{"slug":"stoa0040.stoa078b.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa078b.opp-lat1","title":"Sermo in Pervigilio Paschae de Esu Agni","title_source":"Sermo in Pervigilio Paschae de Esu Agni","author":"Augustinus","genre":"homily","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":"2026-11-15T06:17:51Z","cost_usd":0.00473},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa078b.opp-lat1","work_id":"stoa0040.stoa078b.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/stoa078b/stoa0040.stoa078b.opp-lat1.xml"},"stats":{"passages":8,"english_words":2135,"coptic_letters":0,"source_letters":7919,"commentary_units":48,"commentary_kinds":9,"derived_notes":2,"ambiguities":15,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"stoa0040.stoa078b.opp-lat1","abstract":"The Sermo in Pervigilio Paschae de Esu Agni, attributed to Augustine of Hippo, is a Latin homily for the Easter vigil that explores the typology of the paschal lamb. Its authenticity has been questioned since Erasmus, and it is absent from the Maurist critical edition. If genuine, it dates from Augustine's episcopal period (post-396) at Hippo Regius. The sermon was later used in medieval Holy Saturday liturgies, but its text, as preserved in the ogl-pl edition, may contain scribal errors or interpolations. The homily interprets the Passover lamb as a prefiguration of Christ, drawing on Exodus and Johannine imagery, and reflects early fifth-century North African catechetical and liturgical practice.","historical_context":"The sermon is transmitted among Augustine's Easter homilies but its authenticity is disputed; it is not included in the Maurist critical edition. If authentic, it belongs to Augustine's episcopal period (after 396) when he preached regularly at Hippo Regius in North Africa. No external evidence fixes a precise year. The Latin text in the ogl-pl edition may contain scribal errors or interpolations, and the edition lacks a critical apparatus. The sermon was used in medieval liturgical collections for Holy Saturday, but its attribution to Augustine was doubted by Erasmus and later scholars. The homily's exegesis of the paschal lamb typology reflects early Christian typological interpretation, linking the Jewish Passover to Christ's sacrifice, and echoes themes from Exodus 12 and John 1:29.","significance":"The sermon illustrates the contested transmission of patristic homilies and the medieval reception of Augustine's Easter preaching. Its typological exegesis of the paschal lamb connects Old Testament Passover with Christ's sacrifice, a central theme in early Christian liturgy and catechesis. The work's uncertain authorship highlights the challenges of authenticating ancient sermons and the fluidity of attribution in medieval manuscript traditions.","timeline":[{"date":"4th–5th c.","event":"If authentic, composition during Augustine's episcopal period (post-396) at Hippo Regius."},{"date":"5th–6th c.","event":"Transmission of the sermon in Latin manuscripts, possibly with scribal errors."},{"date":"16th c.","event":"Erasmus doubts the attribution to Augustine."},{"date":"17th c.","event":"Maurist critical edition excludes the sermon, questioning its authenticity."},{"date":"Medieval period","event":"Sermon used in liturgical collections for Holy Saturday."},{"date":"Modern","event":"Inclusion in ogl-pl edition without critical apparatus or translation."}],"relations":[{"work":"Augustine's Easter homilies","relation":"Transmitted among but authenticity disputed","key":"","label":null,"url":null},{"work":"Exodus 12","relation":"Alludes to Passover narrative and slaying of Egyptians","key":"","label":null,"url":null},{"work":"John 1:29","relation":"Echoes 'Agnus Dei, qui tollit peccata mundi'","key":"","label":null,"url":null},{"work":"Psalm 35:7 (Vulgate)","relation":"Citation 'Hominis et jumenta salves facies, Domine'","key":"","label":null,"url":null},{"work":"Maurist edition of Augustine","relation":"Excluded from critical edition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sermon's attribution to Augustine is disputed; it is not in the Maurist critical edition.","No precise date can be assigned; if authentic, it belongs to Augustine's episcopal period (post-396).","The ogl-pl edition lacks a critical apparatus, so scribal errors or interpolations may be present.","The sermon's use in medieval liturgies does not confirm its Augustinian origin."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00049,"generated":"2026-11-15T06:17:51Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa078b/stoa0040.stoa078b.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa078b.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"5","kind":"scripture"}],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2135,"source_letters":7865,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sermon is transmitted among Augustine's Easter homilies but its authenticity has been questioned; it is not included in the critical edition of the Maurists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"If authentic, the sermon belongs to Augustine's episcopal period (after 396) when he preached regularly at Hippo; no external evidence fixes a precise year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The sermon was used in medieval liturgical collections for Holy Saturday, but its attribution to Augustine was doubted by Erasmus and later scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text in ogl-pl may contain scribal errors or interpolations; the edition does not provide a critical apparatus to distinguish these.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not include a translation or detailed commentary on the sermon's exegesis of the paschal lamb typology.","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: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 1:29."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO IN PERVIGILIO PASCНÆ DE ESU AGNI.\n\nInter supposititia Hieronymi opera etiam reperitur.\n\nPaschæ mysterium in nobis impletur. Quando celebrandum. Ubi. Christus aliis agnus, aliis hœdus. Cur agnus vespere, non in die, occisus. Quid sic come dere atyma in amaritudine. Quid carnes crudas aut elixas non manducare. Agui caput, pedes et intestina quid. Agni ossa cur non conterenda. Lumbi accincti ad esum agni quid nos doccunt. Ad quid culceamenta et virgn.\n\nHodie populus Israel et,-ere homo videns Deum ( hoc quippe interpretatur Israel), egredi jubetur ex Ægypto. Hodie Agnus Dei, qui tollit peccata mundi (Joan. i, 29), pro omnium salute jugulatur. Hodie sanguine illius postes domorum, id est, frontes nostræ depinguntur. llodie occiduntur Ægyptii, et de sCI'vitute Pharaonis Ici populus liberatur (Exod. XII). Hodie percutiuntur primogenita iÆgyptiorum; ct Israelitarum non solum liberi, sod etiam irrationbilia jumenta servantur. Iloinimis et jumenta salves facies, Domine (Psal. XXXV, 7). Præparemus nos, fratres charissimi, ad immolationem agni, et ajprehendamus illum, non quando dubia lux est, etadhic unæcornua non implentur, non quando crescene incipit vel decrescere; sed quarta decima die, ivi est, tumine consummato atque perfecto,quando tota ejus lan.pade totus orbis impletur. Nec putemus agnum istum anniculum ubicumque posse comedi.","english":"Sermon on the Vigil of Easter concerning the Eating of the Lamb.\n\nIt is also found among the supposititious works of Jerome.\n\nThe mystery of Easter is fulfilled in us. When it is to be celebrated. Where. Christ a lamb to some, a goat to others. Why the lamb was killed in the evening, not in the day. What it means to eat bitter herbs in bitterness. What it means not to eat raw or boiled meat. What the head, feet, and intestines of the lamb signify. Why the bones of the lamb are not to be broken. What the girded loins for eating the lamb teach us. What the shoes and staff mean.\n\nToday the people of Israel—that is, a man seeing God (for this is what Israel is interpreted as)—are commanded to go out from Egypt. Today the Lamb of God, who takes away the sins of the world (John 1:29), is slaughtered for the salvation of all. Today the doorposts of houses, that is, our foreheads, are painted with his blood. Today the Egyptians are slain, and the people are freed from the slavery of Pharaoh (Exodus 12). Today the firstborn of the Egyptians are struck down; and not only the children of the Israelites, but even the irrational beasts of burden are saved. \"Men and beasts you will save, O Lord\" (Psalm 35:7). Let us prepare ourselves, dearest brothers, for the sacrifice of the lamb, and let us take hold of it, not when the light is uncertain and the horns of the moon are not yet filled, not when it begins to wax or wane; but on the fourteenth day, that is, with the light completed and perfected, when its whole lamp fills the whole world. Nor should we think that this yearling lamb can be eaten anywhere.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO IN PERVIGILIO PASCНÆ DE ESU AGNI","severity":"info","text":"The title and the following list of topics (e.g., 'Paschæ mysterium in nobis impletur') serve as a table of contents, a common feature in patristic homilies to outline the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Inter supposititia Hieronymi opera etiam reperitur","severity":"info","text":"This note indicates the sermon was transmitted among spurious works of Jerome, reflecting its uncertain authorship and medieval attribution practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Agnus Dei, qui tollit peccata mundi (Joan. i, 29)","severity":"info","text":"The phrase 'Agnus Dei, qui tollit peccata mundi' echoes John 1:29, where John the Baptist identifies Jesus as the Lamb of God, though the exact wording differs from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hodie occiduntur Ægyptii ... (Exod. XII)","severity":"info","text":"The reference to the slaying of Egyptians and liberation from Pharaoh alludes to Exodus 12, the Passover narrative, though the specific verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hominis et jumenta salves facies, Domine (Psal. XXXV, 7)","severity":"info","text":"The citation 'Hominis et jumenta salves facies, Domine' corresponds to Psalm 35:7 (Vulgate numbering), likely a variant of Psalm 36:7 in modern Bibles, invoking divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quarta decima die","severity":"info","text":"The 'fourteenth day' refers to the lunar date of Passover (14 Nisan), which early Christians linked to the preparation for Easter, emphasizing a full moon as symbol of Christ's light.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a typographical error: 'PASCНÆ' for 'PASCHAE' (Easter). The phrase 'unæcornua' is a variant spelling of 'lunæ cornua' (horns of the moon). The English draft translates 'virgn' as 'staff', but the Latin 'virgn' is likely a corruption of 'virga' (staff) or 'virgo' (virgin); context supports 'staff' as part of the list of items for eating the lamb."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Præcipitur nobis, ut in una illum comedamus domo; id cst, in una Ecclesia immolari agnum putemus. ex quo manifestum est, quod Judæi ct hæretici, ct omnia conventicula dogmatum I per versurum, qui agnuin in Ecclesia non comedunt, non eos agni carnes comedere, sed draconis, lui datus est juxta Psalmistamin escam populis Æthiopum(Psal. LXXIII, 14). Quomodo enim in diluvio non salvatur, nisi qui in arca fuerit Noe (Gen. VII, 24), et corrucnte Jericho una tantummodo Raab meretricis, id est, Ecclesiæ credenti ex gentibus custoditur domus (Josue VI, 25), ita et in immolatione agni tunc vere agnus occiditur, cum iit una mactatur domo.\n\nErit, inquit, vobis agnus immaculatus. Dc agnis et de hædis sumetis cum (Exod. XII, 5). Praæcipitur et in alio ioco, ut qui in primo mense paschafacere non potuerit, secundo faciat: juxta quod et nune jubetur, ut qui non potest labere agnum, saltem hædum habeat. Christus enim in domo Ecclesiæ dupliciler immolatur: si justi sumus, do agni carnibus vescimur; si peccatores et pœnitentiam agilius, nobis hædus occiditur: non quia Christus cx hædis sit quos a sinistris stare docuit; sed pro diversitate meritorum unicuique aut agnus aut hædus fit.","english":"We are commanded to eat it in one house; that is, we are to think that the lamb is sacrificed in one Church. From this it is clear that Jews and heretics, and all conventicles of perverse doctrines, who do not eat the lamb in the Church, do not eat the flesh of the lamb, but of the dragon, which was given, according to the Psalmist, as food to the peoples of Ethiopia (Ps. 73:14). For just as in the flood no one is saved except he who was in Noah’s ark (Gen. 7:24), and when Jericho fell only the house of Rahab the harlot, that is, the Church believing from among the Gentiles, was preserved (Josh. 6:25), so also in the sacrifice of the lamb, the lamb is truly slain when it is slaughtered in one house.\n\n“It shall be,” he says, “for you an immaculate lamb. You shall take from the lambs and from the goats” (Exod. 12:5). It is also commanded elsewhere that he who could not celebrate the Passover in the first month should do so in the second; according to which it is now also ordered that he who cannot have a lamb should at least have a goat. For Christ is sacrificed in a twofold manner in the house of the Church: if we are righteous, we feed on the flesh of the lamb; if we are sinners and do penance, a goat is slain for us—not because Christ is from the goats, which he taught to stand on the left, but because, according to the diversity of merits, for each one he becomes either a lamb or a goat.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXIII, 14","severity":"info","text":"The reference to Psalm 73:14 is obscure; the Vulgate reads 'dedit escam populis Aethiopum' but the context is uncertain. The author may conflate a memory of Psalm 73 (74) with a tradition about the dragon as a symbol of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 12:5","severity":"info","text":"The citation of Exodus 12:5 is loose; the Vulgate reads 'de agnis et haedis sumetis' but the verse actually prescribes a lamb per household. The author adapts it to support the allegory of lamb and goat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hædus","severity":"info","text":"The goat (hædus) is associated with sin and the left side, drawing on Matthew 25:33 where sheep and goats are separated. The author uses this to distinguish the righteous (lamb) from penitent sinners (goat).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"arca Noe","severity":"info","text":"The ark of Noah as a type of the Church is a common patristic motif, found in Cyprian and Augustine. The parallel with Rahab's house (Joshua 6:25) as a figure of the Church saved from Jericho is less frequent but appears in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo in Pervigilio Paschae de Esu Agni","severity":"info","text":"This sermon is transmitted among the supposititious works of Jerome, but its attribution to Augustine is also uncertain. The allegorical interpretation of the Passover lamb as Christ, with a goat for penitents, reflects late antique catechetical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in una illum comedamus domo","severity":"caution","text":"The Latin text has 'id cst' for 'id est', a scribal error. The phrase 'in una illum comedamus domo' is grammatically awkward; the sense is that the lamb must be eaten in one house, i.e., the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Psalmista' and the exact verse of Psalm 73:14 are uncertain; the text may be corrupt or a loose memory.","The phrase 'in alio ioco' (for 'in alio loco') is a scribal error; the reference to a second Passover is from Numbers 9:10-11, not explicitly cited.","The author's use of 'hædus' for Christ as a goat for sinners is theologically unusual and may reflect a local tradition or a misreading of Exodus 12:5."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"• Quæritur etiam, quare non in die agnus iste immoletur, sed ad vesperum. Hæc cansa manifesta est. Dominus enim noster atque Salvator, in consummatione sæculorum passus est. Unde et Joannes in Epistola sua loquitur, Filioli, novissima hora est ( I Joan. II, 18): quando autem hora novissima est, finito die noetis exordium est. Sed et hoc intelligendum, quod quamdiu inisto sæculo surnus, id est, versamur in Ægypto, non sumus in clara luce, sed in tenebris atque caligine. Et licet Eeclesia, id est, luna, quasi in nocte resplendeat, tamen veri Solis nuu valemus babere perfectum fulgorem.\n\nIn una, inquit, domo carnes assus igni comedetis% et azyma cum amaritudinibus manducabitis. Non comedetis de eis crudum aut cocium in aqua, sed assum tantum igni (Exod. XII, et 10). Jubetur nobis ut pages absque fermento veteri malitiæ et nequitiæ comeda mus ( i Cor. v, 8). De quo fermento ct Dominus in Evangelio discipulos monet dicens, Cavete a fermento Pharisæorum; et postea interpretatur fenrtentum perVersorum Pharisæcorum esse doctrinam (Matlh. xvi, 6. 12). Et nos igitur si a doctrina hujus sæculi volumus esse alieni, et quasi extraneos a mundi conversatione nos facere, persecutionibus et pressuris subjecti simus, et secundum Apostolum comedamus azyma sinceritatis et veritatis (I Cor. v, 8). Vis, o auditor, intelligere quod dico?","english":"It is also asked why this lamb is not sacrificed during the day, but at evening. The reason is manifest. For our Lord and Savior suffered at the consummation of the ages. Whence also John speaks in his Epistle, \"Little children, it is the last hour\" (1 John 2:18): but when it is the last hour, the day having ended, the beginning of night is at hand. But this also is to be understood, that as long as we are in this world, that is, we dwell in Egypt, we are not in clear light, but in darkness and shadow. And although the Church, that is, the moon, shines as if in the night, yet we are not able to have the perfect radiance of the true Sun.\n\n\"In one house,\" it says, \"you shall eat the flesh roasted with fire; and you shall eat unleavened bread with bitter herbs. You shall not eat of them raw or boiled in water, but only roasted with fire\" (Exod. 12:8-10). We are commanded to eat loaves without the old leaven of malice and wickedness (1 Cor. 5:8). Concerning which leaven also the Lord in the Gospel warns his disciples, saying, \"Beware of the leaven of the Pharisees\"; and afterwards he interprets the leaven of the perverse Pharisees as doctrine (Matt. 16:6, 12). And we therefore, if we wish to be alien from the doctrine of this world, and to make ourselves as strangers from worldly intercourse, we are subject to persecutions and pressures, and according to the Apostle we eat the unleavened bread of sincerity and truth (1 Cor. 5:8). Do you wish, O hearer, to understand what I say?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. II, 18","severity":"info","text":"The citation 'Filioli, novissima hora est' is not found in 1 John 2:18; it may be a loose memory or a conflation with 1 John 2:17 or 2 Timothy 4:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Egypt","severity":"info","text":"Egypt here symbolizes the darkness and bondage of the present world, a common typology in patristic exegesis, contrasting with the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luna","severity":"info","text":"The moon (luna) is a type of the Church, reflecting the light of Christ (the true Sun) but imperfectly, a standard patristic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XII, et 10","severity":"info","text":"The citation conflates Exodus 12:8-10, which prescribes roasting with fire and eating with unleavened bread and bitter herbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xvi, 6. 12","severity":"info","text":"The reference to leaven of the Pharisees is not in Matthew 16:6,12; it may allude to Matthew 16:6 or 12, but the warning about leaven appears in Mark 8:15 and Luke 12:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I Cor. v, 8","severity":"caution","text":"The citation 'azyma sinceritatis et veritatis' does not match 1 Corinthians 5:8; it may be a misremembering of 1 Corinthians 5:7-8 or a conflation with Galatians 2:5.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are often imprecise or conflated, possibly due to memory or textual variation in Augustine's source.","The phrase 'in una, inquit, domo' is not a direct biblical quote but a paraphrase of Exodus 12:8-10."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Dic quod verum est, loquere quod sincerum est, nullius personam accipias, non divitis, non potentis. Quam libet sit potens,quam libet sit nobilis qui peccaverit, corripe eum: et comedisti I azyma sinceritatis et veritatis in amaritudine. Unde et Apostolus ait, Inimicus vobis factus sum, vera dicens (Galat. IV, 16): ct proverbium sarculi gentilis quoque poeta exprimens, « Obsequium, inquU, amicos, veritas odium parit (Terent. Andria, act. i, scen. i, v. 41). Quod autem sequitur ut non crudas carnes agni neque elixas comedamus: illud est, ne Scripturas divinas, quæ vere carnes agni sunt, aut juxta historiam tantum intelligamus, sicut Judxi, et crudas cas absutnarnus in cibum; aul rursum secundum hæreticos, quibusdam allegoriis et nubilo interpretationis ad perversa quæque dogmata derivemus ac enervemus eas, et succi veritate sublata umbras quisdam et imagines offendamus2: sed intelligamus cas et juxta historiam sicut scriptæ sunt, et nihilominus eas sancti Spiritus excoquamus ardore, et quidquid in illis secundum litteram videtur incongruum esse vcl clausum, spirituali expositione pandamus. -","english":"Say what is true, speak what is sincere, accept no one’s person, neither the rich nor the powerful. However powerful, however noble the one who has sinned, rebuke him: and you have eaten the azyma of sincerity and truth in bitterness. Whence also the Apostle says, “I have become your enemy, speaking the truth” (Gal. 4:16); and the proverb of the rustic, which a pagan poet also expresses, “Flattery,” he says, “makes friends, truth begets hatred” (Terence, *Andria*, act 1, scene 1, verse 41). Now as for what follows, that we should not eat the flesh of the lamb raw or boiled: that is, we should not understand the divine Scriptures, which are truly the flesh of the lamb, either only according to history, like the Jews, and consume them raw as food; or again, according to the heretics, by means of certain allegories and a cloud of interpretation, divert and enervate them into perverse doctrines of every sort, and, with the truth of the juice removed, offer up shadows and images; but we should understand them both according to history, as they are written, and nonetheless cook them with the fire of the Holy Spirit, and whatever in them seems incongruous or closed according to the letter, we should open up by spiritual exposition.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. IV, 16","severity":"info","text":"The citation 'Inimicus vobis factus sum, vera dicens' is not found in Galatians 4:16; it may be a conflation or a misremembered reference. The actual verse speaks of the law, not enmity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Obsequium amicos, veritas odium parit","severity":"info","text":"Augustine quotes Terence, *Andria* (act 1, scene 1, verse 41), a classical proverb on truth and flattery, to reinforce the moral demand of sincerity in rebuke.","cites":[],"named_sources":["Terence"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"azyma","severity":"info","text":"'Azyma' (Greek ἄζυμα) means unleavened bread, here metaphorically the pure, unadulterated truth. Augustine links it to the bitterness of honest rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crudas carnes ... elixas","severity":"info","text":"The contrast of raw (literal) and boiled (over-allegorized) interpretation reflects patristic exegesis: Jews read Scripture literally, heretics distort it with excessive allegory. Augustine advocates a balanced, spiritual reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod autem sequitur","severity":"info","text":"This phrase marks a transition from moral exhortation to exegetical instruction, linking the preceding discussion of truth-telling to the allegorical interpretation of the paschal lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"succi veritate sublata","severity":"caution","text":"The phrase 'succi veritate sublata' (the truth of the juice removed) is a textual crux; some manuscripts read 'succi' as 'suci' (juice) or 'sucis' (sap). The sense is that heretical interpretation drains Scripture of its nourishing truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Gal. IV, 16' does not match the quoted text; the verse may be misidentified or the quotation is from another source.","The phrase 'succi veritate sublata' is ambiguous: 'succi' could be a scribal error for 'suci' (juice) or 'sucis' (sap), but the metaphorical sense of draining truth is clear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Caput cum pedibus et intestinis comeditis, (Exod. SII, 9). Caput mihi vidctur esse agni, illud quod in Evangelio Joannis scribitur: In principio erat verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum (Joan. I, i, 2): pedes autem, homo quem pro nostra salute est dignatus assumere. Sed et aliter sentiri potest: caput, intelligentia spiritualis; pedes, simplex juxta historiam narratio; intestina autem, quidquid intrinsecus in littera latet I, quidquid in superficie non videtur, sed diligenti examinatione commolitum ct ruminatum a doctoribus profertur in medium: et quod putabatur esse foedum et indecorum, hoc reperietur esse vitale. Verbi gratia, quid turpius in Scripturis dici potest, quam si Osee meretricem habere jubeatur uxorem (Osee i, 2), et Judas cum Thamar nuru sua concumbat Gen. XXXVIII, 16), et David Bethsabee adulterio sordidetur (11 Reg. XI, 4), et Onan lilius Judæ semen projiciat in terram, ne iberus generet (Gen. XXXVIII, 9)? Hæc si secundum litteram inteliigantur, nonne a gentibus et ab incredulis quibusque quasi Scriptu. rarum stercora condemnantur atque irridentur? SCII si illa excutias, si laves, si Spiritus sancti igne excoquas, vertuntur in cibum; et quod putabatur inutile, iuvenietur esse mysterium.","english":"You eat the head with the feet and the intestines (Exod. 12:9). The head of the lamb seems to me to be that which is written in the Gospel of John: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God (John 1:1-2): the feet, however, are the man whom He deigned to assume for our salvation. But it can also be understood otherwise: the head is spiritual understanding; the feet, the simple narrative according to the letter; the intestines, however, are whatever lies hidden within the letter, whatever is not seen on the surface, but when ground up and ruminated upon by diligent examination is brought forth into the open by the doctors: and what was thought to be foul and unbecoming is found to be vital. For example, what more shameful can be said in the Scriptures, than that Hosea is ordered to take a harlot as a wife (Hos. 1:2), and that Judah lies with his daughter-in-law Tamar (Gen. 38:16), and that David is defiled by the adultery of Bathsheba (2 Sam. 11:4), and that Onan, the son of Judah, spills his seed on the ground, lest he beget a child for his brother (Gen. 38:9)? If these are understood according to the letter, are they not condemned and ridiculed by the pagans and by any unbelievers as, so to speak, the excrement of the Scriptures? But if you shake them out, if you wash them, if you cook them with the fire of the Holy Spirit, they are turned into food; and what was thought useless is found to be a mystery.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. SII, 9","severity":"info","text":"The lemma 'Exod. SII, 9' is a scribal error for Exodus 12:9, which prescribes eating the head, feet, and intestines of the paschal lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. I, i, 2","severity":"info","text":"Augustine cites John 1:1-2, identifying the head of the lamb with the divine Word, a standard Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Osee i, 2","severity":"info","text":"The reference to Hosea 1:2, where the prophet is commanded to marry a harlot, is used as an example of a scandalous literal reading requiring allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XXXVIII, 16","severity":"info","text":"The citation of Genesis 38:16 (Judah and Tamar) is one of several Old Testament passages Augustine adduces to illustrate the need for spiritual exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"11 Reg. XI, 4","severity":"info","text":"The reference to 2 Samuel 11:4 (David and Bathsheba) continues the list of morally troubling texts that yield deeper meaning when interpreted allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XXXVIII, 9","severity":"info","text":"The citation of Genesis 38:9 (Onan) completes the series of examples; Augustine argues that such passages, if read literally, are dismissed as 'excrement' but become nourishing through spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Exod. SII, 9' is a scribal corruption; the intended reference is Exodus 12:9."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"Non relinquetis de eo in mane, et os non conteretis de eo, et quod retiacum fuerit de eo usque in mane, igni comburetis illud (Exod. XII, 10). Nihil de Carnibus agni usque in futurum sæculum reservemus: quantumeumque possumus, comedamus. Quod si qua in eo fortia sunt, dogmata videlicet ecclesiastica de Trinitate, de resurrectione, de anima, de Angelis et de cæteris hujusmodi, hæc non juxta nostram opinionem pravis interpretationibus disseramus, et non conteramus iila, sed ita ut sunt fortia prædicemus. Si quid autcm quasi homines præterierit, et non potuerimus de carnibus agni comedere scire debemus quod in futuro sæculo doctrina Spiritussancti nobis aperiendum sit, et comedemus illud.\n\nSic autem cumedetis illud: Sint lumbi vestri actincti, et calceamenta vestra in pedibus vestris, et baculi in mantbus vestris, et comedetis illud cum festinatione, Pascha est enim Domini Dei vestri (Exod.XII, 11). Huc usque præceptum est, quales carnes agni comedere debeamus: nunc jubelur, quo a nobis habitu comedendæ sint. Sint lumbi, inquit, vestri accincti. Et Apostolis dicitur, Sint lumbi vestri accincti, et Lucerne ardentes in manibus vestris (Luc. XII, 55). Et Joannes zona pellicca cingitur (Matth. III, 4), et Elias nihil in se habens molle atque muliebre, sed totum virile et rigidum (homo quippe hirsutus erat) cingulum habuisse describitur (IV Reg. I, 8).","english":"You shall not leave any of it until morning, and you shall not break any bone of it, and whatever is left over from it until morning, you shall burn with fire (Exod. 12:10). Let us reserve nothing of the flesh of the lamb for the future age: let us eat as much as we can. But if there are any strong parts in it, namely ecclesiastical doctrines concerning the Trinity, the resurrection, the soul, the angels, and other such matters, let us not discuss these according to our own opinion with perverse interpretations, and let us not break them, but let us proclaim them as they are, strong. But if anything, as it were, escapes men, and we have not been able to eat of the flesh of the lamb, we ought to know that in the future age it is to be opened to us by the teaching of the Holy Spirit, and we shall eat it.\n\nThus, however, shall you eat it: Let your loins be girded, and your shoes on your feet, and staffs in your hands, and you shall eat it with haste, for it is the Passover of your Lord God (Exod. 12:11). Up to this point, it has been commanded what kind of flesh of the lamb we ought to eat: now it is ordered in what attire it is to be eaten. Let your loins, it says, be girded. And it is said to the Apostles, Let your loins be girded, and lamps burning in your hands (Luke 12:35). And John is girded with a leather belt (Matt. 3:4), and Elijah, having in himself nothing soft or womanish, but everything manly and rigid (for the man was hairy), is described as having had a girdle (4 Kings 1:8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XII, 10","severity":"info","text":"Augustine cites Exod 12:10, a Passover ordinance about not leaving leftovers until morning and burning remnants. This verse is not in the Masoretic text but appears in the Septuagint and Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"dogmata videlicet ecclesiastica de Trinitate, de resurrectione, de anima, de Angelis","severity":"info","text":"Augustine interprets the 'strong parts' of the lamb as core Christian doctrines, including the Trinity, resurrection, soul, and angels. This reflects his catechetical and polemical concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XII, 55","severity":"info","text":"Augustine cites Luke 12:35, but the verse number is incorrect; the actual verse is Luke 12:35, which speaks of girded loins and burning lamps. This may be a scribal error or a variant versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. III, 4","severity":"info","text":"Augustine refers to Matt 3:4, describing John the Baptist's leather belt. This verse is part of the description of John's ascetic attire, which Augustine uses as a model for the proper attitude toward the paschal lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. I, 8","severity":"info","text":"Augustine cites 4 Kings 1:8 (2 Kings 1:8 in modern Bibles), describing Elijah as hairy and wearing a girdle. This reinforces the theme of ascetic preparation for the Passover meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sint lumbi vestri accincti","severity":"info","text":"The command to gird loins reflects early Christian baptismal and eucharistic discipline, where candidates wore girded loins as a sign of chastity and readiness. Augustine adapts this to the allegorical consumption of the lamb.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Luc. XII, 55' is likely a scribal error; the intended verse is probably Luke 12:35, which mentions girded loins and lamps. The exact reference is uncertain.","The phrase 'Sic autem cumedetis illud' contains a misspelling ('cumedetis' for 'comedetis'), which may be a scribal error or a variant spelling."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Et nos ergo si vo* lumus carnes agni comedere, mortificemus lumbos nostros, mortificemus opera carnis, et hoc quod in Job de diabolo dicitur, Virtus ejus in lumbis ejus, et fortitudo ejus in umbilico ventris ejus (Job XL, 41), occidatur in nobis: ne caro concupiscat adversus spiritum, sed spiritu opera carnis mortificemus; et purificati vescemur.agni carnibus. Ut autem sciatis, fratres charissimi, quoniam quicumque uxori debilium reddit, non potest vacare orationi, nec de carnibus agni comedere; Moysi præcipitur, ut populus, qui ascensurus erat ad montem Oreb, ante tres dies purificetur (Exod. XIX, 10), et David cnm venisset ad Achimelech sacerdotem, interrogatus si mundi sunt pueri, respondit purificatos eos esse ab heri et nudiustertius (I Reg. xx!, 4, 5). Si autem panes propositionis nou poterant ab iis qui uxores suas tetigerant comedi; quanto magis panis ille, qui de cudo descendit, nou potest ab his qui conjugalibus paulo ante hæsere complexibus, violari atque contiugi? Non quo nuptias condemnemus, hoc dicimus; sed quo eo tempore, quo carnes agni manducaturi sumus, vacare a carnis operibus debeamus.","english":"And we, therefore, if we wish to eat the flesh of the lamb, let us mortify our loins, let us mortify the works of the flesh, and let that which is said of the devil in Job—\"His strength is in his loins, and his might is in the navel of his belly\" (Job 40:16)—be slain in us: so that the flesh may not lust against the spirit, but that we, by the spirit, may mortify the works of the flesh; and, purified, we may eat the flesh of the lamb. But that you may know, dearest brothers, that whoever renders the debt to his wife cannot be free for prayer, nor eat of the flesh of the lamb, Moses is commanded that the people who were to ascend Mount Horeb be purified three days before (Exod. 19:10), and David, when he had come to the priest Ahimelech, being asked whether the young men were clean, replied that they had been purified from the day before yesterday and yesterday (1 Sam. 21:4-5). But if the loaves of proposition could not be eaten by those who had touched their wives, how much more that bread which came down from heaven cannot be violated and defiled by those who have shortly before clung to conjugal embraces? Not that we condemn marriage in saying this, but that at that time when we are about to eat the flesh of the lamb, we ought to abstain from the works of the flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Virtus ejus in lumbis ejus, et fortitudo ejus in umbilico ventris ejus","severity":"info","text":"Augustine adapts Job 40:16 (Vulgate), where God describes Behemoth's strength in loins and navel, applying it to the devil as a symbol of carnal lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XIX, 10","severity":"info","text":"The reference to purification before ascending Mount Horeb conflates Exod. 19:10-15, where Moses prepares the people for the theophany, emphasizing ritual purity before sacred encounter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Reg. xxi, 4, 5","severity":"info","text":"Augustine cites 1 Sam. 21:4-5, where David assures the priest Ahimelech that his men are ritually clean after abstaining from sexual relations, supporting the requirement of continence before sacred rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"panes propositionis","severity":"info","text":"The 'loaves of proposition' refer to the showbread in the Jewish Temple (Lev. 24:5-9), which could only be eaten by priests in a state of ritual purity, a precedent Augustine applies to the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"panis ille, qui de cudo descendit","severity":"info","text":"The phrase 'bread which came down from heaven' alludes to the Eucharist, echoing John 6:31-58, where Christ is the bread from heaven, and underscores the sacredness requiring purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cudo","severity":"caution","text":"The Latin 'cudo' (heaven) is a rare or possibly corrupt form; standard Latin would be 'caelo'. The reading is accepted as a variant for 'caelum' in this context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cudo' may be a scribal error for 'caelo' (heaven), but the sense is clear.","The phrase 'uxori debilium reddit' (renders the debt to his wife) is a euphemism for marital intercourse, reflecting patristic discourse on conjugal relations and ritual purity."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Quod autem sequitur, et calceamenta in pedibus veslris, et baculum in manibus vestris: hoc jubetur, ut quamdiu in ercmo hujus sæculi gradimur, calccati simus calceamentis pacis, necubi in deserto scorpius et coluber obrepat, necubi serpens plantam gradientis invadat. Quod si forte adversum nos consurrexerit, habeamus virgam in manibus, et percutiamus eum et dicamus, Virga tuo et baculus tuus ipsa me consolata sunt (Psal. XXII, 4). Videte mysterium Scriptuuum. Quamdiu per solitudines ambulamus, necesse cst ut habeamus calccamenta, quibus nostri legantur pcdes: quando vero terram repromissionis intramus, dicitur nobis cum Jesu Nave, Solve corrigiam calceamenti tui; locus enim in quo stas sanctus est (Josue v, 16). Et nos ergo quando intraverimus in regna cœlorum, non habebimus opus calceamentis; non his præsidiis, quibus custodimur in sæcule: sed ut novum dicam, agnum illum qui pro nobis occisus est sequemur. Sed videte ut de nobis dicat Joauncs, Isti sunt qui vestimenta sua non coinquinaverunt; virgines enim permanserunt, qui sequuntur agnum, quocumque vadit (Apoc. XIV, 4), Christum Jesum, cur cst honor ct gloria in sæcula sxculorum. Amen.","english":"What follows, \"and shoes on your feet, and a staff in your hands,\" is commanded so that, as long as we journey through the desert of this world, we may be shod with the shoes of peace, lest somewhere in the wilderness a scorpion or a serpent creep up, lest a snake attack the foot of the traveler. But if it should happen to rise up against us, let us have a rod in our hands, and let us strike it and say, \"Your rod and your staff, they have consoled me\" (Psalm 22:4). See the mystery of the Scriptures. As long as we walk through the solitudes, it is necessary that we have shoes with which our feet are bound; but when we enter the land of promise, it is said to us, with Joshua, \"Untie the strap of your shoe; for the place on which you stand is holy\" (Joshua 5:16). And so, when we have entered the kingdoms of heaven, we will have no need of shoes; not of those aids by which we are guarded in the world; but, to say something new, we will follow that lamb which was slain for us. But see that John says of us, \"These are those who have not defiled their garments; for they have remained virgins, who follow the lamb wherever it goes\" (Revelation 14:4), Christ Jesus, to whom is honor and glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXII, 4","severity":"info","text":"Augustine cites Psalm 22:4 (Vulgate numbering) as 'Virga tua et baculus tuus ipsa me consolata sunt' (Your rod and your staff have consoled me). The verse is adapted to the homily's theme of spiritual protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Josue v, 16","severity":"info","text":"The reference to Joshua 5:16 (Vulgate) commands the removal of shoes on holy ground, paralleling the entry into the promised land with the heavenly kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XIV, 4","severity":"info","text":"Revelation 14:4 (Vulgate) is cited: 'Isti sunt qui vestimenta sua non coinquinaverunt; virgines enim permanserunt, qui sequuntur agnum' (These are those who have not defiled their garments; for they have remained virgins, who follow the lamb).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"calceamenta pacis","severity":"info","text":"The 'shoes of peace' allegorize spiritual protection during the earthly pilgrimage, a common patristic motif drawing on the desert ascetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videte mysterium Scripturarum","severity":"info","text":"This phrase marks a transition from allegorical interpretation of the shoes and staff to a typological reading of Joshua's entry into the promised land, structuring the homily's climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"agnum illum qui pro nobis occisus est","severity":"info","text":"The lamb slain for us is a clear reference to Christ as the Paschal Lamb, a central image in early Christian liturgy and typology, especially in paschal homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'veslris' in the first line is likely a scribal error for 'vestris' (your).","The phrase 'calccati simus' appears to be a misspelling of 'calceati simus' (we may be shod)."],"confidence":"high","notes":[]}]}