur et iterum corrumpebant super patres suos, id est plus quam patres eorum.","english":"And every generation were added to their fathers: this expression is to be noted, because it does not say \"was added,\" since there were many.\n\nHe delivered them into the hand of the plunderers: it did not say \"into the hands,\" which the Latin expression seems to require.\n\nAnd when the Lord raised up judges for them, and the Lord was with the judge: by a customary expression, there is an additional \"and\" here; for the full form would be: and when the Lord raised up judges for them, the Lord was with the judge. It is also to be noted that, passing from the plural to the singular, it does not say \"with the judges,\" but \"with the judge,\" that is, with each individual judge.\n\nAnd it happened, when the judge died, and they turned back and again corrupted beyond their fathers. The correct expression could have been, according to the custom of our speech: and it happened, when the judge died, and they turned back and again corrupted beyond their fathers. If it did not have the \"and,\" the full form would be: when the judge died, they turned back and again corrupted beyond their fathers, that is, more than their fathers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"adpositi sunt","severity":"info","text":"Augustine notes the plural verb 'adpositi sunt' (were added) with the singular noun 'generatio' (generation), a constructio ad sensum reflecting the collective sense of the subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in manu praedantium","severity":"info","text":"The phrase 'in manu' (into the hand) uses the ablative singular where classical Latin would expect the accusative plural 'in manus' (into the hands), a Hebraism or archaic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et erat dominus cum iudice","severity":"info","text":"The redundant 'et' (and) after 'cum suscitauit' (when he raised up) is a paratactic feature of biblical Latin, imitating Hebrew waw-consecutive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"cum iudice","severity":"info","text":"The shift from plural 'iudices' (judges) to singular 'iudice' (with the judge) is a distributive singular, meaning 'with each judge individually'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et factum est, cum moreretur iudex, et reuertebantur","severity":"info","text":"The second 'et' (and) before 'reuertebantur' (they turned back) is again paratactic; the full form without it would be a temporal clause with main verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"corrumpebant super patres suos","severity":"info","text":"The verb 'corrumpebant' (they corrupted) with 'super' (beyond) means 'they acted worse than their fathers'; Augustine glosses it as 'plus quam patres eorum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'corrumpebant' may be a rendering of a Hebrew verb meaning 'to spoil' or 'to act corruptly'; the exact sense is clarified by Augustine's gloss."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"Propter quod tanta dereliquit gens haec testamentum meum. tanta dixit pro \"tantum\", id est tam multum, nomen pro aduerbio, quod etiam in latinis locutionibus maxime poeticis inuenitur.\n\nEt non obaudierunt uocis meae: graeca magis locutio est.\n\nFactus est super eum spiritus domini . cum słspiritus domini utique factus non sit, sed super eum factus est, ita dictum est, ac si diceretur: factum est, ut esset super eum. ex qua locutione et in euangelio legitur: ante me factus est, id est factum est, ut esset ante me: quod alio modo diceretur \"praelatus est mihi\".\n\nEt sumsit Aod gladium de super femore suo dextro . sic interpretari potuit, quod graecus habet: oxo #v(iOev; nam locutio minus latina est.\n\nErat autem Eglom uir exilis ualde. hoc xat' avttypaoiv dictum, id est locutione contraria sequentia indicant; quando enim percussus est, dictum est, quod con cluserint adipes uulnus, quia non eductus est gladius de uentre eius.","english":"Because this people has so greatly abandoned my testament: it said \"so greatly\" for \"so much,\" that is, so much, a noun for an adverb, which is also found in Latin expressions, especially poetic ones.\n\nAnd they did not obey my voice: this is more a Greek expression.\n\nThe spirit of the Lord came upon him: since the spirit of the Lord was certainly not made, but came upon him, it is said as if it were said: it happened that he was upon him. From which expression it is also read in the Gospel: he was made before me, that is, it happened that he was before me: which would otherwise be said \"he was preferred to me.\"\n\nAnd Ehud took the sword from upon his right thigh: this could be interpreted as the Greek has: from above; for the expression is less Latin.\n\nNow Eglon was a very thin man: this is said by contraries, that is, the following indicates the opposite expression; for when he was struck, it is said that the fat closed the wound, because the sword was not drawn out of his belly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"tanta","severity":"info","text":"Augustine notes that 'tanta' (neuter plural) is used adverbially for 'tantum', a poetic usage in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"non obaudierunt uocis meae","severity":"info","text":"The phrase 'they did not obey my voice' is identified as a Greek construction, likely a calque from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Factus est super eum spiritus domini","severity":"info","text":"Augustine explains the idiom 'factus est super eum' as equivalent to 'factum est ut esset super eum', a periphrastic construction also found in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de super femore suo dextro","severity":"info","text":"The Latin 'de super' is noted as a less Latin expression, possibly translating Greek 'ἄνωθεν' (from above).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Erat autem Eglom uir exilis ualde","severity":"info","text":"Augustine points out a rhetorical figure of speech by contraries: Eglon is called 'very thin' but later his fat closes the wound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Latin passage is clear in its grammatical and rhetorical observations."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"Et percussit alienigenas in sescentos uiros: non ait \"alienigenarum sescentos uiros\" aut certe \"alienigenas in sescentis uiris\".\n\nNonne praecepit dominus deus Israhel tibi: et perges in montem Thabor? non ait \"ut pergas\", quod uidetur esse consequens, sed inusitata locutione: nonne praecepit tibi: et perges, ut subaudiamus uerbum, quod supra positum est, et sit: nonne perges? aut solita locutione plus habet et'; nam ista coniunctione detracta sensus currit: nonne mandauit dominus deus Israhel tibi: perges in montem Thabor et accipies tecum decem milia uirorum?et cetera.\n\nQuoniam nescio diem, in quo dominus prosperat angelum mecum : utrum prosperat actus angeli eius, qui mecum est, an prospera mihi facit per angelum?\n\nOmnes currus suos nongentos currus ferreos. ubilibet distinguatur, elegans repetitio : utrum \"omnes currus suos\", et deinde sequatur \"nongentos currus fereos\", an \"omnes currus suos nongentos\" et deinde inferatur \"currus ferreos\" .","english":"And he struck down the foreigners to six hundred men: it does not say \"six hundred men of the foreigners\" or certainly \"the foreigners to six hundred men\".\n\nDid not the Lord God of Israel command you: and you will go to Mount Thabor? it does not say \"that you go\", which seems to be the consequence, but with an unusual expression: did he not command you: and you will go, so that we understand the verb which is placed above, and it is: will you not go? or, with a usual expression, it has an extra 'and'; for with that conjunction removed, the sense runs: did not the Lord God of Israel command you: you will go to Mount Thabor and you will take with you ten thousand men? and so forth.\n\nBecause I do not know the day on which the Lord prospers my angel with me: whether he prospers the acts of his angel who is with me, or he makes things prosperous for me through the angel?\n\nAll his chariots nine hundred iron chariots. wherever it is punctuated, it is an elegant repetition: whether \"all his chariots\", and then follows \"nine hundred iron chariots\", or \"all his nine hundred chariots\" and then is added \"iron chariots\".","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in sescentos uiros","severity":"info","text":"Augustine notes the unusual construction 'in sescentos uiros' (to six hundred men) instead of the expected genitive or ablative, highlighting a Hebraism or colloquial Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nonne praecepit ... et perges","severity":"info","text":"The paratactic 'et perges' (and you will go) after a command verb is identified as an unusual locution; Augustine suggests either supplying the earlier verb or removing the conjunction for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"prosperat angelum mecum","severity":"info","text":"The phrase 'prosperat angelum mecum' is ambiguous: it could mean the Lord makes the angel's actions successful or that the Lord grants prosperity through the angel. Augustine leaves the interpretation open.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"omnes currus suos nongentos currus ferreos","severity":"info","text":"Augustine notes the elegant repetition of 'currus' (chariots) and discusses two possible punctuations, both yielding a grammatically acceptable reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"alienigenas","severity":"info","text":"The term 'alienigenas' (foreigners) is a Latin rendering of the Hebrew 'goyim' or Greek 'allophyloi', common in the Vulgate for non-Israelite peoples, especially Philistines.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prosperat angelum mecum' is ambiguous between a direct object and an instrumental sense; Augustine does not resolve it."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"Et pauefecit dominus Sisaram et omnes currus eius et omnia castra eius in ore gladii in conspectu Barac. quomodo pauefecit currus, nisi eos intellegas, qui erant in curribus?\n\nEt pauefecit dominus Sisaram et omnes currus eius et omnia castra eius in ore gladii in conspectu Barac. pauefecit in ore gladii, ac si diceret: interfecit in ore gladii; pauefecit ergo, cum caederetur gladio.\n\nEt descendit Sisara de super curru suo: ita dici latine potuit, quod est graece arco SvwQev.\n\nEt cooperuit eum in pelle sua: non dixit \"pelle\" aut\" de pelle\"; sic enim habet graecus: sv 'tÎj Seppet.\n\nEt erit si quis uenerit ad te et dixerit: est hic uir? et dices: non est. detracta coniunctione consequentem habet sensum: si quis uenerit ad te et dixerit: est hic uir? dices: non est.\n\nEt pergebat manus filiorum Israhel pergens: solita et frequentata locutio est.","english":"And the Lord put Sisera and all his chariots and all his camp in a panic at the edge of the sword in the sight of Barak. How did he put the chariots in a panic, unless you understand them as those who were in the chariots?\n\nAnd the Lord put Sisera and all his chariots and all his camp in a panic at the edge of the sword in the sight of Barak. He put them in a panic at the edge of the sword, as if to say: he killed them at the edge of the sword; therefore, he put them in a panic while they were being struck by the sword.\n\nAnd Sisera descended from upon his chariot: this could be said in Latin, which in Greek is ἀπὸ τοῦ ἅρματος.\n\nAnd she covered him in his skin: it did not say \"skin\" or \"with skin\"; for the Greek has it thus: ἐν τῇ δέρρει.\n\nAnd it will be if anyone comes to you and says: is this man here? and you will say: he is not. With the conjunction removed, it has the following sense: if anyone comes to you and says: is this man here? you will say: he is not.\n\nAnd the hand of the sons of Israel went on going: this is a usual and frequent expression.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pauefecit ... in ore gladii","severity":"info","text":"Augustine notes the unusual use of 'pauefecit' (put in a panic) with 'in ore gladii' (at the edge of the sword) to mean 'killed by the sword', explaining the verb as describing the effect of being struck.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπὸ τοῦ ἅρματος","severity":"info","text":"Augustine comments that the Greek phrase ἀπὸ τοῦ ἅρματος can be rendered in Latin as 'de super curru suo', noting the Latin construction is acceptable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν τῇ δέρρει","severity":"info","text":"Augustine observes that the Greek uses 'ἐν τῇ δέρρει' (in the skin), which the Latin translates as 'in pelle sua', noting the absence of a preposition like 'de' or 'ex'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et erit si quis ... et dices","severity":"info","text":"Augustine notes that the conditional construction lacks a conjunction (e.g., 'then'), but the sense is clear: 'if anyone comes ... you will say'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"pergebat manus ... pergens","severity":"info","text":"Augustine identifies the phrase 'pergebat manus ... pergens' as a common and frequent expression in Latin, meaning 'the hand went on going'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the source of the biblical quotations; Augustine's comments assume the reader knows the context from Judges."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"Et indurabatur in Iabin regem Chanaan: nouo modo positum est hoc uerbum \"indurabatur\" pro eo, quod est fortis efficiebatur et praeualidus.\n\nPerforauit caput eius et percussit: id est percussit caput eius et perforauit.\n\nSic pereant omnes inimici tui, domine; et diligentes eum sicut ortus solis in potentia eius: non dixit \"diligentes te\", cum utique de domino uellet intellegi.\n\nEt factum est quando seminauit uir Israhel: non unum hominem significat, sed ipsam gentem.\n\nAscendebat Madian et Amalech et filii orientis et ascendebant super eum: ista repetitio uerbi non uidetur habere solitam elegantiam uel adfectum.\n\nEt liberaui uos de manu Aegypti: per manum potestatem significat, per Aegyptum Aegyptios.\n\nEt dixit ad eum Gedeon: in me, domine mi: subintellegitur \"intende\", hoc est: in me intende . et est ista locutio scripturis familiarissima.","english":"And he was hardened against Jabin king of Chanaan: this word \"indurabatur\" is placed in a novel way for what is \"he was becoming strong and very powerful.\"\n\nHe pierced his head and struck: that is, he struck his head and pierced it.\n\nThus may all your enemies perish, O lord; and those loving him like the rising sun in his power: he did not say \"loving you,\" although he certainly intended it to be understood of the Lord.\n\nAnd it happened when the man of Israel sowed: it does not signify one man, but the people themselves.\n\nMidian and Amalek and the sons of the east were going up, and they were going up against him: this repetition of the word does not seem to have the usual elegance or feeling.\n\nAnd I freed you from the hand of Egypt: by \"hand\" he signifies power, by \"Egypt\" the Egyptians.\n\nAnd Gideon said to him: in me, my lord: \"look\" is understood, that is, look at me. And this expression is very familiar in the scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"indurabatur","severity":"info","text":"Augustine notes that 'indurabatur' (he was hardened) is used in a novel way to mean 'he was becoming strong and very powerful,' a semantic shift from the usual sense of physical hardening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"perforauit caput eius et percussit","severity":"info","text":"Augustine observes a chiastic reordering: the clause 'perforauit caput eius et percussit' is explained as meaning 'he struck his head and pierced it,' reversing the verb order for clarity or emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diligentes eum sicut ortus solis","severity":"info","text":"Augustine notes that the phrase 'diligentes eum' (those loving him) refers to the Lord, though the text does not say 'loving you,' indicating a shift in direct address common in biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uir Israhel","severity":"info","text":"Augustine clarifies that 'uir Israhel' (the man of Israel) is a collective noun signifying the people of Israel, not an individual, a usage typical of biblical Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ascendebat Madian et Amalech","severity":"info","text":"Augustine comments on the repetition of 'ascendebat' (was going up) as lacking usual elegance or affect, reflecting his sensitivity to rhetorical style in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"manu Aegypti","severity":"info","text":"Augustine interprets 'manu Aegypti' (the hand of Egypt) as a metonymy: 'hand' signifies power, and 'Egypt' signifies the Egyptians, a common biblical figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the biblical book or chapter for these locutions; they are drawn from Judges (chapters 4–7) based on context."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"Et si est dominus nobiscum, et ut quid inuenerunt nos omnia mala ista? plus habet coniunctionem et, sicut solet loqui scriptura: quae si detrahatur, plena sententia est: et si est dominus nobiscum, ut quid inuenerunt nos omnia mala ista? quamuis et superior coniunctio possit salua sententia detrahi, ut, cum dixisset: in me, domine mi, deinde subsequeretur: si est dominus nobiscum, ut quid inuenerunt nos omnia mala ista? magis enim hoc exigit nostrae locutionis consuetudo.\n\nEt uitulum annorum septem. hic manifestum est quomodo uitulos appellet scriptura; bos enim annorum septem secundum consuetudinem locutionis nostrae non est utique uitulus. secundum hanc ergo locutionem dictum est de Samegar, quod occiderit sescentos uiros praeter uitulos boum, hoc est praeter boues.\n\nEt cecinit in cornea: subauditur !tuba'\": graecus enim non habet „tuba\", sed tantum cornea.","english":"And if the Lord is with us, why have all these evils found us? It has the conjunction \"et\" added, as Scripture often speaks: if it is removed, the sentence is complete: \"And if the Lord is with us, why have all these evils found us?\" although the earlier conjunction could also be removed without harming the sense, so that, after he had said: \"in me, my lord,\" then would follow: \"if the Lord is with us, why have all these evils found us?\" For our customary way of speaking demands this more.\n\nAnd a calf of seven years. Here it is clear how Scripture calls them calves; for an ox of seven years is certainly not a calf according to the customary way of our speech. Therefore, according to this manner of speaking, it was said of Samegar, that he killed six hundred men besides the calves of oxen, that is, besides the oxen.\n\nAnd he sounded on a horn: \"trumpet\" is understood; for the Greek does not have \"trumpet,\" but only \"horn.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"et","severity":"info","text":"Augustine notes that the conjunction 'et' is pleonastic in the biblical phrase, a common feature of scriptural style; its removal leaves a complete sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uitulus","severity":"info","text":"Augustine observes that 'uitulus' (calf) in Scripture can refer to a full-grown ox, as in 'a calf of seven years', diverging from classical Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samegar","severity":"info","text":"The reference to Samegar killing six hundred men 'besides the calves of oxen' alludes to Judges 3:31 (LXX), where the term 'calf' is used for oxen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cornea","severity":"info","text":"Augustine explains that 'cornea' (horn) in the phrase 'he sounded on a horn' implies a trumpet, as the Greek text lacks the word for trumpet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et si est dominus nobiscum","severity":"caution","text":"The syntax of the conditional clause is ambiguous; Augustine considers two possible placements of 'et', both yielding the same sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse for the 'if the Lord is with us' quotation is not identified; the Greek text for 'horn' is not specified."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"Camelis eorum non erat numerus. sed erant sicut arena quae est ad labium maris. in multitudinem constat DrcspPoXttMac dictum. haec autem translatio. ubi labium maris posuit pro \"litore\", assidua est in scripturis, sed rara est in latinis codicibus, quia plerique litus interpretati sunt magis quid significaret labium uolentes ponere quam ipsum labium. nam litus si uellent Septuaginta interpretes dicere, non deesset linguae graecae quod diceret.\n\nEt diuisit trecentos uiros per tria principia; pro partibus principia posuit.\n\nEt dixerunt ad Gedeon uir Ephraem: id est uiri de tribu Ephraem.,\n\nQuid uerbum hoc fecisti nobis, ut non uocares nos cum exires pugnare in Madian? uerbum pro facto posuit.\n\nEt dederunt septuaginta argenti: subauditur \"pondo\" uel tale aliquid: interpretatio ex hebraeo \"septuaginta pondo\" habet.\n\nEt conduxit in ipsis Abimelech uiros: in ipsis dixit pro \"ex ipsis\" id est ex argenti pondo septuaginta conduxit uiros.","english":"Their camels had no number, but they were like the sand which is at the lip of the sea. It is clear that the phrase \"in multitudinem\" is said by the Septuagint. This translation, however, where it puts \"lip of the sea\" for \"shore,\" is frequent in the Scriptures, but rare in Latin codices, because most have translated \"shore\" rather, wishing to put what \"lip\" would signify rather than \"lip\" itself. For if the Seventy interpreters had wanted to say \"shore,\" the Greek language would not have lacked a word to say it.\n\nAnd he divided three hundred men into three principles; it put \"principles\" for \"parts.\"\n\nAnd the men of Ephraim said to Gideon: that is, men from the tribe of Ephraim.\n\nWhy have you done this thing to us, that you did not call us when you went out to fight against Midian? It put \"word\" for \"deed.\"\n\nAnd they gave seventy of silver: \"pounds\" or something of the sort is understood; the translation from the Hebrew has \"seventy pounds.\"\n\nAnd with them Abimelech hired men: it said \"in them\" for \"out of them,\" that is, out of the seventy pounds of silver he hired men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"labium maris","severity":"info","text":"Augustine notes that the Septuagint uses 'labium maris' (lip of the sea) for 'shore', a usage frequent in Scripture but rare in Latin codices, where translators preferred 'litus' for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in multitudinem","severity":"info","text":"Augustine observes that the phrase 'in multitudinem' (in multitude) is a Septuagint rendering, highlighting the Greek source's influence on the Latin text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"principia","severity":"info","text":"Augustine notes that 'principia' (principles) is used for 'partes' (parts), a lexical substitution in the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uerbum","severity":"info","text":"Augustine remarks that 'uerbum' (word) is used for 'factum' (deed), a figurative usage in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septuaginta argenti","severity":"info","text":"Augustine explains that 'septuaginta argenti' (seventy of silver) implies a unit like 'pondo' (pounds), as clarified by the Hebrew version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in ipsis","severity":"info","text":"Augustine notes that 'in ipsis' (in them) is used for 'ex ipsis' (out of them), a prepositional variation in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the passage is Latin. The reading assumes Augustine's commentary on the Septuagint and Latin translations."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"Uiros inanes et perturbatos . inanes posuit pro leuibus, quibus sunt contrarii graues: unde dicitur: in populo graui laudabo te.\n\nEt intrauit in domum patris sui in Ephratha et interfecit frates suos filios Ierobaal septuaginta uiros super lapidem unum . quia iam superius septuaginta dixerat filios Ierobaal, id est Gedeon, et nunc eos septuaginta dicit occisos. quamuis minus occisi fuerint duo; id est ipse qui occidit et Ioatham iunior qui latuit, de quo adiungens dicit: et remansit Ioatham filius Ierobaal iunior, quoniam abscondit se.ac per hoc uniuersum numerum posuit pro paene uniuerso.\n\nEt spreuerunt uiri Sicimorum in domo Abimelech . non dixit: spreuerunt domum Abimelech.\n\nEt insidiati sunt super Sicimam quattuor principia: id est quattuor partes. iam istam locutionem etiam superius notauimus.\n\nEt accepit populum et diuisit eum in tria principia: accepit dixit de illo populo, qui cum illo erat; et hic tria principia pro tribus partibus posuit.","english":"Men empty and disturbed. He placed \"empty\" for \"light,\" to which \"heavy\" are contrary: whence it is said: \"Among a heavy people I will praise you.\"\n\nAnd he entered into the house of his father in Ephratha and killed his brothers, the sons of Jerobaal, seventy men upon one stone. Because he had already said above that the sons of Jerobaal, that is Gideon, were seventy, and now he says that these seventy were killed. Although two were killed less; that is, the one who killed and Joatham the younger who hid, about whom he adds, saying: \"And Joatham, the son of Jerobaal the younger, remained, because he hid himself.\" And thus he placed the whole number for nearly the whole.\n\nAnd the men of Shechem despised in the house of Abimelech. He did not say: \"They despised the house of Abimelech.\"\n\nAnd they lay in wait against Shechem with four principia: that is, four parts. We have already noted this expression above.\n\nAnd he took the people and divided them into three principia: he said \"took\" concerning that people who were with him; and here he placed \"three principia\" for \"three parts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"inanes","severity":"info","text":"Augustine glosses 'inanes' as equivalent to 'leves' (light), contrasting with 'graves' (heavy), a moral-psychological usage common in Latin biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in populo graui laudabo te","severity":"info","text":"This phrase echoes a biblical sentiment (cf. Ps 148? or similar), but the exact source is not identified in the passage; Augustine uses it as an example of the contrast between 'light' and 'heavy' people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"septuaginta uiros","severity":"info","text":"Augustine notes the rhetorical use of the number seventy for 'nearly all,' since two were not killed; this is a figure of speech (totum pro parte).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"principia","severity":"info","text":"Augustine explains that 'principia' here means 'parts' (partes), a usage he has noted earlier in the work; it is a Septuagintal or Hebraic calque.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Et spreuerunt uiri Sicimorum in domo Abimelech","severity":"info","text":"Augustine observes the omission of the expected direct object ('domum'), a syntactic feature he treats as a locution typical of biblical Greek or Hebrew influence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in populo graui laudabo te' is not explicitly identified as a biblical quotation; it may be a paraphrase or a lost reading.","The exact referent of 'superius' (above) is unclear without the full context of the preceding passage."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"Et abierunt uir in locum suum: id est unusquisque.\n\nEt eris nobis in caput omnibus habitantibus Galaad: non dixit \"eris nobis caput\"; sic enim solet loqui scriptura. unde est: esto mihi in deum protectorem et in domum refugii et multa huius modi.\n\nEt haec unica ei, et non est ei praeter ipsam filius aut filia: hoc est, quod dictum est \"unica ei\"; sed propter adfectum repetita sententia est.\n\nEt non est ei praeter ipsam filius aut filia: non est ei pro \"non erat ei\" dictum est; praeterita quippe narrantur.\n\nEt uxor eius sterilis et non pariebat: cum potuisset sufficere quod dictum est: sterilis.\n\nEt precatus est Manoe dominum et dixit: in me, domine, homo dei, quem misisti, ueniat nunc iterum ad nos: in me ita dictum est, ut subaudiatur \"intende\" .\n\nEt percussit eos tibiam super femus . haec locutio inusitata est, tamen locutio est, non aliquis in corpore uulneris locus, sicut in Quaestionibus exposui; hoc est: percussit eos ad admirationem, ad stuporem.","english":"And they went, each man to his own place: that is, each one.\n\nAnd you will be for us the head over all the inhabitants of Galaad: it did not say \"you will be our head\"; for Scripture is accustomed to speak in this way. Hence there is: \"Be for me a protecting god and a house of refuge,\" and many such expressions.\n\nAnd she is his only one, and he has no son or daughter besides her: this is what was meant by \"only one to him\"; but the sentence is repeated for the sake of emphasis.\n\nAnd he has no son or daughter besides her: \"he has\" is said for \"he had\"; for past events are being narrated.\n\nAnd his wife was barren and did not bear: when it would have been sufficient to say: \"barren.\"\n\nAnd Manoah prayed to the Lord and said: \"In me, Lord, let the man of God, whom you sent, now come again to us\": \"in me\" is said in such a way that \"attend\" is to be understood.\n\nAnd he struck them on the shin above the thigh. This expression is unusual; nevertheless, it is an expression, not some place of a wound on the body, as I have explained in the Questions; that is: he struck them to cause wonder, to cause stupor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in locum suum","severity":"info","text":"Augustine notes that the plural 'they went' is resolved by the singular 'each to his own place', a common biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in caput","severity":"info","text":"The phrase 'in caput' (as head) is a Hebraism; Augustine compares it to 'esto mihi in deum protectorem' (be for me a protecting god), showing scriptural preference for 'in' + accusative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"unica ei","severity":"info","text":"Augustine observes that the repetition of 'unica ei' and 'non est ei praeter ipsam filius aut filia' is for emphasis (propter adfectum), not redundancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"non est ei","severity":"info","text":"The present tense 'non est ei' (he has not) is used for the past 'non erat ei' (he had not), a common narrative shift in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in me","severity":"info","text":"Augustine explains 'in me' as elliptical, requiring 'intende' (attend) to be understood, a typical scriptural brevity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"percussit eos tibiam super femus","severity":"info","text":"Augustine clarifies this unusual phrase as a figurative expression for striking to cause wonder, not a literal wound, referencing his own 'Quaestiones'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in me' in Manoah's prayer is ambiguous; Augustine supplies 'intende' as the understood verb."],"confidence":"high","notes":[]},{"i":150,"ref":"p150","source":"Et dixerunt uir Iuda: quare ascendistis super nos: singularem posuit pro plurali; dixerunt enim uiri Iuda. non unus uir.\n\nNe forte occurratis in me uos: pro eo, quod est: occidatis me . et haec locutio in Quaestionibus exposita est.\n\nEt reduxerunt eum de petra, et uenit usque ad Maxillam: locus est sic appellatus postea ex eo facto, quod ibi gessit ipse Samson. quando maxilla asini pugnans mille prostrauit. hoc ergo per prolepsin dictum est, quia post illa omnia gesta haec historia conscripta est.\n\nSicut stuppa cum olefecerit ignem: metaphora ab animali ad inanimale: non enim stuppa sensum habet olfactus sed ita dictum est, ac si diceretur: cum ignem senserit. quamuis et hoc quod dixi \"senserit\" ad eandem metaphoram pertineat; sed ad celeritatem intellegendam pertinet quod dictum est: olefecerit.\n\nEt extendit manum suam et accepit eam: et si non diceret: extendit manum suam, utique extenta manu acceptam intellegeremus.","english":"And they said, \"Man of Judah, why have you come up against us?\" It put the singular for the plural; for \"men of Judah\" said it, not one man.\n\nLest you happen to run into me: for that which is, \"you kill me.\" And this expression has been explained in the Questions.\n\nAnd they brought him back from the rock, and he came as far as Jawbone: a place so called afterwards from that deed, because Samson himself performed it there when, fighting with the jawbone of an ass, he laid low a thousand. This, therefore, is said by prolepsis, because after all those deeds this history was written.\n\nLike flax when it has smelled fire: a metaphor from an animate to an inanimate thing; for flax does not have the sense of smell, but it is said as if it were said, \"when it has perceived fire.\" Although even this that I said, \"has perceived,\" pertains to the same metaphor; but what is said, \"has smelled,\" pertains to understanding the swiftness.\n\nAnd he stretched out his hand and took it: even if it did not say, \"he stretched out his hand,\" we would certainly understand that it was taken with an outstretched hand.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"singularem posuit pro plurali","severity":"info","text":"Augustine notes that the biblical text uses a singular noun (uir Iuda) where the context requires a plural (uiri Iuda), a common Hebraism in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ne forte occurratis in me uos","severity":"info","text":"Augustine refers to his own earlier work Quaestiones in Heptateuchum for a fuller discussion of this idiom, where occurrere in aliquem means 'to kill someone'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"per prolepsin","severity":"info","text":"Augustine explains that the place name Maxillam (Jawbone) is used proleptically, since it was given after Samson's deed, but the narrative was written later and retrojects the name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"olefecerit","severity":"info","text":"The verb olefecerit (from olefacere, 'to smell') is used metaphorically of inanimate flax, transferring an animate sense to an inanimate subject to express swift reaction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et extendit manum suam et accepit eam","severity":"info","text":"Augustine observes that the phrase 'stretched out his hand' is pleonastic, as taking something already implies an outstretched hand; the redundancy is a stylistic feature of biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"Et nuntiatum est Gazaeis dicentes: non ait: nuntiarunt dicentes, aut: nuntiatum et a dicentibus.\n\nSi alligauerint me in septem neruis humidis nondum siccatis: non ait: septem neruis, sed: in septem neruis.\n\nSi alligauerint me in septem neruis humidis nondum siccatis, et infirmabor: plenum esset et si non haberet: et.\n\nEt insidiae ei sedebant in cubiculo: quod nonnulli interpretati sunt: obsidebant; sed graecus habet bufthjtG, hoc est: sedebat. quia insidiae singulari numero graece dicuntur nec potest latine dici: insidia . locutio autem notanda erat, quia dictum est: insidiae sedebant, pro his, qui insidiabantur; ipsi enim sedebant.\n\nNunc ergo indica mihi in quo ligaberis: non ait: quo ligaberis, aut: unde ligaberis.\n\nSi alligauerint me in funibus nouis: non dixit: funibus.\n\nItem: si ligauerint me in funiculis nouis in quibus non est factum opus, et infirmabor: plenum esset, et si non praeponeretur: et.","english":"And it was announced to the Gazites, saying: it does not say, \"they announced, saying,\" or \"it was announced and by those saying.\"\n\nIf they bind me with seven moist sinews not yet dried: it does not say \"with seven sinews,\" but \"in seven sinews.\"\n\nIf they bind me with seven moist sinews not yet dried, and I will grow weak: it would be complete even if it did not have \"and.\"\n\nAnd the ambush was sitting for him in the bedchamber: which some have interpreted as \"besieging\"; but the Greek has ἐνεδρεύετο, that is, \"was sitting.\" Because \"ambush\" is said in the singular in Greek, and it cannot be said in Latin as \"insidia.\" But the expression was to be noted, because it was said \"the ambush was sitting\" for those who were lying in ambush; for they themselves were sitting.\n\nNow therefore tell me in what you will be bound: it does not say \"with what you will be bound\" or \"from what you will be bound.\"\n\nIf they bind me with new ropes: it did not say \"with ropes.\"\n\nLikewise: if they bind me with new little ropes in which no work has been done, and I will grow weak: it would be complete even if \"and\" were not placed before.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nuntiatum est ... dicentes","severity":"info","text":"Augustine notes the incongruity of the impersonal passive 'nuntiatum est' followed by the participle 'dicentes', which would normally require a personal subject or a different construction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in septem neruis","severity":"info","text":"The preposition 'in' with the ablative 'septem neruis' is noted as a locution; Augustine observes that the expected construction would be the simple ablative without 'in'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"et infirmabor","severity":"info","text":"Augustine remarks that the conjunction 'et' is redundant; the sentence would be complete without it, indicating a pleonastic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"insidiae sedebant","severity":"info","text":"Augustine notes that some Latin translators rendered the Greek ἐνεδρεύετο as 'obsidebant' (besieging), but he prefers 'sedebat' (was sitting), explaining that 'insidiae' (ambush) is plural in Latin but singular in Greek, and the expression refers to the persons lying in ambush.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in quo ligaberis","severity":"info","text":"Augustine observes that the construction 'in quo ligaberis' uses 'in' with the ablative, whereas one might expect 'quo' (with what) or 'unde' (from what).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"in funibus nouis","severity":"info","text":"Augustine notes the omission of the preposition 'in' in the phrase 'in funibus nouis' (with new ropes), as the Latin text does not repeat 'in' before 'funibus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the passage is not provided; the English draft is based on Augustine's commentary, but the exact biblical wording is not given."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"Hoc tertium fefellisti me: tertium posuit pro \"tertio\" siue \"ter\" nomen scilicet pro aduerbio, quod et in latinis locutionibus eleganter fieri solet.\n\nDimitte me, et palpabo columnas, super quas domus confirmata est super eas.","english":"You have deceived me this third time\": he placed \"third\" for \"thirdly\" or \"thrice,\" a noun, of course, for an adverb, which is also often done elegantly in Latin expressions.\n\n\"Let me go, and I will feel the pillars upon which the house is supported upon them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"tertium","severity":"info","text":"Augustine notes that 'tertium' (neuter accusative) is used adverbially in place of 'tertio' or 'ter', a common Latin idiom where a noun stands for an adverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dimitte me, et palpabo columnas, super quas domus confirmata est super eas","severity":"info","text":"The second sentence exhibits a pleonastic construction: 'super quas ... super eas' repeats the prepositional reference, a feature Augustine elsewhere notes in biblical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"palpabo columnas","severity":"info","text":"The image of feeling pillars to test a house's stability recalls the story of Samson (Judges 16:29-30), who pulled down the Philistine temple pillars; Augustine may be glossing a similar narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"super quas domus confirmata est super eas","severity":"caution","text":"The double preposition 'super quas ... super eas' may reflect a Semitic or colloquial Latin construction; the text is not corrupt but stylistically marked.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted phrases is not identified; they may be from a lost Latin version of Judges or another Old Latin biblical text."],"confidence":"high","notes":[]}]}