{"slug":"stoa0040.stoa070e.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa070e.opp-lat1","title":"In Psalmum XLI Ad Neophytos [Incertus]","title_source":"In Psalmum XLI Ad Neophytos [Incertus]","author":"Augustinus","genre":"poetry","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":"2026-11-15T06:07:34Z","cost_usd":0.002976},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa070e.opp-lat1","work_id":"stoa0040.stoa070e.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa070e/stoa0040.stoa070e.opp-lat1.xml"},"stats":{"passages":5,"english_words":1183,"coptic_letters":0,"source_letters":4626,"commentary_units":30,"commentary_kinds":7,"derived_notes":1,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":3},"summary":{"work":"stoa0040.stoa070e.opp-lat1","abstract":"This work, transmitted under the name of Augustine, is a poetic composition on Psalm 41 addressed to neophytes (newly baptized Christians). Its title suggests a homiletic context, but the text survives as poetry, not a sermon, possibly indicating a later liturgical adaptation. Modern scholarship generally rejects Augustinian authorship, viewing it as a spurious imitation likely from the 5th or 6th century. The work is included among the spuria in the Maurist edition of Augustine's works (1679–1700). Its poetic form and specific address to neophytes are unique within the Augustinian corpus, and readers should not assume it reflects Augustine's known catechetical practice. The edition lacks a critical apparatus, and the source text may not represent the earliest recoverable form.","historical_context":"The work's precise date and place of origin are unknown. It is transmitted in Latin and attributed to Augustine in the manuscript tradition, but modern scholarship questions this, suggesting it may be a later imitation from the 5th or 6th century. The title 'In Psalmum XLI Ad Neophytos' implies a setting of post-baptismal catechesis, a practice well-attested in early Christianity, particularly in North Africa and Rome. However, the work's poetic form—rather than a prose sermon—suggests it may have been composed for liturgical use, perhaps as a hymn or metrical homily. Its inclusion in the Maurist edition among the spuria indicates it was long considered authentic but is now generally rejected. The work's transmission history is unclear; it may have circulated in monastic or cathedral libraries, possibly adapted from an earlier homiletic source. No firm evidence links it to a specific community or author.","significance":"The work is significant as an example of early medieval poetic adaptation of patristic homiletics, illustrating how liturgical poetry could repurpose sermon material for neophytes. It also highlights the complex attribution practices of the manuscript tradition, where spurious works were long accepted as authentic. Its unique form within the Augustinian corpus invites study of how later communities shaped catechetical and liturgical traditions.","timeline":[{"date":"5th–6th c.","event":"Probable composition of the work as a poetic adaptation of a homily on Psalm 41 for neophytes."},{"date":"1679–1700","event":"Inclusion in the Maurist edition of Augustine's works among the spuria."},{"date":"19th–20th c.","event":"Modern scholarship generally rejects Augustinian authorship, viewing it as a later imitation."}],"relations":[{"work":"Augustine, Enarrationes in Psalmos","relation":"The work is attributed to Augustine and shares the psalm commentary genre, but its poetic form and address to neophytes are atypical.","key":"","label":null,"url":null},{"work":"Augustine, De Catechizandis Rudibus","relation":"Both concern catechesis, but this work is poetic and not a prose manual.","key":"","label":null,"url":null},{"work":"Maurist edition of Augustine's works","relation":"The work is included among the spuria, indicating its long but now rejected authenticity.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work's date is uncertain; it may be from the 5th or 6th century, but no firm evidence exists.","Authorship is disputed; modern scholarship generally rejects attribution to Augustine.","The poetic form may reflect later liturgical adaptation rather than original homiletic context.","The edition lacks a critical apparatus; variants among manuscripts are not recorded.","The source text may not represent the earliest recoverable form of the work."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00042,"generated":"2026-11-15T06:07:34Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa070e/stoa0040.stoa070e.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa070e.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1183,"source_letters":4588,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The work is attributed to Augustine in the manuscript tradition, but modern scholarship questions this. No firm date can be assigned; it may be a later imitation from the 5th or 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The title 'In Psalmum XLI Ad Neophytos' suggests a homiletic context for newly baptized, but the work is transmitted as poetry, not a sermon. This may reflect a later liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is included in the Maurist edition of Augustine's works (1679–1700) among the spuria, indicating it was long considered authentic but is now generally rejected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The poetic form and the address to neophytes are unique in the Augustinian corpus. Readers should not assume this reflects Augustine's known catechetical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus for the Latin text. Variants among manuscripts are not recorded, and the source edition (ogl-pl) may not represent the earliest recoverable form.","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: poetry in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO IN PSALMUM XLI, AD NEOPHYTOS.\n\nIste quoque Hieronymo falso tributus in editis.\n\nPsalmi filiorum Core lœta canunt. Cervi serpentibus inimici. Fons triplex Ecclesiæ. Trinitas. Baptizandorum exercitia. Baptizatorum natura mutata.\n\nOmne Psalterium sagaci mente perlustrans, nusquam invenio quod filii Core aliquid triste eantaverint: semper in psalmis eoruin heta sunt et jucunda, semper terrenis humilibusque contemptis, cœlestia et aterna desiderant, congruentes interpretationi nominis sui. siquidem Core interpretatur Calvities. Quia ergo Dominus noster ill loco Calvariæ crucifixus est et sepultus (Matth. XXVII, 35), quicumque in cruce ipsius credunt et in rcsurreciione, hi filii Core, id est, filii Calvariæ nominantur: super qua calvaria Dominus noster verus Elisæus post resurrectionem ad cœlorum regna conscendens, irridetur a parvulus Judæorum, sed ursi comedunt irridentes (IV Reg. II, 25, 24). Hoc de titulo strictim dixisse sufficiat, nunc ad Psalmi principium revertamur.","english":"SERMON ON PSALM 41, TO THE NEOPHYTES.\n\nThis sermon is also falsely attributed to Jerome in the published editions.\n\nThe psalms of the sons of Core sing joyful things. Stags are enemies of serpents. The triple spring of the Church. The Trinity. The exercises of those to be baptized. The changed nature of the baptized.\n\nSurveying the entire Psalter with a keen mind, I find nowhere that the sons of Core have sung anything sad: in their psalms everything is joyful and pleasant; always despising earthly and lowly things, they desire heavenly and eternal things, corresponding to the interpretation of their name. For Core is interpreted as \"Baldness.\" Therefore, because our Lord was crucified and buried in that place of Calvary (Matt. 27:35), whoever believes in His cross and resurrection are called sons of Core, that is, sons of Calvary: upon which Calvary our Lord, the true Elisha, ascending to the kingdoms of heaven after the resurrection, is mocked by the little children of the Jews, but bears devour those who mock (2 Kings 2:23-24). Let it suffice to have said this briefly concerning the title; now let us return to the beginning of the Psalm.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"SERMO IN PSALMUM XLI, AD NEOPHYTOS","severity":"info","text":"The sermon is transmitted under Augustine's name but is noted as falsely attributed to Jerome in printed editions, indicating a complex textual history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Core","severity":"info","text":"Core is interpreted as 'Calvities' (baldness), linking the sons of Core to Calvary, the site of Christ's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVII, 35","severity":"info","text":"The reference to Matthew 27:35 (crucifixion at Calvary) is cited to connect the sons of Core to the place of Christ's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. II, 25, 24","severity":"info","text":"The citation of 2 Kings 2:23-24 (bears devouring mocking children) is used allegorically to describe the fate of those who mock Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Psalmi filiorum Core","severity":"info","text":"The psalms of the sons of Core (Korah) are traditionally associated with joyful themes, contrasting with the sorrowful tone of other psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc de titulo strictim dixisse sufficiat, nunc ad Psalmi principium revertamur","severity":"info","text":"This sentence marks a structural transition from the title's exposition to the beginning of the psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the author (Augustine or falsely attributed to Jerome) is uncertain; the text is transmitted as Augustinian but with a note of false attribution to Jerome."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sicut desiderat certus ad fontes aquarum, ita desidurat anima mea ad te, Deus (Psal. XLI, 2). Cervorum natura est, ut serpentum venena contemnant; quin potius naribus suis ens extrahunt de cavernis, ut interficiant atque dilacerent: cumque venenum intrinsecus cæperit æstuare, quamvis eos non possit occidere. tamen sitis ardorem et incendium conimovet. Tunc illi fontes desiderant, ct putissimis aquis ferventia venena restinguunt. Quomodo itaque illi cervi desiderant fontes aquarum; ita et nostri cervi, qui de Ægypto et de sæculo recedentes interfecerunt Pharaonemin actibus suis, et omnem caus exercitum in Baptisino necaverunt, post interfectionem diaboli desiderant fontes Ecclesiæ Patrem et Filium et Spiritum sanctum. f)e Patre quod sit fons, seribitur in Jeremia, Me dimiserunt fontem aquœ vivœ, et foderunt sibi lacus detritos, qui non possunt aquas continere (Jerem. n, 13). De Filio vero in quodam Imo legimus, Dereliquerunt fontem sapientiœ (Baruch. in, 12). Porro de Spiritu sancto, Qui biberit de aqua quam dedero ei, orielur in eo fons aquœ salientis in vitam œternam (Joan. IV, et i );statim exponitur, evangelista dicente, qnod de Spiritu sancto fuerit sermo Salvatoris (Id. VII, 59). Ex quihus manifestissime comprobatur, tres Ecclesiae fontes Trinitatis esse nivsterium.","english":"Just as the stag longs for springs of water, so my soul longs for you, O God (Psalm 41:2). It is the nature of stags to despise the venom of serpents; rather, they draw them out of their caves with their nostrils, so as to kill and tear them apart. And when the poison begins to seethe within, although it cannot kill them, it nevertheless stirs up the heat and fire of thirst. Then they long for springs, and quench the burning venom with the purest waters. Just as those stags long for springs of water, so also our stags, who, withdrawing from Egypt and from the world, have slain Pharaoh in their deeds and have drowned his entire army in Baptism, after the slaying of the devil long for the springs of the Church: the Father, the Son, and the Holy Spirit. Concerning the Father, that he is a spring, it is written in Jeremiah: \"They have forsaken the spring of living water, and have dug for themselves broken cisterns, which cannot hold water\" (Jeremiah 2:13). Concerning the Son, we read in a certain hymn: \"They have forsaken the spring of wisdom\" (Baruch 3:12). Moreover, concerning the Holy Spirit: \"Whoever drinks of the water that I will give him, there will arise in him a spring of water gushing forth into eternal life\" (John 4:14; cf. John 7:39); it is immediately explained, the evangelist saying that the Savior's discourse was about the Holy Spirit. From these things it is most clearly proven that the three springs of the Church are the mystery of the Trinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 41:2","severity":"info","text":"The opening citation, 'Sicut desiderat cervus ad fontes aquarum, ita desiderat anima mea ad te, Deus', is a loose rendering of Psalm 41:2 (Vulgate numbering). The verse is used as a thematic anchor for the allegory of the stag.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"cervi","severity":"info","text":"The stag's enmity with serpents is a well-known patristic topos, derived from natural history sources such as Pliny the Elder. It symbolizes the Christian neophyte overcoming sin and the devil through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 2:13","severity":"info","text":"The citation 'Me dimiserunt fontem aquae vivae, et foderunt sibi lacus detritos' is from Jeremiah 2:13 (Vulgate). It is used to allegorize God the Father as a spring of living water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Baruch 3:12","severity":"info","text":"The phrase 'Dereliquerunt fontem sapientiae' is from Baruch 3:12 (Vulgate). The author applies it to Christ as the spring of wisdom, though the original context refers to forsaking divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 4:14; John 7:39","severity":"info","text":"The quotation 'Qui biberit de aqua quam dedero ei, orietur in eo fons aquae salientis in vitam aeternam' conflates John 4:14 and John 7:39. The author notes the evangelist's explanation that the discourse concerns the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Incertus","severity":"info","text":"This sermon is transmitted among Augustine's works but is of uncertain authorship (Incertus). It was also falsely attributed to Jerome in early printed editions, as noted in the passage header.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Augustine is uncertain; the work is classified as 'Incertus' in the source edition.","The conflation of John 4:14 and John 7:39 may reflect a textual variant or a loose citation practice."],"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":3,"ref":"p3","source":"Ilos desiderat anima creddntis, hos desiderat anima baptizati I, et dicit, Sitivit anima mea ad Deum fontem vivum (Psal. XLI, 5). Non enim leviter videre voluit Deum, sed toto desideravit ardore, toto sitivit incendio. Antequam Baptismum consequerentur, loquelantur inter se invitem atque dicebant, Quando reniam et apparebo ante faciem Dei (Ibid.)? Ecce, fratres charissimi, impletum est, quod petebant, venerunt et steterunt ante faciem Dei, et apparuerunt ante conspectum altaris, et ante mysterium Salvatoris 3. Hoc non merentur videre, nisi illi qui ex conscientia et ex imo proferunt corde memorantes, Fuerunt mihi lacrymœ meœ panis die ac nocte (Ibid. XLI, 4); per omnem enim Quadragesimam vacaverunt orationi atque jejuniis, in sacco et ciucre dormierunt, futuraln vilam peccatorum suorum confessione quærentes. Sed quia fuderunt lacrymas et fuerunt tristes, dicitur illis, Qui seminant in lacrymis, in gaudio metent (Psal. eXI V, 5); et, Beati lugentes, quoniam ipsi consolabuntur (Matth. v, 5).","english":"The soul of the believer desires them, the soul of the baptized desires them, and it says, My soul thirsted for God, the living fountain (Psalm 41:5). For it did not wish to see God lightly, but desired with all its ardor, thirsted with all its fire. Before they received Baptism, they spoke among themselves and said, When shall I come and appear before the face of God (Ibid.)? Behold, dearest brothers, what they sought is fulfilled: they came and stood before the face of God, and appeared before the sight of the altar, and before the mystery of the Savior. This is not merited to see, except by those who from conscience and from the depths of their heart utter, remembering, My tears were my bread day and night (Ibid. 41:4); for throughout all of Lent they devoted themselves to prayer and fasting, slept in sackcloth and ashes, seeking the future life through confession of their sins. But because they shed tears and were sorrowful, it is said to them, Those who sow in tears shall reap in joy (Psalm 126:5); and, Blessed are the mourners, for they themselves shall be comforted (Matthew 5:5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sitivit anima mea ad Deum fontem vivum","severity":"info","text":"The Latin cites Psalm 41:5 (Vulgate numbering). The English draft renders it as 'My soul thirsted for God, the living fountain'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quando veniam et apparebo ante faciem Dei","severity":"info","text":"The Latin quotes Psalm 41:2 (Vulgate) again, rendered in the English draft as 'When shall I come and appear before the face of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fuerunt mihi lacrymae meae panis die ac nocte","severity":"info","text":"The Latin cites Psalm 41:4 (Vulgate), rendered in the English draft as 'My tears were my bread day and night'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui seminant in lacrymis, in gaudio metent","severity":"info","text":"The Latin cites Psalm 126:5 (Vulgate), rendered in the English draft as 'Those who sow in tears shall reap in joy'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati lugentes, quoniam ipsi consolabuntur","severity":"info","text":"The Latin cites Matthew 5:5, rendered in the English draft as 'Blessed are the mourners, for they themselves shall be comforted'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per omnem enim Quadragesimam vacaverunt orationi atque jejuniis, in sacco et cinere dormierunt","severity":"info","text":"This describes Lenten practices of prayer, fasting, and sleeping in sackcloth and ashes, typical of early Christian penitential preparation for baptism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'loquelantur' (likely a misspelling of 'loquebantur') and 'invitem' (for 'invicem'), suggesting scribal errors. The English draft corrects these to 'spoke among themselves'.","The phrase 'futuraln vilam' appears to be a corruption of 'futuram vitam' (future life), as rendered in the English draft."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Pro quibus universis cum illis diabolus insultaret et diceret, Ubi eat Deus tuus? nunc ad corpus Christi admissi, et in vitali fonte renati confidenter loquuntur, et dicunt, Transibo in locum tabernaculi admirabilis usque ad domum Dei (Psal, XLI, 5). Domus Dei Ecclesia est, hoc est admirabile taberna culum; quia habitat in eo vox exsultationis et confessionis et sonus epulantium. Gaudent quippe sUper fidem et consecutionem vitæ æternæ, quam fratres nostri nunc accinere meruerunt, Angeli in cœlis omnesquo Virtutes. Si enim super uno peccatore agente pœnitebtiam, et in una ovicula morbida, quæ pastor'is humeris esl revecta, gandent Angeli atque lætantur: quanto magis in tot fratribus vitali gurgite renatis atque mundatis, universa exsultant regnacalorum, videntia homines veteri peccatorum labe purgatos suo incolatui præparari?\n\nDicite ergo qui Christum nunc induistis, et ductum nostrum sequentes, quasi pisciculi hamo, ita sermone Dei de gurgite sæculi islius sublevamini, in nobis rerum natura mutata est. Pisces enim qui de mas i extracti fuerint, moriuntur: nos autem ideo Apostoli de mundi istius mari extraxerunt atque piscati sunt, ut vivi ex mortuis fieremus.","english":"For all these reasons, when the devil was insulting them and saying, \"Where is your God?\" now admitted to the body of Christ and reborn in the life-giving font, they speak confidently and say, \"I will pass over to the place of the wonderful tabernacle, as far as the house of God\" (Psalm 41:5). The house of God is the Church, that is, the wonderful tabernacle; because in it dwells the voice of exultation and confession and the sound of those feasting. For they rejoice over the faith and the attainment of eternal life, which our brothers have now deserved to receive, as do the angels in heaven and all the Powers. For if over a single sinner doing penance, and over one sickly little sheep which has been carried back on the shepherd's shoulders, the angels rejoice and are glad: how much more over so many brothers reborn and cleansed in the life-giving whirlpool do all the kingdoms of heaven exult, seeing men cleansed of the old stain of sins being prepared for their dwelling?\n\nSay, then, you who have now put on Christ, and following our guidance, are lifted up like little fish on a hook by the word of God from the whirlpool of this world: in us the nature of things has been changed. For fish that are taken out of the sea die; but we, on the contrary, have been drawn out and fished up by the Apostles from the sea of this world, so that we might become alive from the dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 41:5","severity":"info","text":"The Latin text quotes Psalm 41:5 twice: first as 'Transibo in locum tabernaculi admirabilis usque ad domum Dei' and earlier as 'Ubi eat Deus tuus?' The latter is a taunt, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tabernaculum admirabile","severity":"info","text":"'Tabernaculum admirabile' (wonderful tabernacle) is a rare phrase; the author glosses it as the Church, linking it to the 'domus Dei' (house of God) of Psalm 41:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pisciculi hamo","severity":"info","text":"The image of believers as fish caught on a hook (pisciculi hamo) is a baptismal trope; Tertullian (De Baptismo 1) uses similar language of Christians as 'pisciculi' following Christ the 'Ichthys'.","cites":[],"named_sources":["Tertullian De Baptismo"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Angeli in cœlis omnesque Virtutes","severity":"info","text":"The mention of 'Angeli in cœlis omnesque Virtutes' (angels in heaven and all the Powers) reflects a late antique angelology where 'Virtutes' are a choir; this may echo Pseudo-Dionysius or earlier Latin lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dicite ergo","severity":"info","text":"The shift to direct address ('Dicite ergo') marks a rhetorical climax, turning from third-person description to second-person exhortation of the neophytes, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vitali gurgite","severity":"caution","text":"'Vitali gurgite' (life-giving whirlpool) is an unusual metaphor for baptism; the text may be corrupt or the phrase a scribal error for 'vitali fonte' (life-giving font) as earlier in the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vitali gurgite' is ambiguous: it may be a deliberate metaphor or a textual corruption for 'vitali fonte'.","The identity of 'fratres nostri' (our brothers) is unclear: possibly the newly baptized or the martyrs."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quamdiu ciamus in saeculo, oculi nostri in profundo, et vita nostra versabatur in coeno: postquam de fluctibus erepti sumus, cœpimus solem videre, coepimus venuæ tumen aspicere: et præ nimio gaudio conturbati, ad anituam nostram dicimus, Spera in D. um; quoniam confitebor illi, salutare vultus me;, et Deus meus. Et deinceps, Propterea memor ero tui de terra Jordanis et Hermon a monte modico. Abyssus abyssum invocat Psal. XLI, 6-8). Et nos de terra Jordanis, id est de flumine in quo baptizatus cst Dominus; et Hermon, hoc est de sæculi islius maledictione (quoniam Hermon interpretatur Anathema), et de monte modico hujus muudi ( quamvis enim aliquis sanctus sit, dum in isto certatur sæculo, non est in monte grandi atque sublimi sed in monte modico atque humili), clamemus ad Dominum, et profunda Scripturarum ipsius de aliis Scripturarum testimoniis interpretemur. Quidquid in abysso a Veteris Testamenti non possumus invenire, hoc de absconso Novi Testamenti solvimus in voce cataractarum Dei, hoc est, Prophetarum ipsius et Apostolorum. Omnia excelsa Domini, et fluctus ipsius, et impetus fluminis qui lætilicant civitatem Dei (Psal. XLV, 5), super nos transierunt in Christo Jesu, cui gloria ct imperium in sæcula sæculorum. Amen.","english":"As long as we were living in this world, our eyes were in the depths, and our life was wallowing in the mire. After we were snatched from the waves, we began to see the sun, we began to behold the light of truth; and, overwhelmed with excessive joy, we say to our soul, \"Hope in the Lord, for I will confess to him, the salvation of my face, and my God.\" And thereafter, \"Therefore I will remember you from the land of the Jordan and from Hermon, from the little mountain.\" The deep calls to the deep (Psalm 41:6-8). And we, from the land of the Jordan—that is, from the river in which the Lord was baptized—and from Hermon—that is, from the curse of this world (since Hermon is interpreted as \"Anathema\")—and from the little mountain of this world (for although someone may be holy, while he struggles in this world, he is not on a great and lofty mountain but on a little and lowly mountain), let us cry out to the Lord, and let us interpret the depths of his Scriptures by means of the testimonies of other Scriptures. Whatever in the depth of the Old Testament we cannot find, we resolve from the hidden things of the New Testament by the voice of the cataracts of God—that is, of his Prophets and Apostles. All the heights of the Lord, and his waves, and the rush of the river that gladden the city of God (Psalm 45:5), have passed over us in Christ Jesus, to whom be glory and dominion for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 41:6-8","severity":"info","text":"The passage cites Psalm 41:5-8, with the phrase 'Abyssus abyssum invocat' echoing the Vulgate's 'abyssus abyssum vocat' from Psalm 41:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hermon","severity":"info","text":"Hermon is interpreted as 'Anathema' (curse), a symbolic etymology common in patristic exegesis, linking the mountain to worldly malediction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jordanis","severity":"info","text":"The Jordan River is identified as the site of Christ's baptism, a typological reference that connects the psalm's geography to Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a description of pre-baptismal darkness to post-baptismal joy, then to exegetical method, ending with a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cataractarum Dei","severity":"info","text":"The phrase 'cataracts of God' (cataractarum Dei) is rare; it likely refers to the prophetic and apostolic voices as channels of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 45:5","severity":"info","text":"The closing lines quote Psalm 45:5 (Vulgate), 'Omnia excelsa Domini, et fluctus ipsius...', applied to Christ's salvific action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'ciamus' for 'eramus', 'venuæ' for 'verae'), likely scribal errors. The phrase 'ad anituam nostram' is corrupt; the intended reading is probably 'ad animam nostram'."],"confidence":"high","notes":[]}]}