{"slug":"stoa0040.stoa080.opp-lat1","id":"latin:ogl-csel:stoa0040.stoa080.opp-lat1","title":"Liber qui appellatur Speculum","title_source":"Liber qui appellatur Speculum","author":"Augustine","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:55:56Z","cost_usd":0.151523},"source":{"registry_id":"latin:ogl-csel:stoa0040.stoa080.opp-lat1","work_id":"stoa0040.stoa080.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/stoa080/stoa0040.stoa080.opp-lat1.xml"},"stats":{"passages":310,"english_words":85538,"coptic_letters":0,"source_letters":330175,"commentary_units":1817,"commentary_kinds":9,"derived_notes":10,"ambiguities":497,"work_notes":6,"external_links":3,"timeline":6},"summary":{"work":"stoa0040.stoa080.opp-lat1","abstract":"The 'Speculum' is a florilegial treatise attributed to Augustine of Hippo, consisting of a catena of biblical excerpts with minimal commentary. Its title is medieval, not original. Surviving in a single Carolingian manuscript (c. 800–825) and later copies, it likely dates between 396 and 430. The work uses the Vetus Latina and was accepted as Augustinian by medieval canonists and early modern editors, though Erasmus doubted its authenticity. It serves primarily as a witness to early Latin biblical text and catechetical selection, not as a source for Augustine's original thought.","historical_context":"The 'Speculum' was composed in Latin, likely in North Africa (Hippo Regius) during Augustine's episcopate (396–430). Its florilegial structure and reliance on the Vetus Latina align with Augustine's catechetical and exegetical activities. The work's transmission is precarious: the sole base manuscript (Vienna, ÖNB, lat. 954) dates to the early 9th century, copied in a Carolingian scriptorium. Later medieval copies depend on this witness. The 'Speculum' was cited by Gratian in the 'Decretum' (c. 1140) and included in the Louvain (1576–77) and Maurist (1679–1700) editions of Augustine's works, but Erasmus (1516) questioned its authenticity. Its value lies in preserving pre-Vulgate biblical readings and illustrating late antique catechetical methods.","significance":"The 'Speculum' is significant as a rare witness to the Vetus Latina text of the Bible and to early Christian catechetical selection of scriptural passages. It also illustrates the reception of Augustine's authority in medieval canon law and early modern scholarship, despite doubts about its authenticity. Its florilegial form contrasts with Augustine's more argumentative works, offering insight into practical biblical instruction.","timeline":[{"date":"c. 396–430","event":"Probable composition of the 'Speculum' by Augustine in Hippo Regius."},{"date":"c. 800–825","event":"Earliest surviving manuscript (Vienna, ÖNB, lat. 954) copied in a Carolingian scriptorium."},{"date":"c. 1140","event":"Gratian cites the 'Speculum' in the 'Decretum', affirming its Augustinian attribution."},{"date":"1516","event":"Erasmus questions the authenticity of the 'Speculum' in his edition of Augustine."},{"date":"1576–77","event":"Inclusion in the Louvain edition of Augustine's works."},{"date":"1679–1700","event":"Inclusion in the Maurist edition of Augustine's works."}],"relations":[{"work":"Decretum Gratiani","relation":"Cited by Gratian as an Augustinian authority for canon law.","key":"wikipedia:Decretum Gratiani","label":null,"url":null},{"work":"Vetus Latina","relation":"The 'Speculum' preserves readings from the Vetus Latina, a pre-Vulgate Latin Bible translation.","key":"wikipedia:Vetus Latina","label":null,"url":null},{"work":"Augustine of Hippo","relation":"Attributed to Augustine, though authenticity disputed; reflects his catechetical methods.","key":"wikipedia:Augustine of Hippo","label":null,"url":null},{"work":"Erasmus","relation":"Erasmus doubted the work's authenticity in his 1516 edition of Augustine.","key":"wikipedia:Erasmus","label":null,"url":null},{"work":"Maurist edition","relation":"Included in the 17th-century Maurist edition of Augustine's works.","key":"wikipedia:Maurists","label":null,"url":null}],"external_links":[{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Context for the attributed author and his historical setting."},{"key":"wikipedia:Vetus Latina","label":"Vetus Latina","url":"https://en.wikipedia.org/wiki/Vetus_Latina","reason":"The biblical text tradition preserved in the 'Speculum'."},{"key":"wikipedia:Decretum Gratiani","label":"Decretum Gratiani","url":"https://en.wikipedia.org/wiki/Decretum_Gratiani","reason":"Medieval canon law collection citing the 'Speculum'."}],"cautions":["The date of composition is uncertain; only a range of 396–430 can be inferred from internal evidence.","The work's attribution to Augustine was questioned by Erasmus and remains debated; it may be a later compilation.","The sole base manuscript (Vienna, ÖNB, lat. 954) is from the early 9th century, with a significant gap between composition and earliest witness.","The CSEL edition does not collate biblical citations against the Vulgate or Vetus Latina manuscripts, limiting its use for textual criticism."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000554,"generated":"2026-11-15T07:55:55Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0040/stoa080/stoa0040.stoa080.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa080.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":10},{"code":"commentary-single-kind","i":"27","kind":"scripture"},{"code":"commentary-single-kind","i":"38","kind":"scripture"},{"code":"commentary-single-kind","i":"47","kind":"scripture"},{"code":"commentary-single-kind","i":"50","kind":"scripture"},{"code":"commentary-single-kind","i":"56","kind":"scripture"},{"code":"commentary-single-kind","i":"71","kind":"scripture"},{"code":"commentary-single-kind","i":"84","kind":"scripture"},{"code":"commentary-single-kind","i":"93","kind":"scripture"},{"code":"commentary-single-kind","i":"172","kind":"scripture"},{"code":"commentary-single-kind","i":"173","kind":"scripture"},{"code":"commentary-single-kind","i":"178","kind":"scripture"},{"code":"commentary-single-kind","i":"180","kind":"scripture"},{"code":"commentary-single-kind","i":"197","kind":"scripture"},{"code":"commentary-single-kind","i":"304","kind":"scripture"}],"stats":{"passages":310,"translated":310,"commentary_passages":310,"commentary_units":1817,"english_words":85538,"source_letters":330168,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The title 'Speculum' is not Augustine's own; it appears first in medieval manuscript rubrics. The work survives in a single Carolingian witness (c. 800–825) and a handful of later copies.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dating is uncertain. The work's florilegial structure and use of the Vetus Latina suggest composition after 396 but before 430. No external reference fixes it more precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Speculum was cited as Augustinian by medieval canonists (e.g., Gratian, Decretum) and included in the 16th-century Louvain and Maurist editions, but its authenticity was questioned by Erasmus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The work is a catena of biblical excerpts with minimal original commentary. Readers expecting sustained Augustinian argument will be disappointed; its value is as a witness to early Latin biblical text and catechetical selection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition (CSEL) does not collate the Speculum's biblical citations against the Vulgate or Vetus Latina manuscripts. For textual criticism of the Latin Bible, the reader must consult separate apparatus.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"The sole base manuscript is Vienna, ÖNB, lat. 954 (s. IX in.). The CSEL edition reports its readings but does not systematically record corrections or marginalia from later copies.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 310 narrative."},{"kind":"caution","severity":"caution","text":"7 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":310},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. AVRELI AVGVSTINI HIPPONINSIS EPISCOPI LIBER QVI APPELLATVR SPECVLVM.\n\nQuis ignorat, in scripturis sanctis, id est legitimis, propheticis, et euangelicis, et apostolicis, auctoritate canonica praeditis, quaedam sic esse posita, ut tantum scirentur et crederentur, ut est quod in principio fecerit deus caelum et terram et quod in principio erat uerbum, et quaecumque facta diuina uel humana tantummodo cognoscenda narrantur: quaedam uero sic esse iussa, ut observarentur et fierent, uel prohibita, ne fierent, ut est: honora patrem et matrem et: non moechaberis? horum autem quae iubendo et uetando scripta sunt alia sunt sacramentorum uelata mysteriis, quae multa ueteris testamenti populo illi facienda mandata sunt neque a populo christiano nunc fiunt, sed tantummodo intellegenda requiruntur atque tractantur, sicuti est sabbatum ad uisibilem uacationem, sicut azyma in pane sine fermento, pascha in ouis occisione, sicut tot genera sacrificiorum ciborumque uitandorum et neomeniae et annuae sollemnitates, quas obseruant nunc usque Iudaei, et illae iustificationes, quae non ad opera iustitiae proprie pertinent, sed aliquid significare intelleguntur. quis enim christianus septimo anno cogitur seruum reddere libertati et, si discedere ille noluerit, eius auriculam subula pertundere ad postem, et ceterahuiusmodi?","english":"Who does not know that in the Holy Scriptures—that is, in the canonical books of the Law, the Prophets, the Gospels, and the Apostles—some things are set down in such a way that they are only to be known and believed, as, for example, that in the beginning God made heaven and earth, and that in the beginning was the Word, and whatever divine or human deeds are narrated merely to be learned? But some things are set down as commands to be observed and performed, or as prohibitions not to be done, as, for example: “Honor your father and mother,” and: “You shall not commit adultery.” Now among those things which are written by way of command and prohibition, some are veiled in the mysteries of sacraments—many things which were commanded to be done for that people in the Old Testament and are not now done by the Christian people, but are only sought out and treated for the sake of understanding, such as the Sabbath for visible rest, such as unleavened bread made without yeast, the Passover in the slaughter of sheep, such as the whole kinds of sacrifices and foods to be avoided, and the new moons and annual solemnities which the Jews still observe to this day, and those ordinances which do not properly pertain to works of justice but are understood to signify something. For what Christian is compelled to set a slave free in the seventh year, and, if that slave is unwilling to depart, to pierce his ear with an awl against the doorpost, and other things of this sort?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quis ignorat","severity":"info","text":"The opening rhetorical question introduces a tripartite classification of scriptural content: things to be known, things commanded or prohibited, and things veiled in sacramental mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramentorum uelata mysteriis","severity":"info","text":"Augustine distinguishes between literal commands and those 'veiled in the mysteries of sacraments,' a key hermeneutical principle for interpreting Old Testament law as allegorical or typological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"honora patrem et matrem","severity":"info","text":"The command 'Honor your father and mother' echoes Exodus 20:12 (LXX) or similar wisdom traditions; it is cited as an example of a moral precept still binding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non moechaberis","severity":"info","text":"The prohibition 'You shall not commit adultery' is the seventh commandment (Exodus 20:14), used here as a clear example of a universal moral prohibition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"eius auriculam subula pertundere ad postem","severity":"info","text":"This refers to the ritual of piercing a slave's ear with an awl at the doorpost upon manumission in the seventh year, a practice from Exodus 21:6 that Augustine considers obsolete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Iudaei","severity":"info","text":"Augustine notes that Jews 'still observe' the old solemnities, situating his argument in a contemporary polemical context where Jewish practice serves as a foil for Christian spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'legitimis' may refer specifically to the Pentateuch or more broadly to canonical books; the translation 'Law' is adopted.","The phrase 'in ouis occisione' is ambiguous: it could mean 'in the slaughter of sheep' (as translated) or 'in the killing of eggs'; the former is preferred given paschal context."],"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":2,"ref":"p2","source":"alia uero etiam nunc facienda sunt, si facienda praecepta sunt, nec facienda, si prohibita, qualia sunt illa quae dixi: honora patrem et matrem et: non moecha beris. de his igitur quae ita sunt posita in litteris sacris uel iubendo uel uetando uel sinendo, ut etiam nunc, id est tempore noui testamenti, ad . vitam piam exercendam moresque pertineant, hoc opus, quod in manus sumpsi, conponere adgressus sum, ut, quantum me deus adiuuat, omnia talia de canonicis libris colligam atque, ut facile inspici possint, in unum tamquam speculum congeram. oportuit enim sic ea poni ab auctoribus nostris, quemadmodum posita sunt, ut praecepta narrationibus uel disputationibus, propriis figurata et figuratis propria miscerentur, dum rerum gestarum ordo seruatur aut respondetur aduersis aut qui docendi sunt instruuntur aut occultorum inuentione quodammodo renouantur hi qui promta et aperta fastidiunt. nos autem in hoc opere nec infidelem uel adducimus uel aedificamus ad fidem, nec exercemus quibusdam salubribus difficultatibus ingenium intentionemque discentium, sed eum qui iam credens oboedire deo uoluerit, uthic se inspiciat, admonemus, quantumque in bonis moribus operibusque profecerit et quantum sibi desit, adtendat.","english":"others, however, are also to be done now, if they are commands to be performed, and not to be done if they are forbidden, such as those I have mentioned: honor your father and mother, and: you shall not commit adultery. Concerning these, therefore, which are placed in the sacred scriptures either by commanding, forbidding, or permitting, so that even now—that is, in the time of the New Testament—they pertain to the practice of a pious life and to morals, I have undertaken to compose this work, which I have taken in hand, so that, as far as God assists me, I may collect all such things from the canonical books and, so that they may be easily inspected, gather them together into one, as it were, a mirror. For it was necessary that they be placed by our authors in the way they were placed, so that precepts were mingled with narratives or disputations, proper things with figurative and figurative with proper, while the order of events is preserved, or a response is given to opponents, or those who are to be taught are instructed, or those who disdain what is plain and open are in a way renewed by the discovery of hidden things. But in this work we neither lead an unbeliever nor build him up to faith, nor do we exercise the intellect and attention of learners with certain wholesome difficulties, but we admonish him who, already believing, has wished to obey God, that he may inspect himself here, and attend to how much he has advanced in good morals and works and how much he lacks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"alia uero etiam nunc facienda sunt, si facienda praecepta sunt, nec facienda, si prohibita","severity":"info","text":"Augustine distinguishes between precepts that remain binding in the New Testament and those that are merely historical or figurative, a key hermeneutical principle for his moral compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"speculum","severity":"info","text":"The title 'Speculum' (mirror) reflects the work's purpose: to provide a reflective tool for self-examination of moral progress, not for catechesis or doctrinal debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hoc opus, quod in manus sumpsi, conponere adgressus sum","severity":"info","text":"Augustine announces his method: collecting moral precepts from canonical books, mingled with narratives and disputations, into a single compendium for easy inspection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tempore noui testamenti","severity":"info","text":"Augustine assumes a salvation-historical framework where Old Testament precepts are binding only if reaffirmed or not abrogated by the New Testament, a common patristic view.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nos autem in hoc opere nec infidelem uel adducimus uel aedificamus ad fidem","severity":"info","text":"Augustine explicitly limits the work's audience to the already faithful, distinguishing it from apologetic or catechetical writings, which shaped its medieval use as a moral handbook.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ut, quantum me deus adiuuat, omnia talia de canonicis libris colligam","severity":"caution","text":"Augustine's claim to collect 'all such things' may be rhetorical; the actual selection is selective and shaped by his exegetical priorities, not exhaustive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'alia uero etiam nunc facienda sunt' could be read as distinguishing between precepts that are always binding and those that are not, but Augustine's context clarifies it as a temporal distinction between Old and New Testament applicability."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"sic enim potest et de his quae habet gratias agere et de his quae non habet, ut habeat, satis agere ac propter illa seruanda, propter haec adipiscenda curam precesque fidelis pietatis adhibere. in his autem omnibus quae inspicienda ponere institui, quaecumque inter se uidebuntur esse contraria, postea propositis quaestionibus exponenda atque soluenda sunt. sane supplicia male factorum et praemia recte factorum, quamuis nonnulla commemoranda existimauerim, tamen in nouo testamento dissimilia ueteribus esse quis nesciat? ab ipsa igitur lege, quae data est per Moysen, diuinorum praeceptorum, qualia nos commemoraturos esse promisimus, adgrediemur exordium.\n\nI. HAEC DE LIBRO LEGIS, QVI EXODVS NOMINATVR.\n\nNon habebis deos alienos coram me. non facies tibi sculptile neque omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra. non adorabis ea neque coles. Item: Non adsumes nomen domini dei tui in uanum. nec enim habebit insontem dominus eum qui adsumpserit nomen domini dei sui frustra. Et paulo post: Honora patrem tuum et matrem, ut sis longaeuus super terram quam dominus deus tuus dabit tibi. non occides. non moechaberis. non furtum facies. non loqueris contra proximum tuum falsum testimonium.","english":"For thus one can both give thanks for what he has and strive sufficiently to have what he does not have, and for the sake of preserving the former and obtaining the latter, apply the care and prayers of faithful piety. In all these things, however, which I have set out to examine, whatever will appear to be contradictory among themselves are to be set forth and resolved later through proposed questions. Indeed, the punishments of evil deeds and the rewards of right deeds, although I have thought that some of them should be mentioned, yet who does not know that in the New Testament they are unlike the old? Therefore, we will begin the beginning from the law itself, which was given through Moses, of the divine precepts, such as we have promised to recall.\n\nI. THESE FROM THE BOOK OF THE LAW WHICH IS CALLED EXODUS.\n\nYou shall not have alien gods before me. You shall not make for yourself a graven image nor any likeness which is in the heaven above and which is on the earth below, nor of those which are in the waters under the earth. You shall not worship them nor honor them. Likewise: You shall not take the name of the Lord your God in vain. For the Lord will not hold innocent him who has taken the name of the Lord his God in vain. And a little later: Honor your father and your mother, that you may be long-lived upon the earth which the Lord your God will give to you. You shall not kill. You shall not commit adultery. You shall not commit theft. You shall not speak false witness against your neighbor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. HAEC DE LIBRO LEGIS, QVI EXODVS NOMINATVR","severity":"info","text":"This heading marks the transition from Augustine’s general prologue to the first specific section of the florilegium, drawn from Exodus. The formulaic title recurs for each biblical book in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non habebis deos alienos coram me","severity":"info","text":"This is a paraphrase of the First Commandment (Exod 20:3). The Latin wording differs from the Vulgate’s ‘Non habebis deos alienos coram me’ (Exod 20:3) but matches the sense of the Decalogue as transmitted in early Latin biblical manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non facies tibi sculptile neque omnem similitudinem","severity":"info","text":"This expands the prohibition of images (Exod 20:4) to include any likeness in heaven, earth, or water. The phrasing reflects an anti-idolatry tradition common in North African Christianity, possibly influenced by the Old Latin Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non adsumes nomen domini dei tui in uanum","severity":"info","text":"This is the prohibition of taking the Lord’s name in vain (Exod 20:7). The added clause ‘nec enim habebit insontem dominus eum qui adsumpserit nomen domini dei sui frustra’ is a moralizing gloss not found in the Vulgate, likely from a catechetical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honora patrem tuum et matrem","severity":"info","text":"This command (Exod 20:12) is followed by a promise of longevity, ‘ut sis longaeuus super terram’. The promise is not in the biblical Decalogue; it may derive from a sapiential expansion or a liturgical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non occides. non moechaberis. non furtum facies. non loqueris contra proximum tuum falsum testimonium","severity":"info","text":"These four prohibitions correspond to the sixth, seventh, eighth, and ninth commandments in the traditional numbering (Exod 20:13–16). The order and wording match the Old Latin tradition, not the Vulgate’s ‘Non occides’ etc.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expansions (e.g., the gloss on taking the name in vain, the promise of longevity) is unclear; they may come from a lost Old Latin manuscript or from a catechetical compilation.","The phrase 'omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra' is not a direct quotation of any known biblical text and may reflect contemporary anti-pagan polemic."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"non concupisces domum proximi tui, nec desiderabis uxorem eius, non seruum, non ancillam, non bouem, non asinum, nec omnia quae illius sunt Item post decalogum aliis in locis haec in eodem libro reperiuntur praecepta uiuendi: Non facietis mecum deos argenteos, nec deos aureos facietis uobis. Et aliquanto post: Qui percusserit hominem nolens occidere, morte moriatur. qui autem non est insidiatus, sed deus illum tradidit in manus eius, constituam tibi locum quo fugere debeat. si quis de industria occiderit proximum suum per insidias, ab altari meo euelles eum, ut moriatur. qui percusserit patrem suum et matrem, morte moriatur. qui furatus fuerit hominem et uendiderit eum, conuictus noxae morte moriatur. qui maledixerit patri suo aut matri, morte moriatur. si rixati fuerint uiri et percusserit alter proximum suum lapide uel pugno et ille mortuus [non fuerit, sed [iacuerit in lectulo, si surrexerit et ambulauerit foris super baculum suum, innocens erit qui percussit, ita tamen ut operas eius et inpensas in medicos restituat. qui percusserit seruum suum uel ancillam uirga, et mortuus fuerit in manibus eius, criminis reus erit: sin autem uno die superuixerit uel duobus, non subiacebit poenae, quia pecunia illius est.","english":"You shall not covet your neighbor's house, nor desire his wife, nor his slave, nor his maidservant, nor his ox, nor his donkey, nor anything that is his. Likewise, after the Decalogue, in other places in the same book these precepts for living are found: You shall not make with me gods of silver, nor shall you make for yourselves gods of gold. And a little later: Whoever strikes a man, unintentionally causing death, shall die by death. But whoever did not lie in wait, but God delivered him into his hands, I shall appoint for you a place to which he must flee. If anyone has deliberately killed his neighbor through ambush, you shall tear him away from my altar, so that he may die. Whoever strikes his father and mother shall die by death. Whoever has stolen a man and sold him, when convicted of the crime, shall die by death. Whoever has cursed his father or mother shall die by death. If men have quarreled and one has struck his neighbor with a stone or fist, and the latter has not died but has lain in bed, if he has risen and walked outside leaning on his staff, the one who struck him shall be innocent, provided that he compensates for his labor and the expenses for physicians. Whoever strikes his slave or maidservant with a rod, and the slave dies in his hands, shall be guilty of a crime; but if the slave survives for one or two days, he shall not be subject to punishment, because the slave is his property.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non concupisces domum proximi tui","severity":"info","text":"This prohibition echoes Exodus 20:17 (LXX) and Deuteronomy 5:21, part of the Decalogue's expansion in the Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non facietis mecum deos argenteos, nec deos aureos facietis vobis","severity":"info","text":"This recalls Exodus 20:23 (LXX) and the prohibition of idolatry, often cited in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"si rixati fuerint uiri et percusserit alter proximum suum lapide uel pugno","severity":"info","text":"The legal casuistry here reflects the Old Latin version of Exodus 21:18-19, which Augustine likely knew from the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui percusserit seruum suum uel ancillam uirga, et mortuus fuerit in manibus eius","severity":"info","text":"This passage reflects Roman and biblical slave law, where a slave's death within one or two days mitigated the master's liability, a point Augustine may have used to discuss property and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post decalogum aliis in locis haec in eodem libro reperiuntur praecepta uiuendi","severity":"info","text":"This phrase marks a transition from the Decalogue to supplementary legal precepts, structuring Augustine's compilation of biblical moral laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non concupisces domum proximi tui","severity":"caution","text":"The Latin 'non concupisces' may reflect a Vetus Latina rendering of the Decalogue; the exact source (Exodus or Deuteronomy) is uncertain, as Augustine often conflates them.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non concupisces domum proximi tui' is not a direct quote from the Vulgate Decalogue; its source in the Old Latin tradition is ambiguous. The legal details about slave death (one or two days) may reflect a variant textual tradition or Augustine's own paraphrase."],"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":5,"ref":"p5","source":"si rixati fuerint uiri, et percusserit quis mulierem praegnantem, et abortiuum quidem fecerit, sed ipsa uixerit, subiacebit damno, quantum expetierit maritus mulieris et arbitri iudicarint: sin autem mors eius fuerit subsecuta, reddet animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, adustionem pro adustione, uulnus pro uulnere, liuorem pro liuore. si percusserit quispiam oculum serui sui aut ancillae et luscos eos fecerit, dimittet liberos pro oculo quem eruit. dentem quoque si excusserit seruo aut ancillae suae, similiter dimittet eos liberos. si bos cornu petierit uirum aut mulierem, et mortui fuerint, lapidibus obruetur: et non comedentur carnes eius, dominusque bonis innocens erit. quod si bos cornupeta fuerit ab heri et nudiustertius, et contestati sunt dominum eius, nec reclusit eum, occideritque uirum ac mulierem, et bos lapidibus obruetur, et dominum illius occident. quod si pretium ei fuerit inpositum, dabit pro anima sua quicquid fuerit postulatus. filium quoque et filiam si cornu percusserit, simili sententiae subiacebit. si seruum ancillamque inuaserit, triginta siclos argenti dabit domino, bos uero lapidibus obruetur. si quis aperuerit cisternam et foderit et non operuerit eam, cecideritque bos aut asinus in eam, dominus cisternae reddet pretium iumentorum: quod autem mortuum est, ipsius erit.","english":"If men have quarreled, and someone strikes a pregnant woman, and she has a miscarriage, but she herself lives, he shall be subject to a penalty as much as the woman’s husband demands and the judges decide; but if her death follows, he shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise. If anyone strikes the eye of his male or female slave and makes them one-eyed, he shall set them free for the eye he has put out. Likewise, if he knocks out a tooth of his male or female slave, he shall set them free. If an ox gores a man or a woman with its horn, and they die, it shall be stoned; and its flesh shall not be eaten, and the owner shall be innocent of the loss. But if the ox has been horned from yesterday and the day before, and they have warned its owner, and he has not shut it in, and it kills a man or a woman, the ox shall be stoned, and its owner shall be killed. But if a price has been set for him, he shall give for his life whatever is demanded. If it gores a son or a daughter, he shall be subject to the same sentence. If it attacks a male or female slave, he shall give thirty shekels of silver to the owner, and the ox shall be stoned. If anyone opens a cistern and digs it and does not cover it, and an ox or a donkey falls into it, the owner of the cistern shall pay the price of the animals; but what is dead shall be his.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 21:22-25, 21:26-27, 21:28-32, 21:33-34","severity":"info","text":"This passage closely follows the legal casuistry of Exodus 21:22-25 (miscarriage), 21:26-27 (injury to slaves), 21:28-32 (goring ox), and 21:33-34 (open pit). Augustine excerpts these as moral precepts from the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"talio","severity":"info","text":"The lex talionis ('life for life, eye for eye') appears in Exodus 21:23-25. Augustine includes it as part of the Old Testament legal tradition, not as a Christian moral norm, but as an example of divine law in the Old Covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"siclos argenti","severity":"info","text":"'Thirty shekels of silver' is a fixed compensation for a slave killed by an ox (Exodus 21:32). The Latin 'siclos' transliterates the Hebrew shekel, indicating Augustine's source is the Vetus Latina or a direct translation from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"si ... si ... si ...","severity":"info","text":"The passage is structured as a series of conditional legal cases (si ... subiacebit, si ... dimittet, si ... obruetur), mirroring the casuistic form of the Covenant Code in Exodus. This paratactic arrangement is typical of biblical law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dimittet liberos","severity":"info","text":"Augustine includes the rule that a master who blinds or knocks out a tooth of a slave must free them (Exodus 21:26-27). This reflects a humane provision in the Mosaic law, which Augustine presents without comment as part of the divine precepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cornupeta fuerit ab heri et nudiustertius","severity":"info","text":"The phrase 'had been horned from yesterday and the day before' is a literal rendering of a Hebrew idiom for a known goring ox. The Latin 'nudiustertius' (day before yesterday) is rare and may reflect an archaic or provincial usage in the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ab heri et nudiustertius' is ambiguous: it may mean 'from yesterday and the day before' (i.e., a known habit) or 'yesterday and the day before yesterday' (a specific timeframe). The sense taken is the former, as a legal condition of prior knowledge.","The phrase 'reddet animam pro anima' could be read as a literal execution or as a monetary compensation; the context of the talio suggests literal retribution, but Augustine may be excerpting without endorsing the practice."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"si bos alienus bouem alterius uulnerauerit et ille mortuus fuerit, uendent bouem uiuum et diuident pretium, cadauer autem mortui inter se dispertient. sin autem sciebat quod bos cornupeta esset ab heri et nudiustertius et non custodiuit eum dominus suus, reddet bouem pro boue et cadauer integrum accipiet. Si quis furatus fuerit bouem aut ouem et occiderit uel uendiderit, quinque boues pro uno boue restituet et quattuor oues pro una oue. si effringens fur domum siue suffodiens fuerit inuentus et accepto uulnere mortuus fuerit, percussor non erit reus sanguinis. quod si orto sole hoc fecerit, homicidium perpetrauit et ipse morietur. si non habuerit quod pro furto reddat, uenundabitur. si inuentum fuerit apud eum quod furatus est uiuens, siue bos siue asinus siue ouis, duplum restituet. si laeserit quispiam agrum uel uineam et dimiserit iumentum suum, ut depascatur aliena, quicquid optimum habuerit in agro suo uel in uinea, pro damni aestimatione restituet. si egressus ignis inuenerit spinas et conprehenderit aceruos frugum siue stantes segetes in agris, reddet damnum qui ignem succenderit.","english":"If a neighbor's ox wounds another's ox and it dies, they shall sell the living ox and divide the price, and they shall share the carcass of the dead one between them. But if the owner knew that the ox was given to goring from the day before and the day before that, and did not keep it confined, he shall give an ox for an ox and take the whole carcass. If anyone steals an ox or a sheep and kills or sells it, he shall restore five oxen for one ox and four sheep for one sheep. If a thief, breaking into a house or digging under it, is found and dies from a wound received, the striker shall not be guilty of bloodshed. But if he does this after sunrise, he has committed homicide and shall himself die. If he has nothing with which to pay for the theft, he shall be sold. If what he stole is found alive with him, whether an ox or an ass or a sheep, he shall restore double. If anyone damages a field or a vineyard and lets his livestock graze on another's land, he shall restore whatever best he has in his own field or vineyard, according to the estimation of the damage. If a fire goes out, finds thorns, and catches piles of grain or standing crops in the fields, the one who kindled the fire shall pay for the damage.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"bos cornupeta","severity":"info","text":"The term 'bos cornupeta' (goring ox) reflects Roman legal categories for animal liability, paralleling the Lex Aquilia's treatment of damage by four-footed animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quinque boues pro uno boue","severity":"info","text":"The fivefold restitution for stolen oxen echoes the multiple penalties found in Exodus 22:1 (five oxen for an ox) and other ancient Near Eastern law codes, suggesting a biblical legal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"si egressus ignis inuenerit spinas","severity":"caution","text":"The phrase 'si egressus ignis inuenerit spinas' is obscure; it may mean a fire that spreads from thorns, but the Latin syntax is ambiguous, possibly reflecting a corrupt or poorly transmitted legal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the legal code format of casuistic law (if...then), typical of biblical and Roman legal traditions, with a shift from personal injury to property damage and theft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"percussor non erit reus sanguinis","severity":"info","text":"The principle that a homeowner is not guilty of bloodshed for killing a night thief (cf. Exodus 22:2) was influential in medieval canon law and later justifications of self-defense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ab heri et nudiustertius' (from yesterday and the day before yesterday) is a temporal phrase that may be a gloss or legal formula; its precise meaning in context is uncertain.","The phrase 'si egressus ignis inuenerit spinas' is syntactically unclear; it may be a corruption or a literal translation of a Hebrew or Greek original."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"si quis commendauerit amico pecuniam aut uas in custodiam et ab eo qui susceperat furto ablata fuerint, si inuenitur fur, duplum reddet: si latet, dominus domus adplicabitur ad deos et iurabit quod non extenderit manum in rem proximi sui ad perpetrandam fraudem, tam in boue quam in asino et oue ac uestimento, et quicquid damnum inferre potest: et ad deos utriusque causa perueniet: et si illi iudicauerint, duplum restituet proximo suo. si quis commendauerit proximo suo asinum, bouem et ouem et omne iumentum ad custodiam et mortuum fuerit aut debilitatum uel captum ab hostibus nullusque hoc uiderit, iusiurandum erit in medio, quod non extenderit manum ad rem proximi sui: suscipietque dominus iuramentum, et ille reddere non cogetur. quod si furto sublatum fuerit, restituet damnum domino. si comestum a bestia, defert ad eum quod occisum est et non restituet. qui a proximo suo quicquam horum mutuum postulauerit, et debilitatum aut mortuum fuerit domino non praesente, reddere conpelletur. quod si in praesentiarum fuit dominus, non restituet, maxime si conductum uenerat pro mercede operis sui. si seduxerit quis uirginem necdum desponsatam et dormierit cum ea, dotabit eam et habebit uxorem. si pater uirginis dare noluerit, reddet pecuniam iuxta modum dotis quam uirgines accipere consuerunt. maleficos non patieris uiuere. qui coierit cum iumento, morte moriatur.","english":"If anyone has entrusted money or a vessel to a friend for safekeeping and they have been carried off by theft from the one who received them, if the thief is found, he shall pay double; if he is hidden, the master of the house shall be brought before the gods and shall swear that he did not lay his hand upon his neighbor's property to commit fraud, whether in an ox or in an ass and a sheep and a garment, and whatever can cause loss; and the case of both parties shall come before the gods; and if they judge, he shall restore double to his neighbor. If anyone has entrusted to his neighbor an ass, an ox, and a sheep and every beast of burden for safekeeping, and it has died or been injured or captured by enemies, and no one has seen this, there shall be an oath in the midst, that he did not lay his hand upon his neighbor's property; and the owner shall receive the oath, and he shall not be compelled to make restitution. But if it has been carried off by theft, he shall make good the loss to the owner. If it has been eaten by a beast, he brings to him what has been killed and does not make restitution. Whoever has borrowed any of these things from his neighbor, and it has been injured or died with the owner not present, he shall be compelled to make restitution. But if the owner was present, he shall not make restitution, especially if he had come for hire for his work. If anyone has seduced a virgin not yet betrothed and has slept with her, he shall endow her and have her as wife. If the father of the virgin is unwilling to give her, he shall pay money according to the amount of the dowry which virgins are accustomed to receive. You shall not allow sorcerers to live. Whoever has intercourse with a beast shall die by death.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The legal material in this passage closely parallels the Codex of Hammurabi and biblical law, especially Exodus 22. The oath before the gods reflects a pre-Christian legal practice that Augustine may have drawn from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"maleficos non patieris uiuere","severity":"info","text":"The prohibition of sorcerers echoes Exodus 22:18, 'You shall not permit a sorceress to live.' Augustine adapts the biblical text into a legal maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"qui coierit cum iumento, morte moriatur","severity":"info","text":"The penalty for bestiality reflects Leviticus 20:15-16, which prescribes death for both human and animal. Augustine's formulation is a direct legal citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous list of casuistic laws, moving from property damage and theft to sexual and religious offenses. The shift from civil to capital penalties marks a structural division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"adplicabitur ad deos","severity":"info","text":"The phrase 'adplicabitur ad deos' (brought before the gods) is a Latin legal formula for a judicial oath. It reflects a pre-Christian context, possibly from Roman or biblical legal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is a translation of a lost Greek or Hebrew original. The phrase 'ad deos utriusque causa perueniet' may be a Christian gloss on a pagan legal practice, but the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'gods' in the oath formula is ambiguous: it may reflect a pagan legal context or be a Christian adaptation of biblical language.","The phrase 'dominus domus' could mean either the head of the household or the owner of the house where the goods were stored."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"qui immolat diis, occidetur, praeter domino soli. aduenam non contristabis neque adfliges eum: aduenae enim fuistis in terra Aegypti. uiduae et pupillo non nocebitis. si laeseritis eos, uociferabuntur ad me, et ego exaudiam clamorem eorum et indignabitur furor meus percutiamque uos gladio et erunt uxores uestrae uiduae et filii uestri pupilli. si pecuniam mutuam dederis populo meo pauperi, qui habitat tecum, non urges eum quasi exactor nec usuris opprimes. si pignus a proximo tuo acceperis uestimentum, ante solis occasum redde ei: ipsum enim est solum quo operitur indumentum carnis eius, nec habet aliud in quo dormiat: si clamauerit ad me, exaudiam eum, quia misericors sum. diis non detrahes, et principi populi tui non male dices. decimas tuas et primitias non tardabis Offerre. primogenitum filiorum tuorum dabis mihi. Et paulo post: Non suscipies uocem mendacii, nec iunges manum tuam, ut pro impio dicas falsum testimonium. non sequeris turbam ad faciendum malum, nec in iudicio plurimorum adquiesces sententiae, ut a uero deuies. pauperis quoque non misereberis in negotio. si occurreris boui inimici tui aut asino erranti, reduc ad eum. si uideris asinum odientis te iacere sub onere, non pertransibis, sed subleuabis cum eo. non declinabis in iudicio pauperis. mendacium fugies. insontem et iustum non occides: quia auersor impium.","english":"Who sacrifices to the gods shall be killed, except to the Lord alone. You shall not sadden or afflict a stranger: for you were strangers in the land of Egypt. You shall not harm a widow or an orphan. If you injure them, they will cry out to me, and I will hear their cry, and my wrath will be kindled, and I will strike you with the sword, and your wives will be widows and your children orphans. If you have lent money to my poor people who live with you, do not press them like a tax collector nor oppress them with usury. If you have taken a garment as a pledge from your neighbor, return it to him before sunset: for it is the only covering of his flesh, and he has nothing else in which to sleep: if he cries out to me, I will hear him, for I am merciful. You shall not speak ill of the gods, and you shall not speak evil of the leader of your people. You shall not delay in offering your tithes and firstfruits. You shall give me the firstborn of your sons. And a little later: You shall not listen to a voice of falsehood, nor shall you join your hand to give false testimony for an impious man. You shall not follow the crowd to do evil, nor shall you acquiesce in the judgment of the majority so as to deviate from the truth. You shall not even show mercy to a poor man in a lawsuit. If you meet the ox or the wandering donkey of your enemy, lead it back to him. If you see the donkey of one who hates you lying under its burden, you shall not pass by, but shall lift it with him. You shall not be partial in the judgment of a poor man. You shall flee from falsehood. You shall not kill an innocent and just man: because I abhor the impious.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui immolat diis, occidetur, praeter domino soli","severity":"info","text":"This echoes Exodus 22:20 (LXX) and reflects the Old Testament prohibition of sacrifice to other gods, adapted here as a divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aduenam ... fuistis in terra Aegypti","severity":"info","text":"The reference to Israel's sojourn in Egypt as a rationale for protecting strangers is a distinctive exegetical move, not found in the biblical text itself, and reflects Augustine's moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"primogenitum filiorum tuorum dabis mihi","severity":"info","text":"This alludes to the law of the firstborn in Exodus 13:2 and 22:29, but the phrasing 'give me' personifies God as the direct recipient, a rhetorical intensification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"diis non detrahes","severity":"info","text":"The command not to speak ill of 'the gods' (plural) is striking in a Christian text; it likely reflects Augustine's use of a source that preserves the polytheistic context of the original Decalogue or a related legal code.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pauperis quoque non misereberis in negotio","severity":"caution","text":"This command not to show mercy to a poor man in a lawsuit seems to contradict the preceding injunctions to protect the poor; it may be a corruption or a misreading of a source that originally said 'you shall not be partial'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"This phrase marks a transition to a new set of commands, indicating that the passage is a composite of excerpts from a longer source, possibly a catena of biblical laws.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'gods' (diis) in a Christian context is ambiguous; the text may preserve a pre-Christian source or use the term polemically.","The command 'pauperis quoque non misereberis in negotio' is ambiguous in meaning and may be textually corrupt."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ne accipias munera, quae excaecant etiam prudentes et subuertunt uerba iustorum. peregrino molestus non eris: scitis enim aduenarum animas, quia et ipsi peregrini fuistis in terra Aegypti Et post quaedam interposita, cum de alienigenis loqueretur: Non adorabis deos eorum, neque coles eos. non facies opera eorum, sed destrues eos et confringes statuas eorum: seruietisque domino deo uestro. Et post multa in eodem libro de diis gentium: Sed aras eorum destrue, confringe statuas lucosque succide. noli adorare deum alienum. dominus zelotes nomen eius, deus est aemulator. ne ineas pactum cum hominibus illarum regionum, ne cum fornicati fuerint cum diis suis et adorauerint simulacra eorum, nocet te quispiam, ut comedas de immolatis. nec uxorem de filiabus eorum accipias filiis tuis, ne postquam ipsae fuerint fornicatae, fornicari faciant et filios tuos in deos suos. deos conflatiles non facies tibi. Et paulo post: Primitias frugum terrae tuae offeres in domum domini dei tui. Haec de libro legis, qui Exodus nominatur, colligenda existimaui. nunc eodem modo inspiciamus in sequenti Leuitico.","english":"Do not accept gifts, which blind even the prudent and subvert the words of the just. You shall not be troublesome to a stranger: for you know the souls of foreigners, because you yourselves were strangers in the land of Egypt. And after some intervening matters, when speaking about foreigners: You shall not worship their gods, nor shall you honor them. You shall not do their works, but you shall destroy them and break their statues: and you shall serve the Lord your God. And after many things in the same book concerning the gods of the nations: But destroy their altars, break their statues and cut down their groves. Do not worship a foreign god. The Lord is jealous, his name is God, he is an emulator. Do not enter into a pact with the men of those regions, lest when they have fornicated with their gods and worshipped their idols, someone harm you, so that you eat of the sacrifices. Nor shall you take a wife from among their daughters for your sons, lest after they themselves have fornicated, they cause your sons also to fornicate with their gods. You shall not make for yourselves molten gods. And a little later: You shall offer the first fruits of the crops of your land in the house of the Lord your God. These things I have deemed to be collected from the book of the law which is called Exodus. Now let us examine in the same way the following book, Leviticus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ne accipias munera, quae excaecant etiam prudentes et subuertunt uerba iustorum","severity":"info","text":"This echoes Exodus 23:8 (Vulgate), which warns against accepting bribes that blind the wise and pervert justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"peregrino molestus non eris: scitis enim aduenarum animas, quia et ipsi peregrini fuistis in terra Aegypti","severity":"info","text":"This recalls Exodus 22:21 (Vulgate) and the broader context of Exodus 22:20–23, which commands kindness to strangers, citing Israel's own experience in Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non adorabis deos eorum, neque coles eos. non facies opera eorum, sed destrues eos et confringes statuas eorum","severity":"info","text":"This conflates several verses from Exodus 23:13, 23:24, and 34:13 (Vulgate), which forbid worship of foreign gods and command destruction of their cult objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sed aras eorum destrue, confringe statuas lucosque succide. noli adorare deum alienum. dominus zelotes nomen eius, deus est aemulator","severity":"info","text":"This adapts Exodus 34:13–14 (Vulgate), which commands destruction of altars, statues, and groves, and describes God as jealous (zelotes) and emulous (aemulator).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ne ineas pactum cum hominibus illarum regionum, ne cum fornicati fuerint cum diis suis et adorauerint simulacra eorum, nocet te quispiam, ut comedas de immolati","severity":"info","text":"This echoes Exodus 34:15–16 (Vulgate), which warns against making covenants with foreigners and eating meat sacrificed to idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec de libro legis, qui Exodus nominatur, colligenda existimaui. nunc eodem modo inspiciamus in sequenti Leuitico","severity":"info","text":"This marks a transition from Exodus to Leviticus, showing Augustine's method of collecting proof texts from each book of the Pentateuch in sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of paraphrased and adapted scriptural citations from Exodus, not a direct quotation of any single Vulgate passage; the exact source verses are sometimes conflated or reordered."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"II. DE LEVITICO.\n\nOmnis homo, inquit, ad proximam sanguinis sui non accedet, ut reuelet turpitudinem eius. ego dominus. turpitudinem patris tui et turpitudinem matris tuae non discooperies: mater tua est, non reuelabis turpitudinem eius. turpitudinem uxoris patris tui non discooperies: turpitudo enim patris tui est. turpitudinem sororis tuae ex patre siue ex matre, quae domi uel foris genita est, non reuelabis. turpitudinem filiae filii tui uel neptis ex filia non reuelabis: quia turpitudo tua est. turpitudinem filiae uxoris patris tui, quam peperit patri tuo, et est soror tua, non reuelabis. turpitudinem sororis patris tui non discooperies: quia caro est patris tui. turpitudinem sororis matris tuae non reuelabis, eo quod caro sit matris tuae. turpitudinem patrui tui non reuelabis, nec accedes ad uxorem eius, quae tibi adfinitate coniungitur. turpitudinem matris tuae non reuelabis, quia uxor filii tui est, nec discooperies ignominiam eius. turpitudinem uxoris fratris tui non reuelabis: quia turpitudo fratris tui est. turpitudinem uxoris tuae et filiae eius non reuelabis. filiam filii eius et filiam filiae illius non sumes, ut reueles ignominiam eius: quia caro illius sunt, et talis coitus incestus est. sororem uxoris tuae in pelicatum illius non accipies, nec reuelabis turpitudinem eius adhuc illa uiuente.","english":"II. FROM LEVITICUS.\n\nEvery man, it says, shall not approach his close blood relative, so as to uncover her shame. I am the Lord. You shall not uncover the shame of your father and the shame of your mother: she is your mother, you shall not reveal her shame. You shall not uncover the shame of your father’s wife: for it is your father’s shame. You shall not reveal the shame of your sister by your father or by your mother, whether born at home or abroad. You shall not reveal the shame of your son’s daughter or your daughter’s granddaughter: because it is your own shame. You shall not reveal the shame of the daughter of your father’s wife, whom she bore to your father, and who is your sister. You shall not uncover the shame of your father’s sister: because she is your father’s flesh. You shall not reveal the shame of your mother’s sister, for the reason that she is your mother’s flesh. You shall not reveal the shame of your paternal uncle, nor shall you approach his wife, who is joined to you by affinity. You shall not reveal the shame of your mother, because she is the wife of your son, nor shall you uncover her disgrace. You shall not reveal the shame of your brother’s wife: because it is your brother’s shame. You shall not reveal the shame of your wife and her daughter. You shall not take the daughter of her son and the daughter of her daughter, so as to reveal her disgrace: because they are her flesh, and such intercourse is incest. You shall not take your wife’s sister as a concubine to her, nor shall you reveal her shame while that wife still lives.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"II. DE LEVITICO","severity":"info","text":"The heading marks a new section drawn from Leviticus, following the previous section from Exodus. The passage lists prohibitions against incestuous or shameful unions, structured as a series of biblical injunctions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"turpitudo","severity":"info","text":"Turpitudo (shame, disgrace) is used repeatedly to denote sexual shame or nudity, reflecting the Vulgate's rendering of Hebrew terms for nakedness or genitalia. The translation as 'shame' is conventional.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnis homo ... non accedet","severity":"info","text":"This passage closely paraphrases Leviticus 18 and 20, which list prohibited degrees of kinship. The phrase 'I am the Lord' echoes the divine speech formula in Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pelicatum","severity":"info","text":"Pelicatum (concubinage) is a rare Latin term derived from pellex (concubine). It reflects late antique Christian concerns about polygamy and extramarital unions, which were condemned in Roman law and church canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"incestus","severity":"info","text":"The term incestus (incest) here denotes sexual relations within forbidden degrees. Augustine's citation of these Levitical rules influenced medieval canon law on consanguinity and affinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"turpitudinem matris tuae non reuelabis, quia uxor filii tui est","severity":"caution","text":"This clause is textually problematic: 'mother' is said to be 'wife of your son', which is contradictory. It likely results from a scribal error or conflation of two separate prohibitions in Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'turpitudinem matris tuae non reuelabis, quia uxor filii tui est' is ambiguous: it may be a corruption, as a mother cannot be her son's wife. The reading taken is that it is a scribal error."],"confidence":"high","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":11,"ref":"p11","source":"ad mulierem, quae patitur menstrua, non accedes, nec reuelabis foeditatem eius. cum uxore proximi tui non coibis, nec seminis commixtione maculaberis. de semine tuo non dabis ut consecretur idolo Moloch, nec pollues nomen dei tui. ego dominus. cum masculo non commisceberis coitu femineo: quia abominatio est. cum omni pecore non coibis, nec maculaberis cum eo. mulier non succumbet iumento, nec miscebitur ei: quia scelus est. nec polluamini in omnibus his. Et post aliquantum: Vnusquisque matrem et patrem suum timeat. Et post I uersum: Nolite conuerti ad idola, nec deos conflatiles faciatis uobis. ego dominus deus uester. Et paulo post: Nec remanentes, inquit, spicas colliges, neque in uinea tua racemos et grana decidentia congregabis, sed pauperibus et peregrinis carpenda dimittes. ego dominus deus uester. non facietis furtum. non mentiemini, nec decipiet unusquisque proximum suum. non periurabis in nomine meo, nec pollues nomen dei tui. ego sum dominus. nec facies calumniam proximo tuo, nec ui opprimes eum. non morabitur opus mercennarii tui apud te usque in mane, non maledices surdo, nec coram caeco pones offendiculum: sed timebis dominum deum, quia ego sum dominus. non faciesqoud iniquum est, nec iniuste iudicabis. ' nec consideres personam pauperis, nec honores uultum potentis. iuste iudica proximo tuo. non eris criminator et susurro in populis.","english":"You shall not approach a woman who suffers menstruation, nor shall you uncover her uncleanness. You shall not have intercourse with your neighbor’s wife, nor shall you be defiled by the mingling of seed. You shall not give from your seed to be consecrated to the idol Moloch, nor shall you pollute the name of your God. I am the Lord. You shall not have intercourse with a male in a female manner, because it is an abomination. You shall not have intercourse with any beast, nor shall you be defiled with it. A woman shall not submit to a beast, nor shall she mingle with it, because it is a crime. And you shall not be polluted in all these things. And after a little: Let each one fear his mother and his father. And after one verse: Do not turn to idols, nor make for yourselves molten gods. I am the Lord your God. And a little later: Neither, it says, shall you gather the remaining ears of grain, nor shall you collect the fallen clusters and grapes in your vineyard, but you shall leave them to be plucked by the poor and strangers. I am the Lord your God. You shall not commit theft. You shall not lie, nor shall any one deceive his neighbor. You shall not swear falsely in my name, nor pollute the name of your God. I am the Lord. You shall not do injury to your neighbor, nor oppress him by force. The work of your hired man shall not remain with you until morning. You shall not curse a deaf man, nor place a stumbling block before a blind man, but you shall fear the Lord God, because I am the Lord. You shall not do what is unjust, nor judge unjustly. You shall not consider the person of the poor, nor honor the face of the powerful. Judge justly for your neighbor. You shall not be an accuser and a whisperer among the peoples.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad mulierem, quae patitur menstrua, non accedes","severity":"info","text":"This prohibition echoes Leviticus 18:19 and 20:18, which forbid approaching a woman during menstruation. Augustine adapts the Vetus Latina wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum masculo non commisceberis coitu femineo","severity":"info","text":"The prohibition of male homosexual intercourse reflects Leviticus 18:22 and 20:13, where it is called an abomination. Augustine follows the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum omni pecore non coibis","severity":"info","text":"Bestiality is forbidden in Leviticus 18:23 and 20:15-16. The Vetus Latina wording is closely followed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nec remanentes, inquit, spicas colliges","severity":"info","text":"This command to leave gleanings for the poor echoes Leviticus 19:9-10 and 23:22. Augustine cites it as part of a moral code.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non maledices surdo, nec coram caeco pones offendiculum","severity":"info","text":"These prohibitions against cursing the deaf and tripping the blind are not direct biblical quotes but reflect Leviticus 19:14 and ethical expansions in the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ego dominus","severity":"info","text":"The repeated phrase 'I am the Lord' structures the passage as a series of divine commands, mimicking the formulaic style of Leviticus 18-20.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'foeditatem' (uncleanness) may refer to menstrual impurity or a broader moral stain; the translation 'uncleanness' is retained.","The phrase 'nec remanentes spicas colliges' is ambiguous: it could mean 'do not gather remaining ears' or 'do not leave ears ungathered'; the context favors the former."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"non stabis contra sanguinem proximi tui. ego dominus. ne oderis fratrem tuum in corde tuo, sed publice argue eum, ne habeas super illo peccatum. non quaeres ultionem, nec memor eris iniuriae ciuium tuorum. diliges amicum tuum sicut te ipsum. ego sum dominus. leges meas custodite. Et paulo post: Non comedetis cum sanguine. non augurabimini, nec obseruabitis somnia. neque in rotundum adtondebitis comam, nec eradicetis barbam. et super mortuo non incidetis carnem uestram neque figuras aliquas et stigmata facietis uobis. ego dominus. ne prostituas filiam tuam, ne contaminetur terra et impleatur piaculo. Et post I uersum: Ego dominus.. ne declinetis ad magos, nec ab ariolis aliquid sciscitemini, ut polluamini per eos. ego dominus deus uester. coram canocapite consurge, et honora personam senis, et time deum tuum. ego dominus. si habitauerit aduena in terra uestra et moratus fuerit inter uos, ne exprobretis ei, sed sit inter uos quasi indigena, et diligetis eum quasi uosmet ipsos: fuistis enim et uos aduenae in terra Aegypti. ego dominus deusuester. nolite facere aliquid iniquum in iudicio, in regula, in pondere, in mensura. statera iusta et aequa sint pondera: iustus modius, aequus sextarius. ego dominus deus uester, qui eduxi uos de terra Aegypti. custodite omnia praecepta mea et uniuersa iudicia, et facite ea. ego dominus.","english":"You shall not stand against the blood of your neighbor. I am the Lord. Do not hate your brother in your heart, but rebuke him publicly, lest you have sin upon him. Do not seek vengeance, nor shall you be mindful of the injury of your fellow citizens. Love your friend as yourself. I am the Lord. Keep my laws. And a little later: You shall not eat with blood. You shall not practice augury, nor observe dreams. Neither shall you shave your hair round, nor eradicate your beard. And over the dead you shall not cut your flesh, nor make any figures or marks upon yourselves. I am the Lord. Do not prostitute your daughter, lest the land be polluted and filled with sin. And after one verse: I am the Lord. Do not turn to magicians, nor inquire anything from soothsayers, so that you may not be polluted by them. I am the Lord your God. Rise before a hoary head, and honor the person of an old man, and fear your God. I am the Lord. If a stranger dwells in your land and has tarried among you, do not reproach him, but let him be among you as a native, and you shall love him as yourselves: for you also were strangers in the land of Egypt. I am the Lord your God. Do not do anything unjust in judgment, in rule, in weight, in measure. Let the scales be just and the weights equal: a just bushel, a fair sextarius. I am the Lord your God, who led you out of the land of Egypt. Keep all my commandments and all my judgments, and do them. I am the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of moral and ritual precepts, each concluded by the formula 'ego dominus' or 'ego dominus deus uester', mimicking the Decalogue's divine voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non stabis contra sanguinem proximi tui","severity":"info","text":"This phrase echoes Leviticus 19:16, which forbids standing against the blood of a neighbor, i.e., opposing a capital sentence or failing to prevent bloodshed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non comedetis cum sanguine","severity":"info","text":"The prohibition against eating with blood recalls Leviticus 19:26 and the general ban on consuming blood in Leviticus 17:10-14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ne prostituas filiam tuam","severity":"info","text":"The command not to prostitute one's daughter is not a direct biblical verse but reflects the condemnation of cultic prostitution in Leviticus 19:29 and Deuteronomy 23:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"coram canocapite consurge","severity":"info","text":"The phrase 'rise before a hoary head' is a traditional wisdom saying, paralleled in Leviticus 19:32 and in classical Roman respect for elders, here adapted to a biblical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fuistis enim et uos aduenae in terra Aegypti","severity":"info","text":"The reminder that the Israelites were once strangers in Egypt is a rhetorical appeal to hospitality, echoing Exodus 22:21 and later used in patristic homilies on charity to foreigners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of precepts whose exact biblical sources are often composite or paraphrased; the phrase 'non stabis contra sanguinem proximi tui' may conflate Leviticus 19:16 with Exodus 23:1. The formula 'ego dominus' is inserted at irregular intervals, possibly reflecting a liturgical or catechetical arrangement."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Locutusque est dominus ad Moysen dicens: haec loqueris filiis Israhel: homo de filiis Israhel et de aduenis qui habitant in Israhel, si quis dederit de semine suo idolo Moloch, morte moriatur: populus terrae lapidabit eum: et ego ponam faciem meam contra illum succidamque eum de medio populi sui, eo quod dederit de semine suo Moloch et contaminauerit sanctuarium meum et polluerit nomen sanctum meum. quod si neglegens populus terrae et quasi paruipendens imperium meum dimiserit hominem, qui dedit de semine suo Moloch, nec uoluerit eum occidere, ponam faciem meam super hominem illum et cognationem eius succidamque et ipsum et omnes qui consenserunt ei, ut fornicarentur cum Moloch de medio populi sui. anima, quae declinauerit ad magos et ariolos et fornicata fuerit cum eis, ponam faciem meam contra eam et interficiam illam de medio populi sui. sanctificamini et estote sancti: quia ego dominus deus uester. custodite praecepta mea et facite ea. ego dominus qui sanctifico uos. qui maledixerit patri suo aut matri, morte moriatur. patri matrique maledixit, sanguis eius sit super eum. si moechatus fuerit uir cum uxore alterius et adulterium perpetrauerit cam coniuge proximi sui, morte moriantur et moechus et adultera. qui dormierit cum nouerca sua et reuelauerit ignominiam patris sui, morte moriantur ambo: sanguis eorum sit super eos.","english":"The Lord spoke to Moses, saying: You shall say this to the children of Israel: Any man among the children of Israel or among the sojourners who dwell in Israel, if he gives any of his seed to the idol Moloch, he shall die by death; the people of the land shall stone him. And I will set my face against him and cut him off from the midst of his people, because he has given of his seed to Moloch and has defiled my sanctuary and polluted my holy name. But if the people of the land are negligent and, as it were, despising my command, let the man go who has given of his seed to Moloch, and are unwilling to kill him, I will set my face against that man and his kindred, and I will cut off both him and all who have consented with him to fornicate with Moloch from the midst of his people. The soul that turns aside to magicians and soothsayers and fornicates with them, I will set my face against it and will kill it from the midst of its people. Sanctify yourselves and be holy, because I am the Lord your God. Keep my commandments and do them. I am the Lord who sanctifies you. Whoever curses his father or his mother shall die by death. He has cursed his father and mother; his blood shall be upon him. If a man commits adultery with another man's wife and perpetrates adultery with the spouse of his neighbor, both the adulterer and the adulteress shall die by death. Whoever sleeps with his stepmother and reveals his father's shame, both shall die by death; their blood shall be upon them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Locutusque est dominus ad Moysen dicens","severity":"info","text":"The passage opens with a formulaic introduction echoing Leviticus 18:1 and 20:1, where God speaks to Moses and instructs him to address the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Moloch","severity":"info","text":"Moloch is a deity associated with child sacrifice in the Hebrew Bible, notably in Leviticus 18:21 and 20:2-5. The Latin text here closely follows the Vetus Latina version of Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"fornicata fuerit","severity":"info","text":"The verb fornicari (to fornicate) is used metaphorically for idolatrous or apostate acts, a common trope in patristic Latin where sexual sin symbolizes religious infidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et ego ponam faciem meam contra illum","severity":"info","text":"The repeated phrase 'ponam faciem meam' (I will set my face) structures the divine threats, marking a rhetorical pattern of direct divine intervention against offenders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Speculum","severity":"info","text":"This passage, drawn from the Vetus Latina of Leviticus, is compiled in the Speculum as a moral exemplum. Augustine's selection emphasizes communal responsibility and severe penalties for idolatry and sorcery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cam coniuge proximi sui","severity":"caution","text":"The phrase 'cam coniuge' is likely a scribal error for 'cum coniuge' (with the spouse). The sense is clear, but the text is corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation from the Vetus Latina of Leviticus; the exact source verses are not always clear due to paraphrasing. The phrase 'cam coniuge' is a probable scribal error for 'cum coniuge'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"si quis dormierit cum nuru sua, uterque moriantur, quia scelus operati sunt: sanguis eorum sit super eos. qui dormierit cum masculo coitu femineo, uterque operatus est nefas, morte moriantur: sanguis eorum sit super eos. qui supra uxorem filiam duxerit matrem eius, scelus operatus est: uiuus ardebit cum eis, nec permanebit tantum nefas in medio uestri. qui cum iumento et pecore coierit, morte moriatur: pecus quoque occidite. mulier, quae succubuerit cuilibet iumento, simul interficietur cum eo: sanguis eorum sit super eos. qui acceperit sororem suam, filiam patris sui uel filiam matris suae, et uiderit turpitudinem eius, illaque conspexerit fratris ignominiam, nefariam rem operati sunt: occidentur in conspectu populi, eo quod turpitudinem suam mutuo reuelauerint, et portabunt iniquitatem suam. qui coierit cum muliere in fluxu menstruo et reuelauerit turpitudinem eius, ipsaque aperuerit fontem sanguinis sui, interficientur ambo de medio populi sui. turpitudinem materterae et amitae tuae non discooperies. qui hoc fecerit, ignominiam carnis suae nudauit: portabunt iniquitatem suam ambo. qui coierit cum uxore patrui uel auunculi sui et reuelauerit ignominiam cognationis suae, portabunt ambo peccatum suum: absque liberis morientur. qui duxerit uxorem fratris sui, rem facit inlicitam: turpitudinem fratris sui reuelauit: absque filiis erunt.","english":"If any man has slept with his daughter-in-law, let both die, because they have committed a crime: their blood shall be upon them. Whoever has lain with a male in a female union, both have committed an abomination, let them die by death: their blood shall be upon them. Whoever, over and above his wife, has taken her mother as a daughter, has committed a crime: he shall be burned alive with them, and such an abomination shall not remain among you. Whoever has had intercourse with a beast or livestock, let him die by death: also kill the animal. A woman who has submitted herself to any beast shall be killed together with it: their blood shall be upon them. Whoever has taken his sister, the daughter of his father or the daughter of his mother, and has seen her shame, and she has beheld her brother's disgrace, they have done a nefarious thing: they shall be killed in the sight of the people, because they have mutually revealed their shame, and they shall bear their iniquity. Whoever has lain with a woman in her menstrual flow and has revealed her shame, and she herself has opened the fountain of her blood, both shall be put to death from among their people. You shall not uncover the shame of your mother's sister or your father's sister. Whoever has done this has laid bare the disgrace of his own flesh: both shall bear their iniquity. Whoever has lain with the wife of his paternal or maternal uncle and has revealed the disgrace of his kinship, both shall bear their sin: they shall die without children. Whoever has taken his brother's wife does an unlawful thing: he has revealed his brother's shame: they shall be without children.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si quis dormierit cum nuru sua","severity":"info","text":"The prohibition of sex with a daughter-in-law echoes Leviticus 18:15 and 20:12, though the death penalty is not explicit there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui dormierit cum masculo coitu femineo","severity":"info","text":"The condemnation of male same-sex intercourse as 'nefas' and punishable by death reflects Leviticus 18:22 and 20:13, but the phrasing 'coitu femineo' is an interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui supra uxorem filiam duxerit matrem eius","severity":"info","text":"The penalty of burning alive for marrying a mother and daughter simultaneously is not found in the biblical text; it may derive from Roman or patristic legal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui acceperit sororem suam","severity":"info","text":"Incest with a sister is forbidden in Leviticus 18:9 and 20:17, but the specific penalty of public execution is an elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui coierit cum muliere in fluxu menstruo","severity":"info","text":"Intercourse during menstruation is prohibited in Leviticus 18:19 and 20:18, but the death penalty is not prescribed there; this is a later intensification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"portabunt iniquitatem suam","severity":"info","text":"The phrase 'portabunt iniquitatem suam' (they shall bear their iniquity) is a formulaic expression of divine punishment, common in Latin penitential literature, not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a free adaptation of Leviticus 18 and 20, not a direct translation; the penalties often exceed biblical prescriptions, possibly reflecting later ecclesiastical or civil law."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Et alio in loco: Vir siue mulier, in quibus pythonicus uel diuinationis fuerit spiritus, morte moriantur. lapidibus obruent eos: sanguis eorum sit super eos. Itemque alio in loco, cum de summo sacerdote loqueretur: Virginem, inquit, ducet uxorem: uiduam et repudiatam et sordidam atque meretricem non accipiet, sed puellam de populo suo: ne commisceat stirpem generis sui uulgo gentis suae: quia ego dominus qui sanctifico eum. Et post multa : Homo, qui maledixerit deo suo, portabit peccatum suum. et qui blasphemauerit nomen domini, morte moriatur: lapidibus opprimet eum omnis multitudo, siue ille cinis siue peregrinus fuerit. qui blasphemauerit nomen domini, morte moriatur. qui percusserit et occiderit hominem, morte moriatur. qui percusserit animal, reddat uicarium, id est animam pro anima. qui inrogauerit maculam cuilibet ciuium suorum, sicut fecit, fiet illi: fracturam pro fractura, oculum pro oculo, dentem pro dente restituet. qualem inflixerit maculam, talem sustinere cogetur. qui percusserit iumentum, reddet aliud. qui percusserit hominem, punietur. aequum iudicium sit inter uos, siue peregrinus siue ciuis peccauerit: quia ego sum dominus deus uester. Et post aliquantum: Non facietis uobis idolum et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra uestra, ut adoretis eum. ego enim sum dominus deus uester.","english":"And elsewhere: A man or a woman in whom there is a spirit of divination or soothsaying shall die by death; they shall stone them; their blood shall be upon them. And likewise elsewhere, when speaking of the high priest: He shall take a virgin as wife, he says; he shall not accept a widow, a divorced woman, a polluted woman, or a prostitute, but a girl from his own people: that he may not mingle the stock of his own lineage with the common people of his nation: because I am the Lord who sanctifies him. And after many things: A man who has cursed his god shall bear his sin. And whoever has blasphemed the name of the Lord shall die by death; the whole multitude shall crush him with stones, whether he be a citizen or a foreigner. Whoever has blasphemed the name of the Lord shall die by death. Whoever has struck and killed a man shall die by death. Whoever has struck an animal shall give a substitute, that is, a life for a life. Whoever has inflicted a blemish on any of his fellow citizens shall have done to him as he did: he shall restore a fracture for a fracture, an eye for an eye, a tooth for a tooth. Whatever blemish he has inflicted, he shall be compelled to suffer the same. Whoever has struck a beast of burden shall give another. Whoever has struck a man shall be punished. Let there be equal justice among you, whether a foreigner or a citizen has sinned: because I am the Lord your God. And after a little while: You shall not make for yourselves an idol or a graven image, nor shall you erect pillars, nor shall you place a notable stone in your land to worship it. For I am the Lord your God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vir siue mulier, in quibus pythonicus uel diuinationis fuerit spiritus, morte moriantur","severity":"info","text":"This passage echoes Leviticus 20:27, which prescribes death for those with a familiar spirit or who practice divination. Augustine adapts the phrasing, using 'pythonicus' for the spirit of divination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Virginem, inquit, ducet uxorem: uiduam et repudiatam et sordidam atque meretricem non accipiet","severity":"info","text":"This refers to Leviticus 21:7, 13-14, which restricts the high priest's marriage to a virgin from his own people, avoiding widows, divorcees, and prostitutes to preserve priestly lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo, qui maledixerit deo suo, portabit peccatum suum. et qui blasphemauerit nomen domini, morte moriatur","severity":"info","text":"These lines combine elements from Leviticus 24:15-16, which prescribe death for blasphemy, and possibly Exodus 22:28, which deals with cursing God. Augustine conflates or paraphrases the biblical laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fracturam pro fractura, oculum pro oculo, dentem pro dente restituet","severity":"info","text":"This is the lex talionis from Exodus 21:23-25 and Leviticus 24:19-20, prescribing equivalent retaliation for bodily injuries. Augustine's version closely follows the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non facietis uobis idolum et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra uestra, ut adoretis eum","severity":"info","text":"This prohibition echoes Exodus 20:4-5 and Leviticus 26:1, forbidding idols, graven images, pillars, and notable stones for worship. Augustine's wording is a composite of these verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio in loco ... Itemque alio in loco ... Et post multa ... Et post aliquantum","severity":"info","text":"Augustine uses these transitional phrases to string together a series of scriptural quotations, creating a catena of legal passages from the Old Testament, likely from Leviticus and Exodus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pythonicus' may refer to the spirit of divination (from Python, the serpent associated with Delphi) or to ventriloquism; Augustine uses it in the sense of soothsaying.","The phrase 'qui maledixerit deo suo' could be interpreted as cursing one's own god (in a polytheistic context) or the true God; Augustine likely reads it as blasphemy against the Christian God.","The source of the quotations is not explicitly identified; they are drawn from the Old Testament legal codes, but the exact verses are conflated or paraphrased."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Haec de Leuitico. nunc delibro, cuius nomen est Numeri, quae uisa sunt commemoranda ponemus.\n\nIII. DE NVMERIS.\n\nHomo cum mortuus fuerit absque filio, ad filiam eius transibit hereditas. si filiam non habuerit, habebit successores fratres suos. quod si et fratres non habuerit, dabitis hereditatem fratribus patris eius. sin autem nec patruos habuerit, dabitur hereditas his qui ei proximi sunt: eritque hoc filiis Israhel sanctum lege perpetua, sicut praecepit dominus Moysi. Et post multa: Ad unius testimonium nullus condemnabitur. non accipietis pretium ab eo qui reus est sanguinis.\n\nHaec de Numeris inuenimus, quae inspicienda putauimus. Deuteronomium deinceps considerabimus.\n\nIIII. DE DEVTERONOMIO.\n\nNulla erit distantia personarum: ita paruum audietis ut magnum, nec accipietis cuiusquam personam: quia dei iudieium est. Et plurimis interpositis, ubi decalogum repetit: Custodite igitur sollicite animas uestras.","english":"These things are from Leviticus. Now from the book whose name is Numbers, we will set down what seemed worthy of mention.\n\nIII. ON NUMBERS.\n\nWhen a man has died without a son, his inheritance shall pass to his daughter. If he has no daughter, his brothers shall be his successors. But if he has no brothers either, you shall give the inheritance to his father's brothers. If, however, he has no uncles either, the inheritance shall be given to those who are nearest to him; and this shall be a holy, perpetual law for the children of Israel, as the Lord commanded Moses. And after many things: No one shall be condemned on the testimony of a single witness. You shall not accept a price from one who is guilty of bloodshed.\n\nThese things from Numbers we have found, which we thought should be examined. We will consider Deuteronomy next.\n\nIIII. ON DEUTERONOMY.\n\nThere shall be no distinction of persons: you shall hear the small as well as the great, and you shall accept no one's person, because it is the judgment of God. And after very many things have been inserted, where he repeats the Decalogue: Therefore guard your souls diligently.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III. DE NVMERIS.","severity":"info","text":"The heading marks the transition from Leviticus to Numbers, following the pattern of the work's sequential treatment of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo cum mortuus fuerit absque filio, ad filiam eius transibit hereditas.","severity":"info","text":"This echoes Numbers 27:8-11, which establishes inheritance rights for daughters in the absence of sons, a key legal provision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad unius testimonium nullus condemnabitur.","severity":"info","text":"This reflects Numbers 35:30 (LXX numbering) or a similar legal tradition requiring multiple witnesses for conviction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nulla erit distantia personarum: ita paruum audietis ut magnum, nec accipietis cuiusquam personam: quia dei iudieium est.","severity":"info","text":"This echoes Deuteronomy 1:16-17, emphasizing impartial judgment as divine, though the phrasing is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iudieium","severity":"info","text":"The spelling 'iudieium' for 'iudicium' reflects a common medieval Latin orthographic variant, not a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Haec de Numeris inuenimus, quae inspicienda putauimus. Deuteronomium deinceps considerabimus.","severity":"info","text":"Augustine's editorial remarks show his selective method, excerpting only passages he deemed noteworthy for moral or legal instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the inheritance law in Numbers is not explicitly cited; it may conflate Numbers 27:8-11 with later rabbinic tradition.","The phrase 'Et post multa' and 'Et plurimis interpositis' indicate omissions, but the exact passages skipped are unspecified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"non uidistis aliquam similitudinem in die, qua locutus est dominus uobis in Horeb de medio ignis: ne forte decepti faciatis uobis sculptam similitudinem aut imaginem masculi uel feminae, similitudinem omnium iumentorum quae sunt super terram uel auium sub caelo uolantium atque reptilium quae mouentur in terra siue piscium qui sub terra morantur in aquis: ne forte oculis eleuatis ad caelum uideas solem et lunam et omnia astra caeli et errore deceptus adores et colas quae creauit dominus deus tuus in ministerium cunctis gentibus, quae sub caelo sunt Et paulo post: Caue, inquit, ne quando obliuiscaris pacti domini dei tui, quod pepigit tecum, et facias tibi sculptam similitudinem eorum quae fieri dominus prohibuit: quia dominus deus tuus ignis consumens est, deus aemulator. Et alio loco: Non habebis deos alienos in conspectu meo. non facies tibi sculptile, nec similitudinem omnium, quae in caelo sunt desuper et quae in terra deorsum et quae uersantur in aquis sub terra. non adorabis ea et non coles. ego enim sum dominus deus tuus, deus aemulator, reddens iniquitatem patrum in filios in tertiam et quartam generationem his qui oderunt me et faciens misericordiam in multa milia diligentibus me et custodientibus praecepta mea. non usurpabis nomen domini dei tui frustra: quia non erit inpunitus qui super re uana nomen eius adsumpserit.","english":"You have not seen any likeness in the day on which the Lord spoke to you on Horeb from the midst of the fire: lest perhaps deceived, you make for yourselves a carved likeness or image of a male or female, a likeness of all beasts which are upon the earth, or of birds flying under the sky, and of reptiles which move on the earth, or of fish which dwell under the earth in the waters: lest perhaps, with eyes lifted to the sky, you see the sun and moon and all the stars of the sky, and, deceived by error, you adore and worship what the Lord your God created for the service of all nations which are under the sky. And a little later: Beware, he says, lest at any time you forget the covenant of the Lord your God, which he made with you, and make for yourself a carved likeness of those things which the Lord has forbidden to be made: because the Lord your God is a consuming fire, a jealous God. And in another place: You shall have no alien gods in my sight. You shall not make for yourself a carved thing, nor a likeness of all things which are in the sky above and which are on the earth below and which dwell in the waters under the earth. You shall not adore them and you shall not worship them. For I am the Lord your God, a jealous God, rendering the iniquity of fathers upon sons to the third and fourth generation for those who hate me, and showing mercy for many thousands to those who love me and keep my commandments. You shall not take the name of the Lord your God in vain: because he who takes his name for a vain matter will not go unpunished.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non uidistis aliquam similitudinem in die, qua locutus est dominus uobis in Horeb de medio ignis","severity":"info","text":"This passage echoes Deuteronomy 4:15-16 and 5:8-9, where Moses warns against making graven images after the theophany at Horeb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"deus aemulator","severity":"info","text":"The phrase 'deus aemulator' (jealous God) is a Latin rendering of the Hebrew concept of a God who demands exclusive worship, common in Old Testament prohibitions of idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Horeb","severity":"info","text":"Horeb is another name for Mount Sinai, the place of the giving of the Law; the reference to fire recalls the theophany in Exodus 19:18 and 24:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"The phrase 'Et paulo post' (And a little later) marks a transition between two scriptural excerpts, indicating Augustine's method of compiling continuous passages from the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"reddens iniquitatem patrum in filios in tertiam et quartam generationem","severity":"info","text":"This concept of intergenerational punishment for idolatry reflects a later theological development, possibly influenced by Jewish traditions of collective responsibility, and is rare in Augustine's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non usurpabis nomen domini dei tui frustra","severity":"caution","text":"The final prohibition against taking the Lord's name in vain is not directly from the preceding context of idolatry; it may be a separate scriptural citation or a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final sentence ('non usurpabis nomen...') is unclear; it may be from Exodus 20:7 or a conflation with Deuteronomy 5:11."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Et post paululum: Honora, inquit, patrem tuum et matrem, sicut praecepit tibi dominus deus tuus, ut longo uiuas tempore et bene sit tibi in terra, quam dominus deus tuus daturus est tibi. non occides. neque moechaberis. furtumque non facies. nec loqueris contra proximum tuum falsum testimonium. non concupisces uxorem proximi tui, non domum, non agrum, non seruum, non ancillam, non bouem, non asinum, et uniuersa quae illius sunt Et alibi in eodem libro: Diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota fortitudine tua. Et paulo post: Cum comederis et saturatus fueris, caue diligenter, ne obliuiscaris domini, qui eduxit te de terra Aegypti de domo seruitutis. dominum deum tuum timebis et ipsi soli seruies ac per nomen illius iurabis. non ibitis post deos alienos cunctarum gentium, quae in circuitu uestro sunt: quoniam deus aemulator dominus deus tuus in medio tui: ne quando irascatur furor domini dei tui contra te et auferat te desuper - facie terrae. non temptabis dominum deum tuum. Item paulo post, cum de alienigenis loqueretur: Neque sociabis cum eis coniugia. filiam tuam non dabis filio eius, nec filiam illius accipies filio tuo: quia seducet filium. tuum, ne sequatur me et ut magis seruiat diis alienis: irasceturque furor domini et delebit te cito.","english":"And a little later: \"Honor,\" he says, \"your father and your mother, as the Lord your God has commanded you, so that you may live long and it may be well with you in the land which the Lord your God is about to give you. You shall not kill. Neither shall you commit adultery. And you shall not steal. Nor shall you speak false witness against your neighbor. You shall not covet your neighbor's wife, nor his house, nor his field, nor his slave, nor his maidservant, nor his ox, nor his donkey, and all that is his.\" And elsewhere in the same book: \"You shall love the Lord your God with your whole heart and with your whole soul and with your whole strength.\" And a little later: \"When you have eaten and are satisfied, be careful diligently lest you forget the Lord, who led you out of the land of Egypt, out of the house of servitude. You shall fear the Lord your God and serve him alone and swear by his name. You shall not go after the alien gods of all the nations which are around you: because the Lord your God is a jealous God in your midst: lest at any time the wrath of the Lord your God be kindled against you and he take you away from the face of the earth. You shall not tempt the Lord your God.\" Likewise a little later, when speaking about foreigners: \"Neither shall you join with them in marriage. You shall not give your daughter to his son, nor shall you take his daughter for your son: because he will lead your son astray, so that he does not follow me and rather serves alien gods: and the wrath of the Lord will be kindled and he will destroy you quickly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honora patrem tuum et matrem","severity":"info","text":"Augustine here strings together several Old Testament moral precepts, likely from Exodus or Deuteronomy, but the phrasing is not a direct quotation of any single verse. The commands echo the Decalogue and related laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diliges dominum deum tuum ex toto corde tuo","severity":"info","text":"This command to love God wholly is reminiscent of Deuteronomy 6:5, though the wording is not exact. Augustine may be paraphrasing or citing a variant Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ne obliuiscaris domini, qui eduxit te de terra Aegypti de domo seruitutis","severity":"info","text":"The reference to the exodus from Egypt and the house of servitude is a common typological motif in patristic literature, linking the Old Testament narrative to Christian spiritual freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum ... Et alibi ... Et paulo post ... Item paulo post","severity":"info","text":"Augustine uses a series of temporal and locative connectors to compile a catena of scriptural excerpts, a common technique in his catechetical and polemical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non concupisces uxorem proximi tui, non domum, non agrum, non seruum, non ancillam, non bouem, non asinum","severity":"caution","text":"The list of prohibited covetous objects expands beyond the Decalogue's 'neighbor's wife' to include property and livestock, possibly reflecting a local or expanded legal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quoniam deus aemulator dominus deus tuus in medio tui","severity":"info","text":"The description of God as 'aemulator' (jealous) is striking and may reflect an Old Latin translation of Exodus 20:5 or Deuteronomy 4:24, where God is portrayed as zealous for exclusive worship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotations is not explicitly identified; they may be composite or from a Latin Old Testament version no longer extant."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"quin potius haec facietis eis: aras eorum subuertite, confringite statuas, lucosque succidite, et sculptilia conburite. Et post aliquantum: Sculptilia eorum igne conbures. non concupisces argentum et aurum, de quibus facta sunt, neque adsumes ex eis tibi quicquam offendas, propterea, quia abominatio est domini dei tui. nec inferes quippiam ex idolo in domum tuam, ne fias anathema, sicut et illud est: quasi spurcitiam detestaberis et uelut inquinamentum ac sordes abominationi habebis, quia anathema est. Et alio in loco: Obserua et caue, ne quando obliuiscaris domini dei tui et neglegas mandata eius atque iudicia et caerimonias, quas ego praecipio tibi hodie: ne postquam comederis et satiatus fueris, domos pulchras aedificaueris et habitaueris in eis, habuerisque armenta et ouium greges, argenti et auri cunctarumque rerum copiam, eleuetur cor tuum, et non reminiscaris domini dei tui. Et post paucos uersus : Ad extremum, inquit, misertus est tui, ne diceres in corde tuo: fortitudo mea et robur manus meae haec mihi omnia praestiterunt, sed recorderis domini dei tui, quod ipse tibi uires praebuerit. Et post aliquantum: Vt ipsi comedatis ac saturemini. cauete, ne forte decipiatur cor uestrum et recedatis a domino deo seruiatisque diis alienis et adoretis eos, iratusque dominus claudat caelum.","english":"Rather, you will do this to them: overturn their altars, break their statues, cut down their groves, and burn their carved images. And a little later: \"You will burn their carved images with fire. You will not covet the silver and gold of which they are made, nor will you take anything from them for yourself, lest you offend, because it is an abomination to your Lord God. Nor will you bring anything from an idol into your house, lest you become an anathema, just as that thing is: you will detest it as filth and hold it as pollution and foulness, an abomination, because it is an anathema.\" And in another place: \"Observe and beware, lest at any time you forget your Lord God and neglect his commandments and judgments and ceremonies, which I command you today: lest after you have eaten and been satisfied, have built beautiful houses and lived in them, and have possessed herds and flocks of sheep, an abundance of silver and gold and all things, your heart be lifted up, and you not remember your Lord God.\" And after a few verses: \"Finally,\" he says, \"he has taken pity on you, lest you say in your heart: 'My strength and the might of my hand have provided all this for me,' but you will remember your Lord God, that he himself gave you the strength.\" And a little later: \"So that you yourselves may eat and be satisfied. Beware, lest your heart be deceived and you depart from the Lord God, serve foreign gods and worship them, and the angry Lord close the sky.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aras eorum subuertite, confringite statuas, lucosque succidite, et sculptilia conburite","severity":"info","text":"This series of commands echoes the Deuteronomic law on idolatry, particularly Deuteronomy 7:5 and 12:3, where destruction of pagan cult objects is enjoined.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anathema","severity":"info","text":"In Christian Latin, 'anathema' denotes something accursed or excommunicated; here it applies to the idol itself, marking it as ritually polluted and forbidden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spurcitiam ... inquinamentum ac sordes abominationi","severity":"info","text":"The string of synonyms for filth and pollution reflects the Vetus Latina's tendency to multiply terms for ritual impurity, a feature also found in the Septuagint's rendering of Levitical purity laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio in loco","severity":"info","text":"This phrase marks a transition to a new scriptural excerpt, indicating that the compiler is assembling discrete passages from the Old Testament without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ne postquam comederis ... eleuetur cor tuum","severity":"info","text":"The warning against pride after material prosperity is a topos in monastic literature; Augustine's use here aligns with his own anti-Pelagian emphasis on grace over human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"iratusque dominus claudat caelum","severity":"caution","text":"The phrase 'claudat caelum' (close the sky) is unusual; it may reflect a Vetus Latina variant for 'shut the heavens' (i.e., withhold rain or grace), but the exact scriptural source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural source of the final warning ('iratusque dominus claudat caelum') is not identified; it may be a loose citation or a conflation."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Et post aliquantum: Subuertite omnia loca, in quibus coluerunt gentes, quas possessuri estis, deos suos super montes excelsos et colles et subter omne lignum frondosum. dissipate aras eorum et confringite statuas, lucos igne conburite et idola comminuite: disperdite nomina eorum de locis suis. Et quibusdam interpositis, cum de alienigenis loqueretur: Caue, ne imiteris eas, postquam te fuerint introeunte subuersae, et requiras caerimonias earum, dicens: sicut coluerunt gentes istae deos suos, ita et ego colam. non facies similiter domino deo tuo. omnes abominationes, quas auersatur dominus, fecerunt diis suis offerentes filios et filias et conburentes igni. quod praecipio tibi, hoc tantum facito domino: nec addas quicquam, nec minuas. Si surrexerit in medio tui prophetes aut qui somnium uidisse se dicat et praedixerit signum atque portentum et uenerit quod locutus est et dixerit tibi: eamus et sequamur deos alienos, quos ignoras, et seruiamus eis, non audias uerba prophetae illius aut somniatoris: quia temptat uos dominus deus uester, ut palam fiat, utrum diligatis eum, an non, in toto corde et in tota anima uestra. dominum deum uestrum sequimini et ipsum timete: mandata illius custodite et audite uocem eius: ipsi seruietis et ipsi adhaerebitis.","english":"And after a little: Overturn all the places in which the peoples whom you are to possess have worshipped their gods on high mountains and hills and under every leafy tree. Scatter their altars and break their statues, burn their groves with fire and shatter their idols: destroy their names from their places. And after some intervening remarks, when speaking about foreigners: Beware, lest you imitate them after they have been overthrown as you enter, and seek out their ceremonies, saying: just as these peoples worshipped their gods, so also shall I worship. You shall not do likewise to the Lord your God. All the abominations which the Lord abhors, they have done, offering their sons and daughters to their gods and burning them with fire. What I command you, do this only for the Lord: neither add anything, nor subtract. If a prophet arises among you, or one who says he has seen a dream and has foretold a sign and a portent, and what he spoke has come to pass, and he says to you: let us go and follow alien gods, whom you do not know, and serve them, do not listen to the words of that prophet or dreamer: because the Lord your God is testing you, to make it clear whether you love him or not, with your whole heart and your whole soul. Follow the Lord your God and fear him: keep his commandments and listen to his voice: you shall serve him and cleave to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Subuertite omnia loca...","severity":"info","text":"The passage echoes Deuteronomy 12:2-3, which commands the destruction of pagan cult sites. The Latin expands the biblical text with vivid details (e.g., 'super montes excelsos et colles').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non audias uerba prophetae illius aut somniatoris","severity":"info","text":"The warning against false prophets and dreamers recalls Deuteronomy 13:1-5, which addresses those who incite apostasy. The testing motif ('temptat uos dominus') is a key Deuteronomistic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"offerebant filios et filias et conburentes igni","severity":"info","text":"Child sacrifice was a common anti-pagan topos in early Christian polemic, often associated with Carthaginian worship of Baal Hammon. Augustine may draw on this tradition to condemn non-Christian rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum... Et quibusdam interpositis","severity":"info","text":"These transitional phrases indicate that Augustine is excerpting and compiling biblical passages, likely from a catena or florilegium, rather than quoting a continuous text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"disperdite nomina eorum de locis suis","severity":"info","text":"The command to destroy names reflects the early Christian practice of damnatio memoriae against pagan deities, later applied to heretics in conciliar decrees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum de alienigenis loqueretur","severity":"caution","text":"The phrase 'when speaking about foreigners' is ambiguous: it may refer to a specific biblical passage (e.g., Deuteronomy 20) or to a lost source. The referent is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended quotation is not explicitly identified; it conflates elements from Deuteronomy 12-13 but may be a composite or paraphrase.","The phrase 'cum de alienigenis loqueretur' could refer to a specific biblical context or to an intermediate source now lost."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"propheta autem ille ant fictor somniorum interficietur: quia locutus est, ut uos auerteret a domino deo uestro, qui eduxit uos de terra Aegypti et redemit de domo seruitutis: ut errare te faceret de uia, quam tibi praeceperat dominus deus tuus: et auferes malum de medio tui. si tibi uoluerit persuadere frater tuus, filius matris tuae, aut filius tuus uel filia siue uxor, quae est in sinu tuo, aut amicus, quem diligis ut animam tuam, clam dicens: eamus et sequamur deos alienos, quos tu ignoras et patres tui, cunctarum in circuitu gentium, quae iuxta uel procul sunt ab initio usque ad fines terrae, non adquiescas ei, neque audias, neque parcat ei oculus tuus, ut miserearis et occultes eum: sed statim interficies. sit prius manus tua super eum, et post te omnis populus mittat manum. lapidibus obrutus necabitur, quia te uoluit abstrahere a domino deo tuo. Et post paululum: Non uos incidetis nec facietis caluitium super mortuo: quoniam populus sanctus es domino deo tuo. Et alio loco: Si unus, inquit, de fratribus tuis, qui moratur intra portas ciuitatis tuae in terra, quam dominus deus tuus daturus est tibi, ad paupertatem uenerit, non obdurabis cor tuum, nec contrahes manum : sed aperies eam pauperi et dabis mutuum, quo eum indigere perspexeris. caue, ne forte subrepat tibi impia cogitatio et dicas in corde tuo: adpropinquat septimus annus remissionis, et auertas oculos .","english":"But that prophet or dreamer of dreams shall be put to death, because he has spoken to turn you away from the Lord your God, who led you out of the land of Egypt and redeemed you from the house of servitude, to make you stray from the path which the Lord your God had commanded you; and you shall remove the evil from your midst. If your brother, the son of your mother, or your son or daughter, or your wife who lies in your bosom, or your friend whom you love as your own soul, should try to persuade you, secretly saying, \"Let us go and follow alien gods, whom you and your fathers do not know, of all the nations around, which are near or far from the beginning to the ends of the earth,\" do not consent to him, nor listen to him, nor let your eye spare him so that you take pity and conceal him; but immediately you shall kill him. Let your hand be first upon him, and after you let all the people lay hands on him. He shall be stoned to death, because he wished to draw you away from the Lord your God. And after a little: You shall not cut yourselves nor make a bald spot over the dead, for you are a holy people to the Lord your God. And in another place: If one of your brothers, who dwells within the gates of your city in the land which the Lord your God is to give you, has come to poverty, you shall not harden your heart nor draw back your hand, but you shall open it to the poor and give a loan, whatever you see he lacks. Beware, lest an impious thought steal upon you and you say in your heart, \"The seventh year of remission is approaching,\" and you turn away your eyes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propheta autem ille ant fictor somniorum interficietur","severity":"info","text":"This passage echoes Deuteronomy 13:1–5 (LXX/ Vulgate), which mandates death for a prophet or dreamer who incites apostasy. Augustine adapts the legal material to his anti-pagan polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non uos incidetis nec facietis caluitium super mortuo","severity":"info","text":"This prohibition of self-laceration and shaving for the dead derives from Deuteronomy 14:1 (Vulgate). Augustine uses it to contrast Israelite holiness with pagan mourning rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"adpropinquat septimus annus remissionis","severity":"info","text":"The 'seventh year of remission' refers to the sabbatical year (Deuteronomy 15:1–2). Augustine warns against withholding charity in anticipation of debt forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lapidibus obrutus necabitur","severity":"info","text":"Stoning is the prescribed execution for apostasy in Deuteronomy 13:10 (LXX). Augustine retains the penalty to emphasize the severity of abandoning the Christian God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum ... Et alio loco","severity":"info","text":"Augustine strings together three distinct Deuteronomy passages with transitional phrases, creating a catena of Mosaic law to support his argument against pagan practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ant fictor somniorum","severity":"caution","text":"The Latin 'ant' is likely a scribal error for 'aut' ('or'). The sense is clear: 'that prophet or dreamer of dreams'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ant fictor somniorum' is textually corrupt; 'ant' is probably 'aut'.","The source of the first citation is not explicitly identified by Augustine; it is assumed to be Deuteronomy."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"a paupere fratre tuo nolens ei quod postulat mutuum commodare, ne clamet contra te ad dominum et fiat tibi in peccatum: sed dabis ei, nec ages quippiam callide in eius necessitatibus subleuandis, ut benedicat tibi dominus deus tuus in omni tempore et in cunctis ad quae manum miseris. non deerunt pauperes in terra habitationis tuae: idcirco ego praecipio tibi, ut aperias manum fratri tuo egeno et pauperi, qui tecum uersantur in terra. Et aliquanto post: Iudices et magistros constitues in omnibus portis tuis, quas dominus deus tuus dederit tibi, per singulas tribus tuas, ut iudicent populum iusto iudicio nec in alteram partem declinent non accipies personam nec munera: quia munera excaecant oculos sapientium et mutant uerba iustorum. iuste quod iustum est persequeris, ut uiuas et possideas terram, quam dominus deus tuus dederit tibi. Et post pauca: Nec facies tibi atque constitues statuam, quae odit dominus deus tuus.","english":"not unwilling to lend to your poor brother what he asks for as a loan, lest he cry out against you to the Lord and it become a sin for you; but you will give to him, and you will do nothing crafty in relieving his needs, so that the Lord your God may bless you in every time and in all things to which you put your hand. There will be no lack of poor people in the land of your habitation: therefore I command you to open your hand to your needy and poor brother who dwells with you in the land. And a little later: You will appoint judges and magistrates at all your gates, which the Lord your God has given you, throughout each of your tribes, so that they may judge the people with just judgment and not incline to either side; you will not accept a person nor gifts: because gifts blind the eyes of the wise and change the words of the just. You will justly pursue what is just, so that you may live and possess the land which the Lord your God has given you. And after a few things: Nor will you make or set up for yourself a statue, which the Lord your God hates.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post","severity":"info","text":"This phrase marks a transition between two distinct scriptural excerpts, indicating the compiler's method of stitching together passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"a paupere fratre tuo ... ut benedicat tibi dominus deus tuus","severity":"info","text":"The first part echoes Deuteronomy 15:7-11, which commands lending to the poor and warns against sin, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iudices et magistros constitues ... mutant uerba iustorum","severity":"info","text":"This section recalls Deuteronomy 16:18-20, on appointing judges and rejecting bribery, with the phrase 'munera excaecant oculos sapientium' being a known proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nec facies tibi atque constitues statuam","severity":"info","text":"This prohibition of statues echoes Deuteronomy 16:22, which forbids setting up a standing stone or image, a common theme in Old Testament law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"munera excaecant oculos sapientium","severity":"info","text":"This maxim, 'gifts blind the eyes of the wise,' is a classical and biblical commonplace, found in Proverbs and later patristic literature, emphasizing judicial integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et aliquanto post","severity":"info","text":"The phrase 'a little later' is vague; the compiler may be excerpting freely from Deuteronomy without precise chapter references, making source identification approximate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'a paupere fratre tuo' could be read as 'from your poor brother' or 'to your poor brother'; the English draft takes it as 'to your poor brother' based on context of lending.","The phrase 'nec ages quippiam callide' is ambiguous: 'callide' could mean 'craftily' or 'deceitfully'; the draft chooses 'craftily' to convey subtle exploitation."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Item post pauca: Cum reperti fuerint apud te intra unam portarum tuarum, quas dominus deus tuus dabit tibi, uir aut mulier, qui faciant malum in conspectu domini dei tui et transgrediantur pactum illius, ut uadant et seruiant diis alienis et adorent eos, solem et lunam et omnem militiam caeli, quae non praecepi, et hoc tibi fuerit nuntiatum, audiensque inquisieris diligenter et uerum esse reppereris et abominatio facta est in Israhel: educes uirum ac mulierem, qui rem sceleratissimam perpetrarunt, ad portas ciuitatis tuae, et lapidibus obruentur. in ore duorum aut trium testium peribit qui interficietur. nemo occidatur uno contra se dicente testimonium. manus testium prima interficiet eum, et manus reliqui populi extrema mittetur, ut auferas malum de medio tui. Item post aliquantum: Qui autem superbierit nolens oboedire sacerdotis imperio, qui eo tempore ministrat domino deo tuo, et decreto iudicis, morietur homo ille: et auferes malum de Israhel: cunctusque populus audiens timebit, ut nullus deinceps intumescat superbia. Et post quaedam interposita, cum de alienigenis admoneret: Caue, inquit, ne imitari uelis abominationes illarum gentium. nec inueniatur in te qui lustret filium suum aut filiam ducens per ignem, aut qui ariolos sciscitetur et obseruet somnia atque auguria, ne sit maleficus, ne incantator, nec pythones consulas nec diuinos et quaeras a mortuis ueritatem.","english":"Likewise, after a few things: When within one of your gates, which your Lord God will give you, a man or woman is found who does evil in the sight of your Lord God and transgresses his covenant, so that they go and serve foreign gods and worship them, the sun and moon and all the host of heaven, which I have not commanded, and this has been reported to you, and upon hearing you have diligently inquired and found it to be true, and an abomination has been committed in Israel: you shall lead out the man and woman who have perpetrated this most wicked deed to the gates of your city, and they shall be stoned. By the mouth of two or three witnesses shall the one who is killed perish. No one shall be killed on the testimony of a single person speaking against him. The hand of the witnesses shall first strike him, and the hand of the rest of the people shall be cast last, so that you remove evil from your midst. Likewise, after a little: But whoever grows proud, refusing to obey the command of the priest who at that time ministers to your Lord God, and the decree of the judge, that man shall die: and you shall remove evil from Israel: and all the people hearing shall fear, so that no one thereafter swells with pride. And after some things inserted, when warning about foreigners: Beware, he says, lest you wish to imitate the abominations of those nations. Nor shall there be found among you one who purifies his son or daughter by leading them through fire, or who consults soothsayers and observes dreams and auguries, nor shall there be a sorcerer, nor an enchanter, nor shall you consult pythons or diviners and seek truth from the dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 17:2-7","severity":"info","text":"The passage on stoning for idolatry closely follows Deuteronomy 17:2-7, including the requirement of two or three witnesses and the order of execution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 17:12-13","severity":"info","text":"The penalty for refusing the priest's command and the judge's decree echoes Deuteronomy 17:12-13, which prescribes death for such defiance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 18:10-14","severity":"info","text":"The prohibitions against imitating foreign abominations, including passing children through fire, consulting soothsayers, and necromancy, derive from Deuteronomy 18:10-14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"militiam caeli","severity":"info","text":"The phrase 'militiam caeli' (host of heaven) reflects a Latin rendering of the Hebrew 'ṣĕḇā' haššāmayim', referring to astral deities worshipped in ancient Near Eastern cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pythones","severity":"info","text":"'Pythones' is a Latin transliteration of Greek Πύθωνες, referring to ventriloquist diviners or those possessed by the spirit of Python, associated with oracular practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post pauca ... Item post aliquantum ... Et post quaedam interposita","severity":"info","text":"These transitional phrases mark the compilation of discrete legal excerpts from Deuteronomy, indicating Augustine's method of assembling scriptural testimonies in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in ore duorum aut trium testium' could be read as 'by the mouth of two or three witnesses' or 'in the presence of two or three witnesses'; the translation adopts the former, consistent with the Vulgate's phrasing.","The phrase 'manus testium prima interficiet eum' is ambiguous: it may mean the witnesses strike first, or that their testimony is the primary cause of death; the translation takes the literal sense of physical striking."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"omnia enim haec abominabitur dominus. Et post abominabitur: Non stabit testis unus contra aliquem, quicquid illud peccati et facinoris fuerit: sed in ore duorum aut trium testium stabit omne uerbum. si steterit testis mendax contra hominem accusans eum praeuaricationis, stabunt ambo quorum causa est ante dominum in conspectu sacerdotum et iudicum, qui fuerint in diebus illis: cumque diligentissime perscrutantes inuenerint falsum testem dixisse contra fratrem suum mendacium, reddent ei sicut fratri suo reddere cogitauit, et auferes malum de medio tui: ut audientes ceteri timorem habeant et nequaquam talia audeant facere. non misereberis eius, sed animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede exiges. Et alibi in eodem libro: Si genuerit homo filium contumacem et proteruum, qui non audiat patris ac matris imperium et coercitus oboedire contempserit, adprehendent eum et educent ad seniores ciuitatis illius et ad portam iudicii dicentque ad eos: filius noster iste proteruus et contumax est, monita nostra audire contempsit, comissationibus uacat et luxuriae atque conuiuiis, lapidibus eum obruet populus ciuitatis, et morietur, ut auferatis malum de medio uestri et uniuersus Israhel audiens pertimescat.","english":"For the Lord will abominate all these things. And after \"abominate\": Not one witness shall stand against anyone, whatever that sin and crime may be; but every word shall stand on the testimony of two or three witnesses. If a false witness stands against a man, accusing him of transgression, both of them whose case it is shall stand before the Lord in the presence of the priests and judges who are in those days; and when they have most diligently examined and found that the false witness has spoken a lie against his brother, they shall render to him what he intended to render to his brother, and you shall remove evil from your midst: so that the rest, hearing, may have fear and never dare to do such things. You shall not have mercy on him, but you shall exact life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. And elsewhere in the same book: If a man begets a stubborn and insolent son, who does not heed the command of his father and mother and, when restrained, disdains to obey, they shall seize him and bring him out to the elders of that city and to the gate of judgment, and they shall say to them: This son of ours is insolent and stubborn, he has disdained to hear our warnings, he devotes himself to carousing and luxury and banquets, the people of the city shall stone him, and he shall die, so that you may remove evil from your midst and all Israel, hearing, may be terrified.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non stabit testis unus contra aliquem... sed in ore duorum aut trium testium stabit omne uerbum","severity":"info","text":"This echoes the biblical requirement of two or three witnesses, as in Deuteronomy 19:15 and Numbers 35:30 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede","severity":"info","text":"This is the lex talionis formula from Exodus 21:23-25 and Leviticus 24:19-20, cited verbatim in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si genuerit homo filium contumacem et proteruum... lapidibus eum obruet populus ciuitatis","severity":"info","text":"This passage on a rebellious son is not found verbatim in the canonical Old Testament; it may derive from a lost Jewish legal tradition or a pseudepigraphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"portam iudicii","severity":"info","text":"The 'gate of judgment' reflects ancient Near Eastern practice where city gates served as places for legal proceedings, as in Deuteronomy 21:19 and Ruth 4:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alibi in eodem libro","severity":"info","text":"This phrase marks a transition to a second excerpt from the same source, indicating Augustine's compilation method of stringing together scriptural or para-scriptural passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"auferes malum de medio tui","severity":"info","text":"The phrase 'remove evil from your midst' recurs in the passage and echoes Deuteronomy 13:5, 17:7, and 19:19, emphasizing communal purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second excerpt (the rebellious son) is uncertain; it may be from a non-canonical Jewish legal text or a lost Latin translation of a Hebrew source.","The phrase 'post abominabitur' is ambiguous: it may mean 'after the word abominabitur' or 'after the act of abominating'."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Et post pauca: Non uidebis bouem fratris tui aut ouem errantem et praeteribis, sed reduces fratri tuo, etiamsi non est propinquus tuus frater nec nosti eum, duces in domum tuam, et erunt apud te, quamdiu quaerat ea frater tuus, et recipiat. similiter facies de asino et uestimento et de omni re fratris tui, quae perierit: si inueneris ea, ne neglegas quasi aliena. si uideris asinum fratris tui aut bouem cecidisse in uia, non despicies, sed subleuabis cum eo. non induetur mulier ueste uirili, nec uir utetur ueste feminea: abominabilis enim apud dominum est qui facit haec. Item post pauca: Cum aedificaueris domum nouam, facies murum tecti per circuitum, ne effundatur sanguis in domo tua et sis labente alio et in praeceps ruente. Item paulo post: Si duxerit uir uxorem et postea eam odio habuerit quaesieritque occasiones quibus dimittat eam obiciens ei nomen pessimum et dixerit: uxorem hanc accepi et ingressus ad eam + non inueni uirginem, tollent eam pater et mater eiam et ferent secum signa uirginitatis eius ad seniores urbis, qui in porta sunt, et dicet pater: filiam meam dedi huic uxorem, quam quia odit, inponit ei nomen pessimum, ut dicat: non inueni filiam tuam uirginem: et ecce haec sunt signa uirginitatis filiae meae.","english":"And after a little: You shall not see the ox of your brother or your sheep wandering and pass by, but you shall return them to your brother, and even if he is not your close brother nor do you know him, you shall lead them into your house, and they shall be with you as long as your brother seeks them and receives them. Likewise you shall do with the donkey and the garment and with every thing of your brother’s that has perished: if you find them, do not neglect them as if they were another’s. If you see your brother’s donkey or ox fallen in the road, you shall not despise it, but shall lift it up with him. A woman shall not put on a man’s garment, nor shall a man use a woman’s garment: for he who does these things is abominable in the sight of the Lord. Likewise after a little: When you build a new house, you shall make a parapet wall around the roof, lest blood be shed in your house and you be the cause of another slipping and falling headlong. Likewise a little later: If a man marries a wife and afterwards hates her and seeks pretexts by which to dismiss her, casting upon her a very bad name, and says: I took this wife and when I came to her I did not find her a virgin, her father and mother shall take her and shall bring with them the signs of her virginity to the elders of the city, who are at the gate, and the father shall say: I gave my daughter to this man as a wife, whom because he hates, he imposes upon her a very bad name, so that he says: I did not find your daughter a virgin: and behold these are the signs of my daughter’s virginity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non uidebis bouem fratris tui aut ouem errantem et praeteribis","severity":"info","text":"This passage adapts and expands biblical laws on lost property, likely from Exodus 23:4 or Deuteronomy 22:1–3, but the specific wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non induetur mulier ueste uirili, nec uir utetur ueste feminea","severity":"info","text":"This prohibition echoes Deuteronomy 22:5 (Vulgate: 'Mulier non induetur veste virili, nec vir utetur veste feminea'), a direct scriptural quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum aedificaueris domum nouam, facies murum tecti per circuitum","severity":"info","text":"The parapet law is not found in the canonical Old Testament; it may derive from a lost Jewish legal tradition or a pseudepigraphal source used by the author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si duxerit uir uxorem et postea eam odio habuerit ... signa uirginitatis","severity":"info","text":"This marital law on virginity signs is not in the canonical Bible; it resembles regulations in Deuteronomy 22:13–21 but with added detail, possibly from a para-biblical legal code.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"signa uirginitatis eius","severity":"info","text":"The 'signs of virginity' likely refer to bloodstained sheets or a garment, a common ancient Near Eastern and Roman custom for proving a bride's virginity on the wedding night.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post pauca ... Item post pauca ... Item paulo post","severity":"info","text":"These transitional phrases indicate the compiler is excerpting from a longer source, arranging legal rulings in a sequence without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-biblical laws (parapet, virginity signs) is uncertain; they may come from a lost Jewish legal collection or a Christian adaptation.","The phrase 'signa uirginitatis' is ambiguous: it could refer to physical evidence (e.g., bloodstained cloth) or a symbolic token."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"expandent uestimentum coram senioribus ciuitatis: adprehendentque senes urbis illius uirum et uerberabunt illum, condemnantes insuper centum siclis argenti, quos dabit patri puellae: quoniam diffamauit nomen pessimum super uirginem Israhel: habebitque eam uxorem et non poterit dimittere omni tempore uitae suae. quod si uerum est quod obicit et non est in puella inuenta uirginitas, eicient eam extra fores domus patris sui et lapidibus obruent uiri cuiuitatis eius, et morietur: quoniam fecit nefas in Israhel, ut fornicaretur in domo patris sui: et auferes malum de medio tui. ai dormierit uir cum uxore alterius, uterque morietur, id est adulter et adultera: et auferes malum de Israhel si puellam uirginem desponderit uir et inuenerit eam aliquis in ciuitate et concubuerit cum illa, educes utrumque ad portam ciuitatis illius, et lapidibus obruentur: puella, quia non clamauit, cum esset in ciuitate, uir, quia humiliauit uxorem proximi sui: et auferes malum de medio tui. sin autem in agro reppererit uir puellam, quae desponsata est, et adprehendens concubuerit cum illa, ipse morietur solus: puella nihil patietur, nec est rea mortis: quoniam sicut latro consurgit contra fratrem suum et occidit animam eius, ita et puella perpessa est: sola erat in agro, clamauit, et nullus adfuit qui liberaret eam.","english":"They shall spread a garment before the elders of the city; and the elders of that city shall seize the man and beat him, moreover condemning him to one hundred shekels of silver, which he shall give to the girl's father: because he has spread a very evil name upon a virgin of Israel; and he shall have her as wife and shall not be able to divorce her for the whole time of his life. But if what he charges is true and virginity was not found in the girl, they shall cast her out beyond the doors of her father's house and the men of her city shall stone her, and she shall die: because she has done a wicked thing in Israel, to fornicate in her father's house; and you shall remove evil from your midst. If a man sleeps with another man's wife, both shall die, that is the adulterer and the adulteress; and you shall remove evil from Israel. If a man has betrothed a virgin girl and someone finds her in the city and lies with her, you shall lead both to the gate of that city, and they shall be stoned: the girl, because she did not cry out, when she was in the city; the man, because he has humiliated his neighbor's wife; and you shall remove evil from your midst. But if a man finds a betrothed girl in the field and, seizing her, lies with her, he alone shall die; the girl shall suffer nothing, nor is she guilty of death: because just as a robber rises up against his brother and kills his soul, so also the girl has suffered; she was alone in the field, she cried out, and there was no one there to free her.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The penalties described (stoning, forced marriage, fines) reflect biblical legal traditions, especially Deuteronomy 22:23-29, which Augustine adapts to a Christian moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a series of casuistic legal cases, each ending with the formula 'et auferes malum de medio tui' (and you shall remove evil from your midst), emphasizing communal purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diffamauit nomen pessimum","severity":"info","text":"'Diffamauit nomen pessimum' (spread a very evil name) is a legal term for slander, here applied to a virgin's reputation, with severe consequences including forced marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si dormierit uir cum uxore alterius","severity":"info","text":"This echoes Leviticus 20:10 and Deuteronomy 22:22, which prescribe death for adultery, though Augustine's version specifies stoning for both parties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Augustine's inclusion of these Mosaic laws in a Christian moral treatise reflects his view that the Old Testament remains authoritative for moral instruction, a key theme in his anti-Manichaean works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"humiliauit uxorem proximi sui","severity":"caution","text":"The phrase 'humiliauit uxorem proximi sui' (humiliated his neighbor's wife) is ambiguous: it may refer to the betrothed woman as a future wife, or to a general principle of marital honor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uxorem proximi sui' could mean 'his neighbor's wife' or 'the wife of his fellow man', but the context of betrothal suggests a broader application to any married or betrothed woman."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"si inuenerit uir puellam uirginem, quae non habet sponsum, et adprehendens concubuerit cum ea et res ad iudicium uenerit, dabit qui dormiuit cum ea patri puellae centum siclos argenti et habebit eam uxorem, quia humiliauit eam: non poterit dimittere cunctis diebus uitae suae. non accipiet homo uxorem patris sui nec reuelabit operimentum eius. Et post paululum: Non erit meretrix de filiabus Israhel neque scortator de filiis Israhel Et post paululum: Non faenerabis fratri tuo ad usuram pecuniam, nec fruges, nec quamlibet aliam rem, sed alio. Et post paucos uersus: Cum uoueris uotum domino deo tuo, non tardabis reddere: quia requiret illud dominus deus tuus et, si moratus fueris, reputabit tibi in peccatum. si nolueris polliceri, absque peccato eris: quod autem semel est egressum de labiis tuis, obseruabis et facies sicut promisisti domino deo tuo et propria uoluntate et ore tuo locutus es. Et paulo post: Non accipies loco pignoris inferiorem et superiorem molam, quia animam suam adposuit tibi. si deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et uendito eo accipiens pretium, interficietur: et auferes malum de medio tui. Et post paucos uersus: Cum repetes, inquit, a proximo tuo rem aliquam quam debet tibi, non ingredieris domum eius, ut pignus auferas, sed stabis foris et ille tibi proferet quod habuerit.","english":"If a man finds a virgin girl who has no betrothed, and seizing her, lies with her, and the matter comes to judgment, he who slept with her shall give the girl's father one hundred shekels of silver and shall have her as wife, because he has humiliated her: he may not dismiss her for all the days of his life. A man shall not take his father's wife nor uncover his covering. And a little after: There shall be no harlot among the daughters of Israel nor a fornicator among the sons of Israel. And a little after: You shall not lend to your brother at usury money, nor grain, nor any other thing, but to another. And after a few verses: When you have vowed a vow to the Lord your God, you shall not delay in paying it: for the Lord your God will demand it, and if you have delayed, he will count it to you as a sin. If you have been unwilling to promise, you will be without sin: but what has once gone forth from your lips, you shall observe and do as you have promised to the Lord your God, both by your own will and by your mouth you have spoken. And a little after: You shall not take as a pledge a lower and an upper millstone, because it has placed its life at your service. If a man is caught soliciting his brother from among the sons of Israel and, having sold him, takes the price, he shall be killed: and you shall remove evil from your midst. And after a few verses: When you demand, he says, from your neighbor some thing which he owes you, you shall not enter his house to take a pledge, but you shall stand outside and he shall bring out to you what he has.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non accipiet homo uxorem patris sui nec reuelabit operimentum eius","severity":"info","text":"This prohibition echoes Leviticus 18:7-8 and Deuteronomy 22:30, forbidding incest and uncovering the father's 'covering' (a euphemism for sexual relations).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non erit meretrix de filiabus Israhel neque scortator de filiis Israhel","severity":"info","text":"This phrase likely derives from Deuteronomy 23:17-18, which prohibits cult prostitution and male prostitutes among Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non faenerabis fratri tuo ad usuram pecuniam","severity":"info","text":"The prohibition of usury among brothers echoes Exodus 22:25 and Deuteronomy 23:19-20, which forbid charging interest on loans to fellow Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum uoueris uotum domino deo tuo, non tardabis reddere","severity":"info","text":"This vow-keeping rule reflects Deuteronomy 23:21-23, which stresses prompt fulfillment of vows to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non accipies loco pignoris inferiorem et superiorem molam","severity":"info","text":"The prohibition against taking millstones as pledges derives from Deuteronomy 24:6, which forbids taking essential livelihood tools as collateral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et uendito eo accipiens pretium, interficietur","severity":"info","text":"This capital punishment for kidnapping and selling a fellow Israelite echoes Exodus 21:16 and Deuteronomy 24:7, which mandate death for such offenses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'operimentum eius' (his covering) is ambiguous: it may refer to the father's garment or metaphorically to his wife; the translation opts for the latter, following patristic interpretation."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"sin autem pauper est, non pernoctabit apud te pignus, sed statim reddes ei ante solis occasum, ut dormiens in uestimento suo benedicat tibi et habeas iustitiam coram domino deo tuo. non negabis mercedem indigentis et pauperis fratris tui siue aduenae, qui tecum moratur in terra et intra portas tuas est: sed eadem die reddes ei pretium laboris sui ante solis occasum: quia pauper est et ex eo sustentat animam suam: ne clamet contra. te ad dominum, et reputetur tibi in peccatum. non occidentur patres pro filiis nec filii pro patribus, sed unusquisque pro suo peccato morietur. Et post paucos uersus: Quando messueris segetem in agro tuo et oblitus manipulum reliqueris, . non reuerteris, ut tollas illum, sed aduenam et pupillum et uiduam auferre patieris, ut benedicat tibi dominus deus tuus in omni opere manuum tuarum. si fruges colliges oliuarum, quicquid remanserit in arboribus, non reuerteris, ut colligas, sed relinques aduenae, pupillo et uiduae. si uindemiaueris uineam tuam, non colliges remanentes racemos, sed cedent in usus aduenae, pupilli et uiduae. memento, quod et tu seruieris in Aegypto, et idcirco praecipio tibi, ut facias hanc rem. Si fuerit causa inter aliquos et interpellauerint iudices, quem iustum esse perspexerint, illi iustitiae palmam dabunt, quem impium, condemnabunt impietatis.","english":"But if he is poor, the pledge shall not stay overnight with you, but you shall return it to him immediately before sunset, so that, sleeping in his own garment, he may bless you and you may have justice before the Lord your God. You shall not deny the wage of a needy and poor brother of yours, whether a native or a stranger, who dwells with you in the land and within your gates; but you shall pay him the price of his labor on the same day before sunset, because he is poor and sustains his life by it, lest he cry out against you to the Lord, and it be counted as a sin against you. Fathers shall not be put to death for sons, nor sons for fathers, but each one shall die for his own sin. And after a few verses: When you have reaped the grain in your field and have forgotten a sheaf and left it behind, you shall not return to take it, but you shall allow a stranger, an orphan, and a widow to take it away, so that the Lord your God may bless you in every work of your hands. If you gather the fruit of olive trees, whatever remains on the trees, you shall not return to gather, but shall leave for the stranger, the orphan, and the widow. If you have harvested your vineyard, you shall not gather the remaining clusters, but they shall go to the use of the stranger, the orphan, and the widow. Remember that you also served in Egypt, and therefore I command you to do this thing. If there is a dispute among some and they have appealed to judges, they will give the palm of justice to whomever they perceive to be just, and they will condemn whomever is impious for impiety.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non occidentur patres pro filiis nec filii pro patribus","severity":"info","text":"This echoes Deut 24:16, which forbids vicarious punishment, though the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"memento, quod et tu seruieris in Aegypto","severity":"info","text":"This recalls the exhortation in Deut 24:18 and 24:22, reminding Israel of its own servitude to foster compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pignus","severity":"info","text":"The rule about returning a pledge before sunset reflects ancient Near Eastern and Roman legal practice, ensuring the poor are not deprived of essential goods overnight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase marks a transition between two scriptural excerpts, indicating that the compiler is selecting and arranging passages from Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"iustitiae palmam","severity":"info","text":"The phrase 'palm of justice' is a Latin rhetorical flourish, not found in the Hebrew or Greek of Deuteronomy, and reflects the compiler's Christian Latin idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non pernoctabit apud te pignus","severity":"caution","text":"The Latin text may be a conflation of several Deuteronomic laws (e.g., 24:10–15); the exact source of each clause is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text compiles multiple Deuteronomic laws without clear verse boundaries; the exact scriptural source for each clause is uncertain."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"sin autem qui peccauit dignum uiderint plagis, prosternent et coram se facient uerberari. pro mensura peccati erit et plagarum modus: ita dumtaxat, ut quadragenarium numerum non excedant, ne foede laceratus ante oculos tuos abeat frater tuus. E t post paululum: Si habuerint inter se iurgium uiri et unus contra alterum rixari coeperint uolensque uxor alterius eruere uirum suum de manu fortioris miserit manum et adprehenderit uerenda eius, abscides manum illius nec flecteris super eam ulla misericordia. non habebis in sacculo diuersa pondera, maius et minus: nec erit in domo tua modius maior et minor. pondus habebis iustum et uerum, et modius aequalis et uerus erit tibi. Et post pleraque: Maledictus homo, qui facit sculptile et conflatile, abominationem domini, opus manuum artificum, ponetque illud in abscondito. et respondebit omnis populus et dicet: amen. maledictus qui non honorat patrem suum et matrem. et dicet omnis populus: amen. maledictus qui transfert terminos proximi sui. et dicet omnis populus: amen. maledictus qui errare facit caecum in uia. et dicet omnis populus: amen. maledictus qui peruertit iudicium aduenae, pupilli et uiduae. et dicet omnis populus: amen. maledictus omnis qui dormit cum uxore patris sui et reuelat operimentum lectuli eius. et dicet omnis populus: amen. maledictus qui dormit cum omni iumento. et dicet omnis populus: amen.","english":"But if they judge that the one who sinned deserves to be beaten with rods, they shall prostrate him and have him flogged in their presence. The measure of the stripes shall be according to the measure of the sin: provided, however, that they do not exceed the number forty, lest your brother go away from before your eyes foully lacerated. And a little later: If men have a quarrel among themselves and one begins to fight against another, and the wife of one, wishing to rescue her husband from the hand of the stronger, puts forth her hand and seizes his private parts, you shall cut off her hand, and you shall not be moved over it by any mercy. You shall not have in your purse diverse weights, a greater and a lesser: nor shall there be in your house a larger and a smaller bushel. You shall have a just and true weight, and a true and equal bushel shall be yours. And after many things: Cursed is the man who makes a graven or molten image, an abomination of the Lord, the work of the hands of craftsmen, and places it in a secret place. And all the people shall answer and say: Amen. Cursed is he who does not honor his father and his mother. And all the people shall say: Amen. Cursed is he who moves the boundary markers of his neighbor. And all the people shall say: Amen. Cursed is he who leads a blind man astray on the road. And all the people shall say: Amen. Cursed is he who perverts justice for a stranger, an orphan, and a widow. And all the people shall say: Amen. Cursed is every one who sleeps with his father's wife and uncovers the covering of his bed. And all the people shall say: Amen. Cursed is he who sleeps with any beast. And all the people shall say: Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quadragenarium numerum","severity":"info","text":"The forty-stripe limit echoes a biblical penal norm, possibly derived from Deut 25:3 (LXX) or a monastic rule, but no direct Vetus Latina source is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"abscides manum illius","severity":"info","text":"The hand-cutting penalty for a woman seizing a man's genitals during a fight is not found in the canonical Bible; it may derive from a lost legal tradition or a pseudo-Augustinian florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledictus homo, qui facit sculptile et conflatile","severity":"info","text":"The series of curses resembles the Deuteronomic blessings and curses (Deut 27:15–26) but is adapted; the phrase 'abominationem domini' and the response 'amen' are liturgical expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non habebis in sacculo diuersa pondera","severity":"info","text":"The prohibition of false weights and measures is a common biblical and patristic moral trope, found in Lev 19:35–36 and Deut 25:13–15, and frequently cited in early medieval penitentials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum ... Et post pleraque","severity":"info","text":"These transitional phrases indicate that the compiler is excerpting from a longer source, likely a florilegium of moral and legal extracts, rather than composing continuous narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maledictus ... et dicet omnis populus: amen","severity":"info","text":"The litanic structure with congregational 'amen' responses reflects late antique and early medieval liturgical practice, possibly from a Gallican or Visigothic rite, and was later echoed in the 'Curses' of the Synod of 694.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the hand-cutting penalty is unclear; it may be a conflation of Exod 21:24–25 with a non-canonical legal tradition.","The phrase 'quadragenarium numerum' may be a scribal error for 'quadraginta' or a deliberate reference to a forty-stripe limit in monastic rules."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"maledictus qui dormit cum sorore sua, filia patris sui uel matris suae. et dicet omnis populus: amen. maledictus qui dormit cum socru sua. et dicet omnis populus: amen. maledictus qui clam percusserit proximum suum. et dicet omnis populus: amen. maledictus qui accipit munera, ut percutiat animam sanguinis innocentis. et dicet omnis populus: amen.\n\nHuc usque de libris Moysi quae uisa sunt ponenda posuimus. in his uero quae secuntur et appellantur Hiesu Naue, Iudicum, Regnorum, Paralipomenon, rerum gestarum potius historia legitur quam praecepta uiuendi. haec tamen paucissima de libro Hiesu Naue praetereunda in hocopere non putaui.\n\nV. DE HIESV NAVE.\n\nReuertimini et ite in tabernacula uestra et in terram possessionis, quam tradidit uobis Moyses famulus domini trans Iordanen: ita dumtaxat, ut custodiatis adtente et opere conpleatis mandatum et legem, quam praecepit uobis Moyses seruus domini, ut diligatis dominum deum uestrum et ambuletis in omnibus uiis eius et obseruetis mandata illius adhaereatisque ac seruiatis ei in omni corde et in omni anima uestra. Et in alio loco: Ne postquam intraueritis, inquit, ad gentes, quae inter uos futurae sunt, iuretis in nomine deorum earum et seruiatis eis et adoretis illos: sed adhaereatis domino deo uestro, quod fecistis usque in diem hanc.","english":"Cursed is he who sleeps with his sister, the daughter of his father or his mother. And all the people shall say: Amen. Cursed is he who sleeps with his mother-in-law. And all the people shall say: Amen. Cursed is he who strikes his neighbor in secret. And all the people shall say: Amen. Cursed is he who accepts bribes to strike the life of an innocent person. And all the people shall say: Amen.\n\nThus far from the books of Moses we have placed what seemed necessary to set down. In those which follow and are called Joshua, Judges, Kings, and Chronicles, the history of events is read rather than precepts for living. Yet I did not think that these very few passages from the book of Joshua should be omitted in this work.\n\nV. ON JOSHUA.\n\nReturn and go into your tents and into the land of possession, which Moses, the servant of the Lord, gave to you across the Jordan: provided only that you diligently keep and fulfill in deed the commandment and law which Moses, the servant of the Lord, commanded you, that you love the Lord your God and walk in all his ways and observe his commandments and cleave to him and serve him with all your heart and all your soul. And in another place: Do not, he says, after you have entered among the nations which will be among you, swear by the names of their gods and serve them and worship them: but cleave to the Lord your God, as you have done up to this day.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Huc usque de libris Moysi ... in his uero quae secuntur","severity":"info","text":"Augustine marks a clear structural break: the preceding material came from the Pentateuch; the following comes from Joshua, Judges, Kings, and Chronicles, which he treats as historical rather than prescriptive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"maledictus qui dormit cum sorore sua ... maledictus qui accipit munera","severity":"info","text":"The four curses echo Deuteronomy 27:20–25, which lists anathemas pronounced by the Levites for incest, secret assault, and bribery to kill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reuertimini et ite in tabernacula uestra ...","severity":"info","text":"The first Joshua passage adapts Joshua 22:1–5, where the Transjordan tribes are sent home with a charge to keep the law and serve God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne postquam intraueritis ... iuretis in nomine deorum earum","severity":"info","text":"The second Joshua passage echoes Joshua 23:7–8, warning against swearing by foreign gods after entering Canaan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"appellantur Hiesu Naue, Iudicum, Regnorum, Paralipomenon","severity":"info","text":"Augustine lists the historical books as Joshua, Judges, Kings, and Chronicles, following the Old Latin canon; 'Hiesu Naue' is the Latin form of Joshua son of Nun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rerum gestarum potius historia legitur quam praecepta uiuendi","severity":"info","text":"Augustine distinguishes between legal precepts (from Moses) and historical narrative, justifying his selective inclusion of Joshua passages as exceptional.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the four curses is not explicitly named; they are adapted from Deuteronomy 27 but not verbatim.","The phrase 'in alio loco' does not specify which chapter of Joshua is cited; the content matches Joshua 23:7–8."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"De libro autem Psalmorum multa ponenda sunt, quamuis eadem saepe repetantur: sed habebo modum, quantum potero, ne hoc opus, quod memoria maxime tenendum est, in nimiam longitudinem pergat.\n\nVI. DE PSALMIS.\n\nIn psalmo primo: Beatus uir, qui non abiit in consilio impiorum et in uia peccatorum non stetit et in cathedra derisorum non sedit: sed in lege domini uoluntas eius, et lege eius meditabitur die ac nocte. In psalmo II : Nunc ergo, reges, intellegite: erudimini, iudices terrae. seruite domino in timore et exultate ei cum tremore. adorate pure, ne forte irascatur, et pereatis de tua. cum exarserit post paululum furor eius, beati omnes qui sperant in eum. In psalmo IIII : Filii uiri, usquequo, incliti mei, ignominiose diligitis uanitatem quaerentes mendacium? Et paulo post: Irascimini et nolite peccare: loquimini in cordibus uestris super cubilia uestra et tacete. sacrificate sacrificium iustitiae et confidite in domino. In psalmo V: Quoniam non es deus uolens iniquitatem tu. nec habitabit iuxta te malignus: non stabunt iniqui in conspectu oculorum tuorum. odisti omnes operantes iniquitatem, perdes loquentes mendacium. uirum sanguinum et dolosum abominabitur dominus. In psalmo XIIII: Domine, quis peregrinabitur in tentorio tuo? et quis habitabit in monte sancto tuo ?","english":"From the book of Psalms, however, many things are to be set down, although the same things are often repeated; but I will keep measure, as much as I can, lest this work, which is chiefly to be held in memory, run on into excessive length.\n\nVI. ON THE PSALMS.\n\nIn the first psalm: Blessed is the man who has not gone into the counsel of the impious and has not stood in the way of sinners and has not sat in the seat of mockers: but his will is in the law of the Lord, and he will meditate on his law day and night. In the second psalm: Now therefore, kings, understand: be instructed, judges of the earth. Serve the Lord in fear and rejoice in him with trembling. Worship purely, lest he grow angry, and you perish from your land. When his wrath has flared up after a little while, blessed are all who hope in him. In the fourth psalm: Sons of men, how long, my nobles, do you shamefully love vanity, seeking falsehood? And a little later: Be angry and do not sin: speak in your hearts upon your beds and be silent. Sacrifice the sacrifice of justice and trust in the Lord. In the fifth psalm: Since you are not a God who wills iniquity. Nor will the wicked dwell near you: the unjust will not stand before your eyes. You hate all who work iniquity, you will destroy those who speak falsehood. The Lord will abominate a man of blood and deceit. In the fourteenth psalm: Lord, who will sojourn in your tent? and who will dwell on your holy mountain?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VI. DE PSALMIS","severity":"info","text":"This heading marks a new section within the work, organizing the psalm excerpts under a thematic rubric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo primo","severity":"info","text":"The first citation conflates phrases from Psalm 1 (Vulgate numbering), echoing themes of avoiding impiety and adhering to divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo II","severity":"info","text":"The second citation adapts Psalm 2, addressing kings and judges with exhortations to serve God in fear and trembling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo IIII","severity":"info","text":"The fourth psalm citation draws from Psalm 4, rebuking vanity and falsehood, and urging silent self-examination and sacrifice of justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo V","severity":"info","text":"The fifth psalm citation echoes Psalm 5, emphasizing God's rejection of iniquity and the wicked, and abomination of deceit and bloodshed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XIIII","severity":"info","text":"The fourteenth psalm citation quotes Psalm 14, inquiring who will dwell in God's tent and on his holy mountain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which psalm numbering system is used (Vulgate or Septuagint); the citations are assumed to follow the Vulgate order as standard in Augustine's milieu.","The phrase 'in psalmo XIIII' may refer to Psalm 14 in the Vulgate, but the content matches Psalm 15 in some modern Bibles; the reading follows the Vulgate numbering."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"qui ingreditur sine macula et operatur iustitiam loquiturque ueritatem in corde suo, qui non est facilis in lingua sua neque fecit amico suo malum et obprobrium non sustinuit super uicino suo. despicitur oculis eius inprobus, timentes autem dominum glorificat. iurat, ut se adfligat, et non mutat. pecuniam suam non dedit ad usuram et munera aduersus innoxium non accepit. qui facit haec non mouebitur in aeternum. In psalmo XXIII: Quis ascendet in montem domini? aut quis stabit in loco sancto eius? innocens manibus et mundo corde, qui non exaltauit frustra animam suam et non iurauit dolose. accipiet benedictionem a domino et iustitiam a deo salutari suo. In psalmo XXVI: Dominus lux mea et salutare meum, quem timebo? dominus fortitudo uitae meae, quem formidabo? Et post IIII uersus: Si steterint aduersum me castra, non timebit cor meum. si surrexerit contra me bellum, in hoc ego confidam. unum petii a domino, hoc requiram, ut habitem in domo domini omnibus diebus uitae meae: ut uideam pulchritudinem domini et adtendam templum eius. Et alio loco: Tibi dixit cor meum: quaesiui uultum eius: faciem tuam, domine, requiram. Et postea: Expecta dominum, confortare, et roboretur cor tuum, et sustine dominum. In psalmo XXVII: Ne tradas me cum impiis et eum operantibus iniquitatem: qui locuntur pacem cum amicis suis, et est malum in corde eorum.","english":"who enters without stain and works righteousness and speaks truth in his heart, who is not hasty with his tongue nor has done evil to his friend and has not borne reproach against his neighbor. The dishonest man is despised in his eyes, but those who fear the Lord he glorifies. He swears, so as to afflict himself, and does not change. He did not give his money at usury and did not accept gifts against the innocent. He who does these things will not be moved forever. In Psalm 23: Who will ascend the mountain of the Lord? Or who will stand in his holy place? Innocent in hands and pure in heart, who has not vainly exalted his soul and has not sworn deceitfully. He will receive a blessing from the Lord and justice from his saving God. In Psalm 26: The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, whom shall I dread? And after 4 verses: If camps stand against me, my heart will not fear. If war rises against me, in this I will trust. I asked one thing of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life: that I may see the beauty of the Lord and attend to his temple. And in another place: My heart said to you: I sought his face: your face, Lord, I will seek. And afterward: Wait for the Lord, be strengthened, and let your heart be fortified, and endure the Lord. In Psalm 27: Do not deliver me with the impious and those working iniquity: who speak peace with their friends, and there is evil in their hearts.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXIII","severity":"info","text":"The citation of Psalm 23 (Vulgate numbering) corresponds to Psalm 24 in the Hebrew numbering; the quoted verses are not a direct match to the Vulgate text, suggesting a variant or free citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXVI","severity":"info","text":"The citation of Psalm 26 (Vulgate) corresponds to Psalm 27 in the Hebrew; the quoted lines are a loose paraphrase of verses 1, 3, and 5, with added material not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXVII","severity":"info","text":"The citation of Psalm 27 (Vulgate) corresponds to Psalm 28 in the Hebrew; the quoted verse is not found in the Vulgate, indicating a non-standard or memory-based citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the pattern of excerpting psalm verses under the heading 'On the Psalms,' with each citation introduced by 'In psalmo' followed by a number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pecuniam suam non dedit ad usuram","severity":"info","text":"The prohibition of usury reflects early Christian moral teaching, often based on Old Testament law and patristic commentary, and is a recurring theme in Augustine's ethical writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"iurat, ut se adfligat, et non mutat","severity":"caution","text":"The phrase 'iurat, ut se adfligat' is obscure; it may mean 'he swears, so as to afflict himself,' but the syntax is ambiguous and the clause may be corrupt or a misreading of the source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several phrases that do not correspond exactly to known Vulgate psalm verses, suggesting either free citation, memory errors, or a different Latin version used by Augustine.","The clause 'iurat, ut se adfligat, et non mutat' is syntactically unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"In psalmo XXX: Confortamini, et roboretur cor uestrum, omnes qui expectatis dominum. In psalmo XXXI: Nolite fieri sicut equus et mulus, in quibus non est intellegentia. in camo et freno maxillas eorum constringe, qui non adproximant ad te. multi dolores impii, confidentem autem in domino misericordia circumdabit laetamini in domino et exultate, iusti, et gaudete, omnes recti corde. In psalmo XXXII: Laudate, iusti, dominum: rectos decet laudatio. Et alio loco: Beata gens cuius dominus deus eius, populus quem elegit dominus in hereditatem sibi. In psalmo XXXIII: Benedicam domino in omni tempore: semper laus eius in ore meo. in domino laudabitur anima mea: audiant mites et laetentur. magnificate dominum mecum et exaltemus nomen eius pariter. Et post paucos uersus: Gustate et uidete, quia bonus dominus: beatus uir, qui sperat in eo. timete dominum, sancti eius: quoniam non est inopia timentibus eum. leones indiguerunt et esurierunt, quaerentibus autem dominum non deerit omne bonum. uenite, filii, audite me: timorem domini docebo uos. quis est uir qui uelit uitam, diligens uidere dies bonos? custodi linguam tuam a malo et labia tua, ne loquantur dolum. recede a malo et fac bonum: quaere pacem et persequere eam. Et post septem uersus: Iuxta est dominus contritis corde et confractos spiritu saluabit.","english":"In Psalm 30: Be strengthened, and let your heart be hardened, all of you who wait for the Lord. In Psalm 31: Do not become like the horse and the mule, in which there is no understanding. Constrain their jaws with the bit and bridle, those who do not draw near to you. Many are the sorrows of the impious, but mercy will surround the one who trusts in the Lord. Rejoice in the Lord and exult, you righteous, and be glad, all of upright heart. In Psalm 32: Praise the Lord, you righteous: praise befits the upright. And in another place: Blessed is the people whose God is the Lord, the people whom the Lord has chosen as an inheritance for himself. In Psalm 33: I will bless the Lord at all times: his praise is always in my mouth. My soul will be praised in the Lord: let the meek hear and rejoice. Magnify the Lord with me and let us exalt his name together. And after a few verses: Taste and see, for the Lord is good: blessed is the man who hopes in him. Fear the Lord, his saints: for there is no want for those who fear him. Lions have lacked and hungered, but for those who seek the Lord, every good thing will not be lacking. Come, children, hear me: I will teach you the fear of the Lord. Who is the man who desires life, loving to see good days? Guard your tongue from evil and your lips, lest they speak deceit. Withdraw from evil and do good: seek peace and pursue it. And after seven verses: The Lord is near to those of contrite heart and will save those of broken spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"In psalmo XXX: ... In psalmo XXXI: ... In psalmo XXXII: ... In psalmo XXXIII:","severity":"info","text":"The passage is a catena of psalm verses, each introduced by a psalm number. The sequence runs from Psalm 30 to Psalm 33, with Psalm 32 containing two separate citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Confortamini, et roboretur cor uestrum, omnes qui expectatis dominum","severity":"info","text":"This citation from Psalm 30 (likely Vulgate numbering) is not a direct quotation of the canonical Latin Psalter; it may be a paraphrase or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite fieri sicut equus et mulus, in quibus non est intellegentia","severity":"info","text":"This verse from Psalm 31 (Vulgate) is a moral exhortation against irrationality, typical of Augustine's use of the Psalms to inculcate virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beata gens cuius dominus deus eius, populus quem elegit dominus in hereditatem sibi","severity":"info","text":"This citation from Psalm 32 echoes Deuteronomy 32:8-9 and reflects the theme of divine election, common in Augustinian ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"custodi linguam tuam a malo et labia tua, ne loquantur dolum","severity":"info","text":"This verse from Psalm 33 (Vulgate) is a wisdom admonition against deceitful speech, consistent with the moralizing tone of the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In psalmo XXX: Confortamini, et roboretur cor uestrum","severity":"caution","text":"The Latin phrase 'roboretur cor uestrum' (let your heart be hardened) is unusual; the Vulgate Psalm 30:25 reads 'confortamini' but not this exact phrase. It may be a scribal variant or a misremembered quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Vulgate (Gallican) tradition, but the exact verses cited do not always match the standard Vulgate text, suggesting use of an Old Latin version or free adaptation.","The phrase 'leones indiguerunt et esurierunt' (lions have lacked and hungered) is not found in the canonical Psalm 33; it may be a gloss or a citation from a non-canonical source."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"In p salmo XXXVI: Noli contendere cum malignis, neque aemuleris facientes iniquitatem. quoniam sicut herba uelociter conterentur et sicut holus uiride marcescent. spera in domino et fac bonum, peregrinare in terra et pascere fide. et delectare in domino, et dabit tibi petitiones cordis tui. uolue super dominum uiam tuam et confide in eo, et ipse faciet. et educet sicut lumen iustitiam tuam, et iudicium tuum sicut meridiem. tace domino et expecta eum: nolui contendere adersus eum qui proficit in uia sua, aduersus uirum qui facit quae cogitat. dimitte iram et relinque furorem: noli contendere, ut male facias. quoniam qui male faciunt interibunt, expectantes autem dominum ipsi hereditabunt terram. adhuc enim modicum, et non erit impius: et cogitabis de loco eius, et non subsistet. mites autem hereditabunt terram et delectabuntur in multitudine pacis. Et paulo post: Melius est paruum iusto quam diuitiae impiorum multae. quia brachia impiorum confringentur: subleuat autem iustos dominus. Et aliquanto post: Recede a malo et fac bonum. Et alibi: Expecta dominum et custodi uiam eius: et exaltabit te, ut possideas terram. custodi simplicitatem et uide rectum: quia erit ad extremum uiro pax. In psalmo XXXVIIII: Beatus uir, qui posuit dominum confidentiam suam et non est auersus ad superbias pompasque mendacii.","english":"In Psalm 36: Do not contend with the wicked, nor emulate those who do iniquity. For like grass they will quickly be crushed, and like green vegetables they will wither. Hope in the Lord and do good, sojourn on the earth and feed on faith. And delight in the Lord, and He will give you the desires of your heart. Turn your way over to the Lord and trust in Him, and He Himself will act. And He will bring forth your justice like light, and your judgment like noonday. Be silent before the Lord and wait for Him: I did not wish to contend against him who advances in his own way, against a man who does what he thinks. Put aside anger and leave behind fury: do not contend, so as to do evil. For those who do evil will perish, but those who wait for the Lord will themselves inherit the earth. For yet a little while, and the impious will be no more: and you will think of his place, and it will not remain. But the meek will inherit the earth and will delight in an abundance of peace. And a little later: Better a small thing that is just than the many riches of the impious. For the arms of the impious will be broken; but the Lord raises up the just. And somewhat later: Withdraw from evil and do good. And elsewhere: Wait for the Lord and keep to His way: and He will exalt you, so that you may possess the earth. Keep simplicity and see what is right: for in the end there will be peace for a man. In Psalm 39: Blessed is the man who has placed the Lord as his confidence and has not turned aside to the prides and pomps of falsehood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In p salmo XXXVI","severity":"info","text":"The passage conflates several verses from Psalm 36 (Vulgate numbering), likely 36:1-2, 6-7, 10-11, 15-16, 20-21, 25-26, 29-30, and 37:1-2, but the Latin is a free paraphrase or compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXXVIIII","severity":"info","text":"The final citation is from Psalm 39 (Vulgate numbering), likely 39:1-2, but again paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"peregrinare in terra et pascere fide","severity":"info","text":"The phrase 'sojourn on the earth and feed on faith' echoes a monastic or ascetic ideal of earthly life as a pilgrimage, common in patristic exegesis of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et aliquanto post ... Et alibi","severity":"info","text":"These transitional phrases indicate that the compiler is stitching together excerpts from different parts of the same psalm or from different psalms, a characteristic of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nolui contendere adersus eum","severity":"caution","text":"The Latin 'nolui contendere' (I did not wish to contend) is a first-person singular, but the surrounding context is second-person imperative; this may be a scribal error or a direct quote from a psalm verse that shifts person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mites autem hereditabunt terram","severity":"info","text":"The phrase 'the meek will inherit the earth' is a well-known biblical echo (cf. Matthew 5:5) and was influential in later Christian ethics, though here it derives from Psalm 36.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of paraphrased psalm verses; the exact Vulgate correspondences are uncertain due to free adaptation. The first-person 'nolui' may be a scribal error for an imperative."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"In psalmo XLIII: In domino gaudebimus tota die et in nomine tuo in aeternum confitebimur. Et paulo post: Omnia haec uenerunt super nos, et non sumus obliti tui, nec mentiti fuimus in pacto tuo. non est conuersum retro cor nostrum, nec declinauerunt gressus nostri a semita tua. quoniam deiecisti nos in loco draconum et operuisti nos umbra mortis. si obliti sumus nominis dei nostri et expandimus manus nostras ad deum alienum, numquid non deus inuestigabit istud ? ipse enim nouit cogitationes . cordis. quoniam propter te mortificati sumus tota die, reputati sumus ut grex occisionis. In psalmo XLVI: Canite deo, canite: canite regi nostro, canite. quia rex uniuersae terrae deus, canite erudite. In psalmo XLVIIII: Immola deo laudem et redde altissimo uota tua. et inuoca me in die tribulationis: liberabo te, et glorificabis me. impio autem dixit deus: quid tibi est cum narratione praeceptorum meorum et ut sumas pactum meum in ore tuo? qui odisti disciplinam et proiecisti uerba mea post te. si uidebas furem, consentiebas ei: et cum adulteris erat pars tua. os tuum dimisisti ad malitiam, et lingua tua concinnauit dolum. sedens aduersus fratrem tuum loquebaris, et aduersus filium matris tuae fabricabaris obprobrium. haec fecisti, et tacui: existimasti futurum me similem tui: arguam te et proponam ante oculos tuos.","english":"In Psalm 43: We shall rejoice in the Lord all the day and in your name we shall confess forever. And a little later: All these things have come upon us, and we have not forgotten you, nor have we lied in your covenant. Our heart has not turned back, nor have our steps deviated from your path. For you have cast us down into the place of dragons and covered us with the shadow of death. If we have forgotten the name of our God and stretched out our hands to a foreign god, will not God investigate that? For he himself knows the thoughts of the heart. For because of you we have been mortified all the day, we have been accounted as a flock for slaughter. In Psalm 46: Sing to God, sing: sing to our king, sing. For God is king of the whole earth, sing wisely. In Psalm 49: Sacrifice praise to God and render your vows to the Most High. And call upon me in the day of tribulation: I will deliver you, and you will glorify me. But to the impious God said: What have you to do with the recitation of my precepts and with taking my covenant in your mouth? You who hate discipline and have cast my words behind you. If you saw a thief, you consented to him: and with adulterers was your portion. You let your mouth loose for malice, and your tongue contrived deceit. Sitting, you spoke against your brother, and against your mother's son you fabricated reproach. These things you have done, and I was silent: you thought me to be like yourself: I will rebuke you and set it before your eyes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XLIII","severity":"info","text":"The passage cites Psalm 43 (Vulgate numbering), corresponding to Psalm 44 in the Hebrew. The quoted verses are a composite of Psalm 44:9, 16, 20, 22, and 23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XLVI","severity":"info","text":"The citation of Psalm 46 (Vulgate) corresponds to Psalm 47 in the Hebrew. The verse 'Canite deo, canite' echoes Psalm 47:1-2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XLVIIII","severity":"info","text":"The citation of Psalm 49 (Vulgate) corresponds to Psalm 50 in the Hebrew. The verses quoted are a loose paraphrase of Psalm 50:7-15, 19-21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative pattern of the work, stringing together psalm citations without intervening commentary, typical of the florilegium style of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"loco draconum","severity":"info","text":"The phrase 'place of dragons' (loco draconum) in Psalm 43 reflects a Vetus Latina reading; the Vulgate has 'in loco draconum' (Psalm 44:20), evoking a desolate or dangerous place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In psalmo XLIII","severity":"caution","text":"The psalm numbering in the Latin follows the Vulgate (Gallican Psalter), which differs from the Hebrew numbering. Modern readers should adjust accordingly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which version of the Psalms (Vetus Latina or Vulgate) is being quoted, though the wording aligns with the Vulgate."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"intellegite hoc, qui obliuiscimini deum, ne forte capiam et non sit qui liberet. qui immolat confessionem, glorificat me: et qui ordinate ambulat, ostendam ei salutare dei. In psalmo L: Ab iniquitate mea et a peccato meo munda me. quoniam iniquitatem meam ego agnoui et peccatum meum contra me est semper. Et alibi: Sacrificium deo spiritus contribulatus: cor contritum et humiliatum deus non despicies. In psalmo LI: Quid gloriaris in malitia, potens? misericordia dei tota est die. insidias cogitat lingua tua, quasi nouacula acuta faciens dolum. dilexisti malum magis quam bonum, mendacium magis quam loqui iustitiam. dilexisti omnia uerba ad deuorandum, lingua dolosa. sed deus destruet te in sempiternum: terrebit et euellet te de tabernaculo et eradicabit te de terra uiuentium. uidebunt iusti et timebunt et super eum ridebunt: ecce uir, qui non posuit deum fortitudinem suam, sed sperauit in multitudine diuitiarum suarum: confortatus est in insidiis suis. ego autem sicut oliua uirens in domo dei, speraui in misericordia dei in saeculum sempiternum. confitebor tibi in saeculum, quoniam fecisti: et expectabo nomen tuum, quoniam bonum in conspectu sanctorum tuorum. In psalmo LXI: Sperate in eo omni tempore, populi, effundite coram illo cor uestrum: deus spes nostra est uerumtamen uanitas filii Adam, mendacium filii uiri: in stateris dolosis fraudulenter agunt simul.","english":"Understand this, you who forget God, lest I be seized and there be no one to free me. Whoever offers confession as a sacrifice glorifies me; and whoever walks in an orderly manner, I will show him the salvation of God. In Psalm 50: Cleanse me from my iniquity and from my sin. For I have acknowledged my iniquity, and my sin is always against me. And elsewhere: A sacrifice to God is a troubled spirit; a contrite and humiliated heart, God, you will not despise. In Psalm 51: Why do you glory in malice, O powerful one? The mercy of God is all the day. Your tongue plots snares, making deceit like a sharp razor. You have loved evil more than good, falsehood more than speaking justice. You have loved all words for devouring, a deceitful tongue. But God will destroy you forever: he will terrify and uproot you from the tabernacle and eradicate you from the land of the living. The just will see and fear, and they will laugh at him: behold a man who did not place God as his strength, but trusted in the multitude of his riches; he grew strong in his snares. But I, like a green olive tree in the house of God, have trusted in the mercy of God forever and ever. I will confess to you forever, because you have made; and I will await your name, because it is good in the sight of your saints. In Psalm 61: Hope in him at all times, O peoples, pour out your heart before him; God is our hope, yet the vanity of the sons of Adam, the falsehood of the sons of men; in deceitful scales they act fraudulently together.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo L","severity":"info","text":"The citation 'In psalmo L' refers to Psalm 50 (Vulgate numbering), likely Psalm 51 in the Hebrew numbering. The quoted text 'Cleanse me from my iniquity and from my sin' echoes themes of penitence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LI","severity":"info","text":"The citation 'In psalmo LI' refers to Psalm 51 (Vulgate), likely Psalm 52 in the Hebrew numbering. The extended quotation contrasts the wicked with the righteous speaker, using imagery of a green olive tree.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXI","severity":"info","text":"The citation 'In psalmo LXI' refers to Psalm 61 (Vulgate), likely Psalm 62 in the Hebrew numbering. The quoted text warns against deceit and falsehood, urging hope in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui immolat confessionem","severity":"info","text":"The phrase 'offers confession as a sacrifice' reflects early Christian penitential practice, where confession was seen as a sacrificial act of humility before God, distinct from sacrificial offerings of the Old Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of the work: a series of psalm quotations linked by thematic commentary. The speaker shifts between warning the forgetful and affirming the righteous, using the psalms as authoritative proof-texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sicut oliua uirens in domo dei","severity":"caution","text":"The phrase 'like a green olive tree in the house of God' is a striking image from Psalm 51 (Vulgate). The Latin 'oliua' may be a variant spelling of 'oliva'; the sense is clear, but the text's transmission could introduce minor orthographic variation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Vulgate (LXX-based) tradition; the corresponding Hebrew numbering differs. The identity of the speaker ('ego') in the psalm quotations is ambiguous—it may be the psalmist or a persona adopted by the author."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"nolite confidere in calumnia, et in rapina ne frustremini. diuitiae si affluxerint, ne adponatis cor. In psalmo LXIII: Laetabitur iustus in domino et sperabit in eo. In psalmo LXVIII: Quia propter te portaui obprobrium: operuerit confusio faciem meam. alienus factus sum fratribus meis et peregrinus filiis matris meae. quia zelus domus tuae comedit me, et obprobrium exprobrantium tibi cecidit super me. et fleui in ieiunio animam meam, et factum est in obprobrium mihi. et posui uestimentum meum saccum, et factus sum illis in parabolam. contra me loquebantur qui sedebant in porta et cantabant bibentes uinum. Et aliquanto post: Laudabo nomen dei in cantico et magnificabo eum in confessione. et placebit domino super uitulum nouellum, cornua efferentem et ungulas. uidentes mansueti laetabuntur. qui' quaeritis dominum, uiuet anima uestra. quoniam exaudiuit pauperes dominus. In psalmo LXXII: Quia ecce qui elongant se a te, peribunt: perdidisti omnem fornicantem a te. mihi autem adpropinquare deo bonum est: posui in domino deo spem meam, ut narrem omnes adnuntiationes tuas. In psalmo LXXV: Vouete et reddite domino deo uestro: omnes qui in circuitu eius sunt offerent dona terribili, auferenti spiritum ducum, terribili regibus terrae. In psalmo LXXVII: Ausculta, populus meus, legem meam: inclinate aurem uestram ad uerba oris mei. aperiam in parabola os meum, loquar aenigmata antiqua.","english":"Do not trust in slander, and do not be frustrated in plunder. If riches flow in, do not set your heart upon them. In Psalm 63: The just man will rejoice in the Lord and will hope in him. In Psalm 68: Because for your sake I bore reproach; confusion covered my face. I became a stranger to my brothers and a foreigner to the sons of my mother. For the zeal of your house consumed me, and the reproach of those who reviled you fell upon me. And I wept in fasting for my soul, and it became a reproach to me. And I put on sackcloth as my garment, and I became a byword to them. Those who sat at the gate spoke against me and sang as they drank wine. And a little later: I will praise the name of God in song and magnify him in confession. And it will please the Lord more than a newborn calf, bearing horns and hooves. The meek who see will rejoice. You who seek the Lord, your soul will live. For the Lord has heard the poor. In Psalm 72: For behold, those who distance themselves from you will perish; you have destroyed every one who fornicates away from you. But for me, to draw near to God is good; I have placed my hope in the Lord God, that I may recount all your announcements. In Psalm 75: Vow and render to the Lord your God; all who are around him will offer gifts to the terrible one, who takes away the spirit of leaders, terrible to the kings of the earth. In Psalm 77: Listen, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in a parable; I will speak ancient riddles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXIII","severity":"info","text":"The citation of Psalm 63 (LXX) corresponds to Psalm 64 in the Hebrew numbering. The verse quoted is likely Psalm 64:11, though the Latin text is abbreviated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXVIII","severity":"info","text":"The extended quotation from Psalm 68 (LXX) corresponds to Psalm 69 in the Hebrew numbering. It includes verses 8-13, 30-32, and 34-35, though the Latin text is a composite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXII","severity":"info","text":"The citation of Psalm 72 (LXX) corresponds to Psalm 73 in the Hebrew numbering. The quoted verses are likely 27-28, though the Latin text is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXV","severity":"info","text":"The citation of Psalm 75 (LXX) corresponds to Psalm 76 in the Hebrew numbering. The quoted verses are likely 11-12, though the Latin text is abbreviated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXVII","severity":"info","text":"The citation of Psalm 77 (LXX) corresponds to Psalm 78 in the Hebrew numbering. The quoted verses are likely 1-2, though the Latin text is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of psalm quotations, each introduced by 'In psalmo' and a number, following the LXX numbering. The quotations are woven into a first-person narrative of suffering and hope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the psalm quotations is often abbreviated or paraphrastic, making precise verse identification uncertain. The source edition (ogl-csel) may have variant readings."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Et alio loco: Et narrabunt filiis suis, ut ponant in deo spem suam et non obliuiscantur cogitationum eius et mandata eius custodiant. In psalmo LXXX: Laudate deum fortitudinem nostram, iubilate deo Iacob. Et aloio loco; Israhel, si audieris me: non sit in te deus alienus, et non adores deum peregrinum. ego sum dominus deus tuus. In psalmo LXXXI: Vsquequo iudicatis iniquitatem et facies impiorum suscipitis ? iudicate pauperi et pupillo, egeno et inopi iustificate. In psalmo LXXXIII: Beati qui habitant in domo tua, adhuc laudabunt te. beatus homo, cuius fortitudo est in te, semitae in corde eius: transeuntes in ualle fletus fontem ponent eam. benedictionem quoque amicietur doctor: ibunt de fortitudine in fortitudinem, parebunt apud deum in Sion. Et paulo post: Quoniam melior est dies in atriis tuis super milia. elegi abiectus esse in domo dei mei magis quam habitare in tabernaculis impietatis. In psalmo XCI: Bonum est confiteri domino, et psallere nomini tuo, altissime. In psalmo XCIII: Intellegite, stulti in populo: et insipientes, aliquando discite. Et paulo post: Beatus uir, quem erudieris, domine, et de lege tua docueris eum. ut quiescat diebus adflictionis, donec fodiatur impio interitus. In psalmo XCIIII: Venite, adoremus et curuemur, flectamus genua ante faciem domini factoris nostri.","english":"And in another place: And they will tell their children to place their hope in God and not to forget his thoughts and to keep his commandments. In Psalm 80: Praise God, our strength, acclaim the God of Jacob. And in another place: Israel, if you hear me: let there be no foreign god in you, and do not worship a strange god. I am the Lord your God. In Psalm 81: How long will you judge iniquity and accept the faces of the impious? Judge for the poor and the orphan, the needy and the destitute; do justice. In Psalm 83: Blessed are those who dwell in your house; they will yet praise you. Blessed is the man whose strength is in you; paths in his heart: passing through the valley of tears, they will make it a spring. The teacher will also be clothed in blessing; they will go from strength to strength, they will appear before God in Zion. And a little later: For a day in your courts is better than a thousand. I have chosen to be lowly in the house of my God rather than to dwell in the tents of impiety. In Psalm 91: It is good to confess to the Lord and to sing psalms to your name, O Most High. In Psalm 93: Understand, you fools among the people; and you foolish ones, learn at last. And a little later: Blessed is the man whom you, Lord, have taught and whom you have instructed in your law, so that he may rest in days of affliction until the destruction of the impious is dug. In Psalm 94: Come, let us adore and bow down, let us bend the knee before the face of the Lord, our maker.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXX","severity":"info","text":"The citation of Psalm 80 (LXX) corresponds to Psalm 81 in the Hebrew numbering. The verse 'Laudate deum fortitudinem nostram, iubilate deo Iacob' is not a direct quotation from the Vulgate Psalter but a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXXI","severity":"info","text":"The citation of Psalm 81 (LXX) corresponds to Psalm 82 in the Hebrew numbering. The verse 'Vsquequo iudicatis iniquitatem et facies impiorum suscipitis ?' is not found verbatim in the Vulgate Psalter; it may be a free rendering or from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXXIII","severity":"info","text":"The citation of Psalm 83 (LXX) corresponds to Psalm 84 in the Hebrew numbering. The passage 'Beati qui habitant in domo tua...' is a composite of phrases from Psalm 84, but the wording differs from the Vulgate, suggesting Augustine may be quoting from memory or a variant Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XCI","severity":"info","text":"The citation of Psalm 91 (LXX) corresponds to Psalm 92 in the Hebrew numbering. The verse 'Bonum est confiteri domino, et psallere nomini tuo, altissime' is not a direct quotation from the Vulgate; it may be a paraphrase of Psalm 92:2 or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XCIII","severity":"info","text":"The citation of Psalm 93 (LXX) corresponds to Psalm 94 in the Hebrew numbering. The verse 'Intellegite, stulti in populo: et insipientes, aliquando discite' is not found verbatim in the Vulgate; it may be a conflation of Psalm 94:8 and other wisdom passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XCIIII","severity":"info","text":"The citation of Psalm 94 (LXX) corresponds to Psalm 95 in the Hebrew numbering. The verse 'Venite, adoremus et curuemur, flectamus genua ante faciem domini factoris nostri' is not a direct quotation from the Vulgate; it may be a liturgical or catechetical expansion of Psalm 95:6.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several psalm citations that do not match the Vulgate Psalter verbatim; they may be paraphrases, memory quotations, or from a different Latin translation (e.g., Vetus Latina). The exact source of the phrase 'Et alio loco' before the first citation is unclear; it may refer to a non-psalmic biblical book or a lost patristic source."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"Et post II uersus: Hodie si uocem eius audieritis, nolite indurare corda uestra: sicut in contradictione, sicut in die temptationis in deserto. In psalmo XCV: Cantate domino canticum nouum, cantate domino, omnis terra. cantate domino, benedicite nomini eius, adnuntiate de die in diem salutare eius. narrate in gentibus gloriam eius, in uniuersis populis mirabilia eius. Et post VI uersus: Adferte domino, familiae populorum, adferte domino gloriam et fortitudinem. adferte domino gloriam nomini eius, leuate munera et introite in atria eius. adorate dominum in decore sanctuarii. In psalmo XCVI: Qui diligitis dominum, odite malum. Et post III uersus: Laetamini, iusti, in domino et confitemini memoriae sanctae eius. In psalmo XCVII: Iubilate domino, omnis terra: uociferamini et laudate et canite. In psalmo XCVIII: Exaltate dominum deum nostrum et adorate scabellum pedum eius, quia sanctus est. In psalmo XCVIIII: Iubilate domino, omnis terra, seruite domino in laetitia. ingredimini coram eo in laude. scitote quoniam dominus ipse est deus: ipse fecit nos, et ipsius sumus. Et post I uersum: Ingredimini portas eius in gratiarum actione, atria eius in laude: confitemini ei. In psalmo C: Deambulabo in simplicitate cordis mei in medio domus meae. non ponebam coram oculis meis uerbum Belial. facientem declinationes odiui, nec adhaesit mihi. cor prauum recedet a me: malum nesciebam.","english":"And after two verses: Today, if you hear his voice, do not harden your hearts: as in contradiction, as in the day of temptation in the desert. In Psalm 95: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless his name, proclaim his salvation from day to day. Tell among the nations of his glory, among all peoples his wonders. And after six verses: Bring to the Lord, families of peoples, bring to the Lord glory and strength. Bring to the Lord glory to his name, lift up gifts and enter into his courts. Worship the Lord in the beauty of the sanctuary. In Psalm 96: You who love the Lord, hate evil. And after three verses: Rejoice, you righteous, in the Lord and confess his holy memory. In Psalm 97: Rejoice in the Lord, all the earth: shout aloud and praise and sing. In Psalm 98: Exalt the Lord our God and worship the footstool of his feet, for he is holy. In Psalm 99: Rejoice in the Lord, all the earth, serve the Lord with joy. Enter before him in praise. Know that the Lord himself is God: he made us, and we are his. And after one verse: Enter his gates with thanksgiving, his courts with praise: confess to him. In Psalm 100: I will walk in the simplicity of my heart in the midst of my house. I did not set before my eyes the word of Belial. I hated the one making deviations, nor did he cleave to me. A crooked heart will depart from me: I knew no evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a catena of psalm quotations, each introduced by 'In psalmo' followed by a number. The pattern is consistent with the compiler's method of assembling testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XCV","severity":"info","text":"The quotation 'Cantate domino canticum novum' is from Psalm 95 (Vulgate numbering), corresponding to Psalm 96 in the Hebrew/English tradition. The text is a call to universal praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XCVII","severity":"info","text":"The phrase 'Iubilate domino, omnis terra' appears in Psalm 97 (Vulgate), which is Psalm 98 in the Hebrew numbering. It is a short exhortation to joyful acclamation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo C","severity":"info","text":"The quotation 'Deambulabo in simplicitate cordis mei' is from Psalm 100 (Vulgate), corresponding to Psalm 101 in the Hebrew tradition. It expresses personal integrity and rejection of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The psalm numbers in this passage follow the Vulgate (Gallican) numbering, which differs from the Hebrew numbering used in modern Bibles. This reflects the Latin liturgical tradition of Augustine's time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'sicut in contradictione, sicut in die temptationis in deserto' is not a direct biblical quotation but an interpretive gloss. Its source or precise referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sicut in contradictione' is ambiguous; it may refer to a specific biblical event or be a general warning against obstinacy."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"loquentem in abscondito contra proximum suum, hunc interficiam. superbum oculis et altum corde, cum hoc esse non potero. oculi mei ad fideles terrae, ut habitent mecum: ambulans in uia simpliciter, hic ministrabat mihi. non habitabit in medio domus meae faciens dolum: loquens mendacium non placebit in conspectu oculorum meorum. mane perdam omnes impios terrae, ut interficiam de ciuitate domini uniuersos qui operantur iniquitatem. In psalmo CII: Misericordia autem domini ab aeterno et usque in aeternum super timentes eum. et iustitia eius super filios filiorum his qui custodiunt pactum eius et recordantur praeceptorum eius ad facienda ea. In psalmo CIIII: Confitemini domino et inuocate nomen eius: notas facite populis cogitationes eius. canite ei et psallite illi: loquimini in uniuersis mirabilibus eius. exultate in nomine sancto eius: laetetur cor quaerentium dominum. quaerite dominum et uirtutem eius, quaerite faciem eius iugiter. recordamini mirabilium eius, quae fecit, signorum et iudiciorum oris eius. In psalmo CVII: Paratum cor meum, deus: cantabo et psallam: sed et gloria mea. consurge, psalterium et cithara, consurgam mane. confitebor tibi in populis, domine, cantabo te in nationibus. In psalmo CX: Confitebor tibi, domine, in toto corde meo, in consilio iustorum et congregatione.","english":"speaking in secret against his neighbor, I will kill him. The one proud in his eyes and lofty in heart, I will not be able to be with him. My eyes are upon the faithful of the earth, that they may dwell with me: walking simply in the way, this one served me. He who works deceit will not dwell in the midst of my house: one who speaks falsehood will not be pleasing in the sight of my eyes. In the morning I will destroy all the impious of the earth, so that I may kill from the city of the Lord all who work iniquity. In Psalm 102: But the mercy of the Lord is from eternity and unto eternity over those who fear him. And his justice is upon the sons of sons for those who keep his covenant and remember his precepts to do them. In Psalm 104: Confess to the Lord and invoke his name: make known his thoughts to the peoples. Sing to him and play the psaltery for him: speak of all his wondrous works. Rejoice in his holy name: let the heart of those seeking the Lord be glad. Seek the Lord and his power, seek his face continually. Remember his wondrous works, which he has done, his signs and the judgments of his mouth. In Psalm 107: My heart is prepared, O God: I will sing and play the psaltery: but also my glory. Arise, psaltery and cithara, I will arise in the morning. I will confess you among the peoples, O Lord, I will sing of you among the nations. In Psalm 110: I will confess you, O Lord, with my whole heart, in the council of the just and the assembly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of alternating first-person divine speech (the Lord speaking) with psalm citations, each introduced by 'In psalmo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CII","severity":"info","text":"The citation 'Misericordia autem domini ab aeterno...' does not correspond to any known psalm; it may be a loose paraphrase or a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CIIII","severity":"info","text":"The text 'Confitemini domino...' echoes themes from several psalms (e.g., Ps 95, 96, 100) but is not a direct quotation of any single canonical psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CVII","severity":"info","text":"The citation 'Paratum cor meum, deus...' does not match any known psalm; it may be a free composition or a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CX","severity":"info","text":"The citation 'Confitebor tibi, domine, in toto corde meo...' is not a direct quotation from any canonical psalm; it may be a paraphrase or apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The psalm numbers (CII, CIIII, CVII, CX) do not correspond to the Vulgate numbering; they may reflect a different tradition or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person divine threats is ambiguous: it could be God, a king, or a personified virtue.","The psalm citations are not verbatim from the Vulgate; their source is uncertain."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Et alio loco: Principium sapientiae timor domini: doctrina bona cunctis qui faciunt eam: laus eius perseuerans iugiter. In psalmo CXI: Beatus uir, qui timet dominum: in mandatis eius uolet nimis. Et post V uersus: Bonus uir clemens et faenerans, dispensabit uerba sua in iudicio: quia in aeternum non commouebitur. in memoria sempiterna erit iustus: ab auditu malo non timebit. paratum cor eius confidens in domino: firmum cor eius non timebit, donec aspiciat in hostibus suis. dispersit, dedit pauperibus: iustitia eius permanet in aeternum, cornu eius exaltabitur in gloria. impius uidebit et irascetur, dentibus suis frendet et tabescet: desiderium impiorum peribit. In psalmo CXII: Laudate, serui, dominum, laudate nomen domini. sit nomen domini benedictum a modo et usque in aeternum. ab ortu solis usque ad occasum eius laudabile nomen domini. In psalmo CXIII: Idola gentium argentum et aurum, opus manuum hominum. os habent et non loquentur, oculos habent et non uidebunt, aures habent et non audient, et cetera. Et paulo post: Similes illis fiant qui faciunt ea, omnes qui confidunt in eis. Israhel confidit in domino: auxiliator et protector eorum est. domus Aaron confidit in domino: auxiliator et protector eorum est. timentes autem dominum confidunt in domino: auxiliator et protector eorum est. In psalmo CXV: Credidi propter quod locutus sum, ego adflictus sum nimis.","english":"And in another place: The beginning of wisdom is the fear of the Lord; good doctrine for all who practice it; its praise endures continually. In Psalm 111: Blessed is the man who fears the Lord; he will greatly delight in his commandments. And after five verses: A good man, merciful and lending, will dispense his words with judgment, because he will not be moved forever. The just man will be in everlasting memory; he will not fear evil report. His heart, prepared and trusting in the Lord; his heart, firm, will not fear, until he looks upon his enemies. He has scattered, he has given to the poor; his justice remains forever, his horn will be exalted in glory. The impious will see and grow angry, will gnash his teeth and waste away; the desire of the impious will perish. In Psalm 112: Praise, servants, the Lord; praise the name of the Lord. Let the name of the Lord be blessed from now and unto eternity. From the rising of the sun to its setting, the name of the Lord is praiseworthy. In Psalm 113: The idols of the nations are silver and gold, the work of human hands. They have a mouth and will not speak, they have eyes and will not see, they have ears and will not hear, and so forth. And a little later: Let those who make them become like them, all who trust in them. Israel trusts in the Lord; he is their helper and protector. The house of Aaron trusts in the Lord; he is their helper and protector. But those who fear the Lord trust in the Lord; he is their helper and protector. In Psalm 115: I believed, because of which I spoke; I was greatly afflicted.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Principium sapientiae timor domini","severity":"info","text":"This phrase echoes Proverbs 1:7 (Vulgate: 'Initium sapientiae timor Domini'), a common wisdom maxim in Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 111","severity":"info","text":"The citation of Psalm 111 (Vulgate numbering) corresponds to Psalm 112 in the Hebrew numbering; the text quoted is a paraphrase of verses 1–2 and later verses on the righteous man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 112","severity":"info","text":"Psalm 112 (Vulgate) = Psalm 113 (Hebrew); the quoted lines are a doxological exhortation, not a direct verse-by-verse citation but a thematic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 113","severity":"info","text":"Psalm 113 (Vulgate) = Psalm 115 (Hebrew); the passage on idols echoes Psalm 115:4–7 (Vulgate), with a moralizing expansion on trust in God versus idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 115","severity":"info","text":"Psalm 115 (Vulgate) = Psalm 116 (Hebrew); the brief quote 'Credidi propter quod locutus sum' is a paraphrase of a verse on faith and suffering, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of psalm quotations (Pss 111–115 Vulgate) linked by the theme of fear of the Lord and trust in God, typical of Augustine's florilegic method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Vulgate (Gallican Psalter), which differs from the Hebrew numbering; the exact verses quoted are paraphrastic rather than verbatim.","The phrase 'Et alio loco' does not specify the source work, but the context suggests a continuous florilegium from the Old Testament."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Et post II uersus: Quid reddam domino pro omnibus quae retribuit mihi? calicem salutaris accipiam et nomen domini inuocabo. gloriosa in conspectu domini mors sanctorum eius. Et post III uersus: Tibi immolabo hostiam laudis et in nomine domini inuocabo. uota mea domino reddam in conspectu omnis populi eius: in atriis domus domini, in medio tui, Hierusalem. In psalmo CXVI: Laudate dominum, omnes gentes: conlaudate eum, uniuersi populi. In psalmo CXVII: Confitemini domino, quoniam bonus, quoniam in aeternum misericordia eius. dicat nunc Israhel, quoniam in aeternum misericordia eius. dicat domus Aaron, quoniam in aeternum misericordia eius. dicant qui timent dominum, quoniam in aeternum misericordia eius. cum tribularer, inuocaui dominum, et exaudiuit me in latitudine dominus. Et post V uersus: Melius est sperare in domino quam sperare in homine. melius est sperare in domino quam sperare in principibus. Et post VIII uersus: Fortitudo mea et laus mea dominus, et factus est mihi in salutem. uox laudis et salutis in tabernaculis iustorum. In psalmo CXVIII: Beati inmaculati in uia, qui ambulant in lege domini. beati qui custodiunt testimonia eius, in toto corde requirunt eum. Et alio loco: Et ambulabo in spatioso, quia praecepta tua quaesiui. et loquar in testimoniis tuis coram regibus, et non confundar. et delectabor in mandatis tuis, quae dilexi.","english":"And after two verses: What shall I render to the Lord for all that He has given me? I shall take the cup of salvation and invoke the name of the Lord. Glorious in the sight of the Lord is the death of His saints. And after three verses: To Thee I shall offer a sacrifice of praise, and I shall invoke in the name of the Lord. I shall pay my vows to the Lord in the sight of all His people: in the courts of the house of the Lord, in your midst, Jerusalem. In Psalm 116: Praise the Lord, all nations: praise Him together, all peoples. In Psalm 117: Confess to the Lord, for He is good, for His mercy is everlasting. Let Israel now say, for His mercy is everlasting. Let the house of Aaron say, for His mercy is everlasting. Let those who fear the Lord say, for His mercy is everlasting. When I was in distress, I called upon the Lord, and the Lord heard me in the open. And after five verses: It is better to hope in the Lord than to hope in man. It is better to hope in the Lord than to hope in princes. And after eight verses: My strength and my praise is the Lord, and He has become my salvation. The voice of praise and salvation is in the tents of the righteous. In Psalm 118: Blessed are the blameless in the way, who walk in the law of the Lord. Blessed are those who keep His testimonies, who seek Him with their whole heart. And in another place: And I shall walk in the spacious place, because I have sought your precepts. And I shall speak in your testimonies before kings, and I shall not be confounded. And I shall delight in your commandments, which I have loved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 116","severity":"info","text":"The citation 'Laudate dominum, omnes gentes' corresponds to Psalm 116:1 in the Vulgate, a psalm of universal praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 117","severity":"info","text":"The citation 'Confitemini domino, quoniam bonus' corresponds to Psalm 117:1 in the Vulgate, a psalm of confession and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 118","severity":"info","text":"The citation 'Beati inmaculati in uia' corresponds to Psalm 118:1 in the Vulgate, a psalm on the blessedness of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the catena of psalm quotations, each introduced by 'In psalmo' and followed by verse excerpts, maintaining the work's anthological structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"calicem salutaris","severity":"info","text":"The phrase 'calicem salutaris' (cup of salvation) echoes early Christian eucharistic and baptismal imagery, common in patristic exegesis of the psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"Augustine's 'Speculum' was used as a florilegium of moral and doctrinal passages; its psalm citations were later mined by medieval commentators for liturgical and catechetical purposes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which psalm numbering system is used; the Vulgate numbering is assumed. The phrase 'Et alio loco' after Psalm 118 may refer to a different part of the same psalm or a separate source, but the context suggests a continuation within the same psalm."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"et leuabo manus meas ad mandata tua, quae dilexi: et loquar in praeceptis tuis. Et post IIII uersus: A lege tua non declinaui. recordatus sum iudiciorum tuorum a saeculo, domine, et consolatus sum. horror obtinuit me ab impiis, qui dereliquerunt legem tuam. carmina erant mihi praecepta tua, in domo peregrinationis meae. recordatus sum in nocte nominis tui, domine, et custodiui legem tuam. hoc iactum est mihi, qui praecepta tua custodiui. pars mea, domine, dixi, ut custodiam uerbum tuum. deprecatus sum uultum tuum in toto corde: miserere mei secundum eloquium tuum. recogitaui uias meas et conuerti pedes meos ad testimonia tua. festinaui et non neglexi custodire mandata tua. funes impiorum implicauerunt me: legem tuam non sum oblitus. medio noctis surgam ad confitendum tibi, super iustitiam iustificationis tuae. particeps ego sum omnium timentium te et custodientium praecepta tua. Et post paucos uersus: Ego autem in toto corde seruabam praecepta tua. incrassatum est uelut adeps cor meum, et ego in lege tua meditabar. bonum mihi quia adflictus sum, ut discerem praecepta tua. melior mihi est ler oris tui super milia auri et argenti. Et post paucos uersus: Quia lex tua delectatio mea. Et post paululum: Ego autem loquar in praeceptis tuis. Item paulo post: Praecepta tua non sum oblitus. Et post II uersus: Foderunt mihi superbi foueas, quae non erant iuxta legem tuam.","english":"And I shall lift up my hands to your commandments, which I have loved; and I shall speak in your precepts. And after four verses: I have not turned aside from your law. I have remembered your judgments from the beginning, Lord, and I have been comforted. Horror seized me from the impious, who have abandoned your law. Your precepts were songs to me in the house of my pilgrimage. I remembered your name in the night, Lord, and I kept your law. This was cast to me, who have kept your precepts. My portion, Lord, I said, is to keep your word. I have besought your face with my whole heart: have mercy on me according to your word. I have reconsidered my ways and turned my feet to your testimonies. I hastened and did not neglect to keep your commandments. The ropes of the impious entangled me; I did not forget your law. I shall rise at midnight to confess to you, concerning the justice of your justification. I am a partaker with all who fear you and keep your precepts. And after a few verses: But I with my whole heart was keeping your precepts. My heart grew thick like fat, and I meditated on your law. It is good for me that I was afflicted, so that I might learn your precepts. Better for me is the milk of your mouth than thousands of gold and silver. And after a few verses: Because your law is my delight. And after a little: But I shall speak in your precepts. Likewise a little later: I have not forgotten your precepts. And after two verses: The proud have dug pits for me, which were not according to your law.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dense catena of scriptural quotations and paraphrases, linked by the formula 'et post ... versus' and 'et post paucos uersus', typical of Augustine's florilegial method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et leuabo manus meas ad mandata tua","severity":"info","text":"The opening phrase echoes Psalm 118:48 (LXX 119:48) 'et levavi manus meas ad mandata tua', a verse from the long alphabetic psalm on the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"carmina erant mihi praecepta tua","severity":"info","text":"This phrase recalls Psalm 118:54 (LXX 119:54) 'carmina facta sunt mihi praecepta tua', part of the same psalm celebrating the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"melior mihi est ler oris tui super milia auri et argenti","severity":"info","text":"The phrase 'ler oris tui' (milk of your mouth) is a rare variant; the Vulgate Psalm 118:72 reads 'melior est mihi lex oris tui super milia auri et argenti', where 'lex' (law) is here replaced by 'ler' (milk), possibly a scribal error or a deliberate allegorical substitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ler oris tui","severity":"caution","text":"The reading 'ler' (milk) for 'lex' (law) is unusual and may be a corruption in the manuscript tradition of the Speculum; the Vulgate consistently has 'lex'. This could reflect a mishearing or a variant in Augustine's source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated emphasis on keeping the law and precepts, with phrases like 'non declinaui' and 'custodiui legem tuam', reflects the ascetic and legal piety of the late fourth-century Latin church, especially in monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ler oris tui' is ambiguous: it may be a scribal error for 'lex oris tui' or a deliberate allegorical reading; the Coptic Vorlage is not extant to confirm.","The exact number of verses skipped between quotations is uncertain, as the Latin 'post IIII uersus' and 'post paucos uersus' are vague."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Et post II uersus: Paulo minus consumpserunt me in terra: ego autem non dimisi praecepta tua. Et post VII uersus: Nisi quod lex tua delectatio mea, forte perissem in pressura mea. in sempiternum non obliuiscar praeceptorum tuorum: quia per ipsa uiuificasti me. tuus ego sum, salua me: quoniam praecepta tua quaesiui. me expectauerunt impii, ut perderent me: testimonium tuum considerabo. omni consummationi uidi finem: latum. mandatum tuum nimis. quam dilexi legem tuam! tota die haec meditatio mea. Et paulo post: Ab omni semita mala prohibui pedes meos, ut custodirem uerba tua. a iudiciis tuis non recessi, quia tu inluminasti me. quam dulce gutturi meo eloquium tuum! super mel ori meo. praecepta tua considerabam: propterea odiui omnem semitam mendacii. lucerna pedi meo uerbum tuum et lux semitae meae. Et postV uersus: Anima mea in manu mea semper, et legis tuae non sum oblitus. posuerunt impii laqueum mihi, et a praeceptis tuis non aberraui. hereditas mea testimonia tua in sempiternum: quia gaudium cordis mei sunt. inclinaui cor meum, ut facerem iustitias tuas propter aeternam retributionem. tumultuosos odiui et legem tuam dilexi. protectio mea et scutum meum tu es: uerbum tuum expectaui. recedite a me, maligni, et custodiam mandata dei mei. Et post VII uersus: Quasi scoriam conputasti omnes impios terrae: propterea dilexi testimonia tua.","english":"And after two verses: They almost destroyed me on the earth; but I did not abandon your precepts. And after seven verses: Except that your law is my delight, I would have perished in my distress. I will never forget your precepts: because through them you have given me life. I am yours, save me: for I have sought your precepts. The impious waited for me, to destroy me: I will consider your testimony. I have seen an end to every consummation: your commandment is too broad. How I have loved your law! This is my meditation all day long. And a little later: I have kept my feet from every evil path, so that I might guard your words. I have not withdrawn from your judgments, because you have enlightened me. How sweet your speech is to my throat! Sweeter than honey to my mouth. I considered your precepts: therefore I hated every path of falsehood. Your word is a lamp for my foot and a light for my path. And after five verses: My soul is always in my hand, and I have not forgotten your law. The impious set a snare for me, and I did not stray from your precepts. My inheritance is your testimonies forever: because they are the joy of my heart. I have inclined my heart to do your justices for the sake of eternal reward. I hated the turbulent and loved your law. You are my protection and my shield: I have awaited your word. Withdraw from me, evil ones, and I will keep the commandments of my God. And after seven verses: You have counted all the impious of the earth as dross: therefore I have loved your testimonies.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulo minus consumpserunt me in terra","severity":"info","text":"This phrase echoes Psalm 119 (118) verses where the psalmist describes persecution by the impious, though the exact wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage strings together multiple scriptural excerpts with brief connective formulas (Et post II uersus, Et post VII uersus), typical of Augustine's florilegium style in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"testimonium","severity":"info","text":"Testimonium here refers to divine testimony or precept, not a legal witness; in Augustine's usage it often denotes scriptural authority or commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The phrase 'quasi scoriam conputasti omnes impios terrae' reflects the biblical image of dross (scoria) from metalworking, used in prophetic literature to denote worthlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a possible scribal error: 'latum. mandatum tuum nimis' may be a misdivision of 'latum mandatum tuum nimis' (your commandment is too broad), as the English draft renders it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of several phrases is not identified; they may be conflations or paraphrases of Psalm 118 (119).","The punctuation and word division in 'latum. mandatum tuum nimis' is ambiguous."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"horripilauit a timore tuo caro mea, et iudicia tua timui. feci iudicium et iustitiam, ne derelinquas me his qui calumniantur me. Et post paucos uersus: Propterea dilexi mandata tua super aurum et topazium. propterea in uniuersa praecepta tua direxi: omnem semitam mendacii odio habui. mirabilia testimonia tua: idcirco custodiuit ea anima mea. Et post II uersus: Os meum aperui et respiraui: quia mandata tua desiderabam. Et alio loco: Consumpsit me zelus meus, quia obliti sunt uerborum tuorum hostes mei. probatus sermo tuus nimis, et seruus tuus dilexit illum. paruulus ego sum et contemptibilis, sed praecepta tua non sum oblitus. Et post III uersus: Mandata tua uoluntas mea. Et paulo post: Vide adflictionem meam et eripe me: quia legis tuae non sum oblitus. Et post VI uersus: Multi qui persecuntur me et adfligunt me: a testimoniis tuis non declinaui. uidi praeuaricatores tuos et maerebam: quia uerbum tuum non custodierunt. uide quoniam praecepta tua dilexi, domine: iuxta misericordiam tuam uiuifica me. Et post IIII uersus: Gaudens ego sum in eloquio tuo sicut qui inuenit spolia multa. mendacium odio habui et detestatus sum: legem autem tuam dilexi. septies in die laudaui te super iudiciis iustitiae tuae. pax multa diligentibus legem tuam, et non est illis scandalum. expectabam salutare tuum, domine, et mandata tua feci. custodiuit anima mea testimonia tua et dilexit ea nimis.","english":"My flesh bristled from fear of you, and I feared your judgments. I performed judgment and justice, lest you abandon me to those who slander me. And after a few verses: Therefore I loved your commandments more than gold and topaz. Therefore I directed myself in all your precepts: I held every path of lying in hatred. Your testimonies are wonderful; therefore my soul guarded them. And after two verses: I opened my mouth and breathed, because I desired your commandments. And in another place: My zeal consumed me, because my enemies forgot your words. Your word is proven exceedingly, and your servant loved it. I am small and contemptible, but I have not forgotten your precepts. And after three verses: Your commandments are my will. And a little later: See my affliction and deliver me, because I have not forgotten your law. And after six verses: Many who persecute me and afflict me: I have not turned aside from your testimonies. I saw your transgressors and I grieved, because they did not keep your word. See that I have loved your precepts, Lord; according to your mercy, give me life. And after four verses: I am rejoicing in your word like one who finds much spoil. I have held lying in hatred and detested it; but I have loved your law. Seven times a day I praised you concerning the judgments of your justice. There is much peace for those loving your law, and there is no scandal for them. I awaited your salvation, Lord, and I performed your commandments. My soul guarded your testimonies and loved them exceedingly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of psalm verses, each introduced by a formula such as 'Et post paucos uersus' or 'Et alio loco', showing Augustine's method of compiling testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"horripilauit a timore tuo caro mea, et iudicia tua timui","severity":"info","text":"This phrase echoes Psalm 118:120 (LXX) or similar, but the exact source is uncertain; it may be a conflation of verses from the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"topazium","severity":"info","text":"Topazium (topaz) is a precious stone; the comparison 'super aurum et topazium' emphasizes the value of God's commandments over material wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The repeated phrase 'Et post ... uersus' indicates that Augustine is excerpting from a longer psalm, likely Psalm 118 (119 in Hebrew numbering), which is a lengthy alphabetic acrostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine's use of these verses in the Speculum reflects his pastoral concern for moral instruction, emphasizing obedience to divine law and rejection of falsehood.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verses quoted are not identified; the Latin may be a paraphrase or conflation of multiple sources.","The phrase 'horripilauit a timore tuo' is not a direct Vulgate citation; it may be a free rendering."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"custodiui praecepta tua et testimonia tua, quia omnes uiae meae in conspectu tuo. Et post VIII uersus: Sit manus tua auxiliatrix mea: quia praecepta tua elegi. desideraui salutare tuum, domine, et lex tua uoluntas mea. Et post II uersus: Erraui quasi ouis perdita: quaere seruum tuum, quia mandatorum tuorum non sum oblitus. In psalmo CXVIIII: Ego pacifica loquebar, et illi debellabant ea. In psalmo CXXI: Rogate pacem Hierusalem: sit bene his qui diligunt ea. Et post II uersus: Propter fratres meos et amicos meos loquar pacem tibi. propter domum domini dei nostri quaeram bona tibi. In psalmo CXXII: Ad te leuaui oculos meos, qui habitas in caelis. ecce sicut oculi seruorum ad manus dominorum suorum, sicut oculi ancillae ad manus dominae suae, sic oculi nostri ad dominum deum nostrum, donec misereatur nostri. In psalmo CXXIIII: Qui confidunt in domino quasi mons Sion: inmobilis in aeternum habitabilis in Hierusalem. In psalmo CXXVII: Beatus omnis qui timet dominum, qui ambulat in uiis eius. In psalmo CXXVIIII: Sustinui dominum, sustinuit anima mea et uerbum eius expectaui. In psalmo CXXX: Domine, non est exaltatum cor meum, neque elati sunt oculi mei: et non ambulaui in magnis et in mirabilibus super me. si non praeposui et silere feci animam meam, sicut ablactatus ad matrem suam, ita ablactata ad me anima mea. expecta, Israhel, dominum, a modo et usque in aeternum.","english":"I kept your precepts and your testimonies, because all my ways are before you. And after eight verses: Let your hand be my helper, because I have chosen your precepts. I desired your salvation, Lord, and your law is my will. And after two verses: I wandered like a lost sheep: seek your servant, because I have not forgotten your commandments. In Psalm 119: I spoke peaceably, and they waged war against it. In Psalm 121: Pray for the peace of Jerusalem: let it be well for those who love it. And after two verses: For the sake of my brothers and my friends I will speak peace to you. For the sake of the house of our Lord God I will seek good things for you. In Psalm 122: I lifted my eyes to you, who dwell in the heavens. Behold, as the eyes of servants toward the hands of their masters, as the eyes of a maidservant toward the hands of her mistress, so are our eyes toward our Lord God, until he takes pity on us. In Psalm 124: Those who trust in the Lord are like Mount Zion: immovable forever, habitable in Jerusalem. In Psalm 127: Blessed is everyone who fears the Lord, who walks in his ways. In Psalm 129: I waited for the Lord, my soul waited and I expected his word. In Psalm 130: Lord, my heart has not been exalted, nor have my eyes been lifted up: and I have not walked in great and marvelous things above me. If I have not set my soul before me and silenced it, as a weaned child toward its mother, so is my soul weaned toward me. Wait, Israel, for the Lord, from now and unto eternity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of psalm quotations, each introduced by 'In psalmo' followed by a number, a common exegetical technique in Augustine's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXVIIII","severity":"info","text":"The citation 'Ego pacifica loquebar, et illi debellabant ea' is not a direct quotation from any known psalm; it may be a paraphrase or a variant reading of a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXI","severity":"info","text":"The phrase 'Rogate pacem Hierusalem' echoes Psalm 122:6-7 (Vulgate numbering), but the wording differs, suggesting a loose citation or a different psalm tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXII","severity":"info","text":"The simile 'sicut oculi seruorum ad manus dominorum suorum' is not found in the canonical Psalter; it may be from a non-canonical psalm or a free composition by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXIIII","severity":"info","text":"The verse 'Qui confidunt in domino quasi mons Sion: inmobilis in aeternum habitabilis in Hierusalem' is not attested in the Vulgate Psalter; it may be a paraphrase of Psalm 125:1-2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXX","severity":"info","text":"The extended passage beginning 'Domine, non est exaltatum cor meum' is not found in the canonical Psalms; it may be a composite or a non-canonical psalm used in early Christian liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbers (CXVIIII, CXXI, etc.) do not correspond to the Vulgate numbering; they may follow a different tradition (e.g., Septuagint or Old Latin).","Several citations are not found in the canonical Psalter, raising the possibility that they are from apocryphal psalms or are Augustine's own compositions."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"In psalmo CXXXII: Ecce quam bonum et quam decorum habitare fratres in unum. In psalmo CXXXIII: Ecce benedicite dominum, omnes serui domini. qui statis in domo domini in noctibus. leuate manus uestras in sanctum et benedicite dominum. In psalmo CXXXIIII: Laudate nomen domini: laudate, serui, dominum. qui statis in domo domini, in atriis domus dei nostri. laudate dominum, quoniam bonus dominus: cantate nomini eius, quoniam decens. Et paulo post: Idola gentium argentum et aurum, opera manuum hominum. os habent et non loquentur, oculos habent et non uidebunt, et cetera. Et post pauca: Similes illis fiant qui faciunt ea, omnes. qui confidunt in eis. domus Israhel, benedicite domino: domus Aaron, benedicite domino: timentes dominum, benedicite domino. In psalmo CXXXV: Confitemini domino, quoniam bonus, quoniam in aeternum misericordia eius. confitemini deo deorum, quoniam in aeternum misericordia eius. confitemini domino dominorum, quoniam in aeternum misericordia eius. Et in fine psalmi: Confitemini deo caeli, quoniam in aeternum misericordia eius. In psalmo CXXXVI: Si oblitus fuero tui, Hierusalem, in obliuione sit dextera mea. adhaereat lingua mea gutturi meo, si non recordatus fuero tui, Hierusalem, si non praeposuero Hierusalem in principio laetitiae meae. In psalmo CXXXVIII: Nonne odientes te, domine, odiui et contra aduersarios tuos distabui?","english":"In Psalm 132: Behold how good and how seemly it is for brothers to dwell together. In Psalm 133: Behold, bless the Lord, all servants of the Lord, who stand in the house of the Lord in the nights; lift up your hands to the holy place and bless the Lord. In Psalm 134: Praise the name of the Lord; praise, servants, the Lord, who stand in the house of the Lord, in the courts of the house of our God; praise the Lord, for the Lord is good; sing to his name, for it is seemly. And a little later: The idols of the Gentiles, silver and gold, works of men's hands; they have a mouth and will not speak, they have eyes and will not see, and so forth. And after a few verses: Let those who make them become like them, all who trust in them. House of Israel, bless the Lord; house of Aaron, bless the Lord; those fearing the Lord, bless the Lord. In Psalm 135: Confess to the Lord, for he is good, for his mercy is eternal; confess to the God of gods, for his mercy is eternal; confess to the Lord of lords, for his mercy is eternal. And at the end of the psalm: Confess to the God of heaven, for his mercy is eternal. In Psalm 136: If I forget you, Jerusalem, may my right hand be in oblivion; may my tongue cleave to my throat, if I have not remembered you, Jerusalem, if I have not set Jerusalem before the beginning of my joy. In Psalm 138: Have I not hated those who hate you, Lord, and have I not stood apart against your adversaries?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 132","severity":"info","text":"The citation of Psalm 132 (LXX 131) is a non-canonical psalm in the Hebrew Bible, found in the Septuagint and Vulgate Psalters. The verse quoted is not in the Masoretic Text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 133","severity":"info","text":"Psalm 133 (LXX 132) is another non-canonical psalm. The call to bless the Lord and lift hands to the holy place reflects liturgical practice in early Christian monastic communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 134","severity":"info","text":"Psalm 134 (LXX 133) includes a polemic against idols, echoing themes from the Hebrew prophets. The phrase 'idola gentium argentum et aurum' is a direct critique of pagan worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 135","severity":"info","text":"Psalm 135 (LXX 134) emphasizes confession to God with repeated epithets: 'domino', 'deo deorum', 'domino dominorum'. The triple structure is typical of liturgical acclamations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 136","severity":"info","text":"Psalm 136 (LXX 135) contains a vow of loyalty to Jerusalem, personified as a sacred city. The imagery of forgetting and physical punishment (right hand, tongue) is vivid and self-cursing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 138","severity":"info","text":"Psalm 138 (LXX 137) is a rhetorical question affirming the speaker's opposition to the Lord's enemies. The verb 'distabui' (from 'disto') means 'stood apart' or 'opposed'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Septuagint/Vulgate tradition; the corresponding Hebrew Bible psalms are different or absent. The Latin text is from the Vetus Latina or Vulgate, with minor orthographic variation (e.g., 'obliuione' for 'oblivione')."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"perfecto odio oderam illos, inimici facti sunt mihi. In psalmo CXXXVIIII: Ne des, domine, desideria impii: scelera eius ne effundantur, et eleuentur. Et post IIII uersus: Vir linguosus non dirigetur in terra. In psalmo CXL: Corripiat me iustus in misericordia et arguat me: oleum amaritudinis non inpinguet caput meum. Et post V uersus: Quoniam ad te, domine, domine, oculi mei: in te speraui, ne euacues animam meam. In psalmo CXLI: Voce mea ad dominum clamaui, uoce mea ad dominum deprecatus sum. effundam in conspectu eius eloquium meum, tribulationem meam coram illo adnuntiabo. Et post VII uersus: Clamaui ad te, domine, dixi: tu es spes mea, pars mea in terra uiuentium. In psalmo CXXI: Meditabar in omnia opera tua, facta manuum tuarum loquebar. expandi manus meas ad te: anima mea quasi terra sitiens ad te. Et post III uersus: Fac me audire mane misericordiam tuam, quoniam in te confido. notam fac mihi uiam, in qua ambulo,' quoniam ad te leuaui animam meam. libera me de inimicis meis, domine: ad te protectus sum. In psalmo CXLIII: Libera me et erue me de manu filiorum alienorum, quorum os locutum est uanitatem, et dextera eorum dextera mendacii. ut sint filii nostri quasi plantatio crescens in adulescentia sua. filiae nostrae quasi anguli ornati ad similitudinem templi. promtuaria nostra plena et supereffundentia ex hoc in illud.","english":"I hated them with a perfect hatred; they became enemies to me. In Psalm 139: Lord, do not grant the desires of the impious: let their crimes not be poured forth, and let them be lifted up. And after four verses: A talkative man will not be directed on the earth. In Psalm 140: Let the just man correct me in mercy and reprove me: let the oil of bitterness not anoint my head. And after five verses: Because to you, Lord, Lord, my eyes are turned: in you I have hoped, do not empty my soul. In Psalm 141: With my voice I cried out to the Lord, with my voice I besought the Lord. I will pour forth my speech in his sight, I will declare my tribulation before him. And after seven verses: I cried out to you, Lord, I said: you are my hope, my portion in the land of the living. In Psalm 121: I meditated on all your works, I spoke of the works of your hands. I stretched out my hands to you: my soul like a thirsty earth to you. And after three verses: Make me hear your mercy in the morning, for I trust in you. Make known to me the path in which I walk, for I have lifted up my soul to you. Free me from my enemies, Lord: I have fled to you. In Psalm 143: Free me and deliver me from the hand of alien sons, whose mouth has spoken vanity, and whose right hand is a right hand of falsehood. Let our sons be like a plantation growing in their youth. Let our daughters be like corners adorned in the likeness of a temple. Let our storehouses be full and overflowing from this into that.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"perfecto odio oderam illos","severity":"info","text":"The phrase 'perfecto odio oderam illos' intensifies the speaker's emotional state, echoing the biblical language of total enmity, possibly from Psalm 139 or similar contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXXVIIII","severity":"info","text":"Psalm 139 (LXX numbering) is quoted: 'Ne des, domine, desideria impii: scelera eius ne effundantur, et eleuentur.' This corresponds to Psalm 139:8-10 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXL","severity":"info","text":"Psalm 140 (LXX) is cited: 'Corripiat me iustus in misericordia et arguat me: oleum amaritudinis non inpinguet caput meum.' This aligns with Psalm 140:3-4 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLI","severity":"info","text":"Psalm 141 (LXX) is quoted: 'Voce mea ad dominum clamaui... effundam in conspectu eius eloquium meum.' This corresponds to Psalm 141:1-3 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXI","severity":"info","text":"Psalm 121 (LXX) is cited: 'Meditabar in omnia opera tua... expandi manus meas ad te.' This matches Psalm 121:1-2 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLIII","severity":"info","text":"Psalm 143 (LXX) is quoted: 'Libera me et erue me de manu filiorum alienorum...' This corresponds to Psalm 143:1-3 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Septuagint/Vulgate tradition, which differs from the Hebrew numbering; the English draft retains the Latin numbering without cross-reference.","The phrase 'Et post IIII uersus' and similar indicate that the quoted verses are not the entire psalm but selected excerpts; the exact verse boundaries in the source text are not specified."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"pecora nostra in milibus et innumerabilia in compitis nostris: tauri nostri pingues. non est interruptio, et non est egressus, et non est ululatus in plateis nostris. beatus populus, cuius talia sunt, beatus populus, cuius dominus deus suus. In psalmo CXLIIII: Exaltabo te, domine, deus meus, rex, et benedicam nomini tuo in aeternum et ultra. in omni die benedicam tibi et laudabo nomen tuum in sempiternum iugiter. Et post II uersus: Generatio ad generationem laudabit opera tua, et fortitudines tuas adnuntiabunt. decorem gloriae magnitudinis tuae et uerba mirabilium tuorum loquar. et fortitudinem horribilium tuorum loquentur et magnitudines tuas narrabunt. memoriam multae bonitatis tuae loquentur et iustitias tuas laudabunt. Et post IIII uersus: Et sancti tui benedicent tibi. gloriam regni tui dicent et fortitudines tuas loquentur. ut ostendant filiis hominum fortitudines eius et gloriam decoris regni eius. Et paulo post: Iuxta est dominus omnibus qui inuocant eum, omnibus qui inuocant eum in ueritate. placitum timentium se faciet et clamorem eorum audiet et saluabit eos. custodit dominus omnes diligentes se, et uniuersos impios conteret. laudem domini loquetur os meum, et benedicet omnis caro nomini sancto eius in aeternum et iugiter. In psalmo CXLV: Lauda, anima mea, dominum: laudabo dominum in uita mea, cantabo deo meo, quamdiu sum.","english":"Our cattle by the thousands and countless in our crossroads: our bulls are fat. There is no interruption, and no exit, and no howling in our streets. Blessed is the people whose possessions are such, blessed is the people whose Lord is their God. In Psalm 144: I will exalt you, O Lord my God, O King, and I will bless your name forever and beyond. Every day I will bless you and praise your name perpetually without ceasing. And after two verses: Generation to generation will praise your works, and they will proclaim your mighty deeds. I will speak of the beauty of the greatness of your glory and the words of your wonders. And they will speak of the terror of your dreadful deeds and will recount your greatnesses. They will speak of the memory of your abundant goodness and will praise your justices. And after four verses: And your saints will bless you. They will speak of the glory of your kingdom and will proclaim your mighty deeds, so that they may show to the sons of men his mighty deeds and the glory of the beauty of his kingdom. And a little later: The Lord is near to all who call upon him, to all who call upon him in truth. He will fulfill the desire of those who fear him and will hear their cry and will save them. The Lord protects all who love him, and will crush all the impious. My mouth will speak the praise of the Lord, and every flesh will bless his holy name forever and perpetually. In Psalm 145: Praise the Lord, my soul: I will praise the Lord in my life, I will sing to my God as long as I exist.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLIIII","severity":"info","text":"Psalm 144 (LXX) is cited; the Vulgate numbering differs from the Hebrew. The text conflates several verses, likely from a Latin psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLV","severity":"info","text":"Psalm 145 (LXX) is cited; the quotation is brief and paraphrastic, not matching any single verse exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the pattern of alternating praise of an ideal community with psalm citations, building a cumulative scriptural argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pecora nostra in milibus et innumerabilia","severity":"info","text":"The description of abundant cattle and peaceful streets echoes idealized pastoral imagery common in early Christian utopian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ululatus","severity":"info","text":"The Latin 'ululatus' (howling) likely translates a Coptic or Greek term for lamentation; it contrasts with the peace of the blessed people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non est interruptio, et non est egressus","severity":"caution","text":"The phrase 'non est interruptio, et non est egressus' is obscure; it may reflect a Coptic idiom for uninterrupted peace or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Coptic source of the psalm citations is uncertain; the Latin may be a retroversion. The phrase 'non est interruptio, et non est egressus' is ambiguous in meaning."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"nolite confidere in principibus, in filio hominis, cui non est salus. Et post II uersus: Beatus cuius deus Iacob auxiliator eius, spes eius in domino deo suo. In psalmo CXIVI: Laudate dominum, quoniam bonum est canticum dei nostri, quoniam decorum est pulchra laudatio. Et post VII uersus: Suscipiens mansuetos dominus, humilians impios usque ad terram. canite domino in confessione, canite deo nostro. Et post VII uersus: Non est in fortitudine equi uoluntas eius, neque in tibiis uiri placebitur ei. placebitur domino in his qui timent eum et expectant misericordiam eius. In psalmo CXLVIII: Reges terrae et omnes populi, principes et uniuersi iudices terrae, iuuenes et uirgines, senes cum pueris laudent nomen domini. In psalmo CXLVIIII: Cantate domino canticum nouum: laus eius in congregatione sanctorum. laetetur Israhel in factore suo, filii Sion exultent in rege suo. Et post III uersus: Exaltabit mansuetos in Iesu. exultabunt sancti in gloria. laudabunt in cubilibus suis. exaltationes dei in gutture eorum. In psalmo CL: Laudate dominum in sancto eius, laudate eum in fortitudine potentiae eius. laudate eum in fortitudinibus eius, laudate eum iuxta multitudinem magnificentiae suae. Et in fine psalmi: Omne quod spirat laudet dominum.","english":"Do not put your trust in princes, in the son of man, in whom there is no salvation. And after two verses: Blessed is he whose God is Jacob his helper, whose hope is in his Lord God. In Psalm 146: Praise the Lord, because the song of our God is good, because beautiful praise is seemly. And after seven verses: The Lord receives the meek, humbling the impious to the ground. Sing to the Lord in confession, sing to our God. And after seven verses: His will is not in the strength of a horse, nor will he be pleased by the shins of a man. The Lord will be pleased with those who fear him and await his mercy. In Psalm 148: Kings of the earth and all peoples, princes and all judges of the earth, young men and virgins, old men with boys, praise the name of the Lord. In Psalm 149: Sing to the Lord a new song: his praise in the assembly of the saints. Let Israel rejoice in its maker, let the sons of Zion exult in their king. And after three verses: He will exalt the meek in Jesus. The saints will exult in glory. They will praise in their chambers. The exaltations of God in their throats. In Psalm 150: Praise the Lord in his sanctuary, praise him in the strength of his power. Praise him in his strongholds, praise him according to the multitude of his magnificence. And at the end of the psalm: Let everything that breathes praise the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite confidere in principibus, in filio hominis, cui non est salus","severity":"info","text":"The opening phrase echoes a biblical warning against reliance on human rulers, possibly derived from Psalm 145 or a similar sapiential tradition, though the exact source is not identified in the standard Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus cuius deus Iacob auxiliator eius, spes eius in domino deo suo","severity":"info","text":"This verse, attributed to Psalm 145, is not found in the Vulgate Psalter; it may be a variant or a conflation of Psalm 145:2 and 145:5, reflecting a non-standard textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXIVI: Laudate dominum, quoniam bonum est canticum dei nostri","severity":"info","text":"Psalm 146 in the Septuagint numbering corresponds to Psalm 147 in the Hebrew and Vulgate; the quoted text does not match the Vulgate Psalm 147, suggesting a different version or a free citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLVIII: Reges terrae et omnes populi, principes et uniuersi iudices terrae","severity":"info","text":"Psalm 148 (LXX) corresponds to Psalm 149 in the Vulgate; the verse is not found in the canonical Psalter, indicating it may be from a psalm collection no longer extant or a liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXLVIIII: Cantate domino canticum nouum: laus eius in congregatione sanctorum","severity":"info","text":"Psalm 149 (LXX) corresponds to Psalm 150 in the Vulgate; the phrase 'canticum nouum' echoes Psalm 149:1, but the rest is a free expansion, possibly from a liturgical hymn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CL: Laudate dominum in sancto eius, laudate eum in fortitudine potentiae eius","severity":"info","text":"Psalm 150 (LXX) corresponds to Psalm 151 in the Vulgate; the quoted text does not match the Vulgate Psalm 151, suggesting a non-canonical or apocryphal psalm source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbers (CXIVI, CXLVIII, CXLVIIII, CL) follow the Septuagint numbering, but the quoted verses do not correspond to the Vulgate text of those psalms, indicating the use of a different Latin version or a free liturgical adaptation.","The identity of 'the son of man' in the opening warning is ambiguous; it may refer to a human ruler or to Christ, but the context of distrust in princes suggests a political interpretation."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"Haec de libro Psalmorum collegimus, in quibus suam quisque uitam, si proficere affectat, inspiciat. ubi lectorem admonemus, ut ea quae de Psalmis posui tamquam unum psalmum contextim legat, tacitis uerbis meis, quae ad hoc interposui, - ut si uoluerit inspiciat, ubi sit scriptum quod posui, id est quoto uel in quo loco eiusdem psalmi. his enim praetermissis qui lectione continuata inspexerit sola uerba Psalmorum multo iocundius et ob hoc utilius ex diuinis afficietur eloquiis. Nunc de libris Salomonis quae uidebuntur huic operi necessaria colligemus: ac primum de Prouerbiis, qui liber si bene intellegatur, ad mores pios informandos paene totus ualebit. sed ea quae - obscura sunt praetermitto: habeant ea quibus exerceantur lectores dilectoresque spiritalium litterarum: nos in hoc opere statuimus ilia ponere quae ad agendam uitam facile intellecta referantur. quamuis multis uideri possim apertissima praetermisisse: nonnullaque hinc potius clausa sunt, unde putantur esse perspicua. quid enim tam clarum uidetur et quid tam inepte fit, si ad proprietatem uelis accipere, quod ibi scriptum est: ab aqua aliena abstine te et de fonte alieno ne biberis? . aut quid ualet ad mores corrigendos, nisi intellectus illic altior requiratur, quod dictum est: paupertas uirum humiliat, manus autem fortium locupletat?","english":"We have collected these passages from the Book of Psalms, in which each person may examine his own life, if he desires to make progress. Here we warn the reader to read what I have set down from the Psalms as if it were one continuous psalm, passing over my own words, which I have inserted for this purpose—so that, if he wishes, he may examine where what I have placed is written, that is, in which psalm and in what place of that same psalm. For by omitting these, whoever inspects the continuous reading of the words of the Psalms alone will be much more pleasantly and therefore more profitably affected by the divine utterances. Now we shall gather from the books of Solomon what seems necessary for this work: and first from Proverbs, which book, if it is well understood, will be almost entirely effective for forming pious morals. But I pass over those things which are obscure: let those who are readers and lovers of spiritual letters have them to exercise themselves; we have determined in this work to set down those things which, when easily understood, are referred to the conduct of life. Although many may think I have omitted very obvious things; and some things are rather closed on this account, where they are thought to be clear. For what seems so clear, and what is so ineptly done, if you wish to take it literally, as what is written there: \"Abstain from strange water, and do not drink from a strange fountain\"? Or what does it avail for correcting morals, unless a higher understanding is sought there, that which is said: \"Poverty humbles a man, but the hand of the strong enriches\"?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec de libro Psalmorum collegimus","severity":"info","text":"This sentence marks a transition from the preceding section on the Psalms to the upcoming treatment of the Solomonic books, specifically Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"contextim","severity":"info","text":"The adverb 'contextim' (continuously, as a connected whole) is rare in classical Latin and appears here to emphasize the reader's task of reading the psalm excerpts as a single, uninterrupted text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ab aqua aliena abstine te et de fonte alieno ne biberis","severity":"info","text":"This is a paraphrase of Proverbs 5:15-16 (Vulgate: 'ab aqua aliena abstine te et de fonte alieno ne biberis'), warning against adultery or spiritual contamination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"paupertas uirum humiliat, manus autem fortium locupletat","severity":"info","text":"This is a loose citation of Proverbs 10:4 (Vulgate: 'paupertas humiliat virum, manus autem fortium locupletat'), though the exact wording varies in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de libris Salomonis","severity":"info","text":"The 'books of Solomon' traditionally include Proverbs, Ecclesiastes, and the Song of Songs; Augustine here focuses on Proverbs for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lectores dilectoresque spiritalium litterarum","severity":"info","text":"Augustine distinguishes between advanced readers ('lovers of spiritual letters') who can handle obscurities and the general audience for whom he selects clear moral passages.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ab aqua aliena' may be a direct quotation or a paraphrase; the exact Vulgate wording varies.","The citation of Proverbs 10:4 is not verbatim; Augustine may be quoting from memory or a variant text."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"cum et non esse pauperem et esse manibus fortem non sit in bonorum hominum potestate et multis prouenerit pessimis, et hoc prouerbium male intellectum possit prouocare pauperes fortes, ut rapinis se existiment debere ditescere. quis non autem rideat, si proprie positum putauerit quod ibi legitur: non enim nascuntur filii malignis? omnia ' ergo talia relinquemus, et ea quibus suadetur aliquid aliquanto diutius, cum id quod suadetur atque praecipitur non sit obscurum et id potius sit ponendum in hoc Speculo, ubi se illi inspiciant quibus iam persuasum est bene ac laudabiliter uiuere, sed, ut hoc faciant, quae sibi optanda atque obseruanda sint quaerunt. haec itaque de Prouerbiis Salomonis ponenda credidimu's.\n\nVII. DE PROVERBIIS.\n\nTimor domini principium scientiae. sapientiam atque doctrinam stulti despiciunt. audi, fili mi, disciplinam patris tui et ne dimittas legem matris tuae. Et post uersus XIIII, cum de homicidis loqueretur: Ipsi, inquit, contra sanguinem suum insidiantur et moliuntur fraudes contra animas suas. sic semitae omnis auari animas possidentium rapiunt. Item post IIII uersus: Vsquequo, paruuli, diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam?","english":"not being poor and being strong of hand are not within the power of good men, and have befallen many of the worst men, and this proverb, if ill understood, could provoke the strong poor to think they ought to grow rich by plunder. But who would not laugh, if he thought that what is read there was meant literally: 'For sons are not born to the wicked'? Therefore we will leave aside all such things, and those passages in which something is urged at somewhat greater length, when what is urged and commanded is not obscure, and it is rather this that ought to be placed in this Mirror, where those may look into themselves who are already persuaded to live well and praiseworthily, but, in order to do so, seek what is to be wished for and observed by them. These passages, then, from the Proverbs of Solomon we have believed should be set down.\n\nVII. ON THE PROVERBS.\n\nThe fear of the Lord is the beginning of wisdom. Fools despise wisdom and learning. Listen, my son, to the discipline of your father, and do not dismiss the law of your mother. And after fourteen verses, when speaking of murderers: They, he says, lay snares against their own blood and contrive frauds against their own souls. Thus the paths of every miser snatch away the souls of those who possess them. Likewise after four verses: How long, little ones, do you love infancy, and fools desire what is harmful to themselves, and the imprudent hate knowledge?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non esse pauperem et esse manibus fortem","severity":"info","text":"Augustine critiques a proverb that could be misread to encourage the strong poor to enrich themselves by plunder, showing his concern for moral interpretation of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non enim nascuntur filii malignis","severity":"info","text":"This is a quotation from Proverbs 11:21 (Vulgate: 'non enim nascuntur filii malignis'), which Augustine dismisses as absurd if taken literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. DE PROVERBIIS","severity":"info","text":"This heading marks the beginning of a new section in the Speculum, dedicated to excerpts from the Book of Proverbs, following a methodological preface.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timor domini principium scientiae","severity":"info","text":"This is a direct citation of Proverbs 1:7 (Vulgate: 'Timor Domini principium sapientiae'), slightly adapted by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ipsi, inquit, contra sanguinem suum insidiantur et moliuntur fraudes contra animas suas","severity":"info","text":"This passage echoes Proverbs 1:18-19, where the wicked are described as laying snares against themselves; Augustine applies it to murderers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vsquequo, paruuli, diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam","severity":"info","text":"This is a paraphrase of Proverbs 1:22-23, where the foolish are rebuked for loving harmful things and hating knowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'prouerbium male intellectum' could refer to a specific proverb or a general saying; Augustine's context suggests a proverb from the biblical Book of Proverbs, but the exact verse is not identified."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Et post XI uersus: Tunc inuocabunt me et non exaudiam: mane consurgent et non inuenient me: eo quod exosam habuerint disciplinam et timorem domini non susceperint nec adquieuerint consilio meo et detraxerint uniuersae correptioni meae. comedent igitur fructus uiae suae suisque consiliis saturabuntur. auersio paruulorum interficiet eos et prosperitas stultorum perdet illos. qui autem me audierit, absque terrore quiescet et abundantia perfruetur malorum timore sublato. Et post IIII uersus: Si enim sapientiam inuocaueris et inclinaueris cor tuum prudentiae, si quaesieris eam quasi pecuniam et sicut thesauros effoderis illam, tunc intelleges timorem domini et scientiam dei inuenies, quia dominus dat sapientiam et ex ore eius scientia et prudentia. custodiet rectorum salutem et proteget gradientes simpliciter: seruans semitas iustitiae et uias sanctorum custodiens. tunc intelleges iustitiam et iudicium et aequitatem et omnem semitam bonam.","english":"And after eleven verses: Then they will call upon me and I will not hear; they will rise early and not find me, because they have held discipline in hatred and have not received the fear of the Lord, nor have they acquiesced to my counsel, and have disparaged all my correction. Therefore they will eat the fruit of their own way and will be sated with their own counsels. The perversity of the little ones will destroy them, and the prosperity of fools will ruin them. But he who has heard me will rest without terror and will enjoy abundance, with the fear of evils removed. And after four verses: For if you have called upon wisdom and have inclined your heart to prudence, if you have sought it as money and have dug it up like treasures, then you will understand the fear of the Lord and you will find knowledge of God, because the Lord gives wisdom and from his mouth come knowledge and prudence. He will guard the safety of the righteous and will protect those walking simply, preserving the paths of justice and keeping the ways of the saints. Then you will understand justice and judgment and equity and every good path.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tunc inuocabunt me et non exaudiam","severity":"info","text":"This passage echoes the prophetic rebuke of false reliance on God, reminiscent of Jeremiah 11:11 or similar warnings in the sapiential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exosam habuerint disciplinam","severity":"info","text":"The phrase 'exosam habuerint disciplinam' (held discipline in hatred) reflects a key Augustinian theme: discipline as a necessary but often rejected path to wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"auersio paruulorum","severity":"info","text":"'Auersio paruulorum' (perversity of the little ones) likely refers to the moral corruption of the immature, a common trope in early Christian moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XI uersus ... Et post IIII uersus","severity":"info","text":"The passage is structured as a continuous quotation from a biblical source, with the author marking verse intervals to indicate omitted material, typical of Augustine's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"si quaesieris eam quasi pecuniam et sicut thesauros effoderis illam","severity":"info","text":"The comparison of seeking wisdom to seeking money or treasure parallels Proverbs 2:4-5, where wisdom is sought as a hidden treasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"custodiet rectorum salutem et proteget gradientes simpliciter","severity":"info","text":"This phrase, emphasizing divine protection for the righteous and simple, reflects Augustine's pastoral concern for moral simplicity, a theme later influential in medieval monastic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the quotation is not identified in the passage; it may be from a lost or composite sapiential text.","The phrase 'auersio paruulorum' could be interpreted as either 'perversity of the little ones' or 'turning away of the little ones'; the translation opts for 'perversity' based on context."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"si intrauerit sapientia cor tuum et scientia animae tuae placuerit, consilium custodiet te et prudentia seruabit te, ut eruaris de uia mala et ab homine qui peruersa loquitur, qui relinquunt iter rectum et ambulant per uias tenebrosas, qui laetantur, cum malefecerint, et exultant in rebus pessimis, quorum uiae peruersae et infames gressus eorum: ut eruaris a muliere aliena et ab extranea, quae mollit sermones suos et reliquit ducem pubertatis suae et pacti dei sui oblita est. Et post XIII uersus: Misericordia et ueritas non te deserant: circumda eas gutturi tuo et describe in tabulis cordis tui, et inuenies gratiam et disciplinam bonam coram deo et hominibus. habe fiduciam in domino ex toto corde tuo et ne innitaris prudentiae tuae. in omnibus uiis tuis cogita illum, et ipse diriget gressus tuos. ne sis sapiens apud temet ipsum. time dominum et recede a malo. Et post I uersum: Honora dominum de tua substantia et de primitiis omnium frugum tuarum. Et . post II uersus: Disciplinam domini, fili mi, ne abicias, nec deficias, cum ab eo corriperis. quem enim diligit dominus, corripit: et quasi pater in filio conplacet sibi. beatus homo, qui inuenit sapientiam et qui affluit prudentia. melior est adquisitio eius negotiatione argenti et auro primo fructus eius: . pretiosior est cunctis opibus, et omnia quae desiderantur huic non ualent conparari.","english":"If wisdom enters your heart and the knowledge of your soul pleases you, counsel will guard you and prudence will preserve you, so that you may be delivered from the evil path and from the man who speaks perverse things, from those who abandon the straight way and walk through dark paths, who rejoice when they have done evil and exult in the worst things, whose ways are perverse and their steps infamous: so that you may be delivered from a foreign woman and from a stranger, who softens her words and has left the guide of her youth and has forgotten the covenant of her God. And after thirteen verses: Let mercy and truth not abandon you: bind them around your neck and inscribe them on the tablets of your heart, and you will find grace and good discipline before God and men. Have trust in the Lord with your whole heart and do not lean on your own prudence. In all your ways, think of Him, and He will direct your steps. Do not be wise in your own eyes. Fear the Lord and withdraw from evil. And after one verse: Honor the Lord from your substance and from the first fruits of all your harvests. And after two verses: Do not cast aside the discipline of the Lord, my son, nor grow weary when you are corrected by it. For whom the Lord loves, He corrects; and as a father takes pleasure in his son. Blessed is the man who finds wisdom and who abounds in prudence. Its acquisition is better than the trade of silver and gold; its first fruit is more precious than all riches, and all things that are desired are not worthy to be compared to it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si intrauerit sapientia cor tuum","severity":"info","text":"The passage strings together excerpts from the biblical book of Proverbs, though the exact verse numbering is uncertain due to the fluidity of the Septuagint and Vetus Latina traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplinam domini","severity":"info","text":"Disciplina here carries the sense of corrective instruction or chastisement, a key concept in Augustine’s moral theology, distinct from mere punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"muliere aliena et ab extranea","severity":"info","text":"The warning against a foreign woman who abandons her youthful guide and covenant echoes the biblical trope of the unfaithful wife, common in wisdom literature as a figure for apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XIII uersus","severity":"info","text":"The repeated formula 'Et post ... uersus' indicates that Augustine is excerpting Proverbs in a catena-like fashion, skipping intervening verses to compile a thematic anthology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatus homo, qui inuenit sapientiam","severity":"info","text":"This beatitude on wisdom echoes Proverbs 3:13-15 and was frequently cited by early Christian authors to align biblical wisdom with the pursuit of divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"circumda eas gutturi tuo","severity":"caution","text":"The phrase 'bind them around your neck' may reflect a literal amulet practice or a metaphorical command to keep mercy and truth close; the Latin is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses referenced are uncertain due to the fluidity of the Vetus Latina text of Proverbs.","The phrase 'circumda eas gutturi tuo' could be read as a literal or metaphorical injunction."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Et post X uersus: Fili mi, ne effluant haec ab oculis tuis: custodi legem atque consilium. Et post VIII! uersus: Noli prohibere benefacere eum qui potest: si uales, et ipse benefac. ne dicas amico tuo: uade et reuertere, et cras dabo tibi, cum statim possis dare. ne moliaris amico tuo malum, cum ille in te habeat fiduciam. ne contendas aduersus hominem frustra. Et post VII uersus: Inlusores ipse deludet et mansuetis dabit gratiam. Et post XLIIII uersus: Omni custodia serua cor tuum, quia ex ipso uita procedit. remoue a te os prauum, et detrahentia labia sint procul a te. oculi tui recta uideant et palpebrae tuae praecedant gressus tuos. dirige semitam pedibus tuis, et omnes uiae tuae stabilientur. nec declines in dexteram aut in sinistram. auerte pedem tuum a malo. uias enim, quae a dextris sunt, nouit dominus, peruersae uero sunt quae a sinistris sunt. ipse autem rectos facit cursus tuos, itinera autem tua in pace producet. Fili mi, adtende sapientiam meam et prudentiae meae inclina aurem tuam, ut custodias cogitationes, et disciplinam labia tua conseruent. fauus enim stillans labia meretricis et nitidius oleo guttur -eius. nouissima autem illius amara quasi absinthium et acuta quasi gladius biceps. pedes eius descendunt in mortem et ad inferos gressus illius penetrant.","english":"And after ten verses: My son, let these things not slip from your eyes: keep the law and counsel. And after eight verses: Do not forbid him who is able to do good from doing good: if you are able, do good yourself. Do not say to your friend: go and return, and tomorrow I will give to you, when you can give at once. Do not plot evil against your friend, while he has trust in you. Do not contend against a man in vain. And after seven verses: He will mock the mockers and will give grace to the meek. And after forty-four verses: Guard your heart with all watchfulness, because from it life proceeds. Remove from yourself a perverse mouth, and let slandering lips be far from you. Let your eyes see straight and let your eyelids precede your steps. Direct the path for your feet, and all your ways will be made firm. Do not turn to the right or to the left. Turn your foot away from evil. For the ways which are on the right, the Lord knows; but those on the left are perverse. He himself makes your courses straight, and he will bring forth your journeys in peace. My son, attend to my wisdom and incline your ear to my prudence, so that you may guard your thoughts, and your lips may preserve discipline. For the honeycomb of a harlot’s lips is dripping, and her throat is more gleaming than oil. But her end is bitter as wormwood and sharp as a two-edged sword. Her feet descend into death and her steps penetrate into the underworld.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post X uersus","severity":"info","text":"The repeated formula 'Et post X uersus' organizes the passage as a catena of excerpts, typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili mi, ne effluant haec ab oculis tuis","severity":"info","text":"This echoes Proverbs 3:21 (LXX) or similar wisdom admonitions, though the exact verse is not cited in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli prohibere benefacere eum qui potest","severity":"info","text":"Likely derived from Sirach (Ecclesiasticus) or Proverbs, reflecting the wisdom tradition of mutual charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Inlusores ipse deludet et mansuetis dabit gratiam","severity":"info","text":"This may allude to Proverbs 3:34 or similar verses on divine retribution and humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omni custodia serua cor tuum","severity":"info","text":"A paraphrase of Proverbs 4:23 or Sirach 1:1, emphasizing heart as source of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fauus enim stillans labia meretricis","severity":"info","text":"This vivid imagery of the harlot's lips appears in Proverbs 5:3-5, warning against seduction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Et post X uersus' indicates verse intervals in the source text, but the exact biblical book and verse numbering are not specified in the passage."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Et post XCVII uersus: Non concupiscat pulchritudinem eius cor tuum, ne capiaris nutibus illius: pretium enim scorti uix unius est panis: mulier autem uiri pretiosam animam capit. numquid abscondere potest homo ignem in sinu suo, ut uestimenta illius non ardeant? aut ambulare super prunas, et non conburentur plantae eius? sic qui ingreditur ad mulierem proximi sui, non erit mundus, cum tetigerit eam. non grandis est culpa, cum quis furatus fuerit: furatur enim, ut esurientem inpleat animam: deprehensus quoque reddet septuplum et omnem substantiam domus suae tradet. qui autem adulter est, propter inopiam cordis perdet animam suam. Et post V uersus: Fili mi, custodi sermones meos et praecepta mea reconde tibi. serua mandata mea et uiue et legem meam quasi pupillam oculi tui. Et post uersus LVII: Intellegite, paruuli, astutiam, et insipientes, animaduertite. Et post II uersus: Veritatem meditabitur guttur meum, et labia mea detestabuntur impium. Et post III uersus: Accipite disciplinam meam: doctrinam magis quam aurum diligite. melior est enim sapientia cunctis pretiosissimis, et omne desiderabile ei non potest conparari. Et post II uersus: Timor domini odit malum: adrogantiam et superbiam et uiam prauam et os bilingue detestor. Et post VI uersus: Ego diligentes me diligo, et qui mane uigilant ad me, inuenient me. mecum sunt diuitiae et gloria, opes superbae et iustitia.","english":"And after ninety-seven verses: Let not your heart desire her beauty, lest you be caught by her nods: for the price of a harlot is scarcely that of a single loaf; but a man’s wife captures a precious soul. Can a man hide fire in his bosom, so that his garments do not burn? Or walk upon coals, and his soles not be burned? So he who goes in to his neighbor’s wife will not be clean when he touches her. It is no great sin when someone has stolen: for he steals to fill a hungry soul; when caught, he will repay sevenfold and give up all the substance of his house. But he who is an adulterer, through poverty of heart will lose his soul. And after five verses: My son, keep my words and store up my precepts for yourself. Keep my commandments and live, and my law as the apple of your eye. And after fifty-seven verses: Understand, little ones, the cunning, and you foolish ones, pay attention. And after two verses: My throat will meditate truth, and my lips will detest the impious. And after three verses: Accept my discipline: love doctrine more than gold. For wisdom is better than all most precious things, and every desirable thing cannot be compared to it. And after two verses: The fear of the Lord hates evil: I detest arrogance and pride and the crooked way and the double-tongued mouth. And after six verses: I love those who love me, and those who keep watch for me in the morning will find me. With me are riches and glory, proud wealth and justice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non concupiscat pulchritudinem eius cor tuum","severity":"info","text":"This passage adapts Proverbs 6:25-29 and Sirach 9:1-2, warning against lust and adultery. The reference to a harlot's price echoes Proverbs 6:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili mi, custodi sermones meos et praecepta mea reconde tibi","severity":"info","text":"This echoes Proverbs 7:1-2, where the father urges the son to keep his words and commandments. The phrase 'apple of your eye' is from Proverbs 7:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Veritatem meditabitur guttur meum","severity":"info","text":"This line adapts Proverbs 8:7, where wisdom speaks of meditating truth. The detestation of the impious is a paraphrase of Proverbs 8:7b.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Accipite disciplinam meam: doctrinam magis quam aurum diligite","severity":"info","text":"This echoes Proverbs 8:10, where wisdom says 'Take my discipline' and values doctrine over gold. The comparison to precious things is from Proverbs 8:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timor domini odit malum","severity":"info","text":"This line adapts Proverbs 8:13, where the fear of the Lord hates evil. The detestation of arrogance and pride is a paraphrase of Proverbs 8:13b.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego diligentes me diligo","severity":"info","text":"This echoes Proverbs 8:17, where wisdom says 'I love those who love me.' The promise of riches and glory is from Proverbs 8:18.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of Proverbs and Sirach excerpts, but the exact verse numbering and order are not always clear. The phrase 'pretium enim scorti vix unius est panis' is not a direct biblical quote but a paraphrase."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"melior est fructus meus auro et pretioso lapide, et genimina mea argento electo. in uiis iustitiae ambulo, in medio semitarum iudicii, ut ditem diligentes me et thesauros eorum repleam. Et post XXIII uersus: Beatus homo, qui audit me, qui uigilat ad fores meas cotidie et obseruat ad postes ostii mei. qui me inuenerit, inueniet uitam et hauriet salutem a domino. qui autem in me peccauerit, laedet animam suam. omnes qui me oderunt diligunt mortem. Et post VIIII uersus: Relinquite infantiam et uiuite et ambulate per uias prudentiae. qui erudit derisorem, ipse sibi facit iniuriam: et qui arguit impium, generat maculam sibi. noli arguere derisorem, ne oderit te: argue sapientem, et diliget te. da sapienti, et addetur ei sapientia. doce iustum, et festinabit accipere. principium sapientiae timor domini, et scientia sanctorum prudentia. Et post XVIII uersus: Non proderunt thesauri iniquitatis, iustitia uero liberabit a morte. Et post IIII uersus: Qui congregat in messe, filius sapiens est: qui autem stertit aestate, filius confusionis. Et post IIII uersus: Sapiens corde praecepta suscipiet: stultus caeditur labiis. qui ambulat simpliciter, ambulat confidenter: qui autem deprauat uias suas, manifestus erit. qui annuit oculo, dabit dolorem: stultus labiis uerberabitur. uena uitae os iusti: et os impiorum operiet iniquitatem. odium suscitat rixas, et uniuersa delicta operit caritas.","english":"My fruit is better than gold and precious stone, and my offspring than choice silver. I walk in the ways of justice, in the midst of the paths of judgment, that I may enrich those who love me and fill their treasuries. And after twenty-three verses: Blessed is the man who hears me, who watches daily at my doors and keeps watch at the posts of my gate. He who finds me will find life and will draw salvation from the Lord. But he who sins against me will harm his own soul. All who hate me love death. And after nine verses: Leave behind infancy and live, and walk in the ways of prudence. He who instructs a mocker does injury to himself; and he who rebukes an impious man generates a stain for himself. Do not rebuke a mocker, lest he hate you; rebuke a wise man, and he will love you. Give to a wise man, and wisdom will be added to him. Teach a just man, and he will hasten to receive. The beginning of wisdom is the fear of the Lord, and the knowledge of the saints is prudence. And after eighteen verses: Treasures of iniquity will not profit, but justice will free from death. And after four verses: He who gathers at harvest time is a wise son; but he who snores in summer is a son of confusion. And after four verses: The wise in heart will receive precepts; the fool is struck on the lips. He who walks simply walks confidently; but he who perverts his ways will be exposed. He who nods with his eye will give pain; the fool will be beaten on the lips. The vein of life is the mouth of the just; and the mouth of the impious will cover iniquity. Hatred stirs up quarrels, and love covers all offenses.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XXIII uersus","severity":"info","text":"Augustine uses repeated 'Et post ... uersus' formulas to stitch together a chain of biblical excerpts, a hallmark of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"melior est fructus meus auro et pretioso lapide","severity":"info","text":"This passage echoes Proverbs 8:19, where Wisdom speaks of her fruit as better than gold and precious stones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"principium sapientiae timor domini","severity":"info","text":"This phrase is a direct quotation of Proverbs 1:7 (LXX) or 9:10, a common wisdom maxim in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"odium suscitat rixas, et uniuersa delicta operit caritas","severity":"info","text":"The final sentence adapts Proverbs 10:12 (LXX) or a similar wisdom verse, contrasting hatred and love as causes of strife and reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"filius confusionis","severity":"info","text":"The phrase 'son of confusion' reflects a biblical idiom for a disgraceful or worthless person, common in the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uena uitae os iusti","severity":"caution","text":"The phrase 'vein of life' is an unusual metaphor; the Latin may reflect a variant reading or a translation choice in the Vetus Latina, not found in standard Vulgate Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for several of the excerpted verses is uncertain, as they may derive from the Vetus Latina rather than the Vulgate.","The phrase 'uena uitae os iusti' is ambiguous; it may be a corruption or a rare variant of a known proverb."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"in labiis sapientis inuenietur sapientia, et uirga in dorso eius qui indiget corde. sapientes abscondunt sapientiam: os autem stulti confusioni proximum est. Et post IIII uersus: Via uitae custodientibus disciplinam: qui autem increpationes relinquit, errat abscondunt odium labia mendacia. qui profert contumeliam, insipiens est in multiloquio peccatum non deerit: qui autem moderatur labia sua, prudentissimus est. argentum electum lingua iusti: cor impiorum pro nihilo. labia iusti erudiunt plurimos: qui autem indocti sunt, in cordis egestate moriuntur. benedictio domini diuites facit, nec 'sociabitur eis adflictio. quasi per risum stultus operatur scelus: [sapientia autem est uiro prudentia. quod timet impius, ueniet super eum: desiderium suum iustis dabitur. Et post II uersus: Sicut acetum dentibus et fumus oculis, sic piger his qui miserunt eum. timor domini adponet dies et anni impiorum adbreuiabuntur. expectatio iustorum laetitia: spes autem impiorum peribit. fortitudo simplicis uia domini, et pauor his qui operantur malum. iustus in aeternum non commouebitur: impii autem non habitabunt in terra. os iusti parturiet sapientiam: lingua prauorum peribit. labia iusti considerant placita, et os impiorum peruersa. Statera dolosa abominatio apud deum et pondus aequum uoluntas eius. ubi fuerit superbia, ibi erit contumelia: ubi autem humilitas, ibi et sapientia.","english":"In the lips of the wise, wisdom will be found, and a rod on the back of him who lacks a heart. The wise hide wisdom; but the mouth of a fool is near to confusion. And after four verses: The way of life is for those who keep discipline; but he who abandons reproofs errs. Lying lips hide hatred. He who utters insult is foolish; in much talk sin will not be lacking; but he who moderates his lips is most prudent. Choice silver is the tongue of a just man; the heart of the impious is worth nothing. The lips of a just man instruct many; but those who are untaught die in poverty of heart. The blessing of the Lord makes men rich, and affliction will not be joined to them. As if through laughter, a fool works crime; but wisdom for a man is prudence. What the impious man fears will come upon him; his desire will be given to the just. And after two verses: As vinegar to teeth and smoke to eyes, so is a lazy man to those who sent him. The fear of the Lord will add days, and the years of the impious will be shortened. The expectation of the just is joy; but the hope of the impious will perish. The strength of the simple man is the way of the Lord, and terror for those who work evil. A just man will not be moved forever; but the impious will not dwell in the land. The mouth of a just man will give birth to wisdom; the tongue of the wicked will perish. The lips of a just man consider what is pleasing, and the mouth of the impious, perverse things. A deceitful balance is an abomination to God, and a just weight is his will. Where pride has been, there will be insult; but where humility, there also is wisdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in labiis sapientis inuenietur sapientia","severity":"info","text":"This passage strings together proverbs from the biblical book of Proverbs, though the exact verses are not always continuous. The opening line echoes Proverbs 10:31 (LXX) or similar wisdom sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The phrase 'Et post IIII uersus' indicates that Augustine is excerpting from a longer source, likely a collection of Proverbs, and omitting intervening verses. This structural marker shows the compilation method of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uirga in dorso eius qui indiget corde","severity":"info","text":"'Rod on the back' is a metaphor for corrective punishment, common in wisdom literature. 'Indiget corde' (lacks a heart) means lacking intelligence or moral sense, not physical organ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Statera dolosa abominatio apud deum","severity":"info","text":"The image of a deceitful balance as an abomination to God reflects Old Testament condemnation of dishonest weights and measures, e.g., Proverbs 11:1, and aligns with early Christian moral teaching on justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"os iusti parturiet sapientiam","severity":"info","text":"The phrase 'the mouth of a just man will give birth to wisdom' parallels Proverbs 10:31 (LXX) and similar personifications of wisdom as speech, common in sapiential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nec 'sociabitur eis adflictio","severity":"caution","text":"The Latin text has a single quote before 'sociabitur', possibly indicating a textual variant or scribal insertion. The sense is clear ('affliction will not be joined to them'), but the punctuation may reflect a manuscript anomaly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of proverbs; the exact biblical source for each line is not always identifiable due to possible conflation or paraphrase. The phrase 'Et post IIII uersus' and 'Et post II uersus' show deliberate omission, but the original sequence is not given."],"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":59,"ref":"p59","source":"simplicitas iustorum diriget eos et supplantatio peruersorum perdet illos. non proderunt diuitiae in die ultionis: iustitia autem liberabit a morte. iustitia simplicis diriget uiam eius et in impietate sua corruet impius. iustitia rectorum liberabit eos, et in insidiis suis capientur iniqui. mortuo homine impio nulla erit ultra spes, et expectatio sollicitorum peribit. Et post VII uersus: Qui despicit amicum suum, indigens corde est: uir autem prudens tacebit. qui ambulat fraudulenter, reuelat arcana: qui autem fidelis est animi, celat commissum. ubi non est gubernator, populus corruet: salus autem, ubi multa consilia. adfligetur malo, qui fidem facit pro extraneo: qui autem cauet laqueos, securus erit. Et post II uersus: Benefacit animae suae uir misericors: qui autem crudelis est, et propinquos abicit. Et post IIII uersus: Abominabile domino prauum cor, et uoluntas eius in his qui simpliciter ambulant. manus in manu non erit innocens malus: semen autem iustorum saluabitur. Et post II uersus: Desiderium iustorum omne bonum est: praestolatio impiorum furor. alii diuidunt propria et ditiores fiunt: alii rapiunt non sua et semper in egestate sunt. anima, quae benedicit, inpinguabitur: et qui inebriat, ipse quoque inebriabitur. qui abscondit frumenta, maledictus in populis: benedictio autem super caput uendentium. bene consurget diluculo qui quaerit bona: qui.","english":"The simplicity of the just will direct them, and the deceit of the perverse will destroy them. Riches will not avail on the day of vengeance: but justice will deliver from death. The justice of the simple will direct his way, and the impious will fall in his impiety. The justice of the upright will deliver them, and the wicked will be caught in their own snares. When an impious man is dead, there will be no further hope, and the expectation of the anxious will perish. And after seven verses: He who despises his friend is lacking in heart: but a prudent man will be silent. He who walks fraudulently reveals secrets: but he who is faithful of mind conceals what is entrusted. Where there is no governor, the people will fall: but safety, where there are many counsels. He who stands surety for a stranger will be afflicted with evil: but he who avoids snares will be secure. And after two verses: A merciful man does good to his own soul: but he who is cruel casts off even his own kin. And after four verses: A perverse heart is abominable to the Lord, and His will is in those who walk simply. Hand in hand, a wicked man will not be innocent: but the seed of the just will be saved. And after two verses: The desire of the just is all good: the expectation of the impious is fury. Some divide their own goods and become richer: others seize what is not theirs and are always in need. The soul that blesses will be fattened: and he who makes drunk will himself also be drunk. He who hides grain is cursed among the peoples: but blessing is upon the head of those who sell. He who seeks good things will rise well at dawn: he who.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VII uersus","severity":"info","text":"The repeated formula 'Et post VII uersus' and similar markers indicate that the compiler is excerpting and linking discontinuous passages from the biblical source, a key feature of the Speculum's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"simplicitas iustorum diriget eos","severity":"info","text":"This passage echoes Proverbs 11:3-6 and 11:9-15, where the contrast between the just and the perverse is a recurring theme. The Latin closely follows the Vetus Latina version of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"supplantatio","severity":"info","text":"'Supplantatio' (deceit, treachery) is a rare term in the Vetus Latina, used here to translate a Hebrew word for 'deceit' or 'guile'. It underscores the moral opposition between simplicity and cunning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"manus in manu non erit innocens malus","severity":"info","text":"The phrase 'manus in manu' (hand in hand) likely reflects a Semitic idiom for partnership or collusion, indicating that even in alliance the wicked cannot be innocent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui abscondit frumenta, maledictus in populis","severity":"info","text":"This condemnation of grain hoarding reflects early Christian social teaching on economic justice, a theme Augustine develops elsewhere in his sermons and letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post VII uersus","severity":"caution","text":"The verse counts ('post VII uersus', 'post II uersus') are editorial markers from the compiler; the original biblical sequence may differ, and the exact verses referenced are not always identifiable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'manus in manu' may be a literal translation of a Hebrew idiom; its exact sense in context is debated.","The verse counts ('post VII uersus', etc.) are editorial and may not correspond to modern chapter/verse divisions."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"autem inuestigator malorum est, opprimetur ab eis. qui confidit in diuitiis suis, hic corruet: iusti autem quasi uirens folium germinabunt. Et post IIII uersus: Si iustus in terra recipit, quanto magis impius et peccator? Qui diligit disciplinam, diligit scientiam: qui autem odit increpationes, insipiens est. qui bonus est, hauriet a domino gratiam : qui autem confidit cogitationibus suis, impie agit. non roborabitur homo ex impietate, et radix iustorum non commouebitur. Et post XVI uersus: Desiderium impii munimentum est pessimorum: radix autem iustorum proficiet. propter peccata labiorum ruina proximat malo: effugiet autem iustus de angustia. de fructu oris sui unusquisque replebitur bonis, et iuxta opera manuum suarum retribuetur ei. uia stulti recta in oculis eius: qui autem sapiens est, audit consilia. Et post IIII uersus: Est qui promittit et quasi gladio pungitur conscientiae: lingua autem sapientium sanitas est. labium ueritatis firmum erit in perpetuum: qui autem testis est repentinus, concinnat linguam mendacem. dolus in corde cogitantium mala: qui autem ineunt pacis consilia, sequetur eos gaudium. non contristabit iustum quicquid ei acciderit: impii autem replebuntur malo. abominatio domini labia mendacia: qui autem fideliter agunt, placent ei. homo uersutus celat scientiam: et cor insipientium prouocabit stultitiam.","english":"But the investigator of evils will be oppressed by them. He who trusts in his riches will fall; but the just will flourish like a green leaf. And after four verses: If the just man receives on earth, how much more the impious and the sinner? He who loves discipline loves knowledge; but he who hates reproofs is foolish. He who is good will draw grace from the Lord; but he who trusts in his own thoughts acts impiously. Man will not be strengthened by impiety, and the root of the just will not be shaken. And after sixteen verses: The desire of the impious is the stronghold of the worst; but the root of the just will advance. Because of the sins of the lips, ruin draws near to the evil man; but the just man will escape from distress. Each one will be filled with goods from the fruit of his mouth, and he will be rewarded according to the works of his hands. The way of the fool is straight in his own eyes; but he who is wise listens to counsel. And after four verses: There is one who promises and is pricked as if by a sword in his conscience; but the tongue of the wise is health. The lip of truth will be firm forever; but he who is a sudden witness composes a lying tongue. Deceit is in the heart of those who think evil; but those who enter into counsels of peace will be followed by joy. Nothing that happens will sadden the just man; but the impious will be filled with evil. Lying lips are an abomination to the Lord; but those who act faithfully please him. The crafty man hides his knowledge; and the heart of the foolish will provoke folly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"This phrase and similar ones (e.g., 'Et post XVI uersus') mark the compiler's method of excerpting and linking disparate verses from the same biblical book, here Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si iustus in terra recipit, quanto magis impius et peccator?","severity":"info","text":"This sentence is not a direct biblical verse but a gloss or inference typical of the compiler's exegetical style, drawing on the logic of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inuestigator malorum","severity":"info","text":"The phrase 'investigator of evils' likely renders a Hebrew or Greek term for one who meddles in or seeks out wickedness, not a standard Latin biblical phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quasi uirens folium germinabunt","severity":"info","text":"The image of the just flourishing like a green leaf is a common biblical metaphor for vitality and divine favor, e.g., Psalm 1:3 (LXX) and Isaiah 66:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"labium ueritatis firmum erit in perpetuum","severity":"info","text":"This phrase echoes Proverbs 12:17 (LXX) and similar wisdom sayings on the enduring power of truthful speech, a theme also in Sirach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post IIII uersus","severity":"caution","text":"The verse counts ('IIII', 'XVI') may not correspond to modern chapter/verse divisions; they reflect the compiler's source text, likely a pre-Vulgate Latin version of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for several sayings is unclear; they may be conflations or paraphrases of Proverbs.","The phrase 'de fructu oris sui' could be read as 'from the fruit of his mouth' (speech) or 'from the fruit of his face' (appearance); the translation opts for 'mouth'."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Et post II uersus: Maeror in corde uiri humiliabit illud, et sermone bono laetificabitur. qui neglegit damnum propter amicum, iustus est: iter autem impiorum decipiet eos. non inueniet fraudulentus lucrum, et substantia hominis erit auri pretium. in semita iustitiae uita: iter autem deuium ducit ad mortem. Filius sapiens doctrina patris: qui autem inlusor est, non audit, cum arguitur. de fructu oris sui homo saturabitur bonis: anima autem praeuaricatorum iniqua. qui custodit suum, custodit animam suam: qui autem inconsideratus est ad loquendum, sentiet mala. uult et non uult piger: anima autem operantium inpinguabitur. uerbum mendax iustus detestabitur: impius autem confundit et confunditur. iustitia custodit innocentis uiam: impietas uero peccatores supplantat. est quasi diues, cum nihil habeat, et est quasi pauper, cum in multis diuitiis sit. redemptio animae uiri diuitiae suae: qui autem pauper est, increpationem non sustinet. lux iustorum laetificat: lucerna autem impiorum extinguetur. inter superbos semper iurgia sunt: qui autem agunt cuncta consilio, reguntur sapientia. substantia festinata minuetur: quae autem paulatim colligitur manu, multiplicabitur. spes, quae differtur, adfligit animam: lignum uitae desiderium ueniens. qui detrahit alicui rei, ipse se in futurum obligat: qui autem timet praeceptum, in pace uersabitur.","english":"And after two verses: Grief in the heart of a man will humble it, and he will be cheered by a good word. He who neglects loss for the sake of a friend is just; but the path of the impious will deceive them. The fraudulent man will not find profit, and a man's substance will be the price of gold. On the path of justice is life; but the devious path leads to death. A wise son is the teaching of his father; but he who is a mocker does not listen when he is rebuked. From the fruit of his mouth a man will be filled with good things; but the soul of transgressors is iniquitous. He who guards his own, guards his own soul; but he who is inconsiderate in speaking will suffer evils. The lazy man both wills and does not will; but the soul of the working will be fattened. A just man will detest a lying word; but the impious man confuses and is confused. Justice guards the way of the innocent; but impiety trips up sinners. He is as if rich, when he has nothing, and he is as if poor, when he is in many riches. The redemption of a man's soul is his riches; but he who is poor does not bear reproach. The light of the just gladdens; but the lamp of the impious will be extinguished. Among the proud there are always quarrels; but those who do everything with counsel are ruled by wisdom. Haste-gotten substance will be diminished; but that which is gathered little by little by hand will be multiplied. Hope that is deferred afflicts the soul; the tree of life is a desire that comes. He who detracts from something binds himself for the future; but he who fears a precept will abide in peace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"This formula introduces a new block of proverbial material, likely excerpted from the biblical book of Proverbs, continuing the catena-like structure of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maeror in corde uiri humiliabit illud, et sermone bono laetificabitur","severity":"info","text":"This verse echoes Proverbs 12:25, which reads 'Tristitia cordis humiliat hominem, et sermo bonus laetificat eum' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in semita iustitiae uita: iter autem deuium ducit ad mortem","severity":"info","text":"This recalls Proverbs 12:28, which in the Vulgate reads 'In via iustitiae vita, iter autem devium ducit ad mortem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spes, quae differtur, adfligit animam: lignum uitae desiderium ueniens","severity":"info","text":"This echoes Proverbs 13:12, which in the Vulgate reads 'Spes quae differtur affligit animam, lignum vitae desiderium veniens'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Speculum","severity":"info","text":"The Speculum is a florilegium of biblical moral teachings, traditionally attributed to Augustine but likely compiled in the early medieval period, drawing on the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"est quasi diues, cum nihil habeat, et est quasi pauper, cum in multis diuitiis sit","severity":"caution","text":"This verse is not directly traceable to a single canonical proverb; it may be a paraphrase or a variant from a non-Vulgate source, possibly from the Septuagint or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous string of proverbs; the exact biblical source for some verses (e.g., 'est quasi diues...') is uncertain, and the phrase 'Et post II uersus' may refer to omitted verses not preserved in the manuscript."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"lex sapienti fons uitae, ut declinet a ruina mortis. doctrina bona dabit gratiam: in itinere contemptorum uorago. Et po s t XII uersus: Qui parcit uirgae suae, odit filium suum: qui autem diligit illum. instanter erudit iustus comedit et replet animam suam: uenter autem impiorum insatiabilis. Et post II uersus: Ambulans recto itinere et timens deum despicietur ab eo qui infami graditur uia. in ore stulti uirga superbiae: labia sapientium custodiunt eos. Et post II uersus: Testis fidelis non mentietur: profert mendacium testis dolosus. quaerit derisor sapientiam et non inuenit: doctrina prudentium facilis. uade contra uirum stultum et nescito labia inprudentiae. sapientia callidi est intellegere uiam suam, et inprudentia stultorum errans. stultus inludet peccatum: inter iustos morabitur gratia. cor, quod nouit amaritudinem animae suae, in gaudio eius non miscebitur extraneus. domus impiorum delebitur: tabernacula uero iustorum germinabunt. est uia, quae uidetur homini iusta: nouissima autem eius deducunt ad mortem. risus dolore miscebitur, et extrema gaudii luctus occupat. Et post III uersus: Sapiens timet et declinat malum: stultus transilit et confidit. inpatiens operabitur stultitiam et uir uersutus odiosus est. Et post IIII uersus: Qui despicit proximum suum, peccat: qui autem miseretur pauperis, beatus erit.","english":"The law is a fountain of life for the wise, so that he may turn aside from the ruin of death. Good teaching will give grace; on the path of the contemptuous there is a chasm. And after twelve verses: He who spares his rod hates his son; but he who loves him diligently instructs him. The just man eats and fills his soul; but the belly of the impious is insatiable. And after two verses: One walking on a straight path and fearing God will be despised by him who goes on an infamous way. In the mouth of a fool is the rod of pride; the lips of the wise guard them. And after two verses: A faithful witness will not lie; a deceitful witness utters falsehood. A mocker seeks wisdom and does not find it; the teaching of the prudent is easy. Go against a foolish man and the unknowing lips of imprudence. The wisdom of the cunning is to understand his own way, and the imprudence of fools is wandering. A fool will mock sin; among the just, grace will dwell. A heart that knows the bitterness of its own soul—in its joy no stranger will be mingled. The house of the impious will be destroyed; but the tents of the just will flourish. There is a way that seems just to a man, but its end leads to death. Laughter will be mixed with grief, and the end of joy is occupied by mourning. And after three verses: The wise man fears and shuns evil; the fool leaps over it and trusts. The impatient man will work folly, and a crafty man is hateful. And after four verses: He who despises his neighbor sins; but he who has mercy on the poor will be blessed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XII uersus","severity":"info","text":"The repeated formula 'Et post ... uersus' marks this passage as a catena of excerpts from Proverbs, with the intervening verses omitted. This structure is typical of the Speculum's florilegial method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui parcit uirgae suae, odit filium suum","severity":"info","text":"This echoes Proverbs 13:24 (LXX: 'He who spares the rod hates his son'), a well-known maxim on discipline. The Latin follows the Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"est uia, quae uidetur homini iusta: nouissima autem eius deducunt ad mortem","severity":"info","text":"This adapts Proverbs 16:25 (LXX: 'There is a way that seems right to a man, but its end leads to death'), a warning against deceptive appearances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uorago","severity":"info","text":"The term 'uorago' (chasm, abyss) in the phrase 'in itinere contemptorum uorago' likely renders a Greek Vorlage of Proverbs, emphasizing the peril of contemptuous paths. It is not a direct biblical citation but a moral gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"risus dolore miscebitur, et extrema gaudii luctus occupat","severity":"info","text":"This sentiment parallels Proverbs 14:13 (LXX: 'Laughter is mingled with grief') and Ecclesiastes 2:4, reflecting a common sapiential theme on the transience of joy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uade contra uirum stultum et nescito labia inprudentiae","severity":"caution","text":"The phrase 'nescito labia' is obscure; it may be a corruption of 'nescio labia' (unknowing lips) or a misreading. The sense is uncertain, and the Latin text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nescito labia inprudentiae' is unclear; it may be a scribal error or a non-standard rendering of a Greek original.","The exact biblical verses referenced by the 'Et post ... uersus' formulas are not specified, leaving the omitted material unidentified."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"errant qui operantur malum: misericordia et ueritas praeparabunt bona. in omni opere erit abundantia: ubi autem uerba sunt plurima, frequenter egestas. Et post IIII uersus: In timore domini fiducia fortitudinis, et filiis eius erit spes. timor domini fons uitae, ut declinent a ruina mortis. Et post II uersus: Qui patiens est, multa gubernatur prudentia: qui autem inpatiens est, exaltat stultitiam suam. uita carnium sanitas cordis: putredo ossuum inuidia. qui calumniatur egentem, exprobrat factori eius: honorat autem eum, qui miseretur pauperis. Et post VII uersus: Responsio mollis frangit iram: sermo durus suscitat furorem. lingua sapientium ornat scientiam: os fatuorum ebullit stultitiam. Et post XVII uersus: Non amat pestilens eum qui se corripit, nec ad sapientes graditur. Et post V uersus: Melius est paruum cum timore domini quam thesauri magni et insatiabiles. melius est uocari ad holera cum caritate quam ad uitulum saginatum cum odio. uir iracundus prouocat rixas: qui [patiens est mitigat suscitatas. iter pigrorum quasi saepes spinarum: uia iustorum absque offendiculo. filius sapiens laetificat patrem: et stultus homo despicit matrem suam. Et post II uersus: Dissipantur cogitationes ubi non est consilium: ubi uero plures sunt consiliarii, confirmantur. laetatur homo in sententia oris sui, et sermo oportunus est optimus.","english":"Those who do evil go astray: mercy and truth will prepare good things. In every work there will be abundance: but where there are many words, there is often poverty. And after four verses: In the fear of the Lord is the confidence of strength, and for his sons there will be hope. The fear of the Lord is a fountain of life, so that they may turn aside from the ruin of death. And after two verses: He who is patient is governed by much prudence: but he who is impatient exalts his own folly. The life of the flesh is the health of the heart: the rot of the bones is envy. He who slanders the needy reproaches his maker: but he who takes pity on the poor honors him. And after seven verses: A gentle response breaks anger: harsh speech stirs up fury. The tongue of the wise adorns knowledge: the mouth of fools bubbles over with folly. And after seventeen verses: A pestilent man does not love him who corrects him, nor does he go to the wise. And after five verses: It is better to have little with the fear of the Lord than great and insatiable treasures. It is better to be called to vegetables with love than to a fatted calf with hatred. An angry man provokes quarrels: he who is patient calms those that are stirred up. The path of the lazy is like a hedge of thorns: the way of the just is without stumbling. A wise son gladdens his father: and a foolish man despises his mother. And after two verses: Thoughts are scattered where there is no counsel: but where there are many counselors, they are confirmed. A man rejoices in the utterance of his mouth, and a timely word is best.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post ... uersus","severity":"info","text":"The repeated formula 'Et post X uersus' organizes the passage as a catena of excerpts from a wisdom book, likely Proverbs, with the number of omitted verses indicated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"misericordia et ueritas praeparabunt bona","severity":"info","text":"This phrase echoes Proverbs 14:22 (LXX: 'ἔλεος καὶ ἀλήθεια παρασκευάσουσιν ἀγαθά'), though the Vulgate reads differently. Augustine may be citing an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Responsio mollis frangit iram","severity":"info","text":"This maxim resembles Proverbs 15:1 (LXX: 'ἀπόκρισις πραεῖα θραύει ὀργήν'), again suggesting an Old Latin text of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"holera ... uitulum saginatum","severity":"info","text":"The contrast between 'holera' (vegetables) and 'uitulum saginatum' (fatted calf) reflects a moral preference for simplicity over luxury, common in ascetic Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uita carnium sanitas cordis","severity":"caution","text":"The phrase 'uita carnium sanitas cordis' is obscure; it may be a corruption or a literal rendering of a Hebrew idiom. The sense 'life of the flesh is health of the heart' is not standard in Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This catena of proverbial sayings, attributed to Augustine in the 'Speculum', was used in medieval monastic education as a moral florilegium, though its Augustinian authorship is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of excerpts; the exact biblical source (likely Proverbs) is not always clear due to variations from the Vulgate. The phrase 'uita carnium sanitas cordis' is particularly ambiguous in meaning."],"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":64,"ref":"p64","source":"semita uitae super eruditum, ut declinet de inferno nouissimo. Et post IIII uersus: Conturbat domum suam qui sectatur auaritiam: qui autem odit munera, uiuet. mens iusti meditabitur oboedientiam: os impiorum redundat malis. longe est dominus ab impiis, et orationes iustorum exaudiet. lux oculorum laetificat animam: fama bona inpinguat ossa. auris, quae audit increpationes uitae, in medio sapientium commorabitur. qui abicit disciplinam, despicit animam suam: qui autem adquiescit increpationibus, possessor est cordis. timor domini disciplina sapientiae, et gloriam praecedit humilitas. Hominis est animum praeparare, et dei gubernare linguam. omnes uiae hominum patent oculis eius: spirituum ponderator est dominus. reuela domino opera tua, et dirigentur cogitationes tuae. uniuersa propter semet ipsum operatus est dominus, impium quoque ad diem malum. abominatio domini omnis adrogans: etiamsi manu ad manum fuerit, non erit innocens. misericordia et ueritate redimitur iniquitas, et in timore domini declinatur a malo. cum placuerint domino uiae hominis, inimicos quoque eius conuertet ad pacem. melius est parum cum iustitia quam multi fructus cum iniquitate. cor hominis disponit uiam suam, sed domini est dirigere gressus eius. diuinatio in labiis regis: in iudicio non errabit os eius. pondus et statera iudicia domini sunt, et opera eius omnes lapides saeculi.","english":"The path of life is above the learned man, so that he may turn away from the lowest hell. And after four verses: He who pursues avarice disturbs his own house; but he who hates gifts will live. The mind of the just will meditate on obedience; the mouth of the impious overflows with evils. The Lord is far from the impious, and he will hear the prayers of the just. The light of the eyes gladdens the soul; a good reputation enriches the bones. The ear that hears the reproaches of life will dwell among the wise. He who casts aside discipline despises his own soul; but he who yields to reproaches is the possessor of the heart. The fear of the Lord is the discipline of wisdom, and humility precedes glory. It is for man to prepare the mind, and for God to govern the tongue. All the ways of men lie open to his eyes; the Lord is the weigher of spirits. Reveal your works to the Lord, and your thoughts will be directed. The Lord has wrought all things for their own sake, even the impious for the evil day. Every arrogant man is an abomination to the Lord; even if he be hand to hand, he will not be innocent. Iniquity is redeemed by mercy and truth, and in the fear of the Lord one turns away from evil. When the ways of a man have pleased the Lord, he will also turn his enemies to peace. It is better to have little with justice than many fruits with iniquity. The heart of man arranges his way, but it is for the Lord to direct his steps. Divination is on the lips of the king; in judgment his mouth will not err. The weight and balance are the judgments of the Lord, and all the stones of the world are his works.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of proverbial sayings, each introduced by 'Et post IIII uersus' or similar, showing the compiler's method of excerpting from a longer sapiential source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"semita uitae super eruditum","severity":"info","text":"The phrase 'semita uitae super eruditum' echoes Proverbs 15:24 (Vulgate: 'semita vitae super eruditum'), though the Latin here is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"misericordia et ueritate redimitur iniquitas","severity":"info","text":"The saying 'misericordia et ueritate redimitur iniquitas' recalls Proverbs 16:6 (Vulgate: 'misericordia et veritate redimitur iniquitas'), a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'diuinatio in labiis regis' reflects a biblical motif of the king as divinely guided judge, common in wisdom literature and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The sequence of sayings on fear of the Lord, humility, and divine governance parallels themes in Augustine's 'Enarrationes in Psalmos', where similar proverbs are expounded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'etiamsi manu ad manum fuerit' is obscure; it may be a corruption of a phrase meaning 'even if he is hand in hand (with someone)', but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'etiamsi manu ad manum fuerit' is ambiguous; it may refer to a handshake or close association, but the exact meaning is unclear.","The source of the proverbs (e.g., a specific Latin translation of Proverbs or a florilegium) is not identified in the text."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"abominabiles regi qui agunt impie, quoniam iustitia firmatur solium. uoluntas regum labia iusta: qui recta loquitur, dirigetur. indignatio regis nuntius mortis, et uir sapiens placabit eam. in hilaritate uultus regis uita, et clementia eius quasi imber serotinus. posside sapientiam, quia auro melior est: et adquire prudentiam, quia pretiosior est argento. semita iustorum declinat mala: custos Animae suae seruat uiam suam. contritionem praecedit superbia, et ante ruinam exaltatur spiritus. melius est humiliari cum mitibus quam diuidere spolia cum superbis. eruditus in uerbo reperiet bona, et qui in domino sperat, beatus est. qui sapiens corde est, appellabitur prudens, et qui dulcis eloquio, maiora percipiet. Et post XVII uersus: Melior est patiens uiro forti, et qui dominatur animae suae, expugnatore urbium. sortes mittuntur in sinu, sed a domino temperantur. Melior est bucella sicca cum gaudio quam domus plena uictimis cum iurgio. seruus sapiens dominabitur filiis stultis et inter fratres hereditatem diuidet. sicut igne probatur argentum et aurum camino, ita corda probat dominus. malus oboedit linguae iniquae, et fallax obtemperat labiis mendacibus. qui despicit pauperem, exprobrat factori eius: et qui in ruina laetatur alterius, non erit inpunitus. corona senum filii filiorum, et gloria filiorum patres sui. non decent stultum uerba conposita, nec principem labium mentiens.","english":"abominable to the king are those who act impiously, because justice strengthens the throne. The will of kings is just lips: he who speaks rightly will be guided. The indignation of the king is a messenger of death, and a wise man will appease it. In the cheerfulness of the king's face is life, and his clemency is like a late shower. Possess wisdom, because it is better than gold; and acquire prudence, because it is more precious than silver. The path of the just shuns evils: the guardian of his own soul keeps his way. Pride precedes destruction, and the spirit is exalted before the fall. It is better to be humbled with the meek than to divide spoils with the proud. The learned in word will find good things, and he who hopes in the Lord is blessed. He who is wise in heart will be called prudent, and he who is sweet in speech will obtain greater things. And after seventeen verses: The patient man is better than a strong man, and he who rules his own soul is better than a conqueror of cities. Lots are cast into the lap, but they are tempered by the Lord. A dry morsel with joy is better than a house full of victims with quarreling. A wise slave will rule over foolish sons and will divide the inheritance among brothers. Just as silver and gold are tested by fire in the furnace, so the Lord tests hearts. The evil man obeys an iniquitous tongue, and the deceitful man complies with lying lips. He who despises the poor reproaches his maker, and he who rejoices in another's ruin will not go unpunished. The crown of old men is the sons of sons, and the glory of sons is their fathers. Composed words do not befit a fool, nor a lying lip a prince.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XVII uersus","severity":"info","text":"This phrase marks a deliberate ellipsis in the florilegium, indicating that seventeen verses of the original source have been omitted between the two sections of this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut igne probatur argentum et aurum camino, ita corda probat dominus","severity":"info","text":"This echoes the biblical image of testing by fire, reminiscent of Proverbs 17:3 and the testing of hearts in Sirach 2:5, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"abominabiles regi qui agunt impie, quoniam iustitia firmatur solium","severity":"info","text":"The association of justice with the stability of the throne reflects a common theme in ancient Near Eastern wisdom literature, where the king's rule depends on divine order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Melior est bucella sicca cum gaudio quam domus plena uictimis cum iurgio","severity":"info","text":"This antithesis between simple joy and conflicted abundance parallels a similar saying in the Sentences of Sextus, a text known to Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sortes mittuntur in sinu, sed a domino temperantur","severity":"info","text":"The term 'sortes' (lots) refers to the practice of casting lots, here understood as subject to divine moderation, a concept found in biblical and classical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"seruus sapiens dominabitur filiis stultis","severity":"info","text":"This inversion of social hierarchy, where a wise slave rules over foolish freeborn sons, was a notable moral paradox in early Christian and Stoic thought, often cited in discussions of true nobility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'custos Animae suae' may be a scribal capitalization for emphasis, but the phrase remains clear as 'guardian of his own soul'.","The phrase 'Et post XVII uersus' indicates an omission, but the exact source and content of the omitted verses are not specified in the text."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"gemma gratissima expectatio praestolantis: quocumque se uerterit, prudenter intelleget. qui celat delictum, quaerit amicitias: qui altero sermone repetit, separat foederatos. plus proficit correptio apud prudentem, quam centum plagae apud stultum. semper iurgia quaerit malus: angelus autem crudelis mittetur contra eum. expedit magis ursae occurrere raptis fetibus quam fatuo confidenti sibi in stultitia sua. qui reddit mala pro bonis, non recedet malum de domo eius. qui dimittit aquam, caput est iurgiorum, et antequam patiatur contumeliam, iudicium deserit. et qui iustificat impium, et qui condemnat iustum, abominabilis est uterque apud dominum. Et post XVI uersus: Munera de sinu impius accipit, ut peruertat semitas iudicii. in facie prudentis lucet sapientia: oculi stultorum in finibus terrae. Et post IIII uersus: Qui moderatur sermones suos, doctus et prudens est: et pretiosi spiritus uir eruditus. Et post II uersus: Occasiones quaerit qui uult recedere ab amico: omni tempore erit exprobrabilis. Et post VI uersus: Accipere personam impii non est bonum, ut declines a ueritate iudicii. Et post IIII uersus: Qui mollis et dissolutus est in opere suo, frater est sua opera dissipantis. turris fortissima nomen domini: ad ipsam currit iustus et exaltabitur. Et post II uersus: Antequam conteratur, exaltatur cor hominis, et antequam glorificetur, humiliatur.","english":"The most welcome jewel is the expectation of one who waits: wherever he turns, he will understand prudently. He who conceals a fault seeks friendships; he who repeats it in another conversation separates allies. Correction profits a prudent man more than a hundred blows profit a fool. A wicked man always seeks quarrels: but a cruel angel will be sent against him. It is better to meet a bear robbed of its cubs than a fool confident in his own folly. He who returns evil for good, evil will not depart from his house. He who lets water go is the head of quarrels, and before he suffers an insult, he abandons judgment. And he who justifies the impious, and he who condemns the just, both are abominable before the Lord. And after sixteen verses: The impious man receives gifts from the bosom, in order to pervert the paths of judgment. In the face of a prudent man wisdom shines: the eyes of fools are at the ends of the earth. And after four verses: He who moderates his speech is learned and prudent: and an erudite man is of precious spirit. And after two verses: He who wishes to depart from a friend seeks occasions: he will be reproachable at all times. And after six verses: To accept the person of the impious is not good, so that you may not decline from the truth of judgment. And after four verses: He who is soft and dissolute in his work is a brother of him who dissipates his own work. The name of the Lord is a very strong tower: to it the just man runs and will be exalted. And after two verses: Before he is broken, a man's heart is exalted, and before he is glorified, he is humiliated.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XVI uersus","severity":"info","text":"The repeated formula 'Et post ... uersus' marks the compiler's method of excerpting and linking non-contiguous verses from the source, likely the biblical book of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelus autem crudelis mittetur contra eum","severity":"info","text":"This phrase echoes Proverbs 17:11 (LXX: 'ἄγγελος ὠμὸς ἐξαποσταλήσεται ἐπ' αὐτόν'), where a 'cruel angel' is sent against a wicked man. The Latin 'angelus crudelis' follows the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gemma gratissima expectatio praestolantis","severity":"info","text":"The metaphor of a 'most welcome jewel' for expectation derives from Proverbs 17:8 (LXX: 'ἀγαθὴ ἐλπὶς λίθος τίμιος'), where hope is compared to a precious stone. Augustine's compiler adapts the image to emphasize prudence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"turris fortissima nomen domini","severity":"info","text":"The image of the Lord's name as a 'very strong tower' parallels Psalm 61:3 (LXX: 'ἐπ' ἐμὲ ἐπύργωσας') and Proverbs 18:10 (LXX: 'πύργος ἰσχυρός'), common in patristic exegesis as a figure of divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui reddit mala pro bonis","severity":"info","text":"This maxim on ingratitude (Proverbs 17:13) was frequently cited in early monastic literature, e.g., in the Rule of Benedict (ch. 4), as a warning against returning evil for good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"gemma gratissima expectatio praestolantis","severity":"caution","text":"The Latin 'expectatio praestolantis' is redundant ('expectation of one who waits'), possibly a gloss or conflation from the Greek Vorlage. The sense is clear but the phrasing is awkward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'XVI uersus' and other verse counts is uncertain; they may refer to the Septuagint or a Vetus Latina manuscript of Proverbs.","The phrase 'angelus crudelis' could be interpreted as a divine messenger or a demonic agent; the context suggests a punitive angel."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Et post VII uersus: Iustus prior est accusator sui: uenit amicus eius et inuestigabit eum. contradictiones conprimit sors, et inter potentes quoque diiudicat. frater, qui adiuuatur a fratre, quasi ciuitas firma, et iudicia quasi uectes urbium. Item post II uersus: Mors et uita in manu linguae: qui diligunt eam, comedent fructus eius. qui inuenit mulierem bonam, inuenit bonum et hauriet iocunditatem a domino. cum obsecrationibus loquitur pauper, et diues effabitur rigide. uir amicalis ad societatem magis amicus erit quam frater. Melior est pauper, qui ambulat in simplicitate sua, quam torquens labia insipiens. ubi non est scientia animae, non est bonum, et qui festinus est, pedibus offendit. stultitia hominis supplantat gressus eius, et contra deum feruet animo suo. diuitiae addunt amicos plurimos: a paupere autem et hi quos habuit separantur. testis falsus non erit inpunitus, et qui mendacia loquitur, non effugiet. multi colunt personam potentis et amici sunt dona tribuenti. fratres hominis pauperis oderunt eum, insuper et amici procul recesserunt ab eo. qui tantum uerba sectatur, nihil habebit: qui autem possessor est mentis, diligit animam suam. Et post VIIII uersus: Pigredo inmittit soporem, et anima dissoluta esuriet. qui custodit mandatum, custodit animam suam: qui autem neglegit uias suas, mortificabitur.","english":"And after seven verses: The just man is first his own accuser; his friend comes and will investigate him. Contradictions are suppressed by lot, and it judges even among the powerful. A brother who is helped by a brother is like a strong city, and judgments are like the bars of cities. Likewise after two verses: Death and life are in the hand of the tongue; those who love it will eat its fruits. He who finds a good woman finds a good thing and will draw joy from the Lord. The poor man speaks with entreaties, and the rich man will speak harshly. A friendly man will be more a friend to a partnership than a brother. Better is the poor man who walks in his simplicity than a foolish man twisting his lips. Where there is no knowledge of the soul, there is no good, and he who is hasty stumbles with his feet. A man's folly trips up his steps, and he burns with his spirit against God. Riches add very many friends; from a poor man, however, even those he had are separated. A false witness will not go unpunished, and he who speaks lies will not escape. Many honor the person of the powerful and are friends of the giver of gifts. The brothers of a poor man hate him; moreover, even friends have withdrawn far from him. He who pursues only words will have nothing; but he who is a possessor of mind loves his own soul. And after nine verses: Sloth induces sleep, and a dissolved soul will hunger. He who keeps a commandment keeps his own soul; but he who neglects his ways will be put to death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VII uersus","severity":"info","text":"The phrase 'Et post VII uersus' indicates that the compiler is excerpting from a longer source, likely the biblical book of Proverbs, and marking the gaps between selections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iustus prior est accusator sui","severity":"info","text":"This saying echoes Proverbs 18:17 (Vulgate: 'Iustus prior est accusator sui'), though the exact verse numbering may vary in the Septuagint-based Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mors et uita in manu linguae","severity":"info","text":"This phrase recalls Proverbs 18:21 (Vulgate: 'Mors et vita in manu linguae'), a common sententia in the wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"contradictiones conprimit sors","severity":"info","text":"The reference to 'sors' (lot) as a means of resolving contradictions reflects ancient judicial practice, where casting lots was used to decide disputes, especially among the powerful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pigredo inmittit soporem","severity":"info","text":"The warning against sloth ('Pigredo') and its spiritual consequences aligns with monastic ascetic ideals, where acedia was a recognized vice; this passage may have been used in moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui inuenit mulierem bonam","severity":"caution","text":"The phrase 'mulierem bonam' (good woman) is ambiguous: it may refer to a virtuous wife or, allegorically, to wisdom (sapientia), a common trope in Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source text from which these verses are excerpted is not identified; the compiler may be using an Old Latin version of Proverbs with different verse divisions.","The phrase 'qui inuenit mulierem bonam' could be interpreted literally or allegorically."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"faeneratur domino qui miseretur pauperis, et uicissitudinem suam reddet ei. erudi filium tuum, ne desperes. Et post VI uersus: Homo indigens misericors est, et melior pauper quam uir mendax. timor domini ad uitam et in plenitudine commorabitur absque uisitatione pessimi. Et post II uersus: Pestilente flagellato stultus sapientior erit: sin autem corripueris sapientem, intelleget disciplinam. qui adfligit patrem et fugit matrem, ignominiosus est et infelix. non cesses, fili, audire doctrinam, nec ignores sermones scientiae. testis iniquus deridet iudicium, et os impiorum deuorat iniquitatem. parata sunt derisoribus iudicia et mallei percutientes stultorum corporibus. Luxuriosa res uinum et tumultuosa ebrietas: quicumque in his delectatur, non erit sapiens. Et post XVIIII uersus: Pondus et pondus, mensura et mensura, utrumque abominabile est apud deum. ex studiis suis intellegitur puer, si munda et si recta sint opera eius. Et post II uersus: Noli diligere somnum, ne te egestas opprimat: aperi oculos tuos et saturare panibus. Et post XVII uersus: Abominatio est apud deum pondus et pondus: statera dolosa non est bonum. Et post XXV uersus: Qui obturat aurem suam ad clamorem pauperis, et ipse clamabit et non exaudietur. munus absconditum extinguet iras et donum in sinu indignationem maximam. gaudium iusto est facere iudicium et pauor operantibus iniquitatem.","english":"He who has mercy on the poor lends to the Lord, and He will return his exchange. Teach your son, do not despair. And after six verses: A needy man is merciful, and a poor man is better than a lying man. The fear of the Lord is for life, and he will dwell in fullness without the visitation of the worst. And after two verses: When a pestilent man is flogged, a fool will become wiser; but if you reprove a wise man, he will understand discipline. He who afflicts his father and flees from his mother is shameful and unhappy. Do not cease, son, to hear doctrine, nor ignore the words of knowledge. A false witness mocks judgment, and the mouth of the impious devours iniquity. Judgments are prepared for mockers, and hammers striking the bodies of fools. Wine is a luxurious thing and drunkenness tumultuous: whoever delights in these will not be wise. And after nineteen verses: Weight and weight, measure and measure, both are abominable before God. A boy is understood by his pursuits, if his works are pure and right. And after two verses: Do not love sleep, lest poverty oppress you: open your eyes and fill yourself with bread. And after seventeen verses: Weight and weight is an abomination before God: a deceitful balance is not good. And after twenty-five verses: He who stops his ear to the cry of the poor will himself cry out and not be heard. A hidden gift will quench angers, and a gift in the bosom the greatest indignation. Joy to the just is to do judgment, and fear to those working iniquity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"faeneratur domino qui miseretur pauperis","severity":"info","text":"Proverbs 19:17 (LXX) is echoed: 'He who has mercy on the poor lends to the Lord.' The verse is a common patristic prooftext for almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pondus et pondus, mensura et mensura, utrumque abominabile est apud deum","severity":"info","text":"Proverbs 20:10 (LXX) is cited: 'Weight and weight, measure and measure, both are abominable before God.' The repetition condemns dishonest weights.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui obturat aurem suam ad clamorem pauperis","severity":"info","text":"Proverbs 21:13 (LXX) is echoed: 'He who stops his ear to the cry of the poor will himself cry out and not be heard.' A warning against hardheartedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus","severity":"info","text":"The repeated formula 'Et post X uersus' marks this passage as a florilegium of Proverbs excerpts, linked by thematic catchwords (poverty, judgment, discipline).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pestilente flagellato stultus sapientior erit","severity":"info","text":"The proverb reflects a pedagogical commonplace: corporal punishment of a wicked person serves as a deterrent example for the foolish. Augustine adapts it to moral correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Luxuriosa res uinum et tumultuosa ebrietas","severity":"caution","text":"The Latin text may conflate two separate Proverbs verses (cf. LXX 20:1 and 20:2). The English draft's 'wine is a luxurious thing' softens the moral censure of the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'faeneratur domino' could be read as 'lends to the Lord' or 'is lent to the Lord'; the translation takes the active sense. The phrase 'uicissitudinem suam reddet ei' is ambiguous: 'his exchange' may mean 'his due return' or 'his reciprocal act'."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"uir, qui errauerit a uia doctrinae, in coetu gigantum reputabitur. Et post uersus VIIII: Qui custodit os suum et linguam, custodit ab angustiis animam suam. superbus et adrogans uocatur indoctus, qui in ira operatur superbiam. desideria occidunt pigrum: noluerunt enim quicquam manus eius operari. tota die concupiscit et desiderat: qui autem iustus est, tribuet et non cessabit. hostiae impiorum abominabiles, quia offeruntur ex scelere. testis mendax peribit: uir bene dicens loquitur uictoriam. Et post V uersus: Melius est nomen bonum quam diuitiae multae. Et post XV uersus: Qui pronus est ad misericordiam, benedicitur: de panibus enim suis dedit pauperi. eice derisorem, et exibit cum eo iurgium, cessabuntque causae et contumeliae. Et post IIII uersus: Dicit piger: leo est foris, in medio platearum occidendus sum. Et post III uersus: Qui calumniatur pauperem, ut augeat diuitias suas, dabit ipse ditiori et egebit. Et post VIII uersus: Non facias uiolentiam pauperi, quia pauper est, neque conteras egenum in porta, quia dominus iudicabit causam eius et configet eos qui confixerunt animam eius. noli esse amicus homini iracundo, neque ambules cum uiro furioso: ne forte discas semitas eius et sumas scandalum animae tuae. noli esse cum his qui defigunt manus suas et qui uades se offerunt pro debitis.","english":"A man who has strayed from the path of learning will be counted among the company of giants. And after nine verses: He who guards his mouth and his tongue guards his soul from distress. A proud and arrogant man is called untaught, who works pride in anger. Desires kill the lazy man: for his hands were unwilling to do any work. All day long he covets and desires; but he who is just will give and will not cease. The sacrifices of the impious are abominable, because they are offered from wickedness. A lying witness will perish; a man speaking well speaks victory. And after five verses: A good name is better than great riches. And after fifteen verses: He who is inclined to mercy is blessed: for he gave of his bread to the poor. Drive out the mocker, and quarreling will go out with him, and causes and insults will cease. And after four verses: The lazy man says: a lion is outside, I am to be killed in the middle of the streets. And after three verses: He who slanders the poor, in order to increase his riches, will himself give to a richer man and will be in need. And after eight verses: Do not do violence to the poor because he is poor, nor crush the needy at the gate, for the Lord will judge his case and will pierce those who have pierced his soul. Do not be a friend to an angry man, nor walk with a furious man: lest you learn his ways and take up a scandal for your soul. Do not be with those who fix their hands and who offer themselves as sureties for debts.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"coetu gigantum","severity":"info","text":"The phrase 'company of giants' may echo the biblical 'Nephilim' (Gen 6:4) or the 'giants' of Prov 30:32 LXX, but no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gigantum","severity":"info","text":"The Latin 'gigantum' (genitive plural) renders a Coptic or Greek original meaning 'giants', here used metaphorically for the unlearned or rebellious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post uersus VIIII","severity":"info","text":"The repeated formula 'Et post uersus X' marks the compiler's method of excerpting proverbs at fixed intervals, creating a catena-like structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hostiae impiorum abominabiles","severity":"info","text":"The condemnation of sacrifices offered from wickedness reflects a common patristic theme that the moral state of the offerer affects the validity of the offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"leo est foris","severity":"info","text":"The lazy man's excuse 'a lion is outside' parallels a known proverb (cf. Prov 22:13 LXX) and appears in other patristic moralizing contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"defigunt manus suas","severity":"caution","text":"The phrase 'fix their hands' is obscure; it may refer to usurers or those who make binding gestures in contracts, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'coetu gigantum' may be a translation of a Coptic or Greek phrase whose precise biblical referent is unclear.","The phrase 'defigunt manus suas' is ambiguous: it could mean 'fix their hands' in a literal or metaphorical sense (e.g., as a gesture of agreement or violence)."],"confidence":"medium","notes":[]},{"i":70,"ref":"p70","source":"Et post aliquantum: Noli subtrahere a puero disciplinam: si enim percusseris eum uirga, non morietur. tu uirga eum percutis et animam eius de inferno liberabis. Et post VIII uersus: Noli esse in conuiuiis potatorum nec in comissationibus eorum qui carnes ad uescendum conferunt. Et post XX uersus: Ne intuearis uinum. quando flauescit, cum splenduerit in uitro color eius. ingreditur blande,. et in nouissimo mordebit ut coluber et sicut regulus uenena diffundet Et post VII uersus: Ne aemuleris, inquit, uiros malos, nec desideres esse cum eis: quia rapinas meditatur mens eorum et fraudes labia eorum locuntur. Item post XVI uersus: Erue eos qui ducuntur ad mortem, et qui trahuntur ad interitum liberare ne cesses. si dixeris: uires non suppetunt : qui inspector est cordis ipse intellegit, et seruatorem animae tuae nihil fallit, reddetque homini iuxta opera sua. I tem post VIIII uersus: Cum ceciderit inimicus tuus, ne gaudeas et in ruina eius ne exultet cor tuum: ne forte uideat dominus, et displiceat ei, et auferat ab eo iram suam. ne contendas cum pessimis, nec aemuleris impios. Et post II uersus: Time dominum, fili mi, et regem, et cum detractoribus non commiscearis: quoniam repente consurget perditio eorum, et ruinam utrinsque quis nouit? haec quoque sapientibus: cognoscere personam in iudicio non est bonum.","english":"And after a little: Do not withhold discipline from a boy; for if you strike him with a rod, he will not die. You strike him with a rod and you will free his soul from hell. And after eight verses: Do not be at the banquets of drunkards nor at the feasts of those who bring meat to eat. And after twenty verses: Do not gaze upon wine when it grows yellow, when its color gleams in the glass. It enters gently, and in the end it will bite like a serpent and like a basilisk will spread its poisons. And after seven verses: Do not emulate, he says, evil men, nor desire to be with them; for their mind meditates on plunder and their lips speak frauds. Likewise after sixteen verses: Rescue those who are led to death, and do not cease to free those who are dragged to destruction. If you say: my strength does not suffice, he who is the inspector of the heart himself understands, and nothing deceives the savior of your soul, and he will render to a man according to his works. And after nine verses: When your enemy has fallen, do not rejoice, and at his ruin let not your heart exult; lest perhaps the Lord see it, and it displease him, and he remove his anger from him. Do not contend with the most wicked, nor emulate the impious. And after two verses: Fear the Lord, my son, and the king, and do not mingle with slanderers; for their destruction will suddenly arise, and who knows the ruin of both? These things also for the wise: to know a person in judgment is not good.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli subtrahere a puero disciplinam","severity":"info","text":"The injunction not to withhold discipline from a boy, with the promise that beating him with a rod frees his soul from hell, echoes Proverbs 23:13-14, though the Latin wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne intuearis uinum","severity":"info","text":"The warning against gazing on wine, which bites like a serpent and spreads poison like a basilisk, is a paraphrase of Proverbs 23:31-32, where wine is compared to a serpent's bite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Erue eos qui ducuntur ad mortem","severity":"info","text":"The command to rescue those led to death and the assurance that the inspector of the heart will render according to works draws on Proverbs 24:11-12, though the Latin is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum ceciderit inimicus tuus, ne gaudeas","severity":"info","text":"The advice not to rejoice at an enemy's fall, lest the Lord remove his anger from him, is a loose rendering of Proverbs 24:17-18, with an added warning against contending with the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum","severity":"info","text":"The passage is a catena of biblical excerpts, each introduced by a formula indicating the number of verses skipped (e.g., 'post VIII uersus', 'post XX uersus'), typical of Augustine's florilegium method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"haec quoque sapientibus: cognoscere personam in iudicio non est bonum","severity":"caution","text":"The final sentence, 'These things also for the wise: to know a person in judgment is not good,' is not a direct biblical quotation and may be a gloss or a loose summary; its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'haec quoque sapientibus: cognoscere personam in iudicio non est bonum' is not clearly identified with a specific biblical verse; it may be a paraphrase or a scribal addition."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"qui dicit impio: iustus es, maledicent ei populi, et detestabuntur eum tribus. qui arguunt, laudabuntur, et super. ipsos ueniet benedictio. labia deosculabitur qui recta uerba respondit. Et post II uersus: Ne sis testis frustra contra proximum tuum, nec lactes quemquam labiis tuis. nec dicas: quomodo fecit mihi, sic faciam ei: reddam unicuique secundum opus suum. per agrum hominis pigri transiui et per uineam uiri stulti: et ecce totum repleuerant urticae, operuerant superficiem eius spinae, et maceria lapidum destructa erat. quod cum uidissem, posui in corde meo et exemplo didici disciplinam. Et post XX uersus: Quae uiderunt oculi tui, ne proferas in iurgio cito: ne postea emendare non possis, cum dehonestaueris amicum tuum. causam tuam tracta cum amico tuo et secretum extraneo non reueles, ne forte insultet tibi, cum audierit, et exprobrare non cesset. mala aurea in lectis argenteis qui loquitur uerbum in tempore suo. inauris aurea et margarita fulgens qui arguit sapientem et aurem oboedientem. Et post uersus XVII: Acetum in nitro et qui cantat carmina cordi pessimo. et si esurierit inimicus tuus, ciba illum, et si sitierit, da ei aquam bibere: prunas enim congregabis super caput eius, et dominus reddet tibi. Et post X uersus: Sicut urbs patens et absque murorum ambitu, ita uir, qui non potest in loquendo cohibere spiritum suum.","english":"He who calls the impious just, the peoples will curse him, and the tribes will detest him. Those who rebuke will be praised, and blessing will come upon them. He will kiss the lips of him who answered with right words. And after two verses: Do not be a witness in vain against your neighbor, nor flatter anyone with your lips. Do not say: As he has done to me, so I will do to him: I will repay each according to his work. I passed through the field of a lazy man and through the vineyard of a foolish man: and behold, nettles had filled everything, thorns had covered its surface, and the stone wall was destroyed. When I saw this, I placed it in my heart and learned discipline by example. And after twenty verses: What your eyes have seen, do not bring forth quickly in a quarrel: lest afterwards you cannot make amends, when you have dishonored your friend. Treat your cause with your friend and do not reveal a secret to a stranger, lest he perhaps insult you when he hears it, and cease not to reproach you. Golden apples in silver beds, he who speaks a word in its own time. A golden earring and a shining pearl, he who rebukes a wise man and an obedient ear. And after seventeen verses: Vinegar in nitre and he who sings songs to a very wicked heart. And if your enemy is hungry, feed him, and if he is thirsty, give him water to drink: for you will heap coals upon his head, and the Lord will repay you. And after ten verses: As a city open and without the circuit of walls, so is a man who cannot restrain his spirit in speaking.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui dicit impio: iustus es","severity":"info","text":"This passage echoes Proverbs 24:24-25 (LXX), which warns against calling the impious just and promises blessing for those who rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne sis testis frustra contra proximum tuum","severity":"info","text":"This recalls Proverbs 24:28 (LXX), advising against false witness and flattery, and the principle of not repaying evil with evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per agrum hominis pigri transiui","severity":"info","text":"The parable of the lazy man's field and the foolish man's vineyard is drawn from Proverbs 24:30-31 (LXX), illustrating the consequences of neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quae uiderunt oculi tui, ne proferas in iurgio cito","severity":"info","text":"This advice against hasty accusation in a quarrel is from Proverbs 25:8 (LXX), emphasizing discretion and reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mala aurea in lectis argenteis","severity":"info","text":"The metaphor of golden apples in silver beds and the golden earring likely derive from Proverbs 25:11-12 (LXX), praising timely speech and wise rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acetum in nitro","severity":"info","text":"The image of vinegar in nitre (a chemical reaction) and feeding an enemy is from Proverbs 25:21-22 (LXX), urging kindness to foes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous catena of proverbial sayings, but the exact verse numbering in the source (likely the Vetus Latina or LXX) is uncertain; the 'post II uersus' etc. indicate gaps in the citation sequence."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Et post II uersus: Sicut auis ad alia transuolans et passer quo libet uadens, sic male dictum frustra prolatum in quempiam superueniet. flagellum equo et camus asino et uirga dorso inprudentium. ne respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis. responde stulto iuxta stultitiam suam, ne sibi sapiens esse uideatur. Et post X uersus: Sicut canis, qui reuertitur ad uomitum suum, sic inprudens, qui iterat stultitiam suam. uidisti hominem sapientem sibi uideri? magis illo spem habebit stultus. dicit piger: leaena in uia, leo in itineribus. sicut ostium uertitur in cardine suo, ita piger in lecto suo. abscondit piger manus sub ascella sua et laborat, si ad os suum eas conuerterit. sapientior sibi piger uidetur septem uiris loquentibus sententias. sicut qui adprehendit auribus canem, sic qui transit et inpatiens commiscetur rixae alterius. sicut noxius est qui mittit lanceas et sagittas et mortem, sic uir, qui fraudulenter nocet amico suo et, cum fuerit deprehensus, dicit: ludens feci. cum defecerint ligna, extinguetur ignis: et susurrone detracto iurgia conquiescunt. sicut carbones ad prunas et ligna ad ignem, sic homo iracundus suscitat rixas. uerba susurratoris quasi simplicia et ipsa perueniunt ad intima uentris. Et post III uersus: Labiis suis intellegitur inimicus, cum in corde tractauerit dolos.","english":"And after two verses: As a bird flying over to other things and a sparrow going wherever it wishes, so an evil word uttered in vain against someone will come back upon him. A whip for a horse and a halter for an ass and a rod for the back of the imprudent. Do not answer a fool according to his folly, lest you become like him. Answer a fool according to his folly, lest he seem wise to himself. And after ten verses: As a dog that returns to its vomit, so the imprudent who repeats his folly. Have you seen a man who seems wise to himself? A fool will have more hope than he. The lazy man says: A lioness on the road, a lion on the paths. As a door turns on its hinge, so the lazy man on his bed. The lazy man hides his hands under his armpit and labors if he turns them to his mouth. The lazy man seems wiser to himself than seven men speaking judgments. As one who seizes a dog by the ears, so one who passes by and impatiently mixes in another’s quarrel. As one who hurls spears and arrows and death is harmful, so a man who fraudulently harms his friend and, when caught, says: I did it in play. When the wood fails, the fire goes out: and with the slanderer removed, quarrels cease. As coals to embers and wood to fire, so an angry man stirs up quarrels. The words of a slanderer, though seemingly simple, themselves reach the innermost parts of the belly. And after three verses: The enemy is understood by his lips, when he has pondered deceit in his heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut auis ad alia transuolans et passer quo libet uadens","severity":"info","text":"This simile echoes Proverbs 26:2 (LXX), which compares a flying bird to a passing word. Augustine likely adapts the verse to illustrate the futility of evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut canis, qui reuertitur ad uomitum suum","severity":"info","text":"This proverb appears in Proverbs 26:11 (LXX), describing a fool who repeats his folly. Augustine uses it to condemn persistent imprudence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"flagellum equo et camus asino et uirga dorso inprudentium","severity":"info","text":"This tripartite image of discipline (whip, halter, rod) reflects common Roman and biblical metaphors for correction, possibly drawn from Proverbs 26:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ne respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis. responde stulto iuxta stultitiam suam, ne sibi sapiens esse uideatur","severity":"info","text":"The contradictory advice (do not answer / answer a fool) appears in Proverbs 26:4-5 (LXX). Augustine preserves the paradox to highlight the dilemma of dealing with folly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"susurrone","severity":"info","text":"The Latin 'susurro' (slanderer) translates Greek 'ψιθυριστής' (whisperer), a term common in wisdom literature (e.g., Proverbs 26:20). It denotes one who spreads discord covertly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post III uersus","severity":"info","text":"The phrase 'after three verses' suggests a lacuna or selective quotation from the source text. The exact biblical verses referenced are uncertain, as the sequence does not match known Proverbs directly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source text for these proverbs is unclear; they may derive from a Latin translation of the Septuagint Proverbs, but the exact chapter and verse numbering is uncertain. The phrase 'after two/ten/three verses' indicates gaps in the quoted material, possibly due to Augustine's selective compilation or manuscript variation."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"quando submiserit uocem suam, ne credideris ei: quoniam septem nequitiae sunt in corde illius. qui operit odium fraudulenter, reuelabitur malitia eius in concilio. qui fodit foueam, incidet in eam: et qui uoluit lapidem, reuertitur ad eum. lingua fallax non amat ueritatem: et os lubricum operatur ruinas. Ne glorieris in crastinum ignorans, quid superuentura pariat dies. laudet te alienus et non os tuum, extraneus et non labia tua. Et post IIII uersus: Melior est manifesta correptio quam amor absconditus. meliora sunt uulnera diligentis quam fraudulenta odientis oscula. Et post VI uersus: Amicum tuum et amicum patris tui ne dimiseris. Et post XVIII uersus: Infernus et perditio non replentur: similiter et oculi hominum insatiabiles. quomodo probatur in conflatorio argentum et in fornace aurum, sic probatur homo in ore laudantis. si contuderis stultum in pila quasi ptisanas feriente desuper pilo, non auferetur ab eo stultitia eius. Et post XX uersus: Vir pauper calumnians pauperes similis est imbri uehementi, in quo paratur fames, qui derelinquunt legem, laudant impium: qui custodiunt, succenduntur contra eum. uiri mali non cogitant iudicium: qui autem requirunt dominum, animaduertent omnia. melior est pauper ambulans in simplicitate sua quam diues prauis itineribus. Et post II uersus: Qui coaceruat diuitias usuris et faenore, liberali in pauperes congregat eas.","english":"when he lowers his voice, do not believe him: for there are seven wickednesses in his heart. He who fraudulently conceals hatred, his malice will be revealed in the council. He who digs a pit will fall into it: and he who rolls a stone, it returns to him. A deceitful tongue does not love truth: and a slippery mouth works ruins. Do not boast about tomorrow, not knowing what the coming day may bring. Let another praise you, and not your own mouth; a stranger, and not your own lips. And after four verses: Open reproof is better than hidden love. The wounds of one who loves are better than the fraudulent kisses of one who hates. And after six verses: Do not abandon your friend and the friend of your father. And after eighteen verses: Hell and perdition are never filled: likewise the eyes of men are insatiable. As silver is tested in the crucible and gold in the furnace, so a man is tested in the mouth of the one who praises him. If you crush a fool in a mortar as if with a pestle striking from above, his folly will not be taken from him. And after twenty verses: A poor man who slanders the poor is like a violent rain, by which famine is prepared. Those who abandon the law praise the impious: those who keep it are inflamed against him. Evil men do not consider judgment: but those who seek the Lord will pay attention to everything. Better is a poor man walking in his simplicity than a rich man on crooked paths. And after two verses: He who amasses wealth by usury and interest gathers it for the generous to the poor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septem nequitiae sunt in corde illius","severity":"info","text":"The phrase 'seven wickednesses in his heart' echoes Proverbs 26:25, which warns against trusting a deceitful person. Augustine likely adapts this verse to illustrate hidden malice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui fodit foueam, incidet in eam","severity":"info","text":"The proverb 'He who digs a pit will fall into it' is a common biblical wisdom, paralleling Proverbs 26:27. Augustine uses it to emphasize poetic justice against deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Melior est manifesta correptio quam amor absconditus","severity":"info","text":"This saying, 'Open reproof is better than hidden love,' is not a direct biblical quote but reflects wisdom from Proverbs 27:5-6, where open correction is valued over concealed affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Infernus et perditio non replentur","severity":"info","text":"The image of hell and perdition never being filled is a common patristic trope, derived from Proverbs 27:20. Augustine uses it to illustrate insatiable human desires, a theme in his moral teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus ... Et post VI uersus ... Et post XVIII uersus ... Et post XX uersus ... Et post II uersus","severity":"info","text":"These repeated phrases indicate that Augustine is excerpting from a longer biblical text, likely Proverbs, with gaps indicated by verse counts. This structure shows his method of compiling moral sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quomodo probatur in conflatorio argentum et in fornace aurum, sic probatur homo in ore laudantis","severity":"caution","text":"The simile of testing metals in a crucible or furnace is proverbial (cf. Proverbs 27:21), but the application to praise is ambiguous: it may mean praise reveals character or that one should be wary of flattery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'septem nequitiae' may be a specific number from a variant text of Proverbs, or a general expression for many evils.","The source of the sayings is not explicitly identified; they are likely from the Book of Proverbs, but the exact verses are not given."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"qui declinat aurem suam, ne audiat legem, oratio eius erit execrabilis. qui decipit iustos in uia mala, in interitu suo corruet, et simplices possidebunt bona eius. Et post IIII uersus: Qui abscondit scelera sua, non dirigetur: qui autem confessus fuerit et reliquerit ea, misericordiam consequetur. beatus homo, qui semper est pauidus: qui uero mentis est durae, corruet in malum. Item post uersus XII: Vir fidelis multum laudabitur: qui autem festinat ditari, non erit innocens. qui cognoscit in iudicio faciem, non facit bene: iste et pro bucella panis deserit ueritatem. uir, qui festinat ditari et aliis . inuidet, ignorat quod egestas superueniet ei. qui corripit hominem, gratiam ipostea inueniet apud eum magis quam ille qui per linguae blandimenta decipit. qui subtrahit aliquid a patre suo et matre et dicit: hoc non est peccatum, particeps homicidae est. qui se iactat et dilatat, iurgia concitat: qui sperat in domino, sanabitur. qui confidit in corde suo, stultus est: qui autem graditur sapienter, ipse saluabitur. qui dat pauperi, non indigebit: qui despicit deprecantem sustinebit penuriam. Et post X uersus: Homo, qui blandis fictisque sermonibus loquitur amico suo, rete expandit gressibus eius. Et post XXV uersus: Seruus uerbis non potest erudiri: quia quod dicis intellegit et respondere contemnit. uidisti hominem uelocem ad loquendum?","english":"He who turns his ear away, so as not to hear the law, his prayer will be execrable. He who deceives the just into an evil path will fall into his own destruction, and the simple will possess his goods. And after four verses: He who conceals his crimes will not prosper; but he who confesses and abandons them will obtain mercy. Blessed is the man who is always fearful; but he who is hard of mind will fall into evil. Likewise after twelve verses: A faithful man will be greatly praised; but he who hastens to become rich will not be innocent. He who in judgment regards the face does not do well: such a one abandons truth for a morsel of bread. A man who hastens to become rich and envies others does not know that poverty will come upon him. He who corrects a man will later find grace with him more than he who deceives by the blandishments of the tongue. He who takes something away from his father and mother and says, \"This is not a sin,\" is a partner of a murderer. He who boasts and spreads himself stirs up quarrels: he who hopes in the Lord will be healed. He who trusts in his own heart is foolish: but he who walks wisely will himself be saved. He who gives to the poor will not be in need: he who scorns a suppliant will suffer want. And after ten verses: A man who speaks to his friend with flattering and feigned words spreads a net for his steps. And after twenty-five verses: A servant cannot be instructed by words: because he understands what you say and disdains to answer. Have you seen a man swift to speak?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of proverbial sayings, each introduced by a formula indicating a gap in the source text (e.g., 'Et post IIII uersus', 'Item post uersus XII'). This structure is typical of the florilegium genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui declinat aurem suam, ne audiat legem","severity":"info","text":"The opening saying echoes Proverbs 28:9 (Vulgate: 'qui declinat aurem suam ne audiat legem, oratio eius erit execrabilis'), though the exact wording is not a direct quotation from the canonical Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui decipit iustos in uia mala","severity":"info","text":"This saying resembles Proverbs 28:10 (Vulgate: 'qui decipit iustos in via mala, in interitu suo corruet'), again with close but not verbatim correspondence to the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The phrase 'after four verses' indicates that the compiler is excerpting from a longer source, likely a biblical wisdom book (Proverbs or Ecclesiasticus), omitting intervening material. This is a common feature of patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bucella panis","severity":"info","text":"'Bucella panis' (a morsel of bread) is a Latin diminutive, reflecting a colloquial or Vetus Latina rendering. It underscores the trivial bribe for which truth is abandoned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui subtrahit aliquid a patre suo et matre","severity":"caution","text":"The saying equating theft from parents with being 'particeps homicidae' (partner of a murderer) is not found in canonical scripture; it may derive from apocryphal wisdom or a lost patristic source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source text from which the compiler excerpted is not identified; the sayings may come from Proverbs, Ecclesiasticus, or apocryphal wisdom collections.","The phrase 'Et post IIII uersus' and similar markers leave uncertain whether the omitted verses are from the same biblical book or from a continuous florilegium."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"stultitia magis speranda est quam illius correptio. Et post IIII uersus: Superbum sequitur humilitas, et humilem spiritu suscipiet gloria. qui cum fure partitur, odit animam suam: adiurantem audit et non indicat qui timet hominem, cito corruet: qui sperat in domino, subleuabitur. multi requirunt faciem principis, et a domino iudicium egreditur singulorum. abominantur iusti uirum impium, et abeminantur impii eos qui in recta sunt uia. Et post XIIII uersus: Duo rogaui, ne deneges mihi antequam moriar: uanitatem et uerba mendacia longe fac a me. mendicitatem et diuitias ne dederis mihi: tribue tantum uictui meo necessaria, ne forte saturatus inliciar ad negandum et dicam: quis est dominus ? et egestate copulaus furer et periurem nomen dei mei. ne accuses seruum ad dominum suum, ne forte maledicat tibi et corruas. Et post paululum: Aperi os tuum, discerne quod iustum est et iudica inopem et pauperem.","english":"Folly is more to be hoped for than his correction. And after four verses: Pride is followed by humility, and the humble in spirit will be received by glory. He who shares with a thief hates his own soul: he who hears a man swearing an oath and does not denounce him, he who fears a man will quickly fall: he who hopes in the Lord will be lifted up. Many seek the face of a prince, but judgment for each one comes forth from the Lord. Just men abhor an impious man, and impious men abhor those who are on the right path. And after fourteen verses: I have asked two things, do not deny them to me before I die: keep vanity and lying words far from me. Give me neither poverty nor riches: grant only what is necessary for my sustenance, lest, being sated, I be tempted to deny and say: who is the Lord? and, bound by need, I steal and perjure the name of my God. Do not accuse a servant to his master, lest he curse you and you fall. And a little later: Open your mouth, discern what is just, and judge the needy and the poor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a catena of biblical excerpts, each introduced by a formula such as 'Et post IIII uersus' or 'Et post XIIII uersus', indicating that the compiler is selecting verses from a single book at intervals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Superbum sequitur humilitas, et humilem spiritu suscipiet gloria","severity":"info","text":"This line echoes Proverbs 29:23 (LXX) or similar wisdom sayings; the exact source is uncertain, but the theme of pride and humility is common in the biblical wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo rogaui, ne deneges mihi antequam moriar: uanitatem et uerba mendacia longe fac a me","severity":"info","text":"This passage is a paraphrase of Proverbs 30:7-9 (LXX), where the speaker asks to be kept from vanity and lies, and from extremes of poverty and wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ne accuses seruum ad dominum suum","severity":"info","text":"This admonition reflects a social context of servitude and the dangers of interceding with a master against a slave, a theme found in wisdom literature (cf. Proverbs 30:10).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"stultitia magis speranda est quam illius correptio","severity":"caution","text":"The Latin text is likely corrupt or mis-copied; the sense 'folly is more to be hoped for than his correction' is paradoxical and may reflect a misreading of the original Coptic or Greek source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the biblical book from which these verses are drawn is not specified; the formulas 'post IIII uersus' and 'post XIIII uersus' suggest a continuous source, likely Proverbs or a similar wisdom collection.","The phrase 'stultitia magis speranda est' may be a scribal error or a deliberate inversion; the intended meaning is unclear."],"confidence":"medium","notes":[]},{"i":76,"ref":"p76","source":"Satis sint ista de Parabolis. deinde librum alium Salomonis, qui uocatur Ecclesiastes, intuentes similiter ea quae in illo inuenerimus huic operi apta monstrabimus 8.\n\nVIII. DE ECCLESIASTE.\n\nAccipite non multum. Et uidi quia tantum praecederet sapientia stultitiam, quantum differt lux a tenebris. sapientis oculi in capite eius: stultus in tenebris ambulat. Et alio quanto post: Custodi pedem tuum ingrediens domum dei. multo enim melior est oboedientia quam stultorum uictimae, qui nesciunt, quid faciant mali. Ne temere quid loquaris, neque cor tuum sit uelox ad proferendum sermonem coram deo. deus enim in caelo et tu super terram: idcirco sint pauci sermones tui. multas curas secuntur somnia, et in multis sermonibus inuenitur stultitia. si quid uouisti deo, ne moreris reddere: displicet enim ei infidelis et stulta promissio: sed quodcumque uoueris redde: multoque melius est non uouere quam post uotum promissa non reddere. ne dederis os tuum, ut peccare facias carnem tuam, neque dicas coram angelo: non est prouidentia: ne forte iratus deus super sermone tuo dissipet cuncta opera manuum tuarum. ubi multa sunt somnia, plurimae uanitates et sermones innumeri: tu uero deum time. Et post VI uersus: Auarus non inpletur pecunia: et qui amat diuitias, fructus non capiet ex eis.","english":"Let these suffice from the Proverbs. Next, looking at another book of Solomon, which is called Ecclesiastes, we will similarly show those things which we have found in it that are suitable for this work.\n\nVIII. ON ECCLESIASTES.\n\nAccept not much. And I saw that wisdom precedes folly as much as light differs from darkness. The wise man’s eyes are in his head; the fool walks in darkness. And a little later: Guard your foot when entering the house of God. For obedience is much better than the sacrifices of fools, who do not know what evil they do. Do not speak rashly, nor let your heart be quick to utter a word before God. For God is in heaven and you are on earth; therefore let your words be few. Many cares are followed by dreams, and in many words folly is found. If you have vowed something to God, do not delay in paying it; for an unfaithful and foolish promise displeases Him; but whatever you have vowed, pay it; and it is much better not to vow than after a vow not to fulfill what was promised. Do not give your mouth to make your flesh sin, nor say before the angel: There is no providence; lest perhaps the angry God, at your word, scatter all the works of your hands. Where there are many dreams, there are very many vanities and countless words; but you, fear God. And after six verses: The miser is not filled with money; and he who loves riches will reap no fruit from them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII. DE ECCLESIASTE","severity":"info","text":"The chapter heading marks a new section of the florilegium, shifting from Proverbs to Ecclesiastes as a source of moral extracts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Accipite non multum","severity":"info","text":"This phrase is not a direct Vulgate quotation; it may be a loose rendering of Ecclesiastes 7:14 or a similar admonition against excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sapientis oculi in capite eius: stultus in tenebris ambulat","severity":"info","text":"Echoes Ecclesiastes 2:14 (Vulgate: 'stultus in tenebris ambulat') and Proverbs 17:24, blending wisdom and folly imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Custodi pedem tuum ingrediens domum dei","severity":"info","text":"Likely a paraphrase of Ecclesiastes 5:1 (Vulgate: 'custodi pedem tuum quando ingrederis domum Dei'), emphasizing reverence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ne dicas coram angelo: non est prouidentia","severity":"info","text":"The warning against denying providence reflects early Christian polemic against Epicurean or skeptical views, common in patristic moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post VI uersus","severity":"caution","text":"The phrase 'after six verses' is ambiguous; the source text may have been excerpted with verse counts that do not correspond to modern chapter divisions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Accipite non multum' has no clear Vulgate parallel; it may be a paraphrase or a corruption.","The verse numbering ('post VI uersus') is uncertain, as the Latin text does not follow standard chapter-verse divisions."],"confidence":"medium","notes":[]},{"i":77,"ref":"p77","source":"Et aliquanto post: Melius est ire ad domum luctus quam ad domum conuiuii: in illa enim finis cunctorum admonetur hominum, et uiuens cogitat, quid futurum sit. melior est ira risu: quia per tristitiam uultus corrigitur animus delinquentis. cor sapientium, ubi tristitia est: et cor stultorum, ubi laetitia. melius est a sapiente corripi quam stultorum adulatione decipi: quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Et post IIII uersus: Melior est patiens adrogante. ne uelox sis ad irascendum: quia ira in sinu stulti requiescit. ne dicas: quid putas causae est quod priora tempora meliora fuere, quam nunc sunt? stulta est enim huiuscemodi interrogatio. Et post III uersus: Hoc autem plus habet eruditio et sapientia, quod uitam tribuunt possessori suo. Et aliquanto post: Ego os regis obseruo et praecepta iuramenti dei. ne festines recedere a facie eius, neque permaneas in opere malo. Et paulo post: Ex eo quod peccator, inquit, centies facit malum et per patientiam sustentatur, ego cognoui quod erit bonum timentibus deum, qui uerentur faciem eius. non sit bonum impio, nec prolongentur dies eius, sed quasi umbra transeant qui non timent faciem dei. Et post aliquantum: Dicebam ego meliorem esse sapientiam fortitudine. Et post IIII uersus: Melior est sapientia quam arma bellica: et qui in uno peccauerit, multa bona perdet.","english":"And a little later: It is better to go to a house of mourning than to a house of feasting; for in that one the end of all men is recalled, and the living person considers what will be. Anger is better than laughter: because through sadness of countenance the mind of the one who offends is corrected. The heart of the wise is where sadness is; and the heart of fools, where joy is. It is better to be rebuked by a wise man than to be deceived by the flattery of fools: for just as the sound of burning thorns under a pot, so is the laughter of a fool. And after four verses: The patient man is better than the arrogant man. Do not be quick to anger: because anger rests in the bosom of a fool. Do not say: What do you think is the reason that former times were better than they are now? For such a question is foolish. And after three verses: But this is what learning and wisdom have more, that they grant life to their possessor. And a little later: I watch the mouth of the king and the precepts of the oath of God. Do not hasten to withdraw from his face, nor persist in an evil work. And a little after: From the fact that the sinner, he says, does evil a hundred times and is sustained through patience, I have known that it will be good for those fearing God, who dread his face. Let it not be good for the impious, nor let his days be prolonged, but let those who do not fear the face of God pass away like a shadow. And after a while: I was saying that wisdom is better than strength. And after four verses: Wisdom is better than weapons of war: and he who has sinned in one thing will lose many good things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage strings together excerpts from Ecclesiastes, each introduced by a formula such as 'Et aliquanto post' or 'Et post IIII uersus', indicating that Augustine is compiling a florilegium of moral sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Melius est ire ad domum luctus quam ad domum conuiuii","severity":"info","text":"This saying is not a direct quotation from the Vulgate Ecclesiastes but a paraphrase of themes found in Ecclesiastes 7:2-4, which contrasts mourning and feasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cor sapientium, ubi tristitia est: et cor stultorum, ubi laetitia","severity":"info","text":"This echoes Ecclesiastes 7:3-4, where the wise are associated with sadness and fools with laughter, though the Vulgate wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Melior est patiens adrogante","severity":"info","text":"This may reflect Ecclesiastes 7:8 (patientia melior est arrogantia) or a similar verse; the Vulgate has 'patientia' in Ecclesiastes 7:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego os regis obseruo et praecepta iuramenti dei","severity":"info","text":"This is a loose rendering of Ecclesiastes 8:2-3, where the speaker observes the king's mouth and divine oaths, but the Vulgate text is not identical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains paraphrases and compressions of Ecclesiastes, not verbatim Vulgate quotations; the exact source verses are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin excerpts are not direct Vulgate quotations but paraphrases; the precise biblical verses are uncertain.","The phrase 'Et post IIII uersus' and similar markers indicate omitted material, but the length of the omissions is unclear."],"confidence":"medium","notes":[]},{"i":78,"ref":"p78","source":"Et post II uersus: Pretiosior est sapientia et gloria parua ad tempus stultitia. Et post XIII uersus: Qui fodit foueam, incidet in eam: et qui dissipat saepem, mordebit eum coluber. qui transfert lapides, adfligetur in eis: et qui scindit ligna, uulnerabitur ab eis. si retunsum fuerit ferrum et hoc non ut prius sed hebetatum fuerit, multo labore exacuatur: et post industriam sequitur sapientia. si mordeat serpens in silentio, nihil eo minus habet qui occulte detrahit. uerba oris sapientis gratia, et labia insipientis praecipitabunt eum. Et paulo post: Laetare ergo, iuuenis, in adulescentia tua, et in bono sit cor tuum in diebus iuuentutis tuae, et ambula in uiis cordis tui et in intuitu oculorum tuorum. et scito quod pro omnibus his adducet te deus in iudicium. aufer iram a corde tuo, amoue malitiam a carne tua. adulescentia enim et uoluptas uana sunt. Memento creatoris tui in diebus iuuentutis tuae. Et post XXXIII uersus: Deum time et mandata eius obserua.","english":"And after two verses: Wisdom is more precious, and glory that is small for a time is foolishness. And after thirteen verses: He who digs a pit will fall into it; and he who breaks down a hedge, a serpent will bite him. He who moves stones will be afflicted by them; and he who splits wood will be wounded by it. If iron has been blunted and is not as before but has become dull, it is sharpened with much labor; and after industry, wisdom follows. If a serpent bites in silence, he who secretly detracts is no less harmful. The words of the wise man’s mouth are grace, and the lips of the foolish man will precipitate him. And a little later: Therefore, rejoice, young man, in your youth, and let your heart be good in the days of your youth, and walk in the ways of your heart and in the sight of your eyes. And know that for all these things God will bring you to judgment. Remove anger from your heart, remove malice from your flesh. For youth and pleasure are vain. Remember your Creator in the days of your youth. And after thirty-three verses: Fear God and observe his commandments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui fodit foueam, incidet in eam","severity":"info","text":"This proverb echoes a common biblical and sapiential motif (cf. Prov 26:27, Sir 27:17) but is not a direct quotation; Augustine likely adapts a known saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pretiosior est sapientia et gloria parua ad tempus stultitia","severity":"info","text":"The Latin 'pretiosior' (more precious) and 'stultitia' (foolishness) contrast wisdom and temporal glory, a theme in Ecclesiasticus (cf. Sir 21:16-17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Laetare ergo, iuuenis, in adulescentia tua","severity":"info","text":"This exhortation to a young man, warning of divine judgment, reflects the moralizing tone of the 'Speculum' and its use of wisdom literature to instruct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus ... Et post XIII uersus ... Et post XXXIII uersus","severity":"info","text":"These verse-count markers indicate that Augustine is excerpting from a longer source, likely a biblical book (e.g., Ecclesiasticus), preserving its sequential structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"si retunsum fuerit ferrum et hoc non ut prius sed hebetatum fuerit","severity":"caution","text":"The Latin 'retunsum' (blunted) and 'hebetatum' (dulled) are near-synonyms; the text may reflect a variant reading or scribal gloss, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these proverbs is not explicitly named; they likely derive from Ecclesiasticus (Sirach), but the exact chapter and verse are uncertain.","The phrase 'et post II uersus' may refer to two verses of the source text, not necessarily two biblical verses."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Restat ille liber Salomonis, cuius inscriptio est Canticum canticorum. sed de illo in hoc opus quid transferre possumus, cum totus amores sanctos Christi et ecclesiae figurata locutione commendet et prophetica pronuntiet altitudine? nisi quod in eo, quamuis sit ad intellegendum difficillimus, possumus tamen facile aduertere, quantum sit diuina illa at diuinitus inspirata caritas adpetenda quantique pendenda: quandoquidem non ibi semel dicitur, sed alio atque alio loco iterum ac tertio repetitur.\n\nVIIII. DE CANTICO CANTICORVM.\n\nAdiuro uos, filiae Hierusalem, per capreas cernosque camporum, ne suscitetis neque euigilare faciatis dilectam, donec ipsa uelit. Adiuro uos, filiae Hierusalem, in uirtutibus et in uiribus agri, si leuaueritis caritatem, quoad usque uelit. Ecclesia quippe, in qua utique sumus, his uerbis exhortatur filias suas, hoc est ipsam in plurimis constitutam. ipsa est ager dei fructuosissimus, cuius uirtutes et uires magnae sunt, ad quas amando Christum martyres peruenerunt. nam quo usque uult ille dilectae suae in hac interim uita caritatem leuari, nisi quo usque ipse docuit uerbo elt suo est hortatus exemplo dicens: maiorem hac caritatem nemo habet, quam ut animam suam ponat pro amicis suis: et quod dixit efficiens?","english":"The remaining book of Solomon, whose title is Song of Songs, remains. But what can we transfer from it into this work, since it commends the holy loves of Christ and the Church in figurative speech and proclaims them with prophetic depth? Except that in it, although it is most difficult to understand, we can nevertheless easily notice how much that divine and more divinely inspired love is to be sought and how highly it is to be valued: since it is not said there once, but is repeated in one place and another a second and third time.\n\nIX. ON THE SONG OF SONGS.\n\nI adjure you, daughters of Jerusalem, by the roes and stags of the fields, not to rouse nor to awaken the beloved, until she herself wishes. I adjure you, daughters of Jerusalem, by the powers and strengths of the field, if you raise up love, until he wishes. For the Church, in which we certainly are, exhorts her daughters with these words, that is, herself constituted in many. She herself is the most fruitful field of God, whose powers and strengths are great, to which the martyrs attained by loving Christ. For how far does he wish the love of his beloved to be raised in this interim life, except as far as he himself taught by word and exhorted by example, saying: No one has greater love than this, to lay down his life for his friends: and what he said, making it effective?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIIII. DE CANTICO CANTICORVM.","severity":"info","text":"The Roman numeral and title mark a new chapter or section within the work, formally introducing the Song of Songs as a distinct source for moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Canticum canticorum","severity":"info","text":"The Song of Songs (Canticum Canticorum) is cited as a book of Solomon, interpreted allegorically as the love between Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"caritas","severity":"info","text":"Caritas (love, charity) is a key theological term in Augustine, denoting the divinely inspired love that binds the faithful to God and is exemplified by martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ecclesia","severity":"info","text":"Augustine identifies the Church as the 'most fruitful field of God' and interprets the Song's imagery as an exhortation to the faithful, especially martyrs, to pursue love of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"maiorem hac caritatem nemo habet","severity":"info","text":"The phrase echoes John 15:13 (Vulgate: 'maiorem hac caritatem nemo habet'), referring to Christ's teaching on laying down one's life for friends, applied to martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uerbo elt suo","severity":"caution","text":"The Latin 'uerbo elt suo' is likely a scribal error for 'uerbo et suo' (by his word and his example), as the English draft renders it; the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uerbo elt suo' is ambiguous: possibly a corruption of 'uerbo et suo' or 'uerbo alio suo'."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"unde ne ad ipsum solum hoc pertinere uideretur, ait Iohannes in epistula sua: sicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere: hoc ergo est: quoad usque uelit. Legitur etiam in eodem Cantico: Ordinate in me caritatem. Christus quoque ipse ibi dicit: Pulchra es, amica mea, suauis et decora sicut Hierusalem. Et alibi: Quam pulchra es et quam decora, carissima, in deliciis! Et alio loco: Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum: quia fortis est ut mors dilectio, dura sicut infernus aemulatio. Et post I uersum: Aquae multae non potuerunt extinguere caritatem, nec flumina obruent illam. si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despicient eam.\n\nX. DE LIBRO IOB.\n\nQui nouerunt eum, ignorant dies illius. alii terminos transtulerunt, diripuerunt greges et rapuerunt eos. asinum pupillorum abegerunt et abstulerunt pro pignore bouem uiduae. Et post V uersus: Agrum non suum demetunt et uineam eius quem ui oppresserunt uindemiant. nudos. dimittunt homines indumenta tollentes, quibus non est operimentum in frigore. Et post III uersus: Vim fecerunt depraedantes pupillo et uulgum pauperem spoliauerunt. nudis et incedentibus absque uestitu et esurientibus tulerunt spicas.","english":"lest it seem that this pertains only to him, John says in his epistle: \"Just as Christ laid down his life for us, so also we ought to lay down our lives for our brothers.\" Therefore this is: as long as he wills. It is also read in the same Song: \"Order love in me.\" Christ himself also says there: \"You are beautiful, my beloved, sweet and comely as Jerusalem.\" And elsewhere: \"How beautiful you are and how comely, dearest, in delights!\" And in another place: \"Place me as a seal upon your heart, as a seal upon your arm; because love is strong as death, jealousy hard as hell.\" And after one verse: \"Many waters could not extinguish love, nor will rivers overwhelm it. If a man gives all the substance of his house for love, they will despise it as nothing.\"\n\nX. FROM THE BOOK OF JOB.\n\nThose who know him are ignorant of his days. Others have moved boundaries, plundered flocks and seized them. They have driven away the orphan's donkey and taken the widow's ox as a pledge. And after five verses: \"They reap a field not their own and harvest the vineyard of the one whom they have oppressed. They strip men naked, taking their garments, who have no covering in the cold.\" And after three verses: \"They have done violence by plundering the orphan and have despoiled the common poor. They have taken ears of grain from the naked and those going about without clothing and the hungry.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere","severity":"info","text":"Augustine attributes this to John's epistle; it loosely echoes 1 John 3:16 but is not a direct quotation. The phrasing may reflect a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ordinate in me caritatem","severity":"info","text":"This phrase is not found in the Vulgate Song of Songs; it may be a misremembered or paraphrased verse, or drawn from a different tradition of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pulchra es, amica mea, suauis et decora sicut Hierusalem","severity":"info","text":"This verse does not appear in the canonical Song of Songs; it resembles Song 1:15 and 6:3 but is not a direct match. Augustine may be citing from memory or a non-Vulgate version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum","severity":"info","text":"This echoes Song 8:6 but with significant differences; the Vulgate has 'Pone me ut signaculum super cor tuum' but not the brachium clause. Augustine may be conflating verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aquae multae non potuerunt extinguere caritatem, nec flumina obruent illam","severity":"info","text":"This is not a direct quotation from the Song of Songs; it may be a paraphrase of Song 8:7 or a proverbial expression. Augustine's citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"X. DE LIBRO IOB","severity":"info","text":"This heading marks a new section in the work, transitioning from the Song of Songs to the Book of Job. The chapter numbering (X) is part of the work's internal division.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Song of Songs quotations does not match the Vulgate exactly; Augustine may be citing from memory, from a different Latin version, or paraphrasing. The phrase 'Ordinate in me caritatem' is unattested in the canonical text.","The source of the John quotation is unclear; it is not a direct citation of 1 John 3:16 but a paraphrase."],"confidence":"medium","notes":[]},{"i":81,"ref":"p81","source":"Et post II uersus: De ciuitatibus fecerunt uiros gemere, et anima uulneratorum clamauit, et deus inultum abire non patitur. ipsi fuerunt rebelles luminis: nescierunt uias eius, nec reuersi sunt per semitas illius. Et post XXI uersus: Conteratur quasi lignum infructuosum. pauit enim sterilem et quae non parit, et uiduae bene non fecit. detraxit fortem in fortitudine sua. Et aliquanto post: Auris audiens beatificabat me et oculus uidens testimonium reddebat mihi, quod liberassem pauperem uociferantem et pupillum, cui non esset adiutor. benedictio perituri super me ueniebat, et cor uiduae consolatus sum. iustitia indutus sum et uestiui me sicut uestimento et diademate iudicio meo. oculus fui caeco et pes claudo. pater eram pauperum: et causam, quam nesciebam, diligenter inuestigabam. conterebam molas iniqui et de dentibus illius auferebam praedam. Et aliquanto post: Si ambulaui in uanitate et festinauit in dolo pes meus, appendat me in statera iusta, et sciat deus simplicitatem meam. si declinauit gressus meus de uia et si secutus est oculus meus cor meum, et in manibus meis adhaesit macula. Et post II uersus: Si deceptum est cor meum super mulierem et si ad ostium amici mei insidiatus sum. Et post II* uersus: Hoc enim nefas est et iniquitas maxima. ignis est usque ad perditionem deuorans et omnia eradicans genimina.","english":"And after two verses: From the cities they made men groan, and the soul of the wounded cried out, and God does not allow it to go unavenged. They themselves were rebels against the light: they did not know his ways, nor did they return along his paths. And after twenty-one verses: Let him be crushed like a fruitless tree. For he fed the barren woman and the one who does not bear, and he did no good to the widow. He disparaged the strong man in his strength. And a little later: The hearing ear blessed me, and the seeing eye bore witness to me, that I had freed the crying poor man and the orphan who had no helper. The blessing of the dying came upon me, and I consoled the heart of the widow. I put on justice and clothed myself as with a garment and with the diadem of my judgment. I was an eye to the blind and a foot to the lame. I was a father to the poor: and a case which I did not know, I diligently investigated. I crushed the jaws of the wicked and took the prey from his teeth. And a little later: If I walked in vanity and my foot hastened in deceit, let him weigh me in a just balance, and let God know my simplicity. If my steps turned from the path and if my eye followed my heart, and a stain clung to my hands. And after two verses: If my heart was deceived over a woman and if I lay in wait at the door of my friend. And after two verses: For this is a sin and the greatest iniquity. It is a fire consuming unto destruction and uprooting all offspring.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"De ciuitatibus fecerunt uiros gemere","severity":"info","text":"The passage strings together excerpts from the Old Testament, likely the Song of Songs or Psalms, though the exact verses are not identified in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"The repeated formula 'Et post II uersus' and 'Et aliquanto post' indicates that Augustine is compiling a catena of scriptural quotations, a common exegetical method in his treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Conteratur quasi lignum infructuosum","severity":"info","text":"The metaphor of a fruitless tree being crushed echoes biblical imagery of sterility and punishment, possibly from Jeremiah or the Psalms, reflecting Augustine's moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"genimina","severity":"info","text":"The Latin 'genimina' (offspring) is a rare plural form, likely a scribal variant of 'germina' (sprouts) or 'genera' (kinds), but here it clearly means 'offspring' in the context of uprooting all progeny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post II* uersus","severity":"caution","text":"The asterisk after 'II' in the Latin may indicate a textual corruption or a variant in the manuscript tradition, possibly a scribal mark for a missing or uncertain number of verses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources of the quotations are not identified in the source edition, leaving the biblical references ambiguous.","The asterisk after 'II' in 'Et post II* uersus' may indicate a textual corruption or a scribal note, but its precise meaning is uncertain."],"confidence":"medium","notes":[]},{"i":82,"ref":"p82","source":"si contempsi subire iudicium cum seruo meo et ancilla mea, cum disceptarent aduersum me? Et post VI uersus: Si negaui quod uolebant pauperibus et oculos uiduae expectare feci. si comedi bucellam meam solus et non comedit pupillus ex ea, quia ab infantia mea creuit mecum miseratio et de utero matris meae egressa est mecum. si despexi pereuntem, eo quod non habuerit uestimentum, et absque operimento pauperem. si non benedixerunt mihi latera eius, et de uelleribus ouium mearum calefactus est. si leuaui super pupillum manum meam, etiam cum uiderem me in portis superiorem. Et post Y uersus: Si putaui aurum robur meum et obrizae dixi: fiducia mea? si laetatus sum super multas diuitias meas et quia plurima repperit manus mea? Et post VI uersus: Si gauisus sum ad ruinam eius qui me oderat et exultaui quod inuenisset eum malum? Et post IIII uersus: Foris non mansit peregrinus, ostium meum uiatori patuit. si abscondi quasi homo peccatum meum et celaui in sinu meo iniquitatem meam? si expaui ad multitudinem nimiam, et despectio propinquorum terruit me, et non magis tacui, nec egressus sum ostium? quis mihi tribuat auditorem, ut desiderium meum omnipotens audiat et librum scribat ipse qui iudicat: ut in umero meo portem illum et circumdem quasi coronam mihi? per singulos gradus meos pronuntiabo illum et quasi principi offeram eum.","english":"If I disdained to undergo judgment with my servant and my maidservant, when they disputed against me? And after six verses: If I denied what the poor wanted and made the eyes of the widow wait. If I ate my morsel alone and the orphan did not eat from it, because from my infancy compassion grew with me and came forth with me from my mother’s womb. If I despised the perishing, because he had no garment, and the poor without covering. If his sides did not bless me, and he was warmed from the fleeces of my sheep. If I raised my hand against the orphan, even when I saw myself superior at the gates. And after ten verses: If I thought gold was my strength and said to refined gold: my trust? If I rejoiced over my many riches and because my hand found very much? And after six verses: If I rejoiced at the ruin of him who hated me and exulted that evil had found him? And after four verses: The stranger did not remain outside, my door was open to the traveler. If I hid my sin like a man and concealed my iniquity in my bosom? If I feared the excessive multitude, and the contempt of my relatives terrified me, and I did not rather keep silent, nor go out of the door? Who will grant me a listener, so that the Almighty may hear my desire and write the book, he who judges: that I may carry it on my shoulder and place it around me like a crown? Through each of my steps I will proclaim it and offer it as to a prince.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si contempsi subire iudicium cum seruo meo et ancilla mea","severity":"info","text":"This passage echoes the penitential and self-accusatory style of the Egyptian 'negative confession' (e.g., Book of the Dead 125), but here adapted to a Christian moral context. The series of conditional 'if' clauses mirrors the rhetorical form of Job's self-defense (Job 31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"bucellam","severity":"info","text":"'Bucellam' (diminutive of bucca, 'mouthful') denotes a small portion of bread or food, often associated with alms or monastic rations. Its use here emphasizes the personal sacrifice of sharing even a morsel with the orphan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"obrizae","severity":"info","text":"'Obriza' is a Latin term for refined gold, derived from Greek ὄβρυζα. In late antique economic contexts, it signifies pure, assayed gold, contrasting with base metals. The speaker's rejection of gold as 'strength' critiques material wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus ... Et post Y uersus ... Et post VI uersus ... Et post IIII uersus","severity":"info","text":"The repeated 'Et post X uersus' indicates that Augustine is excerpting a longer source (likely a Coptic or Greek original) and summarizing intervening material. The variable verse counts (VI, Y, VI, IIII) suggest the source had a structured, possibly poetic, form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"librum scribat ipse qui iudicat: ut in umero meo portem illum et circumdem quasi coronam mihi","severity":"info","text":"The image of carrying a book on the shoulder as a crown anticipates medieval iconography of the 'book as armor' or 'book as diadem' in monastic and penitential literature. It may also reflect the practice of wearing phylacteries or gospel books as protective amulets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post Y uersus","severity":"caution","text":"The letter 'Y' in the manuscript likely represents a numeral (perhaps 10 or 7) that is unclear or abbreviated. The exact number of omitted verses is uncertain, affecting the reconstruction of the original source's structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral 'Y' in 'post Y uersus' is ambiguous; it may represent 10 (as in Roman numeral X with a stroke) or another value. The reading 'ten' is adopted here based on context.","The source of these verses (whether a Coptic original or a Latin translation of a lost work) is not specified; the passage is presented as a direct quotation within Augustine's treatise."],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"si aduersum me terra mea clamauit et cum ipsa sulci eius deflent, si fructus eius comedi absque pecunia et animam agricularum adflixi.\n\nNunc iam de libris Prophetarum quae sunt huic operi necessaria colligamus: ac primum de his Prophetis, qui propter breuitatem uoluminum suorum minores uocantur. ergo apud Osee prophetam ista conperimus.\n\nXI. DE LIBRO OSEE.\n\nAccipite non multum tum. Audite uerbum domini, filii Israhel, quia iudicium domino cum habitatoribus terrae. non est enim ueritas et non misericordia, et non est scientia dei in terra. maledictum et mendacium et homicidium et furtum et adulterium inundauerunt et sanguis sanguinem tetigit. Et post XII uersus: Quia tu scientiam reppulisti, repellam te, ne sacerdotio fungaris mihi. Et post XV uersus: Quoniam dominum reliquerunt in non custodiendo. fornicatio et uinum et ebrietas aufert cor. Et post uersus XVI: Quoniam ipsi cum meretricibus uersabantur et cum effeminatis sacrificabant, et populus non intellegens uapulabit. si fornicaris tu, Israhel, non delinquat saltem Iuda. et nolite ingredi in Galgala, et ne ascendatis in Bethaue, neque iuraueritis: uiuit dominus! Et post XVIII uersus: Non dabunt cogitationes suas ad dominum deum suum: quia spiritus fornicationis in medio eorum, et dominum non cognouerunt. Et post uersus LXI: Iudicia tua quasi lux egredientur.","english":"if my land cried out against me and its furrows weep with it, if I ate its fruit without payment and oppressed the souls of the farmers.\n\nNow let us gather from the books of the Prophets what is necessary for this work: and first from those Prophets who, because of the brevity of their volumes, are called the Minor Prophets. Therefore, in the prophet Hosea we find these things.\n\nXI. FROM THE BOOK OF HOSEA.\n\nTake it not too much to heart. Hear the word of the Lord, sons of Israel, for the Lord has a judgment with the inhabitants of the land. For there is no truth and no mercy, and there is no knowledge of God in the land. Cursing and lying and murder and theft and adultery have flooded in, and blood has touched blood. And after twelve verses: Because you have rejected knowledge, I will reject you, that you may not serve me in the priesthood. And after fifteen verses: Because they abandoned the Lord by not keeping watch. Fornication and wine and drunkenness take away the heart. And after sixteen verses: Because they consorted with prostitutes and sacrificed with effeminates, and the people who do not understand will be beaten. If you, Israel, commit fornication, let Judah at least not transgress. And do not enter Gilgal, and do not go up to Beth-aven, and do not swear: \"As the Lord lives!\" And after eighteen verses: They will not direct their thoughts to the Lord their God: because the spirit of fornication is in their midst, and they did not know the Lord. And after sixty-one verses: Your judgments will go forth like light.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XI. DE LIBRO OSEE.","severity":"info","text":"This heading marks the beginning of a new section in the florilegium, drawing from the book of Hosea, the first of the Minor Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Accipite non multum tum","severity":"info","text":"The phrase 'Accipite non multum tum' is not a direct biblical quotation but appears to be a Latin rendering of a lost or paraphrased Hosea passage, possibly from the Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audite uerbum domini, filii Israhel, quia iudicium domino cum habitatoribus terrae","severity":"info","text":"This echoes Hosea 4:1, where the Lord has a controversy with the inhabitants of the land, though the wording differs from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia tu scientiam reppulisti, repellam te, ne sacerdotio fungaris mihi","severity":"info","text":"This corresponds to Hosea 4:6, where rejection of knowledge leads to rejection from the priesthood, though the Vulgate reads differently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam dominum reliquerunt in non custodiendo. fornicatio et uinum et ebrietas aufert cor","severity":"info","text":"This conflates themes from Hosea 4:10-11, where abandonment of the Lord leads to fornication and drunkenness, but the phrasing is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iudicia tua quasi lux egredientur","severity":"info","text":"This likely alludes to Hosea 6:5, where judgments go forth like light, though the Vulgate has a different construction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Hosea excerpts does not match the Vulgate exactly, suggesting the compiler used an Old Latin version or a free paraphrase. The phrase 'Accipite non multum tum' is obscure and may be corrupt or a misreading."],"confidence":"medium","notes":[]},{"i":84,"ref":"p84","source":"quia misericordiam uolui et non sacrificium, et scientiam dei plus quam holocausta. Et post aliquantum: Seminate uobis in iustitia et metite in ore misericordiae, innouate uobis nouale: tempus autem requirendi dominum, cum uenerit qui docuit uos iustitiam. Et post uersus LXXVIII: Et tu ad dominum deum conuerteris: misericordiam et iudicium custodi et spera in domino deo tuo semper. Et post XLI uersus: Ego autem dominus deus tuus eduxi te de terra Aegypti: et dominum absque me nescies, et saluator non est praeter me. Et post uersus XXXVIIII: Conuertere,. Israhel, ad dominum deum tuum: quoniam corruisti in iniquitate tua. tollite uobiscum uerba et conuertimini ad dominum: ■ dicite ei: omnem aufer iniquitatem et accipe bonum, et reddumes uitulos labiorum nostrorum.\n\nXII. DE LIBRO IOHEL.\n\nExpergiscimini, ebrii, et flete et ululate omnes qui bi bitis uinum in dulcedine: quoniam periit ab ore uestro. gens enim ascendit super terram meam fortis et innumerabilis. Et post aliquantum: Nunc ergo dicit dominus: conuertimini ad me in toto corde uestro in ieiunio et in fletu et in planctu, et scindite corda uestra et non uestimenta uestra, et conuertimini ad dominum deum uestrum, quia benignus et misericors est.","english":"because I desired mercy and not sacrifice, and knowledge of God more than holocausts. And after a little: Sow for yourselves in justice and reap in the mouth of mercy, renew your fallow field for yourselves: but it is time to seek the Lord, when he who taught you justice has come. And after seventy-eight verses: And you will turn to the Lord God: keep mercy and judgment and always hope in your Lord God. And after forty-one verses: But I, the Lord your God, led you out of the land of Egypt: and you will know no Lord besides me, and there is no savior except me. And after thirty-nine verses: Turn, Israel, to your Lord God: because you have fallen in your iniquity. Take words with yourselves and turn to the Lord: say to him: take away all iniquity and accept the good, and return to us the calves of our lips.\n\nXII. FROM THE BOOK OF JOEL.\n\nAwake, drunkards, and weep and wail, all who drink wine in sweetness: because it has perished from your mouth. For a nation has come up upon my land, strong and countless. And after a little: Now therefore the Lord says: turn to me with your whole heart in fasting and in weeping and in lamentation, and rend your hearts and not your garments, and turn to your Lord God, because he is kind and merciful.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia misericordiam uolui et non sacrificium, et scientiam dei plus quam holocausta","severity":"info","text":"This passage adapts Hosea 6:6 (LXX) and 8:13, emphasizing mercy over sacrifice and knowledge of God over burnt offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Seminate uobis in iustitia et metite in ore misericordiae, innouate uobis nouale: tempus autem requirendi dominum, cum uenerit qui docuit uos iustitiam","severity":"info","text":"This echoes Hosea 10:12 and 12:10, blending agricultural metaphor with a call to seek the Lord after the teacher of justice arrives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et tu ad dominum deum conuerteris: misericordiam et iudicium custodi et spera in domino deo tuo semper","severity":"info","text":"This adapts Hosea 12:6 and 14:1, urging conversion and the keeping of mercy and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego autem dominus deus tuus eduxi te de terra Aegypti: et dominum absque me nescies, et saluator non est praeter me","severity":"info","text":"This recalls Hosea 12:13 and 13:5, asserting divine exclusivity and the exodus from Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Conuertere,. Israhel, ad dominum deum tuum: quoniam corruisti in iniquitate tua. tollite uobiscum uerba et conuertimini ad dominum: ■ dicite ei: omnem aufer ini","severity":"info","text":"This adapts Hosea 14:2-3 and 14:10, with 'uitulos labiorum' (calves of the lips) as a metaphor for verbal offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Expergiscimini, ebrii, et flete et ululate omnes qui bi bitis uinum in dulcedine: quoniam periit ab ore uestro. gens enim ascendit super terram meam fortis et i","severity":"info","text":"This adapts Joel 1:5 and 1:6, calling drunkards to weep over the loss of wine and the invasion of a strong nation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of scriptural excerpts; the exact verse numbering in the Vulgate may vary from modern editions. The phrase 'uitulos labiorum' is a non-literal rendering of Hosea 14:10."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"XIII. DE LIBRO AMOS.\n\nHaec dicit dominus: super tribus sceleribus Iuda et super quattuor non conuertam eum: eo quod abiecerint legem domini et mandata eius non custodierint: deceperunt enim eos idola sua, post quae abierunt patres eorum. Et post II uersus: Haec dicit dominus: super tribus sceleribus Israhel et super quattuor non conuertam eum: pro eo quod uendiderint argento iustum et pauperem pro calciamentis. qui conterunt super puluerem terrae capita pauperum et uiam humilium declinant. et filius ac pater eius ierunt ad puellam, ut uiolarent nomen sanctum meum. Et post Iuersum:Et uinum, inquit, damnatorum bibebant in domo dei sui. Et aliquanto post: Quia haec dicit dominus domui Israhel: quaerite me et uiuetis. Et post III uersus: Quaerite dominum et uiuite. Et post uersus VIII: Odio habuerunt in porta corripientem et loquentem perfecte abominati sunt. idcirco pro eo quod diripiebatis pauperem et praedam electam tollebatis ab eo. Et post III uersus: Quia cognoui multa scelera uestra et fortia peccata uestra. hostes iusti accipientes munus et pauperes in porta deprimentes. Et post II uersus: Quaerite bonum et non malum, ut uiuatis: et erit dominus deus exercituum uobiscum, sicut dixistis. odite malum et diligite bonum et constituite in porta iudicium: si forte misereatur dominus exercituum reliquiis Ioseph.","english":"XIII. FROM THE BOOK OF AMOS.\n\nThus says the Lord: on account of three crimes of Judah and on account of four I will not turn him back: because they have cast aside the law of the Lord and have not kept his commandments; for their idols, after which their fathers went, have deceived them. And after two verses: Thus says the Lord: on account of three crimes of Israel and on account of four I will not turn him back: because they have sold the just man for silver and the poor man for shoes; who grind the heads of the poor upon the dust of the earth and turn aside the way of the humble; and the son and his father went to a girl, to violate my holy name. And after one verse: And they drank, he says, the wine of the condemned in the house of their god. And a little later: Because thus says the Lord to the house of Israel: seek me and you will live. And after three verses: Seek the Lord and live. And after eight verses: They hated the one who reproves at the gate and they utterly abhorred the one who speaks perfectly. Therefore, because you were plundering the poor and taking away choice booty from him. And after three verses: Because I have known many of your crimes and your strong sins; enemies of the just, taking bribes and oppressing the poor at the gate. And after two verses: Seek good and not evil, that you may live; and the Lord God of hosts will be with you, as you have said. Hate evil and love good and establish justice at the gate; if by chance the Lord of hosts takes pity on the remnants of Joseph.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XIII. DE LIBRO AMOS.","severity":"info","text":"The chapter heading marks a new source, the Book of Amos, following the pattern of earlier chapters in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"super tribus sceleribus Iuda et super quattuor non conuertam eum","severity":"info","text":"This passage loosely adapts Amos 1:3–2:16, but the phrasing 'three crimes' and 'four' is not found in the Vulgate; it may reflect a lost Old Latin version or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uendiderint argento iustum et pauperem pro calciamentis","severity":"info","text":"Echoes Amos 2:6 (Vulgate: 'super vestimentis' for 'pro calciamentis'), but the wording differs, suggesting a non-Vulgate textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et filius ac pater eius ierunt ad puellam, ut uiolarent nomen sanctum meum","severity":"info","text":"Alludes to Amos 2:7 (Vulgate: 'et filius eius et pater eius ad unam puellam'), but the phrase 'violate my holy name' is an addition not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uinum damnatorum bibebant in domo dei sui","severity":"info","text":"Refers to Amos 2:8 (Vulgate: 'vinum damnatorum bibebant in domo dei sui'), matching the Vulgate closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"reliquiis Ioseph","severity":"info","text":"The phrase 'remnants of Joseph' is not in the canonical Book of Amos; it may refer to the northern kingdom (Israel) as the house of Joseph, a usage found in some patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical text underlying these quotations is uncertain; the Speculum may use an Old Latin version or a compilation of testimonia rather than the Vulgate."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"Et post uersus L: Qui dormitis in lectis eburneis et lasciuitis in stratis uestris, qui comeditis agnum de grege et uitulum de medio armenti: qui canitis ad uocem psalterii: sicut Dauid putauerunt se habere uasa cantici: bibentes in phialis uinum et optimo unguento delibuti: et nihil patiebantur super contritione Ioseph. Et post aliquantum: Audite hoc, qui conteritis pauperem et deficere facitis egenos terrae dicentes: quando transibit mensis et uenundabimus merces, et sabbatum et aperiemus frumentum: ut minuamus mensuram et augeamus siclum et subponamus stateras dolosas: ut possideamus in argento egenos et pauperes pro calciamentis, et quisquilias frumenti uendamus? i\n\nXIIII. DE LIBRO MICHAEAE.\n\nVae qui cogitatis inutile et operamini malum in cubilibus uestris: in luce matutina faciunt illud, quoniam contra deum manus eorum. et concupierunt agros et uiolenter tulerunt et domos rapuerunt: et calumniabantur uirum et domum eius, uirum et hereditatem eius. Et aliquanto post: Audite haec, principes domus Iacob et iudices domus Israhel, qui abominamini iudicium et omnia recta peruertitis. qui aedificatis Sion in sanguinibus et Hierusalem in iniquitate. principes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant, et prophetae eius in pecunia diuinabant: et super dominum requiescebant dicentes: numquid non deus in medio nostrum? non uenient super nos mala.","english":"And after verse 50: You who sleep in ivory beds and frolic in your coverlets, who eat the lamb from the flock and the calf from the midst of the herd: who sing to the sound of the psaltery: as David they thought themselves to have vessels of song: drinking wine from bowls and anointed with the finest ointment: and they suffered nothing over the destruction of Joseph. And after a little: Hear this, you who crush the poor and cause the needy of the land to fail, saying: when will the month pass and we will sell our wares, and the Sabbath and we will open the grain: so that we may diminish the measure and increase the shekel and set up deceitful scales: so that we may possess in silver the needy and the poor for sandals, and sell the chaff of the grain?\n\nXIV. FROM THE BOOK OF MICAH.\n\nWoe to you who think of useless things and work evil in your beds: in the morning light they do it, because their hands are against God. And they coveted fields and violently took them and seized houses: and they slandered a man and his house, a man and his inheritance. And a little after: Hear these things, princes of the house of Jacob and judges of the house of Israel, who abhor judgment and pervert all that is right. Who build Sion in bloodshed and Jerusalem in iniquity. Its princes judged for bribes, and its priests taught for a fee, and its prophets divined for money: and they rested upon the Lord saying: is not God in our midst? will not evils come upon us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui dormitis in lectis eburneis et lasciuitis in stratis uestris","severity":"info","text":"This passage is a composite of prophetic denunciations, likely from Pseudo-Augustine's compilation, echoing themes in Amos and Micah but not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sicut Dauid putauerunt se habere uasa cantici","severity":"info","text":"The reference to David and 'vessels of song' (uasa cantici) alludes to the biblical king's musical skill, but the phrasing is unusual and may reflect a patristic or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"psalterii","severity":"info","text":"Psalterium here denotes a stringed instrument (psaltery), not the Book of Psalms, consistent with Latin usage in patristic descriptions of musical worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XIIII. DE LIBRO MICHAEAE","severity":"info","text":"This heading marks the start of a new section (XIV) from the Book of Micah, following the pattern of the Speculum's compilation of prophetic oracles against sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui cogitatis inutile et operamini malum in cubilibus uestris","severity":"info","text":"This opening of the Micah section is not a direct biblical verse but a paraphrase or expansion of Micah's condemnations of social injustice, typical of the Speculum's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"principes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant, et prophetae eius in pecunia diuinabant","severity":"info","text":"This triadic critique of corrupt leadership (princes, priests, prophets) echoes patristic moralizing and was influential in medieval reform literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post uersus L' (after verse 50) is unclear; it may refer to a verse number in a lost biblical manuscript or a section marker in the source text.","The identity of 'Joseph' in 'super contritione Ioseph' is ambiguous; it could refer to the patriarch Joseph or be a symbolic figure for suffering Israel."],"confidence":"medium","notes":[]},{"i":87,"ref":"p87","source":"Item aliquanto post: Indicabo tibi, o homo, quid sit bonum et quid dominus quaerat a te: utique facere iudicium et diligere misericordiam et sollicitum ambulare cum deo tuo. Et post III uersus: Adhuc ignis in domo impii, thesauri iniquitatis, et mensura minor irae plena. numquid iustificabo stateram impiam et saccelli pondera dolosa? in quibus diuites eius repleti sunt iniquitate, et habitantes in ea loquebantur mendacium et lingua eorum fraudulenta in ore eorum. Et post XII uersus: Vae mihi, quia factus sum sicut qui colligit in autumno racemos uindemiae. non est botrus ad comedendum. praecocas ficus desiderauit anima mea. periit sanctus de terra et rectus in hominibus non est: omnes in sanguine insidiantur, uir fratrem suum uenatur ad mortem. malum manuum suarum dicunt bonum: princeps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae.","english":"A little further on: I will show you, O man, what is good and what the Lord seeks from you: namely, to do justice and to love mercy and to walk attentively with your God. And after three verses: Still there is fire in the house of the impious, treasures of iniquity, and a measure too small, full of wrath. Shall I justify the unjust balance and the deceitful weights of the purse? in which its rich men have been filled with iniquity, and those dwelling in it spoke falsehood, and their tongue was fraudulent in their mouth. And after twelve verses: Woe to me, for I have become like one who gathers the late clusters of the vintage in autumn. There is no grape to eat. My soul desired early figs. The holy man has perished from the earth, and there is no upright man among men: all lie in wait for blood, brother hunts brother to the death. They call the evil of their hands good: the prince demands, and the judge is in the act of giving, and the great man has spoken the desire of his soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Indicabo tibi, o homo, quid sit bonum et quid dominus quaerat a te: utique facere iudicium et diligere misericordiam et sollicitum ambulare cum deo tuo","severity":"info","text":"This passage echoes the prophetic call to justice and mercy, reminiscent of Micah 6:8 and similar exhortations in the Old Testament, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stateram impiam et saccelli pondera dolosa","severity":"info","text":"The imagery of false weights and measures is a common biblical trope for injustice, found in Proverbs 11:1 and Ezekiel 45:10, reflecting moral decay in commerce.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post III uersus ... Et post XII uersus","severity":"info","text":"Augustine marks the progression of the source text by verse intervals, indicating a careful, sequential excerpting from a longer work, likely a prophetic book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vae mihi, quia factus sum sicut qui colligit in autumno racemos uindemiae","severity":"info","text":"The lament of gathering late vintage echoes the voice of a prophet mourning spiritual desolation, a theme Augustine uses to illustrate the fallen state of humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"princeps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae","severity":"caution","text":"The Latin syntax is ambiguous: 'in reddendo est' may mean 'is in the act of giving' (judgment) or 'is to be rendered', affecting the interpretation of judicial corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted passages is not identified; likely from a prophetic book (e.g., Hosea or Amos), but the exact reference is uncertain.","The phrase 'in reddendo est' could be read as a periphrastic future or present continuous, altering the sense of the judge's action."],"confidence":"medium","notes":[]},{"i":88,"ref":"p88","source":"XV. DE LIВRO ABBACVC.\n\nContra me factum est iudicium, et contradictio potentior. propter hoc lacerata est lex et non peruenit usque ad finem iudicium: quia impius praeualet 'aduersus iustum, propterea egreditur iudicium peruersum. Et paulo post: Iustus autem in fide sua uiuet. et quomodo uinum potantem decipit, sic erit uir superbus, et non decorabitur. Et post aliquantum: Quid prodest sculptile, quia sculpsit illud fictor suus, conflatile et imaginem falsam, quia sperauit in figmento fictor eius, ut faceret simulacra muta? uae qui dicit ligno: expergiscere: surge, lapidi tacenti: numquid ipse docere poterit? ecce iste coopertus est auro et argento, et omnis spiritus non est in uisceribus eius. dominus autem in templo sancto suo: sileat a facie eius omnis terra.\n\nXVI. DE LIBRO SOPHONIAE.\n\nDisperdam, inquit, de loco hoc reliquias Bahal et nomina aedituorum cum sacerdotibus: et eos qui adorant super tecta militiam caeli et adorant et iurant in domino et iurant in Melchom: et qui auertuntur de post tergum domini et qui non quaesierunt dominum nec inuestigauerunt eum. silete a facie domini: quia iuxta est dies domini. Et post uersus XVI: Et erit in tempore illo, scrutabor Hierusalem lucernis et uisitabo super uiros defixos in faecibus suis, qui dicunt in cordibus suis: non faciet bene dominus et non faciet male.","english":"XV. FROM THE BOOK OF HABAKKUK.\n\nJudgment has been rendered against me, and contradiction more powerful. Because of this, the law has been torn and judgment has not reached its end: because the impious prevails against the just, for this reason perverse judgment goes forth. And a little later: But the just man will live by his faith. And as wine deceives the drinker, so will the proud man be, and he will not be adorned. And after some interval: What good is a carved image, because its maker carved it, a molten image and a false likeness, because its maker hoped in his own creation, to make mute simulacra? Woe to him who says to wood: Awake; arise, to silent stone: Can it itself teach? Behold, it is covered with gold and silver, and there is no spirit at all in its entrails. But the Lord is in his holy temple: let every land be silent before his face.\n\nXVI. FROM THE BOOK OF ZEPHANIAH.\n\nI will destroy, he says, from this place the remnants of Baal and the names of the temple servants with the priests: and those who worship on the rooftops the host of heaven and worship and swear by the Lord and swear by Milcom: and those who turn away from behind the Lord and who have not sought the Lord nor investigated him. Be silent before the face of the Lord: because the day of the Lord is near. And after sixteen verses: And it will be in that time, I will search Jerusalem with lamps and I will visit upon the men fixed in their dregs, who say in their hearts: The Lord will do no good and will do no evil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Contra me factum est iudicium, et contradictio potentior","severity":"info","text":"This passage conflates and paraphrases Habakkuk 1:3-4, where the prophet complains of injustice and the law being torn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iustus autem in fide sua uiuet","severity":"info","text":"This echoes Habakkuk 2:4, though the Vulgate reads 'iustus autem in fide sua vivet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid prodest sculptile...","severity":"info","text":"This is a free rendering of Habakkuk 2:18-19, criticizing idolatry and the lifelessness of statues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Disperdam... reliquias Bahal et nomina aedituorum cum sacerdotibus","severity":"info","text":"This adapts Zephaniah 1:4-5, where the Lord threatens to destroy the remnants of Baal and the priests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et erit in tempore illo, scrutabor Hierusalem lucernis","severity":"info","text":"This echoes Zephaniah 1:12, where God searches Jerusalem with lamps, a metaphor for divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Melchom","severity":"info","text":"Milcom is the national god of the Ammonites, often associated with child sacrifice; here paired with the Lord in oaths, reflecting syncretism condemned by Zephaniah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'contra me factum est iudicium' may reflect a variant reading or paraphrase of Habakkuk; the exact verse is unclear.","The phrase 'post uersus XVI' in the Zephaniah section likely means 'after sixteen verses' but the Vulgate chapter division differs; the reference is approximate."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"Et post uersus XVIII: Conuenite, congregamini, gens non amabilis, priusquam pariat iussio quasi puluerem transeuntem diem, antequam ueniat super uos ira furoris domini, antequam ueniat super uos dies furoris domini. quaerite dominum, omnes mansueti terrae, qui iudicium eius estis operati. quaerite iustum, quaerite mansuetum: si quomodo abscondamini in die furoris domini. Et post aliquantum: Et derelinquam in medio tui populum pauperem et egenum, et sperabunt in nomine domini reliquiae Israhel: non facient iniquitatem, nec loquentur mendacium, et non inuenietur in ore eorum lingua dolosa.\n\nXVII. DE LIBRO ZACHARIAE.\n\nCum de uolumine loqueretur, quod uidit in spiritu: Et dixit ad me: haec est maledictio, quae egreditur super faciem omnis terrae: quia omnis fur, sicut ibi scriptum est, iudicabitur, et omnis iurans ex hoc similiter iudicabitur. educam illud, dicit dominus exercituum, et ueniet ad domum furis et ad domum iurantis in nomine meo mendaciter: et commorabitur in medio domus eius et consumet eum et ligna eius et lapides eius. Et post aliquantum: Et factum est uerbum domini'-ad Zachariam dicens: haec ait dominus exercituum dicens: iudicium [uerum iudicate et misericordiam et miserationes facite unusquisque cum fratre suo: et uiduam et pupillum et aduenam et pauperem nolite calumniari, et malum uir fratri suo non cogitet in corde suo.","english":"And after verse 18: Assemble, gather together, you unlovable people, before the command brings forth a day that passes like dust, before the wrath of the Lord's fury comes upon you, before the day of the Lord's fury comes upon you. Seek the Lord, all you meek of the earth, who have worked his judgment. Seek the just one, seek the meek one: if somehow you may hide yourselves on the day of the Lord's fury. And after a little: And I will leave in your midst a poor and needy people, and the remnant of Israel will hope in the name of the Lord: they will not commit iniquity, nor speak a lie, and a deceitful tongue will not be found in their mouth.\n\nXVII. FROM THE BOOK OF ZECHARIAH.\n\nWhen he was speaking about the scroll which he saw in the spirit: And he said to me: This is the curse which goes out over the face of the whole earth: because every thief, as it is written there, will be judged, and everyone who swears falsely will likewise be judged. I will bring it forth, says the Lord of hosts, and it will come to the house of the thief and to the house of him who swears falsely in my name: and it will dwell in the midst of his house and will consume him and his wood and his stones. And after a little: And the word of the Lord came to Zechariah, saying: Thus says the Lord of hosts: Judge true judgment and show mercy and compassion, each one with his brother: and do not oppress the widow, the orphan, the stranger, and the poor, and let no man think evil of his brother in his heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Conuenite, congregamini, gens non amabilis","severity":"info","text":"This passage adapts Habakkuk 2:6-7 (LXX), where the prophet calls the people to assemble before divine judgment. Augustine's version compresses and rephrases the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et derelinquam in medio tui populum pauperem et egenum","severity":"info","text":"This echoes Habakkuk 3:12-14 (LXX), describing the remnant that will survive divine wrath. Augustine follows the Septuagint's wording closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haec est maledictio, quae egreditur super faciem omnis terrae","severity":"info","text":"This adapts Zechariah 5:3-4, where the flying scroll is interpreted as a curse. Augustine's version expands the original with moralizing additions about thieves and false swearers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iudicium uerum iudicate et misericordiam et miserationes facite","severity":"info","text":"This loosely paraphrases Zechariah 7:9-10, which commands true judgment and mercy. Augustine adds specific injunctions about widows, orphans, and strangers not found in the Masoretic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. DE LIBRO ZACHARIAE","severity":"info","text":"The heading marks a transition from Habakkuk to Zechariah, following the canonical order of the Minor Prophets. This structural cue is typical of Augustine's florilegium format.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post uersus XVIII","severity":"caution","text":"The reference 'after verse 18' is ambiguous; the Vulgate and LXX chapter divisions differ. Augustine may be citing a now-lost versification or a manuscript with non-standard numbering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post uersus XVIII' is unclear: it may refer to verse 18 of Habakkuk 2 in the LXX, but the cited material does not correspond exactly to any known versification.","The Zechariah passage conflates elements from chapters 5 and 7, and the source of the added moral injunctions is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"Item post aliquantum: Loquimini ueritatem unusquisque cum proximo suo: ueritatem et iudicium pacis iudicate in portis uestris: et unusquisque malum contra amicum suum ne cogitetis in cordibus uestris: et iuramentum mendax ne diligatis. omnia enim haec sunt quae odi, dicit dominus.\n\nXVIII. DE LIBRO MALACHIAE.\n\nFilius honorat patrem et seruus dominum suum: si ergo pater ego sum, ubi est honor meus? et si dominus ego sum, ubi est timor meus? dicit dominus exercituum. Et paulo post: Ego dedi uos contemptibiles et humiles omnibus populis, sicut non seruastis uias meas et accepistis faciem in lege. numquid non pater unus omnium (nostrum? numquid non deussnun creauit nos? quare ergo despicit unusquisque nostrum fratrem suum, uiolans pactum patrum nostrorum? transgressus est ludas, et abominatio facta est in Israhel et in Hierusalem : quia contaminauit ludas sanctificationem domini, quam dilexit, et habuit filiam dei alieni. disperdat dominus uirum, qui fecerit hoc, magistrum et discipulum de tabernaculis Iacob et offerentem munus domino exercituum. et hoc rursum fecistis: operiebatis lacrimis altare domini, fletu et mugitu, ita ut ultra non respiciam ad sacrificium, nec accipiam placabile quid de manu uestra. et dixistis: quam ob causam? quia dominus testificatus est inter te et uxorem pubertatis tuae, quam tu despexisti: et haec particeps tua et uxor foederis tui.","english":"Again after a little: Speak the truth, each one with his neighbor: judge the truth and the judgment of peace in your gates: and let each one not devise evil against his friend in your hearts: and do not love a lying oath. For all these are things which I hate, says the Lord.\n\nXVIII. FROM THE BOOK OF MALACHI.\n\nA son honors his father and a servant his master: if therefore I am the father, where is my honor? and if I am the master, where is my fear? says the Lord of hosts. And a little later: I made you contemptible and lowly among all peoples, because you did not keep my ways and you accepted a face in the law. Is there not one father of all of us? Did not one God create us? Why then does each one of us despise his brother, violating the covenant of our fathers? Judah has transgressed, and an abomination has been committed in Israel and in Jerusalem: because Judah has polluted the sanctification of the Lord, which he loved, and has taken a daughter of a foreign god. May the Lord destroy the man who has done this, the master and the disciple from the tabernacles of Jacob and the one offering a gift to the Lord of hosts. And this you have done again: you covered the altar of the Lord with tears, with weeping and groaning, so that I no longer look upon the sacrifice, nor accept anything placable from your hand. And you said: for what reason? Because the Lord has testified between you and the wife of your youth, whom you have despised: and she is your partner and the wife of your covenant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVIII. DE LIBRO MALACHIAE.","severity":"info","text":"This heading marks the transition from an unidentified prophetic source (likely Zephaniah or a composite) to the book of Malachi, following the compiler's pattern of excerpting sequentially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Loquimini ueritatem ... iudicate in portis uestris","severity":"info","text":"The opening passage echoes Malachi 2:6 and 2:17 (Vulgate), though the wording is adapted; the injunction to speak truth and judge peace in the gates is not a direct quotation but a free compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filius honorat patrem ... ubi est timor meus?","severity":"info","text":"This passage closely follows Malachi 1:6 (Vulgate), where God asks why he is not honored as father and master, a rhetorical reproach of priestly neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego dedi uos contemptibiles ... accepistis faciem in lege","severity":"info","text":"This adapts Malachi 2:9 (Vulgate), where God declares he made the people lowly because they did not keep his ways and 'accepted a face in the law'—a phrase possibly meaning they showed partiality in legal judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"disperdat dominus uirum ... magistrum et discipulum de tabernaculis Iacob","severity":"info","text":"This curse echoes Malachi 2:3 (Vulgate), where God threatens to destroy the man who profanes the sanctification, including master and disciple from Jacob's tents, a reference to corrupt priestly lineages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"operiebatis lacrimis altare domini ... nec accipiam placabile quid","severity":"info","text":"This passage adapts Malachi 2:13-14 (Vulgate), where God rejects sacrifices covered with tears and groaning, because the people have despised their covenant wives, a theme of marital fidelity as a metaphor for covenant loyalty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first passage (before the Malachi heading) is not identified; it may be from Zephaniah or a composite of prophetic oracles.","The phrase 'accepistis faciem in lege' is ambiguous: it could mean 'you accepted a face (i.e., showed favoritism) in the law' or 'you received a (false) appearance in the law'; the translation 'accepted a face' follows the English draft.","The identity of 'Judah' in the Malachi excerpt is ambiguous: it may refer to the patriarch, the tribe, or the post-exilic province; the context suggests the tribe or people."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"nonne unus fecit, et residuum spiritus eius est? et quid unusquisque quaerit, nisi semen dei? custodite ergo spiritum uestrum: et uxorem adulescentiae tuae noli despicere. cum odio habueris, dimitte, dicit dominus deus Israhel: operiet autem iniquitas uestimentum eius, dicit dominus exercituum. custodite spiritum uestrum, et nolite despicere. laborare fecistis dominum in sermonibus uestris et dixistis: in quo eum fecimus laborare ? in eo cum diceretis: omnis qui facit malum bonus est in conspectu domini et tales ei placent: aut certe ubi est dies iudicii? Et post XV uersus: Et accedam ad uos, inquit, in iudicio et ero testis uelox maleficis et adulteris et periuris et qui calumniantur mercedem mercennarii, uiduas et pupillos et opprimunt peregrinum, nec timuerunt me, dicit dominus exercituum. ego enim dominus et non mutor: et uos filii Iacob non estis consumpti. a diebus enim patrum uestrorum recessistis a legitimis meis et non custodistis. reuertimini ad me, et reuertar ad uos, dicit dominus exercituum. Et post XV uersus: Inualuerunt super me uerba uestra, dicit dominus. et dixistis: quid locuti sumus? dixistis: uanus est qui seruit deo: et quod emolumentum, quia custodiuimus praecepta eius et quia ambulauimus tristes coram domino exercituum? ergo nunc beatos dicimus adrogantes: siquidem aedificati sunt facientes iniquitatem, et temptauerunt deum et salui facti sunt.","english":"Did not one make it, and is the rest of his spirit? And what does each one seek, but the seed of God? Therefore guard your spirit: and do not despise the wife of your youth. When you have held her in hatred, dismiss her, says the Lord God of Israel: but iniquity will cover her garment, says the Lord of Hosts. Guard your spirit, and do not despise. You have made the Lord labor with your words, and you said: In what did we make him labor? In that you said: Everyone who does evil is good in the sight of the Lord, and such please him: or certainly, where is the day of judgment? And after fifteen verses: And I will come to you, he says, in judgment and I will be a swift witness against evildoers and adulterers and perjurers and those who defraud the hire of a hired man, widows and orphans, and oppress a stranger, and have not feared me, says the Lord of Hosts. For I am the Lord and I do not change: and you, sons of Jacob, have not been consumed. For from the days of your fathers you have departed from my laws and have not kept them. Return to me, and I will return to you, says the Lord of Hosts. And after fifteen verses: Your words have prevailed over me, says the Lord. And you said: What have we spoken? You said: He who serves God is vain: and what profit is there because we have kept his commandments and because we have walked sadly before the Lord of Hosts? Therefore now we call the arrogant blessed: since those who do iniquity have been built up, and they have tempted God and have been saved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nonne unus fecit, et residuum spiritus eius est?","severity":"info","text":"The opening rhetorical question echoes Malachi 2:15 (LXX/Vg), where God asks if he did not create all and if his spirit remains. Augustine adapts the verse to frame a moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uxorem adulescentiae tuae noli despicere","severity":"info","text":"This phrase derives from Malachi 2:14-16, which warns against despising the wife of one's youth. Augustine uses it to reinforce marital fidelity within a broader ethical discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XV uersus","severity":"info","text":"The repeated formula 'Et post XV uersus' indicates that Augustine is excerpting and arranging Malachi passages sequentially, skipping fifteen verses between citations. This reflects a compilation method typical of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"semen dei","severity":"info","text":"'Seed of God' (semen dei) is a rare phrase in Augustine, likely drawn from Malachi 2:15 (LXX: σπέρμα θεοῦ). It metaphorically denotes divine grace or the potential for righteousness implanted in humans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dominus exercituum","severity":"info","text":"The title 'Lord of Hosts' (dominus exercituum) is a Latin rendering of the Hebrew 'YHWH ṣĕbā'ôt,' common in the prophetic books. Its repeated use here underscores the divine authority in Malachi's oracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"operiet autem iniquitas uestimentum eius","severity":"caution","text":"The clause 'iniquity will cover her garment' is obscure and may reflect a textual corruption or a variant reading in Augustine's source. The sense is unclear: it could mean that iniquity will be exposed or that it will be concealed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'operiet autem iniquitas uestimentum eius' is ambiguous: it may mean that iniquity will cover the garment (i.e., be hidden) or that the garment will be covered by iniquity (i.e., be stained). The Latin syntax allows both readings.","The identity of the speaker in the embedded dialogue ('dixistis: in quo eum fecimus laborare?') is unclear; it may represent the people's response to the prophet's accusation."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"tunc locuti sunt timentes deum unusquisque cum proximo suo: et adtendit dominus et audiuit, et scriptus est liber monumenti coram eo timentibus dominum et cogitantibus nomen eius. et erunt mihi, ait dominus exercituum, in die, qua ego facio, in peculium: et parcam eis, sicut parcit uir filio suo seruienti sibi. et conuertimini et uidebitis, quid sit inter iustum et impium et inter seruientem deo et non seruientem ei. Ecce enim dies ueniet succensa quasi caminus, et erunt omnes superbi et omnes facientes iniquitatem stipula: et inflammabit eos dies ueniens, dicit dominus exercituum, quae non relinquet eis radicem et germen. orietur uobis timentibus nomen meum sol iustitiae et sanitas in pennis eius: et egredimini et salietis sicut uituli de armento: et calcabitis impios, cum fuerint cinis sub planta pedum uestrorum in die, qua ego facio, dicit dominus exercituum.","english":"Then those who feared God spoke, each one with his neighbor; and the Lord paid attention and heard, and a book of record was written before him for those fearing the Lord and pondering his name. And they will be mine, says the Lord of Hosts, on the day that I act, as a possession; and I will spare them, as a man spares his son who serves him. And turn and see what there is between the just and the unjust, and between one who serves God and one who does not serve him. For behold, the day will come, kindled like a furnace, and all the proud and all who do iniquity will be straw; and the coming day will set them ablaze, says the Lord of Hosts, which will leave them neither root nor shoot. A sun of righteousness and health in its wings will arise for you who fear my name; and go out and leap like calves from the herd; and you will trample the impious, when they have become ash under the soles of your feet on the day that I act, says the Lord of Hosts.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dies ueniet succensa quasi caminus","severity":"info","text":"The image of a day kindled like a furnace echoes Mal 4:1 (Vg: 'ecce enim dies veniet succensa quasi caminus'), a passage on eschatological judgment. Augustine adapts it as a warning against the proud and unjust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sol iustitiae et sanitas in pennis eius","severity":"info","text":"The 'sun of righteousness' recalls Mal 4:2 (Vg: 'orietur vobis timentibus nomen meum sol iustitiae et sanitas in pennis eius'), continuing the Malachi allusion. Augustine uses it to promise salvation for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"liber monumenti","severity":"info","text":"'Liber monumenti' (book of record) likely refers to a heavenly book of deeds, a motif in Jewish apocalyptic (e.g., 1 Enoch) and early Christian thought. Augustine presents it as a divine witness to the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"calcabitis impios, cum fuerint cinis sub planta pedum uestrorum","severity":"info","text":"The image of trampling the impious as ash underfoot reflects a triumphalist eschatology, common in late antique Christian polemic against pagans and heretics, emphasizing divine victory over evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et conuertimini et uidebitis","severity":"info","text":"This phrase marks a shift from divine promise to exhortation, calling the audience to moral discernment between just and unjust, a rhetorical device typical of prophetic discourse in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, with its dense Malachi citations, was likely used in medieval monastic education as a moral exemplum, reinforcing the Speculum's purpose as a mirror of scriptural ethics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord of Hosts' as a distinct speaker from the preceding divine voice is unclear; Augustine may be conflating prophetic voices.","The phrase 'in die, qua ego facio' is ambiguous: it could refer to a specific eschatological day of judgment or a general divine act."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"XVIIII. DE LIBRO ESAIAE PROPHETAE.\n\nLauamini, mundi estote. auferte malum cogitationum uestrarum ab oculis meis: quiescite agere peruerse, discite benefacere: quaerite iudicium, subuenite oppresso, iudicate pupillo, defendite uiduam. et uenite et arguite me, dicit dominus. Et post VIII uersus: Argentum tuumuersum est in scoriam: uinum tuum mixtum aqua. principes tui socii furum: omnes diligunt munera, secuntur retributiones: pupillo non iudicant, et causa uiduae non ingreditur ad eos. Et paulo post: Domus Iacob, uenite, ambulemus in lumine domini. proiecisti enim populum, domum Iacob: quia repleti sunt ut olim, et augures habuerunt ut Philistim, et pueris alienis adhaeserunt. Et post III uersus: Repleta est terra eius idolis: opus manuum suarum adorauerunt, quod fecerunt digiti eorum. Et post V uersus: Quia dies domini exercituum super omnem superbum et excelsum et super omnem adrogantem: et humiliabitur. Et paulo post: Populum meum exactores sui spoliauerunt, et mulieres dominatae sunt eius. popule meus, qui beatum te dicunt, ipsi te decipiunt, et uiam gressuum tuorum dissipant. Et post IIII uersus: Vos enim depasti estis uineam meam, rapina pauperis in domo uestra. quare adteritis populum meum et facies pauperum commolitis, dicit dominus exercituum?","english":"XIX. From the Book of the Prophet Isaiah.\n\nWash yourselves, be clean. Remove the evil of your thoughts from my eyes: cease acting perversely, learn to do good: seek justice, assist the oppressed, judge for the orphan, defend the widow. And come and accuse me, says the Lord. And after eight verses: Your silver has turned into dross: your wine mixed with water. Your princes are companions of thieves: all love gifts, pursue rewards: they do not judge for the orphan, and the cause of the widow does not come before them. And a little later: House of Jacob, come, let us walk in the light of the Lord. For you have cast off the people, house of Jacob: because they have become filled as of old, and have had soothsayers like the Philistines, and have clung to foreign children. And after three verses: His land is filled with idols: they have worshipped the work of their own hands, which their fingers have made. And after five verses: Because the day of the Lord of hosts is over every proud and lofty one and over every arrogant one: and he will be humbled. And a little later: My people, their own exactors have plundered them, and women have ruled over them. My people, those who call you blessed, they themselves deceive you, and they disrupt the path of your steps. And after four verses: For you have devoured my vineyard, the plunder of the poor is in your house. Why do you crush my people and grind down the faces of the poor, says the Lord of hosts?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lauamini, mundi estote...","severity":"info","text":"The opening exhortation is a free adaptation of Isaiah 1:16, which in the Vulgate reads 'Lauamini, mundi estote' but the following clauses are not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Argentum tuum uersum est in scoriam...","severity":"info","text":"This passage echoes Isaiah 1:22-23, where silver turned to dross and wine mixed with water symbolize corruption. The Vulgate has 'argentum tuum uersum est in scoriam' and 'uinum tuum mixtum aqua'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domus Iacob, uenite, ambulemus in lumine domini...","severity":"info","text":"This is a paraphrase of Isaiah 2:5-6, where the 'house of Jacob' is called to walk in the light. The Vulgate reads 'Domus Iacob, uenite, ambulemus in lumine domini'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Repleta est terra eius idolis...","severity":"info","text":"This echoes Isaiah 2:8, where the land is filled with idols made by human hands. The Vulgate has 'Repleta est terra eius idolis' and 'opus manuum suarum adorauerunt'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia dies domini exercituum super omnem superbum...","severity":"info","text":"This is a loose citation of Isaiah 2:12, referring to the day of the Lord of hosts against the proud. The Vulgate reads 'Quia dies domini exercituum super omnem superbum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vos enim depasti estis uineam meam...","severity":"info","text":"This echoes Isaiah 3:14-15, where the people have devoured the vineyard and crushed the poor. The Vulgate has 'Vos enim depasti estis uineam meam' and 'rapina pauperis in domo uestra'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of paraphrased or loosely cited passages from Isaiah, not a direct continuous quotation. The verse numbers (e.g., 'post VIII uersus') are editorial markers, not part of the biblical text."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"et dixit dominus: pro eo quod eleuatae sunt filiae Sion et ambulauerunt extento collo et nutibus oculorum ibant et plaudebant, ambulabant et in pedibus suis conposito gradu incedebant. Et paulo post: Vae qui coniungitis domum ad domum et agrum ad agrum copulatis usque ad extremum loci: numquid habitabitis soli uos in medio terrae? in auribus meis sunt haec domini exercituum. Et post III uersus: Vae qui consurgitis mane ad ebrietatem sectandam et potandum usque ad uesperam, ut uino aestuetis cithara et lyra et tympanum et tibia et uinum in conuiuiis uestris: et opus domini non respicitis, nec opera manuum eius consideratis. Et post uersus XVII: Vae qui dicitis malum bonum et bonum malum: ponentes tenebras lucem et lucem tenebras: ponentes amarum in dulce et dulce in amarum. uae qui sapientes estis in oculis uestris et coram uobismet ipsis prudentes. uae qui potentes estis ad bibendum uinum et uiri fortes ad miscendam ebrietatem. qui iustificatis impium pro muneribus, et iustitiam iusti auferetis ab eo. Et aliquanto post: Vae qui condunt leges iniquas et scripserunt, ut opprimerent in iudicio pauperes et uim facerent causae humilium populi mei, ut essent uiduae praeda eorum, et pupillos diriperent.","english":"And the Lord said: Because the daughters of Zion have lifted themselves up and walked with outstretched neck and with nods of the eyes they went and clapped, they walked and stepped with measured gait on their feet. And a little later: Woe to you who join house to house and couple field to field to the very end of the place: will you dwell alone in the midst of the earth? These words of the Lord of Hosts are in my ears. And after three verses: Woe to you who rise in the morning to pursue drunkenness and to drink until evening, so that you seethe with wine, with cithara and lyre and timbrel and flute and wine at your feasts: and you do not regard the work of the Lord, nor consider the works of his hands. And after seventeen verses: Woe to you who call evil good and good evil: setting darkness as light and light as darkness: setting bitter as sweet and sweet as bitter. Woe to you who are wise in your own eyes and prudent before yourselves. Woe to you who are mighty at drinking wine and strong men at mixing drunkenness. Who justify the impious for bribes, and take away the justice of the just from him. And somewhat later: Woe to you who frame unjust laws and have written them, so as to oppress the poor in judgment and to do violence to the cause of the humble of my people, so that widows become their prey, and they plunder orphans.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et dixit dominus: pro eo quod eleuatae sunt filiae Sion","severity":"info","text":"This passage echoes Isaiah 3:16-17 (LXX), where the pride and adornment of the daughters of Zion are condemned. Augustine adapts the prophetic voice to moral censure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui coniungitis domum ad domum et agrum ad agrum","severity":"info","text":"The woe against joining house to house and field to field recalls Isaiah 5:8, where accumulation of property is denounced. Augustine uses it to critique greed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui consurgitis mane ad ebrietatem sectandam","severity":"info","text":"The woe against morning drunkenness and feasting with musical instruments echoes Isaiah 5:11-12 (LXX), where revelry is condemned as neglect of God's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui dicitis malum bonum et bonum malum","severity":"info","text":"The woe against inverting moral categories (evil/good, darkness/light) is drawn from Isaiah 5:20 (LXX), a passage on moral confusion and corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui condunt leges iniquas","severity":"info","text":"The woe against framing unjust laws to oppress the poor and plunder widows and orphans is based on Isaiah 10:3-4 (LXX), condemning legal corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post... Et post III uersus... Et post uersus XVII... Et aliquanto post","severity":"info","text":"Augustine structures this passage as a series of prophetic woes from Isaiah, linked by transitional phrases indicating omitted verses, creating a catena of moral denunciations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which version of Isaiah Augustine used; the echoes align with the Septuagint (LXX) but may reflect Old Latin translations. The phrase 'post III uersus' and 'post uersus XVII' indicate omitted material, but the exact verse numbering is uncertain."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Et post paululum: Requiescet super eum spiritus domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris domini. non secundum uisionem oculorum iudicabit, neque secundum auditum aurium arguet: sed iudicabit in iustitia pauperes et arguet in aequitate pro mansuetis terrae: et percutiet terram uirga oris sui et spiritu labiorum suorum interficiet impium. et erit iustitia cingulum lumborum eius et fides cinctorium renum eius. Et post uersus LX: Ecce deus saluator meus, fiducialiter agam et non timebo. quia fortitudo mea et laus mea . dominus deus, et factus est mihi in salutem. haurietis aquas in gaudio de fontibus saluatoris: et dicetis in illa die: confitemini domino et inuocate nomen eius, notas facite in populis adinuentiones eius, mementote quoniam excelsum est nomen eius. cantate domino, quoniam magnifice fecit, adnuntiate hoc in uniuersa terra. exulta et lauda, habitatio Sion: quia magnus in medio tui sanctus Israhel. Et post XL uersus: Et quiescere faciam superbiam infidelium et adrogantiam fortium humiliabo. Item post aliquantum: Dicit dominus deus Israhel: in die illa inclinabitur homo ad factorem suum, et oculi eius ad sanctum Israhel respicient: et non inclinabitur ad altaria, quae fecerunt manus eius: et quae operati sunt digiti eius non respiciet, lucos et delubra.","english":"And after a little while: The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him. He shall not judge according to the vision of the eyes, nor shall he reprove according to the hearing of the ears: but he shall judge the poor in justice and shall reprove in equity for the meek of the earth: and he shall strike the earth with the rod of his mouth and with the breath of his lips he shall slay the impious. And justice shall be the girdle of his loins and faith the cincture of his reins. And after sixty verses: Behold, God my savior, I shall act confidently and shall not fear. Because my strength and my praise is the Lord God, and he has become salvation for me. You shall draw waters in joy from the fountains of the savior: and you shall say on that day: Confess to the Lord and invoke his name, make known among the peoples his inventions, remember that his name is exalted. Sing to the Lord, because he has done magnificently, proclaim this in the whole earth. Rejoice and praise, O habitation of Zion: because the holy one of Israel is great in your midst. And after forty verses: And I shall cause the pride of the unbelievers to rest and I shall humble the arrogance of the strong. Likewise after some time: The Lord God of Israel says: on that day man shall bow down to his maker, and his eyes shall look to the holy one of Israel: and he shall not bow down to altars which his hands have made: and what his fingers have wrought he shall not regard, nor groves and shrines.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritus domini ... spiritus sapientiae et intellectus ...","severity":"info","text":"The sevenfold spirit list echoes Isaiah 11:2-3 LXX and the Vulgate, but the sequence (wisdom, understanding, counsel, fortitude, knowledge, piety, fear of the Lord) is a patristic expansion, not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"percutiet terram uirga oris sui et spiritu labiorum suorum interficiet impium","severity":"info","text":"This phrase is not a direct biblical verse but a paraphrase of prophetic imagery (cf. Isaiah 11:4; Hosea 6:5). Augustine likely adapts a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce deus saluator meus ... haurietis aquas in gaudio de fontibus saluatoris","severity":"info","text":"The 'fountains of the savior' and the call to confess and invoke the Lord echo Psalm 68:26 and Isaiah 12:3, but the exact wording is not scriptural; it may derive from a liturgical or apocryphal text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dicit dominus deus Israhel: in die illa inclinabitur homo ad factorem suum","severity":"info","text":"This passage resembles Isaiah 2:18-20 LXX, which condemns idolatry and predicts a return to the worship of the true God. Augustine likely quotes a version of the Septuagint or a Latin translation thereof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post uersus LX ... Et post XL uersus ... Item post aliquantum","severity":"info","text":"These temporal markers indicate that Augustine is excerpting from a longer source, probably a prophetic book or a collection of testimonia, and that the original had verse numbering or section divisions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non secundum uisionem oculorum iudicabit ... sed iudicabit in iustitia pauperes","severity":"caution","text":"The Latin text may be corrupt: 'iudicabit in iustitia pauperes' is grammatically ambiguous (pauperes could be accusative or nominative). The English draft takes it as accusative ('judge the poor'), but a nominative reading ('the poor will judge') is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sevenfold spirit list is uncertain; it may be a patristic expansion or a lost apocryphon.","The phrase 'percutiet terram uirga oris sui' is not a direct biblical citation; its origin is unclear.","The grammatical role of 'pauperes' in 'iudicabit in iustitia pauperes' is ambiguous."],"confidence":"medium","notes":[]},{"i":96,"ref":"p96","source":"Et post aliquantum: Vocabit, inquit, dominus deus exercituum in die illa ad fletum et ad planctum et ad caluitium et ad cingulum sacci. et ecce gaudium et laetitia occidere uitulos et iugulare arietes, comedere carnes et bibere uinum. comedamus et bibamus: cras enim moriemur. et reuelata sunt in auribus meis domini exercituum: si dimittetur haec iniquitas uobis, donec moriamini, dicit dominus - deus exercituum. Item post aliquantum: Aperite portas, et ingrediatur gens iusta custodiens ueritatem. uetus error abiit: seruabis pacem, pacem, quia in te sperauimus: sperantes in domino in saeculis aeternis, in domino deo forti in perpetuum. Et post VI uersus: In semita iudiciorum tuorum, domine, sustinuimus te: nomen tuum et memoriale tuum in desiderio animae. anima mea desiderauit te in nocte: sed et spiritu meo in praecordiis meis de mane uigilabo ad te. cum feceris iudicia tua in terra, iustitiam discent habitatores orbis. misereamur impio, et non discet facere iustitiam. in terra sanctorum inique gessit et non uidebit gloriam domini. Et post aliquantum: Defecit qui praeualebat, consummatus est inlusor, et succisi sunt omnes qui uigilabant super iniquitatem, qui peccare faciebant homines in uerbo. Et post X uersus: Vae, filii desertores, dicit dominus, ut faceretis consilium et non ex me, et ordiremini telam et non per spiritum meum, ut adderetur peccatum super peccatum.","english":"And after a little while: The Lord God of hosts shall call, he says, on that day to weeping and to lamentation and to baldness and to the girding of sackcloth. And behold joy and gladness to kill calves and to slaughter rams, to eat meats and to drink wine. Let us eat and drink: for tomorrow we die. And it was revealed in my ears of the Lord of hosts: if this iniquity shall be forgiven you, until you die, says the Lord—God of hosts. Again after a little while: Open the gates, and let the just people enter, keeping the truth. The old error has departed: you will keep peace, peace, because we have hoped in you: hoping in the Lord in eternal ages, in the strong Lord God forever. And after six verses: In the path of your judgments, O Lord, we have waited for you: your name and your memorial in the desire of the soul. My soul desired you in the night: but also with my spirit in my heart I will keep watch for you from the morning. When you have executed your judgments on earth, the inhabitants of the world will learn justice. Let us have mercy on the impious, and he will not learn to do justice. In the land of the saints he has acted wickedly and will not see the glory of the Lord. And after a little while: He who prevailed has failed, the mocker has been finished off, and all who watched over iniquity, who made men sin in word, have been cut down. And after ten verses: Woe, deserting sons, says the Lord, that you would make a plan and not from me, and would weave a web and not through my spirit, so that sin would be added upon sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post aliquantum: Vocabit, inquit, dominus deus exercituum in die illa ad fletum et ad planctum et ad caluitium et ad cingulum sacci.","severity":"info","text":"This passage echoes the prophetic tone of the Old Testament, particularly the book of Joel (2:12-13) and Jeremiah, where God calls to mourning and repentance. The specific phrase 'ad caluitium et ad cingulum sacci' (to baldness and to the girding of sackcloth) is a reference to ancient mourning practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aperite portas, et ingrediatur gens iusta custodiens ueritatem.","severity":"info","text":"This verse echoes Psalm 118 (119):19-20, which speaks of opening gates for the righteous. The phrase 'gens iusta custodiens ueritatem' (just people keeping the truth) is a common biblical motif for the faithful community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In semita iudiciorum tuorum, domine, sustinuimus te: nomen tuum et memoriale tuum in desiderio animae.","severity":"info","text":"This passage is reminiscent of Psalm 17 (18):6-7, where the psalmist waits for God's judgments. The phrase 'in semita iudiciorum tuorum' (in the path of your judgments) is a direct biblical allusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae, filii desertores, dicit dominus, ut faceretis consilium et non ex me, et ordiremini telam et non per spiritum meum, ut adderetur peccatum super peccatum.","severity":"info","text":"This verse echoes the prophetic rebukes in Isaiah and Jeremiah, where God condemns those who act without divine guidance. The phrase 'filii desertores' (deserting sons) is a biblical trope for apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum... Item post aliquantum... Et post VI uersus... Et post X uersus","severity":"info","text":"The repeated phrase 'Et post aliquantum' (And after a little while) and the specific verse counts ('post VI uersus', 'post X uersus') indicate that Augustine is excerpting a longer source, likely a prophetic book, and structuring his argument by sequential quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad caluitium et ad cingulum sacci","severity":"info","text":"Baldness (calvitium) and sackcloth (cingulum sacci) were traditional signs of mourning and penance in ancient Israel and early Christianity, often associated with prophetic calls to repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not explicitly identified; they may be from a lost or composite prophetic text, possibly from the Old Testament or a pseudepigraphal work. The reading assumes they are biblical allusions, but the exact book is uncertain."],"confidence":"medium","notes":[]},{"i":97,"ref":"p97","source":"Et paulo post: Haec dicit dominus deus sanctus Israhel: si reuertamini et quiescatis, salui eritis: in silentio et in spe erit fortitudo uestra: et noluistis. Et post XX uersus: Contaminabis laminas sculptilium argenti tui et uestimentum conflatilis auri tui, et disperges ea sicut inmunditiam menstruatae. Et post aliquantum: Conuertimini, sicut in profundum recesseratis, filii Israhel. in die enim illa abiciet uir idola argenti sui et idola auri sui, quae fecerunt uobis manus uestrae in peccatum. Item post aliquantum: Et erit fides in temporibus tuis: diuitiae salutis sapientia et scientia: timor domini ipse thesaurus eius. Et paulo post: Quis poterit habitare de uobis cum igne deuorante? quis habitabit ex uobis cum ardoribus sempiternis? qui ambulat in iustitiis et loquitur ueritatem, qui proicit auaritiam ex calumnia et excutit manus suas ab omni munere, qui obturat aures suas, ne audiat sanguinem, et claudit oculos suos, ne uideat omne malum. iste in excelsis habitabit, munimenta saxorum sublimitas eius. panis ei datus est, et aquae eius fideles sunt. Et aliquanto post: Memento horum, Iacob et Israhel, quoniam seruus meus es tu: formaui te, seruus meus es tu, Israhel, non obliuisceris mei. deleui ut nubem iniquitates tuas et quasi nebulam peccata tua: reuertere ad me, quoniam redemi te. Item post aliquantum: Mementote istud et confundamini: redite, praeuaricatores, ad cor.","english":"And a little later: Thus says the Lord God, the holy one of Israel: If you return and be still, you will be safe; in silence and in hope will be your strength, and you were unwilling. And after twenty verses: You will defile the plates of your silver graven images and the garment of your molten gold, and you will scatter them like the uncleanness of a menstruating woman. And after a while: Return, as you had withdrawn into the depths, O sons of Israel. For on that day a man will cast away the idols of his silver and the idols of his gold, which your hands have made for you into sin. Likewise after a while: And there will be faith in your times; the riches of salvation are wisdom and knowledge; the fear of the Lord is itself his treasure. And a little later: Who among you will be able to dwell with devouring fire? Who among you will dwell with everlasting burnings? He who walks in righteousness and speaks truth, who casts away avarice from calumny and shakes his hands free from every bribe, who stops his ears so as not to hear of bloodshed and closes his eyes so as not to see any evil. That one will dwell in the heights; the fortifications of rocks are his high place. Bread is given to him, and his waters are faithful. And after some time: Remember these things, Jacob and Israel, for you are my servant; I formed you, you are my servant, O Israel, you will not forget me. I have wiped away your iniquities like a cloud and your sins like a mist; return to me, for I have redeemed you. Likewise after a while: Remember this and be confounded; return, O transgressors, to your heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec dicit dominus deus sanctus Israhel","severity":"info","text":"The opening formula echoes prophetic oracles, but the exact source is unidentified; possibly a lost or composite text from the Old Testament pseudepigrapha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Contaminabis laminas sculptilium argenti tui et uestimentum conflatilis auri tui","severity":"info","text":"The imagery of defiling idols and gold garments reflects late antique Christian polemic against pagan cultic objects, common in Augustine's milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XX uersus","severity":"info","text":"The phrase 'after twenty verses' indicates that Augustine is excerpting from a longer source, likely a prophetic book, but the exact reference is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inmunditiam menstruatae","severity":"info","text":"The comparison to menstrual impurity is a strong rhetorical device, drawing on Levitical purity laws to emphasize the defilement of idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Memento horum, Iacob et Israhel","severity":"info","text":"The address to 'Jacob and Israel' as a single entity reflects a common patristic typology where Jacob represents the patriarch and Israel the people, used in exhortations to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post XX uersus","severity":"caution","text":"The number 'twenty' may be approximate or symbolic; the source text is not identified, so the exact verse count cannot be verified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotations is not identified; they may be from a lost apocryphon or a composite of biblical passages.","The phrase 'post XX uersus' may be a scribal approximation rather than an exact count."],"confidence":"medium","notes":[]},{"i":98,"ref":"p98","source":"recordamini prioris saeculi: quoniam ego deus, et non est ultra deus, nec est similis mei. Et aliquanto post: Quis ambulauit in tenebris, et non est lumen ei? speret in nomine domini et innitatur super deum suum. Item post aliquantum: Audite me, qui scitis iustum, populus, lex mea in corde eorum. nolite timere obprobria hominum, et blasphemias eorum ne timeatis. sicut enim uestimentum, sic comedet eos uermis: et sicut lanam, sic deuorabit eos tinea: salus autem mea in sempiternum erit et iustitia mea in generationes generationum. Et post aliquantum: Quaerite dominum, dum inueniri potest: inuocate eum, dum prope est. derelinquat impius uiam suam et uir iniquus cogitationes suas et reuertatur ad dominum, et miserebitur eius, et ad deum nostrum: quoniam multus est ad ignoscendum. Et post uersus XX: Haec dicit dominus: custodite iudicium et facite iustitiam: quia iuxta est salus mea ut ueniat, et iustitia mea ut reueletur. beatus uir, qui facit hoc, et filius hominis, qui adprehendit istud: custodiens sabbatum ne polluat illud, custodiens manus suas ne faciat omne malum. Et post non multum: Qui consolamini in diis subter omne lignum frondosum, immolantes paruulos in torrentibus, subter inminentes petras. in partibus torrentis pars tua. haec est sors tua: et ipsis obtulisti libamen, obtulisti sacrificium. numquid super his non indignabor?","english":"Recall the former age: for I am God, and there is no God beyond, nor is there any like me. And a little later: Who walked in darkness, and has no light? Let him hope in the name of the Lord and lean upon his God. Again after a while: Hear me, you who know what is just, O people; my law is in their heart. Do not fear the reproaches of men, and do not fear their blasphemies. For just as a garment, so the worm will consume them; and just as wool, so the moth will devour them: but my salvation will be forever, and my justice for generations of generations. And after a while: Seek the Lord while he can be found; call upon him while he is near. Let the impious man abandon his way and the wicked man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is great in forgiving. And after twenty verses: Thus says the Lord: Keep judgment and do justice, because my salvation is near to come, and my justice to be revealed. Blessed is the man who does this, and the son of man who grasps this: keeping the sabbath so as not to pollute it, keeping his hands so as not to do any evil. And after not much: You who take comfort in gods under every leafy tree, sacrificing little ones in the torrents, under overhanging rocks. In the parts of the torrent is your portion. This is your lot: and to them you have offered a libation, you have offered a sacrifice. Shall I not be indignant at these things?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"recordamini prioris saeculi","severity":"info","text":"The opening phrase echoes a prophetic call to remember a former age, possibly from a lost or apocryphal source, as no direct biblical parallel is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis ambulauit in tenebris","severity":"info","text":"This rhetorical question resembles prophetic language (cf. Isaiah 9:2) but is not a direct quotation; it may derive from a non-canonical prophetic book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut enim uestimentum, sic comedet eos uermis","severity":"info","text":"The simile of worm and moth consuming garments and wool echoes biblical imagery of divine judgment (cf. Isaiah 51:8; Job 13:28), but the exact phrasing is not scriptural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"custodite iudicium et facite iustitiam","severity":"info","text":"This exhortation to keep judgment and do justice recalls prophetic calls to righteousness (cf. Jeremiah 22:3, 29), but the specific wording is unattested in the canonical Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"immolantes paruulos in torrentibus","severity":"caution","text":"The accusation of child sacrifice under leafy trees and overhanging rocks reflects polemic against pagan practices, possibly alluding to Carthaginian or Canaanite rites, but the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post uersus XX","severity":"info","text":"The repeated formula 'Et post aliquantum' and 'Et post uersus XX' structures the passage as a catena of prophetic excerpts, typical of Augustine's method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text presents a series of prophetic-sounding quotations, but their exact biblical or apocryphal sources are not identified; the passage may compile excerpts from lost or pseudepigraphal works.","The phrase 'derelinquat impius uiam suam' could be read as a conditional or imperative; the translation adopts the imperative sense."],"confidence":"medium","notes":[]},{"i":99,"ref":"p99","source":"Item post aliquantum: Me etenim de die in diem quaerunt et scire uias meas uolunt, quasi gens, quae iustitiam fecerit et quae iudicium dei sui non dereliquerit. rogant me iudicia iustitiae: adpropinquare deo uolunt. quare ieiunauimus, et non aspexisti? humiliauimus animam nostram, et nescisti? ecce in die ieiunii uestri inuenietur uoluntas uestra, et omnes debitores uestros repetitis. ecce ad lites et ad contentiones-ieiunatis et percutitis pugno impie. nolite ieiunare sicut usque ad hanc diem, ut audiatur in excelso clamor uester. numquid tale est ieiunium, quod elegi, per diem adfligere hominem animam suam? numquid contorquere quasi circulum caput suum et saccum et cinerem sternere? numquid istud uocabis ieiunium et diem acceptabilem domino? nonne hoc est magis ieiunium quod elegi? dissolue colligationes impietatis, solue fasciculos deprimentes. dimitte eos qui confracti sunt liberos: et omne onus disrumpe. frange esurienti panem tuum et egenos uagosque induc in domum tuam: cum uideris nudum, uesti eum, et carnem tuam ne despexeris. Et post IIII uersus: Si abstuleris de medio tui catenam et desieris digitum extendere et loqui quod non prodest: cum effuderis esurienti animam tuam et animam adflictam repleueris, orietur in tenebris lux tua, et tenebrae tuae erunt sicut meridies. et requiem tibi dabit dominus semper.","english":"Again after a little: For they seek me from day to day and wish to know my ways, like a people who have done justice and have not abandoned the judgment of their God. They ask me for judgments of justice: they wish to approach God. Why have we fasted, and you did not look? We have humbled our soul, and you did not know? Behold, on the day of your fast your will shall be found, and you demand back all your debtors. Behold, you fast for quarrels and contentions, and you strike impiously with the fist. Do not fast as you have done up to this day, so that your cry may be heard on high. Is that the fast which I have chosen, to afflict a man’s soul for a day? Is it to twist his head like a wheel and to spread out sackcloth and ashes? Do you call that a fast and a day acceptable to the Lord? Is this not rather the fast which I have chosen? Loosen the bonds of impiety, untie the oppressive bundles. Set free those who are broken, and break every burden. Break your bread for the hungry, and lead the needy and the wandering into your house: when you see a naked man, clothe him, and do not despise your own flesh. And after four verses: If you remove the chain from your midst and cease to stretch out your finger and speak what is useless: when you have poured out your soul to the hungry and filled the afflicted soul, your light will arise in the darkness, and your darkness will be like midday. And the Lord will give you rest always.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post aliquantum","severity":"info","text":"This phrase marks a new section within the divine speech, continuing the sequence of oracular pronouncements that began in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Me etenim de die in diem quaerunt et scire uias meas uolunt","severity":"info","text":"This passage echoes the prophetic tone of the Old Testament, particularly the book of Isaiah, where God reproaches Israel for empty ritualism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ieiunium","severity":"info","text":"The critique of fasting as mere external observance reflects a common theme in early Christian ascetic literature, contrasting true interior penance with ritualistic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dissolue colligationes impietatis","severity":"info","text":"The phrase 'loosen the bonds of impiety' uses legal and physical imagery to urge release from sinful obligations, a metaphor found in patristic exegesis of sin as bondage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"orietur in tenebris lux tua","severity":"info","text":"The promise that 'your light will arise in the darkness' parallels Matthew 6:22 and the Johannine light imagery, but here it is tied to almsgiving and compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et requiem tibi dabit dominus semper","severity":"info","text":"The concluding promise of perpetual rest echoes the beatific rest discussed in Augustine's later works, such as De Civitate Dei, where true peace is eschatological.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Item post aliquantum' is ambiguous as to whether it refers to a short interval in the original source or a brief textual excerpt; the translation 'again after a little' is followed.","The phrase 'numquid contorquere quasi circulum caput suum' may describe a specific ascetic practice (perhaps head-twisting or a circular posture) whose exact nature is uncertain."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"Et post multa: Populus, qui ad iracundiam prouocat me ante faciem meam semper: qui immolant in hortis et sacrificant super lateres: qui habitant in sepulchris et in delubris idolorum dormiunt. Et post II uersus: Qui dicunt: recede a me, non adpropinques mihi, quia inmundus es. isti fumus erunt in furore meo, ignis ardens tota die. ecce scriptum est coram me: non tacebo, sed reddam et retribuam in sinu eorum iniquitates uestras et iniquitates patrum uestrorum simul, dicit dominus. qui sacrificauerunt super montes et super colles exprobrauerunt mihi, et remetiar opus eorum primum in sinus eorum. Et post X uersus: Et uos, inquit, qui dereliquistis dominum, qui obliti estis montem sanctum meum, qui ponitis fortunae mensam et libatis super eam: numerabo uos in gladio, et omnes in caede corruetis: pro eo quod uocaui et non respondistis, locutus sum et non adtendistis: et faciebatis malum in oculis meis et quae nolui elegistis. Et paulo post: Haec dicit dominus: caelum sedes mea et terra scabellum pedum meorum. quae ista domus, quam aedificabitis mihi ? et quis iste locus quietis meae? omnia haec manus mea fecit, et facta sunt uniuersa ista, dicit dominus. ad quem autem respiciam, nisi ad pauperculum et contritum spiritu et trementem sermones meos?","english":"And after many things: The people who always provoke me to anger before my face: who sacrifice in gardens and offer on bricks: who dwell in tombs and sleep in the shrines of idols. And after two verses: Who say: depart from me, do not approach me, for you are unclean. These will be smoke in my fury, a burning fire all day long. Behold, it is written before me: I will not be silent, but I will repay and recompense into their bosoms your iniquities and the iniquities of your fathers together, says the Lord. Those who sacrificed on mountains and on hills reproached me, and I will measure back their first work into their bosoms. And after ten verses: And you, he says, who have abandoned the Lord, who have forgotten my holy mountain, who set a table for fortune and pour libations upon it: I will number you with the sword, and you will all fall in slaughter: because I called and you did not answer, I spoke and you did not heed: and you did evil in my eyes and chose what I did not will. And a little later: Thus says the Lord: heaven is my seat and earth the footstool of my feet. What is this house that you will build for me? And what is this place of my rest? All these things my hand has made, and all these things have been made, says the Lord. To whom then shall I look, except to the poor one and the one crushed in spirit and trembling at my words?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post multa","severity":"info","text":"The passage strings together several Old Testament prophetic oracles, likely from Jeremiah or a related prophetic book, though the exact source is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"qui immolant in hortis et sacrificant super lateres","severity":"info","text":"Sacrifices in gardens and on bricks may reflect syncretistic or non-orthodox cultic practices condemned by prophetic literature, possibly associated with pagan or heretical groups in late antique North Africa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"fortunae mensam","severity":"info","text":"The phrase 'table for fortune' likely refers to a pagan practice of setting a table for the goddess Fortuna, condemned as idolatry in Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post multa","severity":"info","text":"The passage is a catena of prophetic quotations, each introduced by a formula such as 'Et post multa' or 'Et post II uersus', indicating a compilation of scriptural testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Speculum","severity":"info","text":"This work, attributed to Augustine, is a florilegium of biblical passages on moral and doctrinal themes, used in catechetical or homiletic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post multa","severity":"caution","text":"The exact biblical sources of the quotations are not given, and the phrase 'Et post multa' may indicate omitted verses, making the original context uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical books and verses quoted are not identified; the phrase 'Et post multa' suggests gaps in the citation."],"confidence":"medium","notes":[]},{"i":101,"ref":"p101","source":"Et post VII uersus: Ego eligam inlusiones eorum et quae timebant adducam eis: quia uocaui et non erat qui responderet, locutus sum et non audierunt: feceruntque malum in oculis meis et quae nolui elegerunt. audite legem domini, qui tremitis ad uerbum eius: dixerunt fratres uestri odientes uos et abicientes propter nomen meum: glorificetur dominus, et uidebimus in laetitia uestra. ipsi autem confundentur.\n\nXX. DE LIBRO HIEREMIAE.\n\nAudite uerbum domini, domus Iacob et omnes cognationes domus Israhel. haec dicit dominus: quid inuenerunt patres uestri in me iniquitatis, quia elongauerunt a me et ambulauerunt post uanitatem et uani facti sunt ? Et post X uersus: Hereditatem meam posuistis in abominationem. sacerdotes non dixerunt: ubi est dominus? et tenentes legem nescierunt me, et pastores praeuaricati sunt in me, et prophetae prophetauerunt in Bahal et idola secuti sunt. Et paulo post: Numquid obliuiscitur uirgo ornamenti sui, sponsa fasciae pectoralis suae? populus uero meus oblitus est mei diebus innumeris. quid niteris bonam ostendere uiam tuam ad quaerendam dilectionem, quae insuper et malitias tuas docuisti uias tuas, et in alis tuis inuentus est sanguis animarum pauperum et innocentium? non in fossis inueni eos, sed in omnibus quae supra memoraui. et dixisti: absque peccato et innocens ego sum, et propterea auertatur furor tuus a me !","english":"And after seven verses: I will choose their mockeries and bring upon them what they feared: because I called and there was no one who answered, I spoke and they did not hear: and they did evil in my eyes and chose what I did not want. Hear the law of the Lord, you who tremble at his word: your brothers who hate you and reject you because of my name have said: let the Lord be glorified, and we will see your joy. But they themselves will be confounded.\n\nXX. FROM THE BOOK OF JEREMIAH.\n\nHear the word of the Lord, house of Jacob and all the families of the house of Israel. Thus says the Lord: what iniquity did your fathers find in me, that they drew away from me and walked after vanity and became vain? And after ten verses: You have placed my inheritance in abomination. The priests did not say: where is the Lord? and those holding the law did not know me, and the shepherds have transgressed against me, and the prophets have prophesied in Baal and followed idols. And a little later: Does a virgin forget her ornament, a bride her breastband? But my people have forgotten me for countless days. Why do you strive to show your way as good in seeking love, you who have moreover taught your ways your malice, and in your wings the blood of the souls of the poor and innocent has been found? I did not find them in ditches, but in all that I have mentioned above. And you said: I am without sin and innocent, and therefore let your anger be turned away from me!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XX. DE LIBRO HIEREMIAE","severity":"info","text":"This heading marks a new section from the Book of Jeremiah, following the pattern of the Speculum's florilegium of Old Testament testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audite uerbum domini, domus Iacob et omnes cognationes domus Israhel","severity":"info","text":"This opening echoes Jeremiah 2:4, though the exact wording is not a direct Vulgate citation; it may be a free adaptation or from a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"prophetae prophetauerunt in Bahal","severity":"info","text":"The reference to prophets prophesying in Baal recalls Jeremiah 2:8 and 23:13, where false prophecy is condemned; 'Bahal' is a Latin transliteration of Baal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fasciae pectoralis","severity":"info","text":"The 'breastband' (fascia pectoralis) is a rare term for a bride's garment, possibly reflecting a specific Old Latin rendering of a Hebrew metaphor for forgotten adornment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in alis tuis inuentus est sanguis animarum pauperum et innocentium","severity":"caution","text":"The phrase 'in your wings' (in alis tuis) is obscure; it may be a corruption or a literal translation of a Hebrew idiom for 'in your midst' or 'under your protection'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"absque peccato et innocens ego sum","severity":"info","text":"This denial of sin echoes the self-justification of the people in Jeremiah 2:35, but the Speculum uses it to illustrate the blindness of the sinful, a common theme in Augustine's polemics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jeremiah quotations is uncertain: they may be from an Old Latin version or a free adaptation by the compiler.","The phrase 'in alis tuis' (in your wings) is ambiguous and may be a textual corruption or a literal rendering of a Hebrew metaphor."],"confidence":"medium","notes":[]},{"i":102,"ref":"p102","source":"ecce ego iudicio contendam tecum, eo quod dixeris: non peccaui. quam uilis es facta nimis iterans uias tuas! et ab Aegypto confunderis, sicut confusa es ab Assur. nam et ab ista egredieris et manus tuae erunt super caput tuum, quoniam obtriuit dominus confidentiam tuam. Et paulo post: Conuertimini, filii, reuertentes, dicit dominus, quia ego uir uester.\n\nItem paulo post: Si conuerteris, Israhel, conuertere, ait dominus, ad me conuertere. si abstuleris offendicula tua a facie mea, non commoueberis. et iurabis: uiuit dominus! in ueritate et in iudicio et in iustitia: et benedicent eum gentes ipsumque laudabunt. Et paulo post: Stultus populus meus me non cognouit: filii insipientes sunt et uecordes: sapientes sunt, ut faciant mala, bene autem facere nescierunt. Et post XXX uersus: Circuite uias Hierusalem et aspicite et considerate et quaerite in plateis eius, an inueniatis uirum facientem iudicium et quaerentem fidem, et propitius ero eius. quod si etiam: uiuit dominus! dixerint, et hoc falso iurabunt domine, oculi tui respiciunt fidem. percussisti eos, et non doluerunt: adtriuisti eos, et rennuerunt accipere disciplinam: indurauerunt facies suas super petram, noluerunt reuerti. ego autem dixi: forsitan pauperes sunt et stulti, ignorantes uiam domini, iudicium dei sui.","english":"Behold, I will contend with you in judgment, because you have said: I have not sinned. How base you have become, endlessly repeating your ways! And you will be confounded by Egypt, as you were confounded by Assur. For you will also depart from that place, and your hands will be upon your head, because the Lord has crushed your confidence. And a little later: Turn back, sons, returning, says the Lord, for I am your husband.\n\nLikewise a little later: If you turn, Israel, to turn, says the Lord, turn to me. If you remove your stumbling blocks from before my face, you will not be shaken. And you will swear: The Lord lives! in truth and in judgment and in justice: and the nations will bless him and praise him. And a little later: My foolish people did not know me: they are senseless and witless sons: they are wise to do evil, but they have not known how to do good. And after thirty verses: Go around the ways of Jerusalem and look and consider and search in its streets, whether you find a man doing justice and seeking faith, and I will be merciful to him. But if they even say: The Lord lives! and swear this falsely, Lord, your eyes look upon faith. You have struck them, and they did not grieve: you have crushed them, and they refused to accept discipline: they have hardened their faces upon the rock, they were unwilling to turn back. But I said: Perhaps they are poor and foolish, ignorant of the way of the Lord, the judgment of their God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et ab Aegypto confunderis, sicut confusa es ab Assur","severity":"info","text":"The reference to being confounded by Egypt and Assur echoes prophetic oracles of judgment against Israel, likely from Isaiah or Jeremiah, though the exact source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item paulo post","severity":"info","text":"The repeated phrase 'Item paulo post' (Likewise a little later) marks a series of excerpted prophetic oracles, structuring the passage as a catena of divine rebukes and exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"confidentiam","severity":"info","text":"The Latin 'confidentiam' (confidence) here carries the sense of 'presumption' or 'arrogance', a key concept in Augustine's critique of human pride before divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"manus tuae erunt super caput tuum","severity":"info","text":"The gesture of hands on the head is a traditional sign of mourning or shame in ancient Near Eastern and biblical contexts, reinforcing the theme of humiliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, part of the 'Speculum' attributed to Augustine, reflects the work's purpose as a collection of scriptural testimonies for moral instruction, likely used in catechetical or homiletic settings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Latin passage is not extant; the exact biblical sources of the oracles are uncertain, though they likely derive from the prophetic books."],"confidence":"medium","notes":[]},{"i":103,"ref":"p103","source":"ibo igitur ad optimates et loquar eis: ipsi enim cognouerunt uiam domini, iudicium dei sui : et ecce magis hi simul confregerunt iugum, ruperunt uincula. Et post VI uersus: Filii tui dereliquerunt me et iurant his qui non sunt dii. saturaui eos, et moechati sunt et in domo meretricis luxuriabantur. equi amatores et admissarii facti sunt, unusquisque ad uxorem proximi sui hinniebat. numquid super his non uisitabo, dicit dominus, et in gente tali non ulciscetur manus mea? Et post XL uersus: Qui posui arenam terminum mari, praeceptum sempiternum, quod non praeteribit: et commouebuntur et non poterunt, et intumescent fluctus eius et non transibunt illud. populo autem huic factum est cor incredulum et exasperans: recesserunt et abierunt, et non dixerunt in corde suo: metuamus dominum deum nostrum. Et post VII uersus: Inuenti sunt, inquit, in populo meo impii, insidiantes quasi aucupes, laqueos ponentes et pedicas ad capiendos uiros. sicut decipula plena auibus, sic domus eorum plenae dolo: ideo magnificati sunt et dilatati, incrassati sunt et inpinguati, et praeterierunt sermones meos pessime. causam pupilli non dixerunt et iudicium pauperum non iudicauerunt. numquid super his non uisitabo, dicit dominus, aut super gentem huiuscemodi non ulciscetur anima mea? stupor et mirabilia facta sunt in terra.","english":"Therefore I will go to the nobles and speak to them: for they themselves have known the way of the Lord, the judgment of their God: and behold, these have more broken the yoke, burst the bonds. And after six verses: Your sons have abandoned me and swear by those who are not gods. I have fed them, and they have committed adultery and revelled in the house of a harlot. They have become lovers of horses and stallion-keepers, each one neighed at his neighbour's wife. Shall I not visit these things, says the Lord, and shall not my hand be avenged on such a people? And after forty verses: I who placed the sand as a boundary for the sea, an eternal command which shall not pass away: and they shall be stirred up and shall not be able, and its waves shall swell and shall not cross it. But for this people a heart has become unbelieving and exasperating: they have withdrawn and gone away, and have not said in their heart: let us fear the Lord our God. And after seven verses: They have been found, he says, in my people, impious men, lying in wait like fowlers, setting snares and traps to catch men. As a decoy is full of birds, so their houses are full of deceit: therefore they have been magnified and enlarged, fattened and made sleek, and have passed over my words most wickedly. They have not pleaded the cause of the orphan and have not judged the case of the poor. Shall I not visit these things, says the Lord, or shall not my soul be avenged on a people of this kind? Astonishment and wonders have been wrought in the land.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post VI uersus","severity":"info","text":"The passage quotes or paraphrases a prophetic oracle, likely from Jeremiah or a similar book, but the exact source is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus ... Et post XL uersus ... Et post VII uersus","severity":"info","text":"Augustine structures the quotation by indicating intervals in the source text, showing a methodical selection of verses to build his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"admissarii","severity":"info","text":"The Latin 'admissarii' (stallion-keepers) is a rare term, likely chosen for its vividness in the context of moral decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"equi amatores et admissarii","severity":"info","text":"The imagery of horse-lovers and stallion-keepers echoes Old Testament condemnations of idolatry and sexual immorality, common in prophetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Speculum","severity":"info","text":"This passage, part of Augustine's 'Speculum', was used in medieval moral instruction, illustrating divine judgment on corrupt societies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the quoted verses is not specified; the intervals ('post VI uersus', etc.) suggest a continuous text, but the identity remains unclear."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"prophetae prophetabant mendacium, et sacerdotes adplaudebant manibus suis, et populus meus dilexit talia: quid igitur fiet in nouissimo eius? Et post XXX uersus: Cui loquar? et quem contestabor, ut audiat? ecce incircumcisae aures eorum, et audire non possunt: ecce uerbum domini factum est illis in obprobrium, et non suscipiunt illud. Et paulo post: Audite uerbum domini, omnis Iuda, qui ingredimini per portas has, ut adoretis dominum. haec dicit dominus exercituum deus Israhel: bonas facite uias uestras et studia uestra, et habitabo uobiscum in loco isto. nolite confidere in uerbis mendacii, dicentes: templum domini, templum domini est. quoniam si benedixeritis uias uestras et studia uestra, si feceritis iudicium inter uirum et proximum eius, aduenae et pupillo et uiduae non feceritis calumniam, nec sanguinem innocentem effuderitis in loco hoc, et post deos alienos non ambulaueritis in malum uobismet ipsis: habitabo uobiscum in loco isto, in terra, quam dedi patribus uestris, a saeculo usque in saeculum. ecce uos confiditis uobis in sermonibus mendacii, qui non proderunt uobis, furari, occidere, adulterare, iurare mendaciter, libare Bahalim et ire post deos alienos, quos ignoratis. et uenistis et stetistis coram me in domo hac, in qua inuocatum est nomen meum, et dixistis: liberati sumus, eo quod fecerimus omnes abominationes istas.","english":"Your prophets were prophesying lies, and the priests were clapping their hands, and my people loved such things: what then will become of them in the end? And after thirty verses: To whom shall I speak? and whom shall I call to witness, that he may hear? Behold, their ears are uncircumcised, and they cannot hear: behold, the word of the Lord has become a reproach to them, and they do not receive it. And a little later: Hear the word of the Lord, all Judah who enter through these gates to adore the Lord. Thus says the Lord of hosts, the God of Israel: Make good your ways and your pursuits, and I will dwell with you in this place. Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord it is. For if you bless your ways and your pursuits, if you do justice between a man and his neighbor, if you do not oppress the stranger, the orphan, and the widow, if you do not shed innocent blood in this place, and if you do not walk after foreign gods to your own harm: I will dwell with you in this place, in the land which I gave to your fathers, from age to age. Behold, you trust in lying words, which will not profit you: to steal, to kill, to commit adultery, to swear falsely, to pour libations to Baalim and to go after foreign gods whom you do not know. And you have come and stood before me in this house, in which my name has been invoked, and you have said: We are freed, because we have committed all these abominations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"prophetae prophetabant mendacium","severity":"info","text":"Augustine here adapts or invents a prophetic complaint; no exact verse is known. The passage echoes Jeremiah and Hosea but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"incircumcisae aures","severity":"info","text":"The phrase 'uncircumcised ears' is a metaphor for spiritual deafness or impurity, common in patristic exegesis (cf. Augustine, Enarrationes in Psalmos).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bahalim","severity":"info","text":"'Bahalim' is a Latin transliteration of the Hebrew plural Baʿalim, referring to local Canaanite deities. Augustine uses it to denote idolatrous practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XXX uersus","severity":"info","text":"Augustine marks a gap of thirty verses in his source, indicating he is excerpting a longer prophetic text, likely from a lost or composite work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"liberati sumus","severity":"info","text":"The ironic claim 'We are freed' after committing abominations reflects Augustine's critique of those who mistake ritual for moral reform, a theme in his anti-Donatist writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quid igitur fiet in nouissimo eius","severity":"caution","text":"The phrase 'in nouissimo eius' is ambiguous: it could mean 'at the end of his life' or 'in the last days' (eschatological). The English draft takes it as 'in the end'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic oracles is uncertain; they may be Augustine's own composition or from a lost apocryphon.","'in nouissimo eius' could refer to the end of the people or the end of the prophet's life."],"confidence":"medium","notes":[]},{"i":105,"ref":"p105","source":"ergo spelunca latronum facta est domus ista, in qua inuocatum est nomen meum in oculis uestris? ego, ego sum, ego uidi, dicit dominus. ite ad locum meum in Silo, ubi habitauit nomen meum a principio, et uidete, quae fecerim ei propter malitiam populi mei Israhel et nunc, quia fecistis omnia opera haec, dicit dominus, et locutus sum ad uos mane consurgens et loquens et non audistis, et uocaui et non respondistis : faciam domui huic, in qua inuocatum est nomen meum et in qua uos habetis fiduciam, et loco, quem dedi patribus uestris, sicut feci Silo, et proiciam uos a facie mea, sicut proieci omnes fratres uestros uniuersum semen Ephraim. tu ergo noli orare pro populo hoc, nec adsumas pro eis laudem et orationem, et non obsistas mihi: quia non exaudiam te. nonne uides, quid isti faciant in ciuitatibus Iuda et in plateis Hierusalem ? filii colligunt ligna et patres succendunt ignem et mulieres conspergunt adipem, ut faciant placentas reginae caeli et libent diis alienis et me ad iracundiam prouocent. numquid me ad iracundiam prouocant? dicit dominus, nonne semet ipsos in confusione uultus sui? Et paulo post: Numquid qui cadit non resurget? et qui auersus est non reuertetur? quare ergo auersus est populus iste in Hierusalem auersione contentiosa? adprehenderunt mendacium et noluerunt reuerti.","english":"Therefore, has that house become a den of thieves, in which my name was invoked before your eyes? I, I am the one, I have seen, says the Lord. Go to my place in Shiloh, where my name dwelt from the beginning, and see what I did to it because of the wickedness of my people Israel; and now, because you have done all these works, says the Lord, and I have spoken to you rising in the morning and speaking, and you did not listen, and I called and you did not answer: I will do to this house, in which my name has been invoked and in which you have confidence, and to the place which I gave to your fathers, as I did to Shiloh, and I will cast you from my face, as I cast out all your brothers, the whole seed of Ephraim. Therefore, do not pray for this people, nor take up praise and prayer for them, and do not oppose me: because I will not hear you. Do you not see what these do in the cities of Judah and in the streets of Jerusalem? The sons gather wood, and the fathers kindle the fire, and the women spread fat to make cakes for the queen of heaven and to pour libations to alien gods and to provoke me to anger. Do they provoke me to anger? says the Lord. Do they not provoke themselves to the confusion of their own face? And a little later: Does not one who falls rise again? And does not one who has turned away return? Why, then, has this people in Jerusalem turned away with contentious aversion? They have seized upon falsehood and refused to return.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Silo","severity":"info","text":"The reference to Shiloh (Silo) echoes Jeremiah 7:12-14 and 26:6, where God recalls the destruction of the sanctuary at Shiloh as a warning to Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"placentas reginae caeli","severity":"info","text":"'Cakes for the queen of heaven' refers to offerings to the goddess Ishtar (Astarte), a practice condemned in Jeremiah 7:18 and 44:19. The phrase is a direct borrowing from the Vetus Latina of Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephraim","severity":"info","text":"'The whole seed of Ephraim' alludes to the northern kingdom of Israel, often associated with the tribe of Ephraim, which was destroyed or deported by the Assyrians in 722 BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et paulo post","severity":"info","text":"The phrase 'et paulo post' ('and a little later') indicates that the following lines are a separate excerpt from the same prophetic source, likely Jeremiah, but not contiguous in the original text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spelunca latronum","severity":"info","text":"The phrase 'den of thieves' (spelunca latronum) was famously applied to the Church of England by John Wycliffe and later used by Martin Luther to criticize the papacy, though here it is a biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"auersione contentiosa","severity":"caution","text":"The phrase 'auersione contentiosa' ('contentious aversion') is unusual; the Latin may reflect a variant reading or a gloss in the source text, possibly from a lost Old Latin version of Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation is not explicitly named; it is likely from Jeremiah, but the exact chapter and verse are uncertain due to the composite nature of the passage.","The phrase 'et paulo post' may indicate a gap in the original source or a selection by Augustine; the continuity of the speech is editorial."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"adtendi et auscultaui: nemo quod bonum est loquitur, nullus est qui agat paenitentiam super peccato suo dicens: quid feci? Et post VIIII uersus: Quomodo dicitis: sapientes nos sumus et lex domini nobiscum est? uere mendacium operatus est stilus mendax scribarum. confusi sunt sapientes, perterriti et capti sunt. uerbum enim domini proiecerunt, et sapientia nulla est in eis. Et paulo post: Quis dabit me in solitudine diuersorium uiatorum, et derelinquam populum meum et recedam ab eis? quia omnes adulteri sunt, coetus praeuaricatorum. et extenderunt linguam suam quasi arcum mendacii et non ueritatis: confortati sunt in terra, quia de malo ad malum egressi sunt et me non cognouerunt, dicit dominus. unusquisque se a proximo suo custodiat et in omni fratre suo non habeat fiduciam: quia omnis frater supplantans supplantabit et omnis amicus fraudulenter incedet. et uir fratrem suum deridebit et ueritatem non loquentur. docuerunt enim linguam suam loqui mendacium: ut inique agerent, laborauerunt. habitatio tua in medio doli: in dolo rennuerunt scire me, dicit dominus. propterea haec dicit dominus exercituum: ecce ego conflabo et probabo eos. quid enim aliud faciam a facie filiae populi mei ? sagitta uulnerans lingua eorum, dolum locuta est in ore suo: pacem cum amico suo loquitur et occulte ponit insidias. numquid super his non uisitabo.","english":"I paid attention and listened: no one speaks what is good, there is no one who does penance over his sin, saying: what have I done? And after nine verses: How do you say: we are wise and the law of the Lord is with us? Truly, the lying pen of the scribes has wrought a lie. The wise are confounded, terrified and captured. For they have cast aside the word of the Lord, and there is no wisdom in them. And a little later: Who will give me a wayfarers' lodging in the wilderness, and I will abandon my people and withdraw from them? Because all are adulterers, a gathering of transgressors. And they have stretched out their tongue like a bow of falsehood and not of truth: they have grown strong in the land, because they have gone from evil to evil and have not known me, says the Lord. Let each one guard himself from his neighbor and have no trust in any brother of his: because every brother will supplant by tripping, and every friend will proceed deceitfully. And a man will mock his brother and they will not speak the truth. For they have taught their tongue to speak falsehood: they have labored to act unjustly. Your dwelling is in the midst of deceit: in deceit they have refused to know me, says the Lord. Therefore, thus says the Lord of hosts: Behold, I will smelt and test them. For what else shall I do before the face of the daughter of my people? Their tongue is a wounding arrow, it has spoken deceit in its mouth: it speaks peace with its friend and secretly lays snares. Shall I not visit these things?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo quod bonum est loquitur","severity":"info","text":"The passage is a catena of prophetic oracles, likely from a lost or apocryphal source, echoing the style of Jeremiah and Hosea. No direct Vulgate parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"stilus mendax scribarum","severity":"info","text":"The 'lying pen of the scribes' reflects a topos of scribal corruption, common in early Christian polemic against Jewish authorities. The phrase is not biblical but rhetorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"dominus exercituum","severity":"info","text":"The title 'Lord of hosts' (dominus exercituum) is a Latin rendering of the Hebrew YHWH ṣĕbāʾôt, frequent in prophetic books. Its use here underscores the divine warrior-judge motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VIIII uersus","severity":"info","text":"The phrase 'after nine verses' indicates that Augustine is excerpting a longer source, possibly a prophetic compilation. The exact source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"confusi sunt sapientes, perterriti et capti sunt","severity":"info","text":"This passage was later cited in medieval discussions of clerical corruption and the failure of wisdom, though no specific reception is documented in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quomodo dicitis: sapientes nos sumus et lex domini nobiscum est?","severity":"caution","text":"The Latin text may contain a scribal error: 'rennuerunt' (line 14) is likely a misspelling of 'renuerunt' (they refused). The sense is clear, but the form is non-classical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic oracles is unidentified; they may be from a lost apocryphon or a florilegium.","The phrase 'filiae populi mei' (daughter of my people) is ambiguous: it could be a personification of Israel or a literal reference."],"confidence":"medium","notes":[]},{"i":107,"ref":"p107","source":"dicit dominus, aut in gente tali non ulciscetur anima mea? Et paulo post: Haec dicit dominus: non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, et non glorietur diues in diuitiis suis: sed in hoc glorietur qui gloriatur, scire et nosse me, quia ego sum dominus, qui facio misericordiam et iudicium et iustitiam in terra. haec enim placent mihi, ait dominus. Et post XVI uersus: Haec dicit dominus: iuxta uias gentium nolite discere et a signis caeli nolite metuere quae timent gentes: quia leges populorum uanae sunt. quia lignum de saltu praecidit opus manus artificis in ascia: argento et auro decorauit illud: clauis et malleis conpegit, ut non dissoluatur. in similitudinem palmae fabricata sunt, et non loquentur: portata tollentur, quia incedere non ualent. nolite ergo timere ea, quia nec male possunt facere, nec bene. non est similis tui, domine: magnus es tu et magnum nomen tuum in fortitudine. quis non timebit te, o rex gentium? tuum est enim decus: et inter cunctos sapientes gentium et in uniuersis regnis eorum nullus est similis tui. pariter insipientes et fatui probabuntur. doctrina uanitatis eorum lignum est. argentum inuolutum de Tharsis affertur et aurum de Ophaz, opus manus aerarii. hyacinthus et purpura indumentum eorum, opus artificum uniuersa haec. dominus autem deus uerus est, ipse deus uiuens et rex sempiternus.","english":"The Lord says: or in such a nation will my soul not be avenged? And a little later: Thus says the Lord: let the wise man not glory in his wisdom, and let the strong man not glory in his strength, and let the rich man not glory in his riches: but let him who glories glory in this, to know and to know me, because I am the Lord, who works mercy and judgment and justice on earth. For these things please me, says the Lord. And after sixteen verses: Thus says the Lord: do not learn according to the ways of the nations, and do not fear from the signs of the sky what the nations fear: because the laws of the peoples are vain. For a tree from the forest, the work of the hand of a craftsman with an axe, has cut it down: it has adorned it with silver and gold: it has fastened it with nails and hammers, so that it may not fall apart. They are fashioned in the likeness of a palm, and they will not speak: when carried, they will be lifted up, because they cannot walk. Therefore do not fear them, because they can do neither evil nor good. There is none like you, O Lord: you are great, and your name is great in strength. Who will not fear you, O king of the nations? For the glory is yours: and among all the wise men of the nations and in all their kingdoms, there is none like you. Both the foolish and the stupid will be proven so. The doctrine of their vanity is wood. Silver wrapped from Tarshish is brought, and gold from Ophaz, the work of the hand of the coppersmith. Hyacinth and purple are their garments; all these things are the work of craftsmen. But the Lord is the true God; He Himself is the living God and the everlasting king.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dicit dominus","severity":"info","text":"The passage strings together oracles from the pseudo-prophetic book of Esdras (4 Esdras or a related apocryphon), not from the canonical prophets. Augustine draws on a Latin version of this apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in ascia","severity":"info","text":"'Ascia' (axe) is a technical term for a carpenter's tool. The phrase 'opus manus artificis in ascia' emphasizes the human craftsmanship of the idol, contrasting with divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"argentum inuolutum de Tharsis ... aurum de Ophaz","severity":"info","text":"Tarshish (often identified with Tartessus in Spain) and Ophaz (a variant of Ophir, possibly in Arabia or Africa) are biblical sources of precious metals. The reference underscores the foreign, material origin of idolatrous wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XVI uersus","severity":"info","text":"Augustine explicitly marks a gap of sixteen verses within his source, indicating that he is excerpting selectively from a longer apocryphal text to build his argument against pagan idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non est similis tui, domine","severity":"info","text":"This doxological formula echoes Psalm 86:8 (LXX) and similar liturgical acclamations. Augustine adapts it to reinforce the monotheistic polemic against the lifeless idols described earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hyacinthus et purpura","severity":"caution","text":"'Hyacinthus' may refer to a blue or violet gemstone or to a dye; the pairing with 'purpura' suggests luxurious dyed fabrics. The exact material referent is ambiguous in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the oracles is an apocryphal book of Esdras, not a canonical prophet; the exact Latin version used by Augustine is not identified.","The phrase 'argentum inuolutum de Tharsis' could mean silver wrapped or rolled from Tarshish; 'inuolutum' may imply a specific form of trade or packaging."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"ab indignatione eius commouebitur terra, et non sustinebunt gentes comminationem eius. sic ergo dicetis eis: dii, qui caelos et terram non fecerunt, pereant de terra et de his quae sub caelo sunt. Et aliquanto post: Haec dicit dominus: maledictus homo, qui confidit in homine et ponit carnem brachium suum, et a domino recedit cor eius. erit enim quasi myricae in deserto et non uidebit cum uenerit bonum, sed habitabit in siccitate in deserto in terra salsuginis et inhabitabili. benedictus uir, qui confidit in domino, et erit dominus fiducia eius. et erit quasi lignum, quod transplantatur super aquas, quod ad humorem mittit radices suas: et non timebit, cum uenerit aestus: et erit folium eius uiride, in tempore siccitatis non erit sollicitum, nec aliquando desinet facere fructum. Item aliquanto post: Haec dicit dominus: facite iudicium et iustitiam et liberate ui oppressum de manu calumniatoris, et aduenam et pupillum et uiduam nolite contristare neque opprimatis inique, et sanguinem innocentem ne effundatis in loco isto. Et paulo post: Vae pastoribus, qui dispergunt et dilacerant gregem pascuae meae, dicit dominus. ideo haec dicit dominus deus Israhel ad pastores, qui pascunt populum meum: uos dispersistis gregem meum et eiecistis eos et non uisitastis: ecce ego uisitabo super uos malitiam studiorum uestrorum, ait dominus.","english":"from his indignation the earth will be shaken, and the nations will not endure his threat. Thus you will say to them: the gods who did not make the heavens and the earth, let them perish from the earth and from those things which are under the sky. And a little later: Thus says the Lord: cursed is the man who trusts in man and makes flesh his arm, and his heart departs from the Lord. For he will be like a tamarisk in the desert and will not see when good comes, but will dwell in dryness in the desert in a land of salt and uninhabitable. Blessed is the man who trusts in the Lord, and the Lord will be his trust. And he will be like a tree that is transplanted over waters, which sends its roots toward moisture: and he will not fear when the heat comes: and his leaf will be green, in time of drought it will not be anxious, nor will it ever cease to bear fruit. Likewise a little later: Thus says the Lord: do judgment and justice and free the oppressed from the hand of the slanderer, and do not sadden the stranger and the orphan and the widow nor oppress them unjustly, and do not shed innocent blood in this place. And a little later: Woe to the shepherds who scatter and tear apart the flock of my pasture, says the Lord. Therefore thus says the Lord God of Israel to the shepherds who feed my people: you have scattered my flock and driven them out and have not visited them: behold, I will visit upon you the malice of your pursuits, says the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dii, qui caelos et terram non fecerunt, pereant de terra","severity":"info","text":"This passage echoes the anti-idol polemic of the Old Testament, particularly Jeremiah 10:11 and the prophetic critique of false gods, though the exact phrasing is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"maledictus homo, qui confidit in homine","severity":"info","text":"The contrast between trusting in man and trusting in God, with the image of the tamarisk and the transplanted tree, draws on Psalm 1:3 and Isaiah 40:6-7, but the specific wording is Augustine's adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"facite iudicium et iustitiam et liberate ui oppressum","severity":"info","text":"The call to judgment, justice, and protection of the oppressed (stranger, orphan, widow) echoes Exodus 22:21-22 and Deuteronomy 10:18-19, but the phrasing is composite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae pastoribus, qui dispergunt et dilacerant gregem pascuae meae","severity":"info","text":"The woe against shepherds who scatter the flock is a clear allusion to Ezekiel 34:2-3, where God condemns unfaithful shepherds of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"myricae","severity":"info","text":"The term 'myricae' (tamarisk) is a desert shrub, symbolizing sterility and isolation in patristic exegesis, contrasting with the fruitful tree transplanted over waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post ... Item aliquanto post ... Et paulo post","severity":"info","text":"These transitional phrases ('And a little later', 'Likewise a little later', 'And a little later') indicate that Augustine is compiling a catena of prophetic oracles, likely from a lost Latin translation of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these oracles is unclear; they may be from a lost Latin version of the Prophets or from a pseudepigraphal work. The phrase 'dii, qui caelos et terram non fecerunt' is not found in the Vulgate."],"confidence":"medium","notes":[]},{"i":109,"ref":"p109","source":"Item paulo post: Haec dicit dominus exercituum: nolite audire uerba prophetarum, qui prophetant uobis et decipiunt uos. uisionem cordis sui locuntur, non de ore domini. dicunt his qui blasphemant me: locutus est dominus: pax erit uobis, et omni qui ambulat in prauitate cordis sui dixerunt: non ueniet super uos malum. quis enim adfuit in consilio domini? Et post XI uersus: Non mittebam prophetas, et ipsi currebant: non loquebar ad eos, et ipsi prophetabant. si stetissent in consilio meo et nota fecissent uerba mea populo meo, auertissem utique eos a uia sua mala et a pessimis cogitationibus suis. Et post II uersus: Audiui quae dixerunt prophetae prophetantes in nomine meo mendacium atque dicentes: somniaui, somniaui. usquequo istud est in corde prophetarum uaticinantium mendacium et prophetantium seductiones cordis sui, qui uolunt facere, ut obliuiscatur populus meus nominis mei propter somnia cordis sui, quae narrat unusquisque ad proximum suum , sicut obliti sunt patres eorum nominis mei propter Bahal? propheta, qui habet somnium, narret somnium: et qui habet sermonem meum, narret sermonem meum uere. quid paleis ad triticum? dicit dominus. numquid non uerba mea sunt quasi ignis, ait dominus, et quasi malleus conterens petram? propterea ecce ego ad prophetas, ait dominus, qui furantur uerba mea unusquisque a proximo suo.","english":"A little later: Thus says the Lord of Hosts: Do not listen to the words of the prophets who prophesy to you and deceive you. They speak the vision of their own heart, not from the mouth of the Lord. They say to those who blaspheme me: The Lord has spoken: peace will be yours, and to everyone who walks in the perversity of his own heart they have said: No evil will come upon you. For who was present in the council of the Lord? And after eleven verses: I was not sending prophets, and they themselves were running; I was not speaking to them, and they themselves were prophesying. If they had stood in my council and had made my words known to my people, I would certainly have turned them away from their evil way and from their most wicked thoughts. And after two verses: I have heard what the prophets said, prophesying falsehood in my name and saying: I dreamed, I dreamed. How long will this be in the heart of the prophets who prophesy falsehood and who prophesy the seductions of their own heart, who wish to make my people forget my name because of the dreams of their own heart, which each one tells to his neighbor, just as their fathers forgot my name because of Baal? Let the prophet who has a dream tell the dream; and let him who has my word tell my word truly. What have chaff to do with wheat? says the Lord. Are not my words like fire, says the Lord, and like a hammer shattering rock? Therefore, behold, I say to the prophets, says the Lord, who steal my words each from his neighbor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec dicit dominus exercituum","severity":"info","text":"The phrase 'dominus exercituum' (Lord of Hosts) is a divine title frequent in the Old Testament, especially in prophetic books like Isaiah and Jeremiah, but the following discourse is not a direct biblical quotation; it is a pastiche of prophetic language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"somniavi, somniavi","severity":"info","text":"The repetition 'somniavi, somniavi' (I dreamed, I dreamed) mimics a formula of false prophecy, contrasting true revelation from God with human dreams. The term 'somnium' (dream) is a key marker of illegitimate prophecy in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bahal","severity":"info","text":"The spelling 'Bahal' (for Baal) reflects a common Latin variant. The reference to the fathers forgetting God's name because of Baal alludes to the Old Testament narrative of Israel's idolatry, e.g., in 1 Kings 18 and Hosea 2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XI uersus ... Et post II uersus","severity":"info","text":"The phrases 'post XI uersus' and 'post II uersus' indicate that Augustine is excerpting from a longer source, likely a prophetic book or a compilation, and marking the gaps between quotations. This shows the compilation technique of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quid paleis ad triticum?","severity":"info","text":"The proverb 'quid paleis ad triticum?' (What have chaff to do with wheat?) is a rhetorical figure used by Augustine to distinguish true prophecy from false. It echoes patristic exegesis of the separation of wheat and chaff as a metaphor for discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non mittebam prophetas, et ipsi currebant","severity":"caution","text":"The Latin 'Non mittebam prophetas' uses the imperfect tense, which could be read as 'I was not sending' (as in the English draft) or 'I did not send'. The sense is that the false prophets acted without divine commission, but the exact temporal nuance is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not identified; they may be from a lost apocryphon or a patristic florilegium. The phrase 'dominus exercituum' is biblical, but the surrounding discourse is not a known canonical passage.","The phrase 'Non mittebam prophetas' could be interpreted as a past habitual action ('I was not sending') or a simple past ('I did not send'), affecting the rhetorical force."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"ecce ego ad prophetas, ait dominus, qui adsumunt linguas suas et aiunt: dicit dominus. ecce ego ad prophetas somniantes mendacium, ait dominus, qui narrauerunt ea et seduxerunt populum meum in mendacio suo et in miraculis suis, cum ego non misissem eos nec mandassem eis: qui nihil profuerunt populo huic, dicit dominus. Et paulo post: Et misit dominus ad uos omnes seruos suos prophetas consurgens diluculo mittensque, et non audistis, neque inclinastis aures uestras, ut audiretis, cum diceret: reuertimini unusquisque a uia sua mala et a pessimis cogitationibus uestris, et habitabitis in terra, quam dedit dominus uobis et patribus uestris, a saeculo et usque in saeculum. et nolite ire post deos alienos, ut seruiatis adoretisque eos, neque me ad iracundiam prouocetis in operibus manuum uestrarum, et non adfligam uos. et non audistis me, dicit dominus. Et aliquanto post: Maledictus qui facit opus domini fraudulenter. Item post aliquantum: Bonus est dominus sperantibus in eum, animae quaerenti illum. bonum est praestolari cum silentio salutare domini. bonum est uiro, cum portauerit iugum ab adulescentia sua. sedebit solitarius et tacebit: quia leuauit super se. ponet in puluere os suum, si forte sit spes. dabit percutienti se maxillam, saturabitur obprobriis: quia non repellit in sempiternum dominus.","english":"Behold, I am against the prophets, says the Lord, who take up their tongues and say: The Lord says. Behold, I am against the prophets who dream lies, says the Lord, who have related them and led my people astray in their lie and in their miracles, when I had not sent them nor commanded them: who have been of no profit to this people, says the Lord. And a little later: And the Lord sent to you all his servants the prophets, rising at dawn and sending, and you did not hear, nor did you incline your ears to hear, when he said: Return each one from your evil way and from your worst thoughts, and you will dwell in the land which the Lord gave to you and to your fathers, from of old and forever. And do not go after alien gods, to serve and worship them, nor provoke me to wrath by the works of your hands, and I will not afflict you. And you did not hear me, says the Lord. And a little while after: Cursed is he who does the work of the Lord fraudulently. Again after a little: The Lord is good to those who hope in him, to the soul that seeks him. It is good to wait in silence for the salvation of the Lord. It is good for a man, when he has borne the yoke from his youth. He will sit alone and be silent: because he has lifted it upon himself. He will put his mouth in the dust, if perhaps there is hope. He will give his cheek to the one striking him, he will be filled with reproaches: because the Lord does not reject forever.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce ego ad prophetas ... ait dominus","severity":"info","text":"This passage strings together several Old Testament prophetic oracles, likely from the Pseudo-Epimenides or a lost apocryphon, as the Lord condemns false prophets. The phrase 'Behold, I am against the prophets' echoes themes in Jeremiah 14:14-15 and Zechariah 13:2-3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Maledictus qui facit opus domini fraudulenter","severity":"info","text":"The curse on fraudulent work of the Lord may reflect early Christian or Jewish disciplinary traditions, possibly from the Didache or the Shepherd of Hermas, emphasizing integrity in ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"dabit percutienti se maxillam","severity":"info","text":"The image of offering the cheek to a striker parallels the Sermon on the Mount (Matthew 5:39) and the teaching on non-resistance in the Didache 1:3, suggesting a shared ethical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et aliquanto post ... Item post aliquantum","severity":"info","text":"The passage is a catena of prophetic sayings linked by transitional phrases ('And a little later', 'And a little while after'), typical of florilegia or testimonia collections used in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sedebit solitarius et tacebit","severity":"info","text":"The call to solitary silence and bearing reproach resonates with later monastic spirituality, as seen in the Rule of Benedict (RB 4: 'silentium' and 'patientia') and the Desert Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ponet in puluere os suum","severity":"caution","text":"The phrase 'put his mouth in the dust' is obscure; it may be a metaphor for humility or abasement, but the Latin could be corrupt or reflect a lost Semitic idiom. The translation 'if perhaps there is hope' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic oracles is uncertain; they may be from a lost apocryphon or a composite of canonical and non-canonical texts. The phrase 'ponet in puluere os suum' is ambiguous in meaning and may be textually corrupt."],"confidence":"medium","notes":[]},{"i":111,"ref":"p111","source":"XXI. DE LIBRO EZECHIELIS.\n\nCum autem pertransissent septem dies, factum est uerbum domini ad me dicens: fili hominis, speculatorem dedi te domui Israhel, et audies de ore meo uerbum, et adnuntiabis eis ex me. si dicente me ad impium: morte morieris, non adnuntiaueris ei, neque locutus fueris, ut auertatur a uia sua impia et uiuat, ipse impius in iniquitate sua morietur, sanguinem autem eius de manu tua requiram. si autem tu adnuntiaueris impio et ille non fuerit conuersus ab impietate sua et uia sua impia, ipse quidem in iniquitate sua morietur, tu autem animam tuam liberasti. sed et si conuersus iustus a iustitia fecerit iniquitatem, ponam offendiculum coram eo, ipse morietur, quia non adnuntiasti ei. in peccato suo morietur, et non erunt in memoria iustitiae eius, quas fecit: sanguinem uero eius de manu tua requiram. si autem adnuntiaueris iusto, ut non peccet iustus, et ille non peccauerit, uiuens uiuet, quia adnuntiasti, et animam tuam liberasti. Et post aliquantum: Et dixit dominus ad eum: transi per mediam ciuitatem in medio Hierusalem, et signa thau super frontem uirorum gementium et dolentium super cunctis abominationibus, quae fiunt in medio eius.","english":"XXI. FROM THE BOOK OF EZEKIEL.\n\nNow when seven days had passed, the word of the Lord came to me, saying: Son of man, I have set you as a watchman over the house of Israel, and you shall hear the word from my mouth, and you shall announce it to them from me. If, when I say to the impious man, “You shall die the death,” you do not announce it to him, nor speak to him so that he may turn from his impious way and live, that impious man will die in his iniquity, but I will demand his blood from your hand. But if you announce it to the impious man and he does not turn from his impiety and his impious way, he indeed will die in his iniquity, but you will have saved your own soul. But also if a just man, turned from justice, commits iniquity, I will place an obstacle before him; he will die, because you did not announce it to him. He will die in his sin, and the just deeds he performed will not be remembered; but I will demand his blood from your hand. But if you announce to the just man that he should not sin, and the just man does not sin, he will live, living, because you announced it, and you will have saved your own soul. And after a little: And the Lord said to him: Pass through the middle of the city, in the midst of Jerusalem, and mark the letter *thau* on the forehead of the men who groan and grieve over all the abominations that are committed in its midst.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechielis","severity":"info","text":"The passage conflates and adapts material from Ezekiel 3:16-21 and Ezekiel 9:4, 11, but is not a direct quotation of any single Vulgate passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"speculatorem","severity":"info","text":"Speculatorem (watchman) echoes the Vulgate of Ezekiel 3:17 (speculatorem dedi te), but the Latin here expands the prophet’s role with a conditional moral scenario not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"thau","severity":"info","text":"Thau is the Hebrew letter taw, used in Ezekiel 9:4, 11 as a mark on the foreheads of the righteous. The Latin retains the Greek-derived spelling thau, common in Old Latin and Vulgate manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum","severity":"info","text":"The phrase Et post aliquantum marks a transition to a second excerpt (Ezekiel 9:4, 11), showing the compiler’s method of linking thematically related but non-continuous passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sanguinem autem eius de manu tua requiram","severity":"info","text":"The repeated demand for blood from the watchman’s hand (sanguinem requiram) is a moralizing expansion not in the biblical Ezekiel, reflecting Augustine’s concern with prophetic responsibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin conflates two distinct Ezekiel passages (ch. 3 and ch. 9) without clear demarcation; the source of the conditional moral dialogue is uncertain."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"et illis dixit audiente me: transite per mediam ciuitatem sequentes eum et percutite, non parcat oculus uester, neque misereamini: senem, adulescentulum, et uirginem, et paruulum, et mulieres interficite usque ad internecionem. omnem autem super quem uideritis thau ne occidatis: et a sanctuario meo incipite. Et aliquanto post: Pro eo quod maerere fecistis cor iusti mendaciter, quem ego non contristaui, et confortastis manus impii, ut non reuerteretur a uia sua mala et uiueret. Item post aliquantum: Ecce haec fuit iniquitas Sodomae sororis tuae: superbia, saturitas panis, et abundantia, et otium ipsius et filiarum eius: et manum egeno et pauperi non porrigebant: et eleuatae sunt et fecerunt abominationes coram me. et abstuli eas, sicut uidisti. Et post paululum: Vir si fuerit iustus et fecerit iudicium et iustitiam, in montibus non comederit et oculos non leuauerit ad idola domus Israhel et uxorem proximi sui non uiolauerit et ad mulierem menstruatam non accesserit et hominem non contristauerit, pignus debitori reddiderit, per uim nihil rapuerit, panem suum esurienti dederit et nudum operuerit uestimento, ad usuram non commodauerit et amplius non acceperit, ab iniquitate auerterit manum suam, iudicium uerum fecerit inter uirum et uirum, in praeceptis meis ambulauerit et iudicia mea custodierit, ut faciat ueritatem, hic iustus est:. uita uiuet, ait dominus deus.","english":"And he said to them in my hearing: Pass through the middle of the city following him and strike; let your eye not spare, nor have mercy: kill the old man, the youth, the virgin, the little child, and the women, even to annihilation. But do not kill anyone upon whom you see a tau; and begin from my sanctuary. And a little later: Because you have falsely saddened the heart of a just man, whom I have not grieved, and you have strengthened the hands of the wicked man, so that he would not turn back from his evil way and live. Again after a little: Behold, this was the iniquity of your sister Sodom: pride, satiety of bread, and abundance, and idleness of herself and her daughters; and they did not reach out their hand to the needy and the poor; and they were lifted up and committed abominations before me. And I removed them, as you have seen. And a little later: If a man has been just and has done judgment and justice, has not eaten in the mountains and has not lifted his eyes to the idols of the house of Israel, and has not violated his neighbor's wife, and has not approached a menstruating woman, and has not saddened a man, has returned a pledge to a debtor, has seized nothing by force, has given his bread to the hungry and has covered the naked with a garment, has not lent at usury and has not taken more, has turned his hand away from iniquity, has made true judgment between man and man, has walked in my precepts and has kept my judgments, so that he does the truth, this man is just; he will live a life, says the Lord God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"thau","severity":"info","text":"The tau (ת) is a mark placed on the foreheads of the faithful in Ezekiel 9:4, a sign of protection in the vision of the destruction of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sodomae","severity":"info","text":"The description of Sodom's sins—pride, abundance, idleness, and refusal to aid the poor—echoes a common patristic moralizing of the Sodom narrative, not the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post","severity":"info","text":"The repeated phrase 'Et aliquanto post' and 'Item post aliquantum' mark this passage as a catena of excerpts from Ezekiel, typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"thau","severity":"info","text":"The Greek letter tau (Θ) in the Latin text represents the Hebrew letter taw, used as a protective sign in Ezekiel 9:4, not a Greek numeral or abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uita uiuet","severity":"caution","text":"The phrase 'uita uiuet' is a Hebraism (cf. Hebrew 'ḥāyâ yìḥyeh') meaning 'he will live a life,' i.e., 'he will truly live,' not a tautology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"senem, adulescentulum, et uirginem, et paruulum, et mulieres","severity":"info","text":"The list of categories to be killed (old, youth, virgin, child, women) parallels the indiscriminate slaughter in Ezekiel 9:2, emphasizing the totality of the divine command.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'thau' could be read as the Greek letter tau or as a transliteration of Hebrew taw; the context of Ezekiel 9:4 confirms the latter.","The phrase 'in montibus non comederit' is obscure; it may refer to eating meat sacrificed on high places, a common prophetic trope against syncretism."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"quod si genuerit filium latronem et effundentem sanguinem et fecerit unum de istis, et haec quidem omnia non facientem, sed in montibus comedentem et uxorem proximi sui polluentem, egenum et pauperem contristantem, rapientem rapinas, pignus non reddentem et ad idola leuantem oculos suos, abominationem facientem, ad usuram dantem et amplius accipientem: numquid uiuet? non uiuet: cum uniuersa detestanda haec fecerit, morte morietur: sanguis eius in ipso erit. quod si genuerit filium, qui uidens omnia peccata patris sui, quae fecit, timuerit et non fecerit simile eis, super montes non comederit et oculos suos non leuauerit ad idola domus Israhel et uxorem proximi sui non uiolauerit et uirum non contristauerit, pignus non retinuerit et rapinam non rapuerit, panem suum esurienti dederit et nudum operuerit uestimento, a pauperis iniuria auerterit manum suam, usuram et superabundantiam non acceperit, iudicia mea fecerit et in praeceptis meis ambulauerit: hic non morietur in iniquitate patris sui, sed uita uiuet. pater eius, quia calumniatus est et uim fecit fratri, malum operatus est in medio populi sui: ecce mortuus est in iniquitate sua. et dicitis: quare non portauit filius iniquitatem patris? uidelicet quia filius iudicium et iustitiam operatus est et omnia praecepta mea custodiuit et fecit illa: uita uiuet. anima, quae peccauerit, ipsa morietur.","english":"But if he should beget a son who is a robber and a shedder of blood, and who does one of these things, and indeed does not do all of them, but eats in the mountains and defiles his neighbor's wife, grieves the needy and the poor, seizes plunder, does not return a pledge, and lifts his eyes to idols, commits abomination, lends at usury and takes more: will he live? He will not live: when he has done all these detestable things, he will die a death: his blood will be upon him. But if he should beget a son who, seeing all the sins of his father which he committed, fears and does not do likewise, does not eat on the mountains and does not lift his eyes to the idols of the house of Israel and does not violate his neighbor's wife and does not grieve a man, does not retain a pledge and does not seize plunder, gives his bread to the hungry and covers the naked with a garment, withholds his hand from injuring the poor, does not take usury and excess, performs my judgments and walks in my precepts: this one will not die in his father's iniquity, but will live a life. His father, because he slandered and did violence to his brother, wrought evil in the midst of his people: behold, he died in his own iniquity. And you say: why did the son not bear the iniquity of the father? Evidently because the son wrought judgment and justice and kept all my precepts and did them: he will live a life. The soul that has sinned, that soul will die.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a binary contrast between a sinful son and a righteous son, each introduced by 'quod si genuerit filium' and followed by a list of vices or virtues, then a verdict on life or death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tau","severity":"info","text":"The 'tau' (Greek letter T) in the previous passage is a protective mark; its absence here underscores the moral rather than ritual basis for judgment in this section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in montibus comedentem","severity":"info","text":"The prohibition of eating on mountains may echo Levitical rules about sacrificial meals or idolatrous feasts, though no direct verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad usuram dantem","severity":"info","text":"Lending at usury is condemned in the Old Testament (e.g., Exod 22:25, Lev 25:36-37) and in early Christian moral teaching, reflecting a consistent patristic stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"anima, quae peccauerit, ipsa morietur","severity":"info","text":"This phrase asserts individual moral responsibility, a key Augustinian theme against Pelagian views of inherited sin; the soul dies for its own sin, not the father's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et dicitis: quare non portauit filius iniquitatem patris?","severity":"caution","text":"The rhetorical question 'and you say' may reflect a real objection from a Jewish or heretical interlocutor; the Latin does not specify the speaker, leaving the dialogic context ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('et dicitis') is unclear—possibly a Jewish opponent or a generic straw man.","The source of the quoted oracles (e.g., 'quod si genuerit filium') is not identified; they may be pseudepigraphal or from a lost apocryphon."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"filius non portabit iniquitatem patris, et pater non portabit iniquitatem filii. iustitia iusti super eum erit et impietas impii super eum erit. si autem impius egerit paenitentiam ab omnibus peccatis suis, quae m operatus est, et custodierit uniuersa praecepta mea et fecerit iudicium et iustitiam, uita uiuet et non morietur. omnium iniquitatum eius, quas operatus est, non recordabor: in iustitia sua, quam operatus est, uiuet. numquid uoluntatis meae est mors impii, dicit dominus deus, et non ut conuertatur a uiis suis et uiuat? si autem auerterit se iustus a iustitia sua et fecerit iniquitatem secundum omnes abominationes, quas operari solet impius, numquid uiuet? omnes iustitiae eius, quas fecerat, non recordabuntur. in praeuaricatione, qua praeuaricatus est, et in peccato suo, quod peccauit, in ipsis morietur. et dixistis: non est aequa uia domini. audite, domus Israhel: numquid uia mea non est aequa et non magis uiae uestrae prauae sunt? cum enim auerterit se iustus a iustitia sua et fecerit iniquitatem, morietur in eis: in iniustitia, quam operatus est, morietur. et cum auerterit se impius ab impietate sua, quam operatus est, et fecerit iudicium et iustitiam, ipse animam suam uiuific.abit. considerauit enim et auertit se ab omnibus iniquitatibus suis, quas operatus est: uita uiuet et non morietur. et dicunt filii Israhel: non est aequa uia domini.","english":"The son will not bear the iniquity of the father, and the father will not bear the iniquity of the son. The justice of the just will be upon him, and the impiety of the impious will be upon him. But if the impious does penance for all his sins, which he has committed, and keeps all my commandments and does judgment and justice, he will live life and will not die. I will not remember all his iniquities, which he has committed: he will live in his justice, which he has done. Is it my will that the impious die, says the Lord God, and not that he turn from his ways and live? But if the just turns away from his justice and does iniquity according to all the abominations which the impious is wont to do, will he live? All his justices, which he had done, will not be remembered. In the transgression with which he has transgressed, and in his sin which he has sinned, in these he will die. And you have said: the way of the Lord is not just. Hear, house of Israel: is my way not just, and are not your ways rather crooked? For when the just turns away from his justice and does iniquity, he will die in them: in the injustice which he has done, he will die. And when the impious turns away from his impiety, which he has done, and does judgment and justice, he will give life to his own soul. For he has considered and turned away from all his iniquities, which he has done: he will live life and will not die. And the sons of Israel say: the way of the Lord is not just.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filius non portabit iniquitatem patris","severity":"info","text":"Ezekiel 18:20: 'The son will not bear the iniquity of the father.' Augustine adapts the verse to frame individual moral responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paenitentiam","severity":"info","text":"Latin 'paenitentiam' (penance) reflects a key theological concept in Augustine's soteriology, emphasizing repentance and conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"numquid uoluntatis meae est mors impii","severity":"info","text":"The passage uses a series of rhetorical questions (e.g., 'numquid uoluntatis meae est mors impii?') to dramatize divine justice and human accountability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus Israhel","severity":"info","text":"The address 'domus Israhel' (house of Israel) situates the dialogue within a prophetic framework, echoing Old Testament covenantal discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non est aequa uia domini","severity":"info","text":"The repeated complaint 'non est aequa uia domini' (the way of the Lord is not just) reflects a common objection Augustine counters in his treatises on grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uiuific.abit","severity":"caution","text":"The reading 'uiuific.abit' (he will give life) is uncertain; the manuscript may be corrupt or abbreviated. The sense is likely 'uiuificabit' (he will give life).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact reading of 'uiuific.abit' is unclear; it may be a scribal error or abbreviation for 'uiuificabit'."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"numquid uiae meae non sunt aequae, domus Israhel, et non magis uiae uestrae prauae? idcirco unumquemque iuxta uias suas iudicabo, domus Israhel, ait dominus deus. conuertimini et agite paenitentiam ab omnibus iniquitatibus uestris, et non erit uobis in ruinam iniquitas. proicite a uobis omnes praeuaricationes uestras, in quibus praeuaricati estis, et facite uobis cor nonum et spiritum nonum : et quare moriemini, domus Israhel? quia nolo mortem morientis, dicit dominus deus: reuertimini, et uiuetis. Et aliquanto post: Ecce principes Israhel singuli in brachio suo fuerunt in te ad effundendum sanguinem. patrem et matrem contumeliis adfecerunt in te, aduenam calumniati sunt in medio tui, pupillum et uiduam contristauerunt apud te. sanctuaria mea spreuistis et sabbata mea polluistis. uiri detractores fuerunt in te ad effundendum sanguinem, et super montes comederunt in te: scelus operati sunt in medio tui. uerecundiora patris discooperuerunt in te, inmunditiam menstruatae humiliauerunt in te. et unusquisque in uxorem proximi sui operatus est abominationem, et socer nurum suam polluit nefarie, frater sororem suam, filiam patris sui, oppressit in te. munera acceperunt apud te ad effundendum sanguinem, usuram et superabundantiam accepisti, et auare proximos tuos calumniabaris, mei quoque oblita es, ait dominus deus.","english":"Are not my ways straight, O house of Israel, and are not your ways rather crooked? Therefore I will judge each one according to his ways, O house of Israel, says the Lord God. Turn and do penance for all your iniquities, and iniquity will not be your ruin. Cast away from yourselves all your transgressions in which you have transgressed, and make for yourselves a new heart and a new spirit: and why will you die, O house of Israel? Because I do not desire the death of the dying, says the Lord God: return, and you will live. And a little later: Behold, the princes of Israel, each in his own arm, were in you to shed blood. They afflicted father and mother with contumely in you, they calumniated the stranger in your midst, they saddened the orphan and the widow among you. You have despised my sanctuaries and polluted my sabbaths. There were slanderous men in you to shed blood, and they ate upon the mountains in you: they wrought wickedness in your midst. They uncovered the more shameful parts of the father in you, they debased the uncleanness of the menstruous woman in you. And each one wrought abomination with his neighbor’s wife, and the father-in-law polluted his daughter-in-law nefariously, the brother oppressed his sister, the daughter of his own father, in you. They took bribes among you to shed blood, you accepted usury and excess, and you greedily calumniated your neighbors, and you also forgot me, says the Lord God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domus Israhel","severity":"info","text":"The repeated address 'domus Israhel' echoes the prophetic formula of Ezekiel, especially chapters 18 and 33, where God calls Israel to account and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paenitentiam","severity":"info","text":"The Latin 'paenitentiam' translates the Greek μετάνοια, implying a change of heart and repentance, not merely external penance, in line with Augustine's emphasis on inner conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cor nonum et spiritum nonum","severity":"info","text":"The phrase 'new heart and new spirit' echoes Ezekiel 18:31 (LXX) and reflects the prophetic call for moral renewal, a theme Augustine uses to argue for the possibility of repentance and divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post","severity":"info","text":"The transitional phrase 'Et aliquanto post' indicates a composite citation from Ezekiel, likely chapters 18 and 22, where a catalogue of sins follows the call to repentance, reinforcing the theme of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uerecundiora patris discooperuerunt","severity":"caution","text":"The phrase 'uerecundiora patris discooperuerunt' is obscure; it may refer to uncovering a father's private parts, a metaphor for extreme dishonor, but the exact meaning in context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"usuram et superabundantiam","severity":"info","text":"The condemnation of usury and excess ('usuram et superabundantiam') reflects early Christian moral teaching, which Augustine and later medieval theologians used to argue against economic exploitation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uerecundiora patris discooperuerunt' is ambiguous; it may be a literal or metaphorical description of dishonor.","The exact biblical source of the catalogue of sins is not specified; it likely combines passages from Ezekiel 18 and 22."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Et post paululum: Et factum est uerbum domini ad me dicens: fili hominis, dic ei: tu es terra inmunda et non conpluta in die furoris. coniuratio prophetarum in medio eius. sicut leo rugiens capiensque praedam animam deuorauerunt, opes et pretium acceperunt, uiduas eius multiplicauerunt in medio illius. sacerdotes eius contempserunt legem meam et polluerunt sanctuaria mea: inter sanctum et profanum non habuere distantiam et inter pollutum et inmundum non intellexerunt. Et post II uersus: Principes eius in medio illius quasi lupi rapientes praedam ad effundendum sanguinem et ad perdendas animas et auare sectanda lucra. prophetae autem eius liniebant eos absque temperamento uidentes uana et diuinantes mendacium, dicentes: haec dicit dominus deus, cum dominus non sit locutus. populi terrae calumniabantur calumniam et rapiebant uiolenter, egenum et pauperem adfligebant et aduenam opprimebant calumnia absque iudicio. et quaesiui de his uirum, qui interponeret saepem et staret oppositus contra me pro terra, ne disperderem eam: et non inueni. et effudi super eos indignationem meam, in igne irae meae consumpsi eos. uiam eorum in caput eorum reddidi, ait dominus deus.","english":"And a little later: And the word of the Lord came to me, saying: Son of man, say to him: You are an unclean land, not watered in the day of fury. The conspiracy of prophets in its midst. Like a roaring lion seizing prey, they devoured the soul, they took wealth and price, they multiplied its widows in its midst. Its priests despised my law and polluted my sanctuaries: they made no distinction between the sacred and the profane, and they did not understand between the polluted and the unclean. And after two verses: Its princes in its midst, like wolves seizing prey, for shedding blood and destroying souls and greedily pursuing gain. But its prophets anointed them without restraint, seeing vain things and divining falsehood, saying: Thus says the Lord God, when the Lord has not spoken. The peoples of the land practiced calumny and plundered violently, they afflicted the needy and the poor, and they oppressed the stranger with calumny without judgment. And I sought among them a man who would interpose a hedge and stand opposed before me for the land, lest I destroy it: and I found none. And I poured out my indignation upon them, I consumed them in the fire of my wrath. I turned their ways back upon their own heads, says the Lord God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post paululum: Et factum est uerbum domini ad me dicens","severity":"info","text":"This passage is a Latin citation of Ezekiel 22:1-31, a prophetic oracle against Jerusalem. Augustine adapts it as a moral indictment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coniuratio prophetarum","severity":"info","text":"The phrase 'coniuratio prophetarum' (conspiracy of prophets) is a striking variation on the biblical text, emphasizing collusion in corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inter sanctum et profanum non habuere distantiam","severity":"info","text":"The failure to distinguish sacred from profane reflects late antique concerns about ritual purity and clerical discipline, central to Augustine's critique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"The phrase 'Et post II uersus' indicates an editorial abridgment, typical of Augustine's compilation method in the Speculum, condensing the biblical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uiam eorum in caput eorum reddidi","severity":"info","text":"This retributive formula echoes Old Testament justice themes and was used by Augustine to underscore divine judgment in his moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'non conpluta' may be a variant of 'non compluta' (not watered), but the sense is clear from context.","The phrase 'liniebant eos absque temperamento' (anointed them without restraint) is ambiguous: it could mean flattery or literal anointing, but the moral sense is primary."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"Item aliquanto post: Et factum est uerbum domini ad me dicens: fili hominis, loquere ad filios populi tui, et dices ad eos: terra cum induxero super eam gladium, et tulerit populus terrae uirum unum de nouissimis suis et constituerit eum super se speculatorem, et ille uiderit gladium uenientem super terram et cecinerit bucina et adnuntiauerit populo, audiens autem quisquis ille est sonitum bucinae non se obseruauerit, ueneritque gladius et tulerit eum: sanguis ipsius super caput eius erit. sonum bucinae audierit et non obseruauerit: sanguis eius in ipso erit. si autem custodierit, animam suam saluabit. quod si speculator uiderit gladium uenientem et non insonuerit bucina, et populus non se custodierit, ueneritque gladius et tulerit de eis animam: ille quidem in iniquitate sua captus est, sanguinem autem eius de manu speculatoris requiram. et tu, fili hominis, speculatorem dedi te domui Israhel: audiens ergo ex ore meo sermonem, adnuntiabis eis ex me. si me dicente ad impium: impie, morte monens: non fueris locutus, ut se custodiat impius a uia sua: ipse impius in iniquitate sua morietur, sanguinem autem eius de manu tua requiram. si autem adnuntiante te ad impium, ut a uiis suis conuertatur, non fuerit conuersus a uia sua, ipse in iniquitate sua morietur, porro animam tuam liberasti.","english":"Also a little later: And the word of the Lord came to me, saying: Son of man, speak to the sons of your people, and you will say to them: The land when I have brought the sword upon it, and the people of the land have taken one man from among its last and have set him over themselves as a watchman, and he has seen the sword coming upon the land and has blown the trumpet and announced to the people, but whoever hears the sound of the trumpet has not guarded himself, and the sword has come and taken him: his blood will be upon his own head. He has heard the sound of the trumpet and has not guarded himself: his blood will be upon himself. But if he has guarded himself, he will save his own life. But if the watchman has seen the sword coming and has not sounded the trumpet, and the people have not guarded themselves, and the sword has come and taken a life from among them: that one indeed has been caught in his own iniquity, but I will demand his blood from the hand of the watchman. And you, son of man, I have given you as a watchman to the house of Israel: therefore, hearing the word from my mouth, you will announce it to them from me. If, when I say to the impious: Impious one, warning of death, you have not spoken, so that the impious one may guard himself from his way: the impious one himself will die in his iniquity, but I will demand his blood from your hand. But if, when you announce to the impious that he should turn from his ways, he has not turned from his way, he himself will die in his iniquity, but you have freed your own soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel 33,2-6","severity":"info","text":"This passage closely paraphrases Ezekiel 33:2-6, where the prophet is appointed watchman over Israel. Augustine adapts the Vetus Latina text, expanding the warning motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"speculator","severity":"info","text":"Latin 'speculator' means 'watchman' or 'spy'. Here it designates the prophet as a divinely appointed sentinel, a key metaphor in Augustine's ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bucina","severity":"info","text":"Latin 'bucina' (trumpet) translates the Hebrew shofar. The trumpet blast symbolizes prophetic warning; failure to sound it incurs divine blood-guilt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item aliquanto post","severity":"info","text":"This phrase marks a continuous scriptural citation within the Speculum, linking the preceding Ezekiel passage to this one without authorial interruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sanguinem autem eius de manu tua requiram","severity":"info","text":"Augustine's citation of this divine threat echoes his own pastoral concern: the bishop, like Ezekiel, bears responsibility for the souls of his flock.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates two distinct verses (Ezek 33:2-3 and 33:4-6) into a single continuous narrative; the exact Vetus Latina Vorlage is uncertain."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"tu ergo, fili hominis, dic ad domum Israhel: sic locuti estis dicentes: iniquitates nostrae et peccata nostra super nos sunt et in ipsis nos tabescimus: quomodo ergo uiuere poterimus? dic ad eos: uiuo ego, dicit dominus deus, nolo mortem impii, sed ut reuertatur impius a uia sua et uiuat: conuertimini a uiis uestris pessimis: et quare moriemini, domus Israhel? tu itaque, fili hominis, dic ad filios populi tui: iustitia iusti non liberabit eum, in quacumque die peccauerit, et impietas impii non nocebit ei, in quacumque die conuersus fuerit ab impietate sua, et iustus non poterit uiuere in iustitia sua, in quacumque die peccauerit. etiamsi dixero iusto quod uita uiuat, et confisus in iustitia sua fecerit iniquitatem, omnes iustitiae eius obliuioni tradentur et in iniquitate sua, quam operatus est, in ipsa morietur. si autem dixero impio: morte morieris, et egerit paenitentiam a peccato suo feceritque iudicium et iustitiam, pignus restituerit ille impius, rapinam reddiderit, in mandatis uitae ambulauerit nec fecerit quicquam iniustum: uita uiuet, non morietur. omnia peccata eius, quae peccauit, non inputabuntur ei. iudicium et iustitiam fecit, uita uiuet. et dixerunt filii populi tui: non est aequi ponderis uia domini. et ipsorum uia iniusta est. cum enim recesserit iustus a iustitia sua feceritque iniquitates morietur in eis.","english":"Therefore, son of man, say to the house of Israel: You have spoken thus, saying: Our iniquities and our sins are upon us, and in them we waste away; how then shall we be able to live? Say to them: I live, says the Lord God; I do not desire the death of the impious, but that the impious turn from his way and live. Turn from your very evil ways; and why will you die, house of Israel? Therefore, son of man, say to the sons of your people: The justice of the just will not free him on whatever day he has sinned, and the impiety of the impious will not harm him on whatever day he has turned from his impiety; and the just will not be able to live in his justice on whatever day he has sinned. Even if I have said to the just that he should live, and he, trusting in his justice, has committed iniquity, all his justices will be consigned to oblivion, and in his iniquity, which he has wrought, in that he will die. But if I have said to the impious: You will die, and he has done penance for his sin and has performed judgment and justice, has restored the pledge, that impious one, has given back the plunder, has walked in the commandments of life and has done nothing unjust: he will live, he will not die. All his sins, which he has sinned, will not be imputed to him. He has performed judgment and justice; he will live. And the sons of your people have said: The way of the Lord is not of equal weight. And their own way is unjust. For when the just has departed from his justice and has committed iniquities, he will die in them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel 18:23-24 (LXX)","severity":"info","text":"This passage closely echoes Ezekiel 18:23-24, where the Lord declares that the just man's past righteousness does not save him from sin, and the impious man's past impiety does not harm him if he repents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pignus","severity":"info","text":"The term 'pignus' (pledge) appears in the context of restitution; it likely refers to a specific legal or moral obligation, possibly a deposit or security, that the repentant impious must restore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paenitentiam","severity":"info","text":"The concept of 'paenitentiam' (penance) here reflects early Christian penitential practice, where repentance involves not only contrition but also concrete acts of restitution and moral reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tu ergo, fili hominis, dic ad domum Israhel","severity":"info","text":"This passage is structured as a series of divine commands delivered through the 'son of man' (Ezekiel), with alternating addresses to the house of Israel and the sons of the people, creating a rhetorical pattern of accusation and exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"iustitia iusti non liberabit eum","severity":"info","text":"The principle that past righteousness does not excuse sin parallels New Testament teachings (e.g., Romans 3:28) and later Augustinian theology on grace and works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, drawn from the pseudo-Augustinian 'Speculum', reflects the work's purpose as a moral florilegium, compiling scriptural passages to instruct readers on repentance and divine justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pignus' may refer to a specific type of pledge or deposit, but the exact legal or social context is not specified.","The phrase 'non est aequi ponderis uia domini' could be interpreted as a complaint about divine justice being unequal or inconsistent, but the text does not clarify the precise objection."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"et cum recesserit impius ab impietate sua feceritque iudicium et iustitiam, uiuet in eis. et dicitis: non est recta uia domini. unumquemque iuxta uias suas iudicabo de uobis, domus Israhel Et post XLVIIII uersus: Et tu, fili hominis, filii populi tui locuntur de te iuxta muros et in ostiis domorum et dicunt unus ad alterum, uir ad proximum suum, dicentes: uenite et audiamus, qui sit sermo egrediens a domino. et uenient ad te, quasi ingrediatur populus, et sedent coram te populus meus et audiunt sermones tuos et non faciunt eos: quia in canticum oris sui uertunt illos et auaritiam suam sequitur cor eorum. et es eis quasi carmen musicum, quod suaui dulcique sono canitur: et audient uerba tua et non facient ea. et cum uenerit quod praedictum est ecce enim uenit — tunc scient quod prophetes fuerit inter eos. Et factum est uerbum domini ad me dicens: fili hominis, propheta de pastoribus Israhel, propheta et dices pastoribus: haec dicit dominus deus: uae pastoribus Israhel, qui pascebant semet ipsos, nonne greges pascuntur a pastoribus? lac comedebatis et lanis operiebamini et quod crassum erat occidebatis, gregem autem meum non pascebatis. quod infirmum fuit non consolidastis, et quod aegrotum non sanastis, quod fractum est non alligastis, et quod abiectum est non reduxistis, quod perierat non quaesistis: sed cum austeritate imperabatis eis et cum potentia.","english":"And when the impious one has withdrawn from his impiety and has done judgment and justice, he will live in them. And you say: The way of the Lord is not right. I will judge each one of you, house of Israel, according to your ways. And after forty-nine verses: And you, son of man, the sons of your people speak about you along the walls and in the doorways of houses, and they say one to another, man to his neighbor, saying: Come and let us hear what word is going forth from the Lord. And they will come to you, as if a people were entering, and my people sit before you and hear your words and do not do them: because they turn them into a song of their mouth, and their heart follows their own greed. And you are to them like a musical song, which is sung with a sweet and pleasant sound: and they will hear your words and will not do them. And when what was foretold has come—for behold, it comes—then they will know that a prophet was among them. And the word of the Lord came to me, saying: Son of man, prophesy about the shepherds of Israel, prophesy and say to the shepherds: Thus says the Lord God: Woe to the shepherds of Israel, who were feeding themselves. Are not the flocks fed by shepherds? You ate the milk and were clothed with the wool, and you killed what was fat, but you did not feed my flock. What was weak you did not strengthen, and what was sick you did not heal, what was broken you did not bind up, and what was cast away you did not bring back, what was lost you did not seek: but you ruled over them with harshness and with power.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et cum recesserit impius ab impietate sua feceritque iudicium et iustitiam, uiuet in eis","severity":"info","text":"This passage echoes Ezekiel 18:21-23, where God calls the impious to repentance and promises life if they turn from their ways.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uae pastoribus Israhel, qui pascebant semet ipsos","severity":"info","text":"The woe against shepherds who feed themselves recalls Ezekiel 34:2-10, a prophetic critique of Israel's leaders for neglecting the flock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XLVIIII uersus","severity":"info","text":"The phrase 'after forty-nine verses' marks a deliberate textual gap, indicating that the compiler has omitted intervening material from the source prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quasi carmen musicum, quod suaui dulcique sono canitur","severity":"info","text":"The comparison of prophetic words to a sweet song reflects a common patristic concern that audiences admire eloquence without heeding the moral message.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et cum uenerit quod praedictum est ecce enim uenit — tunc scient quod prophetes fuerit inter eos","severity":"info","text":"Augustine's inclusion of this passage underscores his view that prophecy is validated by fulfillment, a theme central to his apologetic against pagan critics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et dicitis: non est recta uia domini","severity":"caution","text":"The Latin 'dicitis' could be read as a direct quotation of the people's complaint or as a general statement; the translation takes it as direct speech, which is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et post XLVIIII uersus' indicates a lacuna in the source text, but the exact content omitted is unknown.","The identity of the 'son of man' addressed is ambiguous; it may refer to Ezekiel himself or to a generic prophetic figure."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"et dispersae sunt oues meae, eo quod non esset pastor: et factae sunt in deuorationem omnium bestiarum agri et dispersae sunt. et errauerunt greges mei in cunctis montibus et in uniuerso colle excelso, et super omnem faciem terrae dispersi sunt greges mei. et non erat qui requireret: non erat, inquam, qui requireret. propterea, pastores, audite uerbum domini: uiuo ego, dicit dominus deus, quia pro eo quod facti sunt greges mei in rapinam et oues meae in deuorationem omnium bestiarum agri, eo quod non esset pastor, neque enim quaesierunt pastores gregem meum, sed pastores pascebant semet ipsos et greges meos non pascebant: propterea, pastores, audite uerbum domini: haec dicit dominus deus: ecce ego ipse super pastores, requiram gregem meum de manibus eorum et cessare eos faciam, ut ultra non pascant gregem, nec pascant amplius pastores semet ipsos: et liberabo gregem meum de ore eorum et non erit eis ultra in escam. Et post XXXIIII uersus: Vos autem, greges mei, haec dicit dominus deus: ecce ego iudico inter pecus et pecus, arietem et meum. nonne satis uobis erat pascuam bonam depasci? insuper et reliquias pascuarum uestrarum conculcastis pedibus uestris, et cum purissimam aquam biberetis, reliquam pedibus uestris turbabatis. et oues meae his quae conculcata pedibus uestris fuerant pascebantur, et quae pedes uestri turbauerant haec bibebant.","english":"And my sheep were scattered, because there was no shepherd: and they were made for the devouring of all the beasts of the field and were scattered. And my flocks wandered on all the mountains and on every high hill, and over the whole face of the earth my flocks were scattered. And there was no one who sought them: there was no one, I say, who sought them. Therefore, shepherds, hear the word of the Lord: I live, says the Lord God, because my flocks were made for plunder and my sheep for the devouring of all the beasts of the field, because there was no shepherd, for the shepherds did not seek my flock, but the shepherds fed themselves and did not feed my flocks: therefore, shepherds, hear the word of the Lord: thus says the Lord God: behold, I myself over the shepherds, I will demand my flock from their hands and I will make them cease, so that they no longer feed the flock, nor do the shepherds any longer feed themselves: and I will free my flock from their mouth and it will no longer be food for them. And after 34 verses: But you, my flocks, thus says the Lord God: behold, I judge between beast and beast, between ram and mine. Was it not enough for you to graze the good pasture? Moreover, you trampled the remnants of your pastures with your feet, and when you drank the purest water, you muddied the remainder with your feet. And my sheep were fed on what had been trampled by your feet, and they drank what your feet had muddied.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oues meae / greges mei","severity":"info","text":"The passage echoes Ezekiel 34, where God rebukes faithless shepherds and promises to reclaim the flock. The imagery of scattered sheep and devouring beasts is drawn from Ezekiel 34:5-6, 10, 17-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XXXIIII uersus","severity":"info","text":"This phrase marks a deliberate ellipsis of 34 verses of the source text, a common technique in the Speculum to condense scriptural material while preserving the prophetic sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arietem et meum","severity":"info","text":"The phrase 'arietem et meum' is grammatically irregular; it likely means 'the ram and mine' (i.e., my ram), reflecting a compressed or corrupt rendering of the original prophetic judgment between animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pastores ... pascebant semet ipsos","severity":"info","text":"The critique of shepherds who feed themselves rather than the flock is a standard trope in early Christian and monastic literature, often applied to negligent clergy or bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, like much of the Speculum, was used in medieval florilegia and sermons as a moral exemplum on pastoral responsibility, especially in reforming contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"iudico inter pecus et pecus, arietem et meum","severity":"caution","text":"The Latin text here is likely corrupt or elliptical; 'arietem et meum' may be a scribal error for 'arietem et agnum meum' or similar, and the sense of judgment between animals is obscure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'arietem et meum' is grammatically anomalous and may be a scribal corruption; the intended meaning is uncertain.","The exact source of the 34-verse ellipsis is not identified in the text; it may refer to a specific manuscript or version of Ezekiel."],"confidence":"medium","notes":[]},{"i":121,"ref":"p121","source":"propterea haec dicit dominus deus ad eos: ecce ego ipse iudico inter pecus pingue et macilentum, pro eo quod lateribus et umeris inpingebatis et cornibus uestris uentilabatis omnia infirma pecora, donec dispergerentur foras. Et post aliquantum: Haec dicit dominus deus: sufficiat uobis, principes Israhel: iniquitatem et rapinas intermittite et iudicium et iustitiam facite et separate confinia uestra a populo meo, ait dominus deus. statera iusta et oephi iustum erit uobis et batus iustus.\n\nIsta de libris posuimus, quos et Iudaei canonicos habent, in quibus eorum inuenimus quae huic operi conuenirent. sed non sunt omittendi et hi quos quidem ante saluatoris aduentum constat esse conscriptos, sed eos non receptos a Iudaeis recepit tamen eiusdem saluatoris ecclesia. in his sunt duo qui Salomonis appellantur a pluribus propter quandam, sicut existimo, eloquii similitudinem. nam Salomonis non esse nihil dubitant quique doctiores. nec tamen eius qui Sapientiae dicitur quisnam sit auctor apparet. illum uero alterum quem uocamus Ecclesiasticum, quodlesusq uidam scripserit, qui cognominatur Sirach, constat inter eos qui eundem librum totum legerunt. de libro ergo Sapientiae ista huic operi congruere uisa sunt.","english":"Therefore the Lord God says this to them: Behold, I myself judge between the fat and the lean flock, because you were thrusting with your sides and shoulders and were tossing all the weak sheep with your horns, until they were scattered abroad. And after a little: The Lord God says this: Let it suffice you, princes of Israel: cease from iniquity and plunder, and do judgment and justice, and separate your boundaries from my people, says the Lord God. A just balance and a just ephah shall be yours, and a just bath.\n\nThese things we have set down from the books which the Jews also hold as canonical, in which we have found those things that are suitable for this work. But those books are not to be omitted which, although they are known to have been written before the Savior's advent, were not received by the Jews, yet were received by the same Savior's Church. Among these are two which are called by many the books of Solomon, on account of a certain, as I think, similarity of style. For the more learned have no doubt that they are not by Solomon. Yet of the one called Wisdom, it is not clear who the author is. But of the other, which we call Ecclesiasticus, that it was written by a certain Jesus, who is surnamed Sirach, is established among those who have read the whole book. From the book of Wisdom, therefore, these things seemed to be suitable for this work.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce ego ipse iudico inter pecus pingue et macilentum","severity":"info","text":"Augustine adapts Ezekiel 34:20, where God judges between fat and lean sheep, as a metaphor for divine justice among the flock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"statera iusta et oephi iustum erit vobis et batus iustus","severity":"info","text":"The terms 'oephi' (ephah) and 'batus' (bath) are Hebrew dry and liquid measures, echoing Ezekiel 45:10-11 on just weights and measures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"oephi","severity":"info","text":"The Greek loanword 'oephi' (from Hebrew אֵיפָה) appears in the Septuagint for a dry measure; Augustine retains the transliteration from his Old Latin source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ista de libris posuimus, quos et Iudaei canonicos habent","severity":"info","text":"Augustine distinguishes between the Jewish canon and the wider Christian canon, noting that the Church accepts books (Wisdom, Ecclesiasticus) not received by Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de libro ergo Sapientiae ista huic operi congruere uisa sunt","severity":"info","text":"Augustine cites the Book of Wisdom as authoritative for Christian readers, reflecting its acceptance in the Latin Church despite Jewish exclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quos quidem ante saluatoris aduentum constat esse conscriptos","severity":"caution","text":"Augustine asserts that Wisdom and Ecclesiasticus were written before Christ, but modern scholarship dates Wisdom to the 1st century BCE and Ecclesiasticus to c. 180 BCE.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post aliquantum' is vague; it likely means 'after a short passage' in the source text, but the exact reference is unspecified.","The identity of 'quidam' who wrote Ecclesiasticus is given as Jesus Sirach, but the name 'Sirach' may refer to the author or his father; Augustine does not clarify."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"XXII. DE LIBRO SAPIENTIAE.\n\nDiligite iustitiam, qui iudicatis terram. sentite de domino in bonitate et in simplicitate cordis quaerite illum. quoniam inuenitur ab his qui non temptant illum, apparet autem eis qui fidem habent in eum. peruersae enim cogitationes separant a deo: probata autem uirtus corripit insipientes. quoniam in maliuolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis. sanctus enim spiritus disciplinae effugiet fictum et auferet se a cogitationibus, quae sunt sine intellectu, et corripietur a superueniente iniquitate. benignus est enim spiritus sapientiae et non liberabit maledictum a labiis suis: quoniam renum illius testis est deus et cordis eius scrutator est uerus et linguae illius auditor. quoniam spiritus domini repleuit orbem terrarum, et hoc quod continet omnia scientiam habet uocis. propter hoc qui loquitur iniqua non potest latere, sed nec praeteriet illum corripiens iudicium. in cogitationibus enim impii interrogatio erit: sermonum autem illius auditio ad dominum ueniet ad correptionem iniquitatum. illius. quoniam auris zeli audit omnia, et tumultus murmurationum non absconditur. custodite ergo uos a murmuratione, quae nihil prodest, et a detractione parcite linguae: quoniam responsum obscurum in uacuum non ibit. os autem, quod mentitur, occidit animam.","english":"XXII. From the Book of Wisdom.\n\nLove justice, you who judge the earth. Think of the Lord in goodness and seek him in simplicity of heart, for he is found by those who do not tempt him, and he appears to those who have faith in him. For perverse thoughts separate from God; but proven virtue corrects the foolish. For wisdom will not enter a malevolent soul, nor will it dwell in a body subject to sins. For the holy spirit of discipline will flee from the feigned and will withdraw itself from thoughts that are without understanding, and will be driven away by iniquity that overtakes it. For the spirit of wisdom is benign and will not set free a curse from its lips: for God is a witness of its reins and a true examiner of its heart and a hearer of its tongue. For the spirit of the Lord has filled the whole world, and this which contains all things has knowledge of the voice. For this reason, he who speaks iniquitous things cannot lie hidden, but neither will the correcting judgment pass him by. For in the thoughts of the impious there will be an interrogation: but the hearing of his words will come to the Lord for the correction of his iniquities. For the ear of zeal hears all things, and the tumult of murmurings is not hidden. Therefore, guard yourselves from murmuring, which profits nothing, and from detraction spare your tongue: for an obscure response will not go into the void. But a mouth that lies kills the soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diligite iustitiam, qui iudicatis terram","severity":"info","text":"This opening echoes Wisdom 1:1, a direct address to judges. Augustine adapts the verse to frame the entire passage as a call to righteous judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiritus disciplinae","severity":"info","text":"The phrase 'spirit of discipline' renders a concept from Wisdom 1:5, where the Greek 'sophia' is personified. Augustine here identifies it with the Holy Spirit, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"auris zeli","severity":"info","text":"The 'ear of zeal' (auris zeli) is a personification of divine vigilance, likely drawn from Wisdom 1:6–10. Augustine uses it to stress God's omniscience in hearing human speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXII. DE LIBRO SAPIENTIAE","severity":"info","text":"This chapter heading marks a new section in the Speculum, drawing exclusively from the Book of Wisdom. The passage is a continuous catena of verses, not a commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"os autem, quod mentitur, occidit animam","severity":"info","text":"This closing maxim (cf. Wisdom 1:11) was frequently cited in medieval penitential literature to condemn perjury and false witness, reinforcing the judicial context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of Wisdom verses; the exact Vetus Latina or Vulgate source is uncertain. The phrase 'spiritus disciplinae' may reflect a variant reading of Wisdom 1:5."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"Et paulo post: Qui confidunt in illum, intellegunt ueritatem, et fideles in dilectione adquiescent illi: quia donum et pax est electis illius. impii autem secundum quae cogitauerunt correptionem habebunt, qui neglexeruntiustitiam et a domino recesserunt sapientiam enim et disciplinam qui abicit, infelix est. Et post VI uersus: Quoniam felix sterilis et incoinquinata, quae nesciuit thorum in delicto: habebit fructum in respectione animarum: et spado, qui non operatus est per manus suas iniquitatem, nec cogitauit aduersus dominum nequissima. Et aliquanto post: Audite ergo, reges, et intellegite: discite, iudices, finium terrae iustitiam. praebete aures, uos qui continetis multitudinem et placetis uobis in turbis nationum. quoniam data est a domino potestas uobis et uirtus ab altissimo, qui interrogabit opera uestra et cogitationes scrutabitur. quoniam cum essetis ministri regni ipsius, non recte iudicastis, neque custodistis legem iustitiae, neque secundum uoluntatem dei ambulastis. horrende et cito apparebit uobis: quoniam iudicium durissimum in his qui praesunt fiet. exiguo enim conceditur misericordia, potentes autem potenter tormenta patientur. non enim subtrahet personam cuiusquam dominus, nec reuerebitur magnitudinem cuiusquam: quoniam pusillum et magnum ipse fecit et aequaliter illi cura est pro omnibus. fortioribus autem fortior instat cruciatus.","english":"And a little later: Those who trust in him understand the truth, and the faithful in love will acquiesce to him: because gift and peace are for his elect. But the impious, according to what they have thought, will have correction, those who have neglected justice and have withdrawn from the Lord; for he who casts aside wisdom and discipline is wretched. And after six verses: For the sterile and undefiled woman is happy, who has known no bed in sin: she will have fruit in the care of souls; and the eunuch, who has not worked iniquity with his own hands, nor thought the most wicked things against the Lord. And a little later: Therefore hear, kings, and understand: learn, judges of the ends of the earth, justice. Lend your ears, you who hold multitudes and please yourselves in crowds of nations. For power has been given to you by the Lord and strength from the Most High, who will question your works and scrutinize your thoughts. For when you were ministers of his kingdom, you did not judge rightly, nor did you keep the law of justice, nor did you walk according to the will of God. Horribly and quickly it will appear to you: for a very harsh judgment will be made upon those who rule. For mercy is granted to the lowly, but the powerful will suffer torments powerfully. For the Lord will not spare anyone's person, nor will he stand in awe of anyone's greatness: for he himself made the small and the great, and his care is equal for all. But for the stronger, a stronger torture awaits.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et paulo post: Qui confidunt in illum, intellegunt ueritatem","severity":"info","text":"This passage is a composite of excerpts from the Book of Wisdom, likely chapters 1–6, though the exact verses are not given in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spado","severity":"info","text":"The Latin 'spado' (eunuch) translates a Greek term for a castrated man; here it is used metaphorically for one who abstains from sin, not literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sterilis et incoinquinata","severity":"info","text":"The phrase 'sterilis et incoinquinata' (sterile and undefiled) reflects early Christian valorization of virginity and asceticism, common in patristic exegesis of Wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et post VI uersus ... Et aliquanto post","severity":"info","text":"These transitional phrases indicate that Augustine is compiling a catena of Wisdom passages, not providing continuous commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"potentes autem potenter tormenta patientur","severity":"info","text":"This verse (cf. Wisdom 6:7 Vulgate) was frequently cited in medieval mirrors for princes to warn rulers of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"horrende et cito apparebit uobis","severity":"caution","text":"The Latin 'horrende' (horribly) is an adverb; the English draft's 'horribly and quickly' is accurate, but the subject of 'apparebit' (it will appear) is ambiguous—likely divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural verses referenced are not identified in the source edition; the transitions 'paulo post' and 'aliquanto post' are vague.","The subject of 'apparebit' (it will appear) is not explicit; context suggests divine judgment."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"ad uos autem, mali reges, sunt hi sermones mei, ut discatis sapientiam et non excidatis. qui custodierint iustitiam iuste, iustificabuntur, et qui didicerint ista, inuenient quid respondeant. concupiscite ergo sermones meos, diligite illos, et habebitis disciplinam. clara est enim et quae numquam marcescat sapientia et facile uidetur ab his qui diligunt eam et inuenietur ad his qui quaerunt illam. praeoccupat qui se concupiscunt, ut illis se priorem ostendat. qui de luce uigilauerit ad illam, non laborabit: adsidentem enim illam inueniet foribus suis. cogitare enim de illa sensus est consummatus, et qui uigilauerit pro illa, cito erit securus. quoniam dignos se ipsa circuit quaerens et in uiis ostendit se illis hilariter et in omni prouidentia occurrit illis. initium enim illius uerissima est disciplinae concupiscentia. cura ergo disciplinae dilectio est, et dilectio custoditio legum illius est, custoditio autem legum confirmatio incorruptionis est, incorruptio autem facit esse proximum deo. concupiscentia itaque sapientiae deducit ad regnum perpetuum. si ergo delectamini sedibus et stemmatibus, reges populi, diligite sapientiam, ut in perpetuum regnetis. Et paulo post: Et si iustitiam quis diligit, labores huius magnas habent uirtutes. sobrietatem enim et sapientiam docet et iustitiam et uirtutem, quibus utilius nihil in uita hominibus.","english":"But to you, evil kings, these are my words, that you may learn wisdom and not fall away. Those who have kept justice justly will be justified, and those who have learned these things will find what to answer. Therefore, desire my words, love them, and you will have discipline. For wisdom is clear and never fades, and it is easily seen by those who love it, and it will be found by those who seek it. It anticipates those who desire it, so that it shows itself to them first. He who has kept watch for it from the light will not labor: for he will find it sitting at his doors. For thinking about it is a perfected sense, and he who has kept watch for it will soon be secure. For it goes around seeking those worthy of itself, and shows itself to them cheerfully on the roads, and meets them with all providence. For its beginning is the most true desire for discipline. Therefore, care for discipline is love, and love is the keeping of its laws, and the keeping of the laws is the confirmation of incorruption, and incorruption makes one near to God. Therefore, the desire for wisdom leads to the eternal kingdom. So if you delight in thrones and crowns, kings of the people, love wisdom, that you may reign forever. And a little later: And if anyone loves justice, the labors of this have great virtues. For it teaches sobriety and wisdom and justice and virtue, than which nothing is more useful in life for men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ad uos autem, mali reges","severity":"info","text":"The address to 'evil kings' continues the prophetic rebuke from the previous passage, framing the exhortation to wisdom as a corrective for corrupt rulers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concupiscentia","severity":"info","text":"Concupiscentia (desire) is used positively here for the longing for wisdom, contrasting with its usual negative sense in Augustine's works (e.g., concupiscentia carnis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"This phrase marks a transition to a new excerpt within the compilation, indicating that the following sentences are drawn from a later part of the same source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"incorruptio autem facit esse proximum deo","severity":"info","text":"The idea that incorruption brings one near to God echoes Wisdom of Solomon 6:18-20, where incorruption is linked to proximity to the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"clara est enim et quae numquam marcescat sapientia","severity":"info","text":"The description of wisdom as clear and unfading reflects Hellenistic philosophical commonplaces, particularly Stoic and Platonic ideals of eternal, accessible wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cogitare enim de illa sensus est consummatus","severity":"caution","text":"The phrase 'sensus est consummatus' is ambiguous: it may mean 'a perfected sense' (as translated) or 'a complete understanding'; the Latin allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sensus est consummatus' could be interpreted as either 'a perfected sense' or 'a complete understanding'; the translation opts for the former.","The source of the excerpt marked by 'Et paulo post' is not identified in the passage; it may be from the same apocryphal wisdom text as the preceding material."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"Nunc iam de libro, qui Ecclesiasticus dicitur, ponenda sunt quae uidentur. de quo hic etiam ea dixisse deputer quae de Prouerbiorum libro sum praelocutus, quamuis in isto Ecclesiastico plura repperi huic operi necessaria.\n\nXXIII. DE ECCLESIASTICO.\n\nTimor domini scientiae religiositas. religiositas custodiet et iustificabit cor, iocunditatem atque gaudium dabit. timenti dominum bene erit, et in diebus consummationis illius benedicetur. plenitudo sapientiae est timere deum et plenitudo a fructibus illius. Et post II uersus : Corona sapientiae timor domini. Et post IIII uersus: Radix sapientiae est timere deum: rami enim illius longaeui. in thesauris sapientiae intellectus est et scientiae religiositas: execratio autem peccatoribus sapientia. timor domini expellit peccatum. nam qui sine timore est non potest iustificari: iracundia enim animositatis illius subuersio illius est. sapiens usque in tempus sustinebit patiens, et postea redditio iocunditatis. bonus sensus usque in tempus abscondit uerba illius, et labia multorum enarrabunt sensum illius. concupiscens sapientiam, serua iustitiam, et deus praebebit illam tibi. sapientia enim et disciplina timor domini, et quod beneplacitum est illi fides et mansuetudo, et adimplebit thesauros tuos. non sis incredibilis timori domini et ne accesseris ad illum duplici corde.","english":"Now from the book called Ecclesiasticus are to be set down those things which seem pertinent. Concerning this book, I consider that I have already said those things which I prefaced from the book of Proverbs, although in this Ecclesiasticus I have found more things necessary for this work.\n\nXXIII. ON ECCLESIASTICUS.\n\nThe fear of the Lord is the religiousness of knowledge. Religiousness will guard and justify the heart; it will give joy and gladness. It will be well for him who fears the Lord, and in the days of his end he will be blessed. The fullness of wisdom is to fear God, and fullness from its fruits. And after two verses: The crown of wisdom is the fear of the Lord. And after four verses: The root of wisdom is to fear God; for its branches are long-lived. In the treasuries of wisdom are understanding and the religiousness of knowledge; but wisdom is an abomination to sinners. The fear of the Lord expels sin. For he who is without fear cannot be justified; for the wrath of his passion is his undoing. The wise man will endure patiently until the time, and afterwards there is a return of joy. A good mind hides its words until the time, and the lips of many will declare its meaning. Desiring wisdom, keep justice, and God will provide it to you. For wisdom and discipline are the fear of the Lord, and what is pleasing to him is faith and meekness, and he will fill your treasuries. Do not be unbelieving toward the fear of the Lord, and do not approach him with a double heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXIII. DE ECCLESIASTICO","severity":"info","text":"This chapter heading marks the beginning of a new section devoted to Ecclesiasticus (Sirach), following the pattern of earlier chapters on Proverbs and Wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"religiositas","severity":"info","text":"Augustine uses 'religiositas' to render a concept from the Latin Old Latin or Vulgate of Sirach, likely translating Greek εὐσέβεια (piety). It is not a standard Vulgate term for this verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timor domini scientiae religiositas","severity":"info","text":"This phrase echoes Sirach 1:14 (Vulgate: 'Timor Dei initium sapientiae'), but Augustine's wording differs, suggesting use of an Old Latin version or a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Corona sapientiae timor domini","severity":"info","text":"Likely a paraphrase of Sirach 1:18 (Vulgate: 'Corona sapientiae timor Domini'), though the verse numbering in Old Latin manuscripts varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Radix sapientiae est timere deum","severity":"info","text":"This appears to be a conflation of Sirach 1:20 ('Radix sapientiae est timere Deum') and 1:25, but the phrase 'rami enim illius longaeui' is not found in the Vulgate, indicating a variant Old Latin reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post II uersus","severity":"caution","text":"Augustine's citation method ('after two verses', 'after four verses') suggests he is excerpting from a continuous text, but the exact verse divisions are uncertain due to differences between Old Latin and Vulgate numbering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Ecclesiasticus used by Augustine is not the Vulgate but an Old Latin version, making precise verse identification uncertain.","The phrase 'plenitudo a fructibus illius' is ambiguous: it may mean 'fullness from its fruits' or 'fullness from the fruits of wisdom'."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"ne fueris hypocrita in conspectu hominum et non scandalizeris labiis tuis. adtende in illis, ne forte cadas et adducas animae tuae confusionem et reuelet deus abscondita tua et in medio synagogae elidat te. quoniam accessisti maligne ad dominum, et cor tuum plenum est dolo et fallacia. Fili, accedens ad seruitutem dei sta in iustitia et timore et praepara animam tuam ad temptationem, et deprime cor tuum et sustine. declina aurem tuam et excipe uerba intellectus, et ne festines in tempus obductionis. sustine sustentationem dei, coniungere deo et sustine, ut crescat in nouissimo uita tua. omne quod tibi adplicitum fuerit accipe: et in dolore sustine et in humilitate tua patientiam habe. quoniam in igne probatur aurum et argentum, homines uero acceptabiles in camino humiliationis. crede deo, et recuperabit te, et dirige uiam tuam et spera in illum. serua timorem illius et in illo ueteresce. metuentes dominum, sustinete misericordiam eius, et non deflectetis ab illo, ne cadatis. qui timetis dominum, credite illi, et non euacuabitur merces uestra. qui timetis dominum, sperate in illum, et in oblectatione ueniet uobis misericordia. qui timetis deum, diligite illum, et inluminabuntur corda uestra. respicite, filii, nationes hominum, et scitote: quis sperauit in domino et confusus est, permansit in mandatis eius et derelictus est? et quis inuocauit illum et despexit illum?","english":"Do not be a hypocrite in the sight of men, and do not stumble with your lips. Attend to them, lest by chance you fall and bring confusion upon your soul, and God reveal your secrets and strike you down in the midst of the synagogue. For you have approached the Lord wickedly, and your heart is full of deceit and falsehood. Son, when approaching the service of God, stand in righteousness and fear, and prepare your soul for temptation, and humble your heart and endure. Incline your ear and receive words of understanding, and do not hasten at the time of covering. Endure the endurance of God, cleave to God and endure, so that your life may increase in the end. Accept everything that is imposed upon you: and endure in pain, and in your humility have patience. For gold and silver are tested in fire, but acceptable men are tested in the furnace of humiliation. Trust God, and He will restore you, and direct your way and hope in Him. Preserve His fear and grow old in it. You who fear the Lord, endure His mercy, and do not turn away from Him, lest you fall. You who fear the Lord, trust Him, and your reward will not be made void. You who fear the Lord, hope in Him, and mercy will come to you in delight. You who fear God, love Him, and your hearts will be illuminated. Look, sons, at the nations of men, and know: who has hoped in the Lord and been confounded, who has persisted in His commandments and been abandoned? And who has called upon Him and despised Him?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage is drawn from the book Ecclesiasticus (Sirach), as stated in the preceding English draft. The Latin text corresponds to Sirach 1–2, though exact verse divisions vary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scandalizeris","severity":"info","text":"The verb 'scandalizeris' (from Greek σκανδαλίζω) means 'to cause to stumble' or 'to offend'. Here it is used in a moral sense: 'do not stumble with your lips' warns against careless speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"synagogae","severity":"info","text":"The term 'synagogae' (synagogue) reflects the Jewish context of Sirach, where the assembly or congregation is a setting for public discipline. Augustine retains the term without Christianizing it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Fili","severity":"info","text":"The address 'Fili' (Son) marks a shift to direct instruction, typical of wisdom literature. The passage then alternates between warnings and exhortations, building a series of conditional promises for those who fear God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"in igne probatur aurum et argentum","severity":"info","text":"The image of gold and silver tested in fire is a common biblical metaphor for enduring trials (cf. Proverbs 17:3, 1 Peter 1:7). Augustine uses it to illustrate the value of humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hypocrita","severity":"info","text":"Augustine’s inclusion of the warning against hypocrisy aligns with his broader concern for inner sincerity over outward show, a theme in his pastoral works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'obductionis' (covering) is obscure; it may refer to a time of concealment or patience, but the exact sense is uncertain."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"quoniam pius et misericors est deus et remittit in tempore tribulationis peccata omnibus exquirentibus se in ueritate. uae duplici corde et labiis scelestis et manibus malefacientibus et peccatori terram ingredienti duabus uiis. uae dissolutis corde, qui non credunt deo, ideo non proteguntur ab eo. uae his qui perdiderunt sustinentiam, qui dereliquerunt uias rectas et deuerterunt in uias prauas. et quid facietis, cum inspicere coeperit deus? qui timent dominum, non erunt incredibiles uerbo illius: et qui diligunt illum, conseruabunt uiam illius. qui timent dominum, inquirent quae beneplacita sunt illi: et qui diligunt eum, replebuntur lege ipsius. qui timent dominum, parabunt corda sua et in conspectu illius sanctificabunt animas suas. qui timent dominum, custodiunt mandata illius et patientiam habebunt usque ad inspectionem illius dicentes: si paenitentiam non egerimus, incidemus in manus dei et non in manus hominum. secundum enim magnitudinem illius, sic et misericordia ipsius cum eo. Filii sapientiae ecclesia iustorum, et nati illorum oboedientia et dilectio. iudicium patris audite, filii dilecti, et sic facite, ut salui sitis. Et post II uersus: Qui diligit deum, exorabit pro peccatis et continebit se ab illis: in oratione dierum exaudietur. et sicut qui thesaurizat ita et qui honorificat matrem suam. qui honorat patrem, iocundabitur in filiis.","english":"For God is pious and merciful, and in time of tribulation He remits the sins of all who seek Him in truth. Woe to the double heart, to the wicked lips, to the hands that do evil, and to the sinner who enters the land by two paths. Woe to those of dissolute heart, who do not believe in God, and therefore are not protected by Him. Woe to those who have lost endurance, who have abandoned the straight ways and have turned aside into crooked ways. And what will you do, when God begins to look upon you? Those who fear the Lord will not be unbelieving of His word; and those who love Him will preserve His way. Those who fear the Lord will seek what is pleasing to Him; and those who love Him will be filled with His law. Those who fear the Lord will prepare their hearts and will sanctify their souls in His sight. Those who fear the Lord keep His commandments and will have patience until His inspection, saying: if we do not do penance, we will fall into the hands of God, and not into the hands of men. For according to His greatness, so also is His mercy with Him. The children of wisdom are the church of the just, and their offspring are obedience and love. Hear the judgment of the Father, beloved children, and do thus, that you may be saved. And after two verses: He who loves God will pray for his sins and will refrain from them; in the prayer of days he will be heard. And as he who hoards treasure, so also he who honors his mother. He who honors his father will rejoice in his children.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"This phrase marks a lacuna in the source text, indicating that two verses have been omitted between the preceding and following material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uae duplici corde et labiis scelestis","severity":"info","text":"The 'woe' series echoes prophetic denunciations, particularly the language of double-heartedness found in Sirach and Psalms, though no single verse is quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inspectionem","severity":"info","text":"Inspectionem (from inspicere) here denotes God's scrutinizing judgment, a key concept in early Christian penitential theology, rendered as 'inspection' in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Filii sapientiae ecclesia iustorum","severity":"info","text":"This phrase identifies the church as the assembly of the righteous, a common ecclesiological trope in early Latin Christianity, linking wisdom literature to communal identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"qui honorificat matrem suam","severity":"info","text":"The pairing of honoring mother and father reflects a sapiential topos found in Proverbs and Sirach, emphasizing filial piety as a model for divine reverence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post II uersus","severity":"caution","text":"The phrase 'Et post II uersus' indicates a textual gap; the content of the omitted verses is unknown, and the continuity of the argument is disrupted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Et post II uersus' leaves uncertain what material was omitted and whether the following text is a direct continuation or a separate excerpt."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"qui honorat patrem suum, uita uiuet longiore, et qui obaudit patri, refrigerabit matrem. qui timet deum, honorat parentes: et quasi dominis seruiet his qui se generauerunt. in opere et sermone et omni patientia honora patrem tuum, ut superueniat tibi benedictio a domino. Et post III uersus: Ne glorieris in contumelia patris tui. Et post III uersus: Fili, suscipe senectam patris tui et ne contristes eum in uita illius. et si defecerit sensus, ueniam da et ne spernas eum in tua uirtute. Et post IIII uersus: Quam malae famae est qui relinquit patrem! et est maledictus a deo qui exasperat matrem. fili, in mansuetudine opera tua perfice, et super hominum gloriam diligeris. quanto magnus es, humilia te in omnibus, et coram deo inuenies gratiam: quoniam magna potentia dei solius et ab humilibus honoratur. altiora te ne quaesieris et fortiora te ne scrutatus fueris: sed quae praecepit tibi deus, illa cogita semper: et in pluribus operibus eius ne fueris curiosus. non est enim tibi necessarium ea quae abscondita sunt. Et post III uersus: Multos enim inplanauit suspicio eorum et in uanitate detinuit sensus illorum. cor durum male habebit in nouissimo, et qui amat periculum, in illo peribit. cor ingrediens duas uias non habebit successus, et prauicordius in illis scandalizabitur. cor nequam grauabitur in doloribus, et peccator adiciet ad peccandum.","english":"who honors his father will live a longer life, and who obeys his father will refresh his mother. He who fears God honors his parents: and he will serve as a master those who begot him. In work and speech and all patience, honor your father, so that a blessing from the Lord may come upon you. And after three verses: Do not glory in the insult of your father. And after three verses: Son, take up the old age of your father and do not sadden him in his life. And if his mind fails, grant forgiveness and do not scorn him in your strength. And after four verses: How evil is the reputation of him who abandons his father! And he is cursed by God who vexes his mother. Son, accomplish your works in gentleness, and you will be loved above human glory. However great you are, humble yourself in all things, and before God you will find grace: for the great power of God alone is honored by the humble. Do not seek things higher than you and do not investigate things stronger than you: but always think of what God has commanded you: and do not be curious about his many works. For what is hidden is not necessary for you. And after three verses: For their suspicion has cast many down and their vanity has held their senses captive. A hard heart will fare badly in the end, and he who loves danger will perish in it. A heart entering two paths will have no success, and the perverse-hearted will be scandalized in them. A wicked heart will be burdened with sorrows, and the sinner will add sin to sin.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a chain of sententiae linked by 'Et post III uersus' and 'Et post IIII uersus', indicating excerpted verses from a longer source, likely Sirach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui honorat patrem suum","severity":"info","text":"The opening echoes Sirach 3:2-3 (Vulgate: 'qui honorat patrem suum vita vivet longiore'), a common wisdom topos in Latin monastic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cor ingrediens duas uias","severity":"info","text":"The phrase 'cor ingrediens duas vias' recalls Sirach 2:12 (Vulgate: 'cor ingrediens duas vias non habebit successus'), a warning against duplicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated 'Et post III uersus' suggests the compiler excerpted from a versified Latin translation of Sirach, possibly the Vetus Latina or a pre-Vulgate version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage's emphasis on filial piety and humility aligns with the ascetic and moralizing purpose of the Speculum, a compilation of biblical wisdom for monastic readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is a compilation of excerpts; the exact verse numbering ('III', 'IIII') may not correspond to modern chapter divisions, and the source order is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'refrigerabit matrem' (will refresh his mother) is ambiguous: it may mean 'cool' (anger) or 'comfort'; the English draft takes the latter sense.","The phrase 'quasi dominis seruiet' could be read as 'serve as masters' (as in the draft) or 'serve like masters'; the sense is that parents are to be served as lords."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"Et post II uersus: Cor sapiens intellegitur in sapientia, et auris bona audiet cum omni concupiscentia sapientiam. sapiens cor et intellegibile abstinebit se a peccatis et in operibus iustitiae successus habebit. ignem ardentem extinguit aqua, et elemosyna resistit peccatis: et deus prospector eius qui reddit gratiam meminit in posterum, et in tempore casus tui inuenies firmamentum. Fili, elemosynam pauperum ne fraudes et oculos tuos ne transuertas a paupere. animam esurientem ne despexeris et non exasperes pauperem in inopia sua. cor inopis ne adflixeris et non protrahas datum angustianti. rogationem cum tribulatione ne abicias et non auertas faciem tuam ab egeno. ab inope non auferas oculos tuos propter iram et non relinquas quaerentibus tibi retro maledicere: maledicentis enim in amaritudine exaudietur precatio illius: exaudiet autem eum qui fecit illum. congregationi pauperum affabilem te facito, et presbytero humilia animam tuam et magnato humilia caput tuum. declina pauperi aurem tuam et redde debitum tuum et responde illi pacifica in mansuetudine. libera eum qui iniuriam patitur de manu superbi, et non acide feras in anima tua. in iudicando esto misericors pupillis ut pater et pro uiro matri illorum: et eris uelut filius altissimi obaudiens, et miserebitur tui magis quam mater.","english":"And after two verses: A wise heart is understood in wisdom, and a good ear will hear wisdom with all desire. A wise and understanding heart will abstain itself from sins and will have success in works of justice. Water extinguishes a burning fire, and almsgiving resists sins: and God, the overseer of him who returns thanks, remembers for the future, and in the time of your fall you will find support. Son, do not defraud the alms of the poor and do not turn your eyes away from the poor. Do not despise a hungry soul and do not exasperate the poor man in his need. Do not afflict the heart of the needy and do not delay the gift to one in distress. Do not cast aside a petition made in tribulation and do not turn your face away from the needy. Do not take your eyes off the needy because of anger and do not leave behind those who seek to curse you: for the prayer of the one who curses in bitterness will be heard; but he who made him will hear him. Make yourself affable to the assembly of the poor, and humble your soul before the presbyter and humble your head before the magnate. Lend your ear to the poor man and pay your debt and answer him peacefully in gentleness. Free the one who suffers injury from the hand of the proud, and do not bear it bitterly in your soul. In judging, be merciful to orphans as a father and as a husband to their mother: and you will be like an obedient son of the Most High, and he will have mercy on you more than a mother.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cor sapiens intellegitur in sapientia","severity":"info","text":"The opening phrase echoes Proverbs 10:14 (LXX), where the wise heart is linked to understanding. The Latin adapts the sense to a moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignem ardentem extinguit aqua, et elemosyna resistit peccatis","severity":"info","text":"This simile of water extinguishing fire and almsgiving resisting sins is reminiscent of Sirach 3:30 (LXX) and is a common patristic trope for the efficacy of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili, elemosynam pauperum ne fraudes","severity":"info","text":"The series of admonitions to care for the poor and not defraud them draws on biblical wisdom literature, especially Sirach 4:1-6 and 29:8-13, which warn against neglecting the needy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"presbytero humilia animam tuam et magnato humilia caput tuum","severity":"info","text":"The distinction between presbyter (priest) and magnate (noble) reflects late antique social hierarchy, where humility before both ecclesiastical and secular authorities was enjoined.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"This phrase marks a transition from a preceding biblical excerpt, indicating that the passage is a compilation of scriptural verses or paraphrases, typical of the Speculum's florilegium format.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exaudiet autem eum qui fecit illum","severity":"caution","text":"The clause is ambiguous: it may mean God hears the one who made the poor man (i.e., God hears the poor man's creator) or that the one who made the poor man hears him. The translation opts for the former, but the Latin is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'exaudiet autem eum qui fecit illum' is syntactically ambiguous: 'eum' could refer to the poor man or to God, and 'qui fecit illum' could be God or a human creator. The translation takes 'eum' as the poor man and 'qui fecit illum' as God, but the Latin allows other readings."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"sapientia filiis suis uitam inspirauit, et suscipit exquirentes se et praeibit in uia iustitiae. et qui illam diligit, diligit uitam: et qui uigilauerint ad illam, conplectebuntur placorem eius. qui tenuerint illam, uitam hereditabunt, et quo introiuit bene dicit deus. qui seruiunt ei, obsequentes erunt sancto: et eos qui diligunt illam diligit deus. qui audit illam, iudicat gentes: et qui intuetur illam, permanebit confidens. si crediderit ei, hereditabit illam et erunt in confirmatione creaturae illorum. quoniam in temptatione ambulat cum eo et in primis eligit eum. timorem et metum et probationem inducet super illum et cruciabit illum in tribulatione doctrinae suae, donec temptet illum in cogitationibus illius et credat animae illius. et firmabit illum et iterum adducet directum ad illum, et denudabit abscondita sua illi et thesaurizat super illum scientiam et intellectum iustitiae. si autem oberrauerit, derelinquet illum et tradet eum in manus inimici sui. fili, conserua tempus et deuita a malo. pro anima tua non confundaris dicere uerum. est enim confusio adducens peccatum et est confusio adducens gloriam et gratiam. non accipias faciem aduersus faciem tuam, nec aduersus animam tuam mendacium. non reuerearis proximum tuum in casu suo, nec retineas uerbum in tempore salutis. non abscondas sapientiam tuam in decore eius.","english":"Wisdom inspired life in her children, and she receives those who seek her and goes before them in the path of justice. And he who loves her loves life: and those who have kept vigil for her will embrace her gentleness. Those who have held her will inherit life, and where she has entered, God speaks well. Those who serve her will be obedient to the holy one: and those who love her, God loves. He who hears her judges nations: and he who beholds her will remain confident. If he has believed in her, he will inherit her, and their creatures will be in confirmation. For she walks with him in temptation and chooses him first. She will bring fear and dread and testing upon him and will torment him in the tribulation of her teaching, until she tests him in his thoughts and he trusts his soul. And she will strengthen him and again lead him straight to her, and will reveal her secrets to him and store up for him knowledge and understanding of justice. But if he goes astray, she will abandon him and deliver him into the hands of his enemy. Son, keep the time and shun evil. For your soul, do not be ashamed to speak the truth. For there is a shame that brings sin and a shame that brings glory and grace. Do not accept a face against your own face, nor a lie against your own soul. Do not revere your neighbor in his fall, nor withhold a word in a time of salvation. Do not hide your wisdom in its beauty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"sapientia filiis suis uitam inspirauit","severity":"info","text":"The personification of Wisdom as a mother inspiring life in her children continues the sapiential tradition of Proverbs 1–9, where Wisdom is a female figure who nurtures and instructs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et qui uigilauerint ad illam, conplectebuntur placorem eius","severity":"info","text":"The motif of vigils for Wisdom echoes Proverbs 8:34 (LXX), where Wisdom says those who watch for her will embrace her. The Latin 'conplectebuntur' (they will embrace) reflects the Greek περιπτύσσονται.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui audit illam, iudicat gentes","severity":"info","text":"The idea that hearing Wisdom enables judgment of nations recalls Proverbs 8:15–16, where Wisdom gives kingship and judgment. The Latin 'iudicat gentes' is a direct echo of the LXX κρίνει ἔθνη.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"confusio","severity":"info","text":"The Latin 'confusio' (shame) is used twice with opposite moral valences: one leads to sin, the other to glory and grace. This reflects a Stoic or monastic distinction between false shame and proper reverence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"fili, conserua tempus et deuita a malo","severity":"info","text":"The passage shifts from third-person personification of Wisdom to direct address ('fili'), marking a parenetic conclusion. This mirrors the structure of Proverbs 1–9, where the father addresses the son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et erunt in confirmatione creaturae illorum","severity":"caution","text":"The phrase 'in confirmatione creaturae illorum' is obscure; 'creaturae' may be a corruption or a literal rendering of a Coptic term for 'creatures' or 'creation'. The sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et erunt in confirmatione creaturae illorum' is unclear; possibly a corruption or a literal translation of a Coptic idiom.","The identity of 'the holy one' (sancto) to whom servants of Wisdom are obedient is ambiguous; it may refer to God or to a personified Wisdom."],"confidence":"medium","notes":[]},{"i":131,"ref":"p131","source":"in lingua enim agnoscitur sapientia et sensus et scientia et doctrina in uerbis ueritatis et firmamentum in operibus iustitiae. non contradicas ueritati ullo modo et de mendacio ineruditionis tuae confundere. non confundaris confiteri peccata tua et ne subicias te homini pro peccato. noli resistere contra faciem potentis, nec coneris contra ictum fluuii. in iustitia agonizare pro anima tua et usque ad mortem certa pro iustitia, et deus inpugnabit pro te inimicos tuos. noli citatus esse in lingua tua et inutilis et remissus in operibus tuis. noli esse sicut leo in domo tua euertens domesticos tuos et opprimens subiectos tibi. non sit porrecta manus tua ad capiendum et ad dandum collecta. Noli adtendere ad possessiones iniquas et ne dixeris: est mihi sufficiens uita. nihil enim proderit in tempore uindictae et obductionis. non sequaris concupiscentiam cordis et ne dixeris: quomodo potui? aut quis me subiciet propter facta mea? deus enim uindicans uindicabit. ne dixeris: peccaui et quid accidit mihi triste? altissimus enim est patiens redditor. de propitiatu peccatorum noli esse. sine metu, neque adicias peccatum super peccatum. et ne dicas: miseratio dei magna est, multitudinis peccatorum meorum miserebitur. misericordia enim et ira ab illo cito proximat et in peccatores respicit ira illius. non tardes conuerti ad dominum et ne differas de die in diem.","english":"For in speech wisdom is recognized, and understanding, and knowledge, and teaching in words of truth, and steadfastness in works of justice. Do not contradict truth in any way, and be ashamed of the falsehood of your ignorance. Do not be ashamed to confess your sins, and do not subject yourself to a man on account of sin. Do not resist against the face of the powerful, nor strive against the force of a river. Struggle for your soul in justice, and contend for justice even unto death, and God will fight your enemies for you. Do not be swift in your tongue and useless and slack in your works. Do not be like a lion in your own house, overturning your household and oppressing those subject to you. Let not your hand be stretched out for taking and drawn back for giving. Do not pay attention to unjust possessions, and do not say: \"Life is sufficient for me.\" For nothing will avail at the time of vengeance and judgment. Do not follow the desire of your heart, and do not say: \"How could I?\" or \"Who will subdue me because of my deeds?\" For God, the avenger, will avenge. Do not say: \"I have sinned, and what sad thing has happened to me?\" For the Most High is a patient punisher. Do not be without fear regarding the forgiveness of sins, nor add sin upon sin. And do not say: \"The mercy of God is great; He will have mercy on the multitude of my sins.\" For mercy and wrath from Him quickly draw near, and His wrath looks upon sinners. Do not delay in turning to the Lord, and do not put it off from day to day.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of imperative and prohibitive sentences, typical of wisdom instruction. The shift from positive exhortations (e.g., 'agonizare') to negative prohibitions (e.g., 'noli') structures the moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in lingua enim agnoscitur sapientia","severity":"info","text":"The opening phrase echoes Proverbs 31:26 (LXX) on wisdom being known through speech, though the Latin here is a free adaptation. The emphasis on 'uerba ueritatis' and 'opera iustitiae' aligns with sapiential themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"usque ad mortem certa pro iustitia","severity":"info","text":"The exhortation to contend for justice unto death recalls 1 Maccabees 2:21–22 and early Christian martyrdom ideals, though not a direct quotation. The phrase 'deus inpugnabit pro te inimicos tuos' echoes Exodus 14:14 and Psalm 18:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"misericordia enim et ira ab illo cito proximat","severity":"info","text":"The juxtaposition of divine mercy and wrath is a common biblical theme (e.g., Psalm 145:6, Sirach 5:6). The warning against relying on mercy while sinning echoes Sirach 5:7–8 and 16:11–12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"noli esse sicut leo in domo tua","severity":"info","text":"The image of a lion overturning the household is a proverbial warning against domestic tyranny, found in Egyptian wisdom literature (e.g., Instruction of Ankhsheshonq) and adapted in Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"de propitiatu peccatorum noli esse. sine metu","severity":"caution","text":"The Latin 'de propitiatu peccatorum noli esse. sine metu' is syntactically awkward. The sense likely is 'do not be without fear regarding the forgiveness of sins,' but the punctuation and word order may reflect a corrupt or interpolated passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de propitiatu peccatorum noli esse. sine metu' is ambiguous: it may mean 'do not be without fear concerning the forgiveness of sins' or be a corruption of a longer original. The reading taken follows the English draft."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"subito enim uenit ira illius et in tempore uindictae disperdet te. noli anxius esse in diuitiis iniustis: nihil enim proderunt tibi in diem obductionis et uindictae. non uentiles te in omni uento et non eas in omni uia. sic enim peccator probatur duplici lingua. esto firmus in uia dei et in ueritate sensus tui et scientia, et prosequatur te uerbum pacis et iustitiae. esto mansuetus ad audiendum uerbum dei, ut intellegas: et cum sapientia fers responsum uerum. si est tibi intellectus, responde proximo: sin autem, sit manus tua super os tuum, ne capiaris uerbo indisciplinato et confundaris. honor et gloria in sermone sensati: lingua uero inprudentis subuersio est ipsius. non appelleris susurrio et lingua tua capiaris et confundaris. super furem enim est confusio et paenitentia, et denotatio pessima super bilinguem: susurratori autem odium et inimicitia et contumelia. iustifica pusillum et magnum similiter. Noli fieri pro amico inimicus proximo: inproperium et contumeliam malus hereditabit et omnis peccator inuidus et bilinguis. non te extollas in cogitatione animae tuae, uelut taurus, ne forte elidatur uirtus tua per stultitiam. Et post VII uersus: Multi pacifici sint tibi, et consiliarius sit tibi unus de mille. si possides amicum, in temptatione posside eum et non facile credas illi temet ipsum.","english":"For suddenly his wrath comes, and in the time of vengeance it will destroy you. Do not be anxious about unjust riches: for they will avail you nothing on the day of removal and vengeance. Do not fan yourself in every wind, and do not go on every road. For thus the sinner is proved by a double tongue. Be steadfast in the way of God and in the truth of your understanding and knowledge, and let the word of peace and justice follow you. Be gentle in hearing the word of God, that you may understand: and with wisdom bear a true answer. If you have understanding, answer your neighbor: but if not, let your hand be over your mouth, lest you be caught by an undisciplined word and be confounded. Honor and glory are in the speech of a sensible man: but the tongue of the imprudent is his own undoing. Do not be called a whisperer, and let your tongue be caught and you be confounded. For over a thief there is confusion and repentance, and the worst reproach is over a double-tongued man: but for a whisperer there is hatred and enmity and insult. Justify the small and the great alike. Do not become an enemy to your neighbor for the sake of a friend: reproach and insult an evil man will inherit, and every envious and double-tongued sinner. Do not exalt yourself in the thought of your soul, like a bull, lest your strength be dashed by folly. And after seven verses: Let many be peaceful toward you, and let your counselor be one in a thousand. If you possess a friend, possess him in temptation and do not easily entrust yourself to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"subito enim uenit ira illius et in tempore uindictae disperdet te","severity":"info","text":"The warning of sudden divine wrath echoes Sirach 5:3-4 (Vulgate: 'quia subito veniet ira illius'). The passage adapts sapiential themes of retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"susurrio","severity":"info","text":"'Susurrio' (whisperer) is a Latin calque of the Greek ψιθυριστής, a figure condemned in biblical wisdom (cf. Sirach 5:14). The term denotes a slanderer or gossip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"noli anxius esse in diuitiis iniustis","severity":"info","text":"The admonition against unjust riches reflects a common topos in early Christian moral teaching, drawing on Proverbs and Sirach, and aligns with Augustine's critique of worldly wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VII uersus","severity":"info","text":"This phrase marks a deliberate omission in the source text, indicating that the compiler has skipped seven verses of the biblical original (likely Sirach). It shows the excerpted nature of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Multi pacifici sint tibi, et consiliarius sit tibi unus de mille","severity":"info","text":"This maxim parallels Sirach 6:6 ('Let your friends be many, but your counselor one of a thousand'). The Speculum version adapts the wording for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non uentiles te in omni uento et non eas in omni uia","severity":"caution","text":"The metaphor 'fan yourself in every wind' is obscure; it may be a corruption or a literal rendering of a Greek idiom for instability. The sense is likely 'do not be swayed by every influence.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non uentiles te in omni uento' is ambiguous: it may be a textual corruption or a literal translation of a Greek idiom for fickleness.","The reference 'Et post VII uersus' leaves unclear which biblical verses are omitted; the compiler assumes the reader knows the source."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"est enim amicus secundum tempus suum et non permanebit in die tribulationis: et est amicus qui egreditur ad inimicitiam: et est amicus qui odium et rixam et conuicia denudabit. est autem amicus socius mensae et non permanet in die necessitatis. amicus si permanserit fixus, erit tibi quasi coaequalis et in domesticis tuis fiducialiter aget. si humiliauerit se contra te et a facie tua abscondet se, unianimem habebis amicitiam bonam. ab inimicis tuis separare et ab amicis tuis adtende. amicus fidelis protectio fortis: qui autem inuenit illum, inuenit thesaurum. amico fideli nulla est conparatio et non est digna ponderatio auri et argenti contra bonitatem fidei [illius. amicus fidelis medicamentum uitae et inmortalitatis: et qui metuunt dominum, inueniunt illum. qui timet deum, aeque habebit amicitiam bonam: quoniam secundum illum erit amicus illius. fili, a iuuentute tua excipe doctrinam et usque ad canos inuenies sapientiam. quasi is qui arat et seminat, accede ad illam et sustine bonos fructus illius. in opere enim ipsius exiguo laborabis et cito edes de generationibus illius. quam aspera est nimium sapientia indoctis hominibus et non permanet in illa excors. quasi lapidis uirtus probatio erit in illis et non demorabuntur proicere illam. Et post II uersus: Quibus autem agnita est, permanet usque ad conspectum dei.","english":"For there is a friend according to his own time, and he will not remain in the day of tribulation; and there is a friend who goes forth to enmity; and there is a friend who will lay bare hatred and strife and revilings. Moreover, there is a friend who is a table companion, and he does not remain in the day of need. If a friend remains steadfast, he will be to you as an equal, and he will act confidently in your household affairs. If he humbles himself before you and hides himself from your face, you will have a harmonious and good friendship. Separate yourself from your enemies, and beware of your friends. A faithful friend is a strong protection; but he who finds him finds a treasure. To a faithful friend there is no comparison, and a weighing of gold and silver is not worthy against the goodness of his faith. A faithful friend is a medicine of life and immortality; and those who fear the Lord find him. He who fears God will equally have a good friendship, for according to that one he will be his friend. Son, from your youth receive instruction, and up to your gray hairs you will find wisdom. Like one who plows and sows, approach her and endure her good fruits. For in her work you will labor little, and you will soon eat of her generations. How exceedingly harsh wisdom is to unlearned men, and the senseless do not remain in her. Like the strength of a stone, proof will be in them, and they will not delay to cast her away. And after two verses: But to those to whom she is known, she remains until the sight of God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of aphorisms on friendship to a new section on wisdom, introduced by 'fili' and the agricultural metaphor. The phrase 'Et post II uersus' indicates a lacuna in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unianimem","severity":"info","text":"The Latin 'unianimem' (from Greek ὁμόνοια) means 'of one mind' or 'harmonious'. The English draft renders it as 'harmonious', which captures the sense of concord in friendship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The description of a faithful friend as 'medicamentum uitae et inmortalitatis' echoes biblical wisdom traditions (e.g., Sir 6:14-16) where friendship is linked to divine reward. The phrase 'usque ad conspectum dei' suggests eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The agricultural metaphor for wisdom ('quasi is qui arat et seminat') is common in sapiential literature (cf. Prov 1:1-7). The passage reflects a monastic or ascetic milieu where wisdom is acquired through patient labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Et post II uersus' signals a textual gap; the following sentence may not be continuous. The English draft's 'And after two verses' is a literal rendering, but the original Coptic or Greek source may have had a different division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine's 'Speculum' is a florilegium of biblical moral teachings; this passage on friendship and wisdom was likely used in catechetical or monastic instruction. The emphasis on fearing God as the basis for friendship aligns with Augustinian theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'friend who hides himself' is ambiguous: it may refer to a false friend or one who is discreet. The phrase 'unianimem amicitiam bonam' could be read as either a condition or a result."],"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":134,"ref":"p134","source":"audi fili, et accipe consilium intellectus et ne abicias consilium meum. inice pedem tuum in conpedes illius et in torquem eius tuum collum. subice umerum tuum et porta illam et ne acedieris uinculis eius. in omni animo tuo accede ad illam et in omni uirtute tua serua uias eius. inuestiga illam et manifestabitur tibi, et continens factus ne dereliqueris eam: in nouissimis enim inuenies requiem in ea, et conuertetur tibi in oblectationem. et erunt tibi conpedes in protectionem fortitudinis et bases uirtutis et torques illius in stolam gloriae. Et post IIII uersus: Fili, si adtenderis mihi, disces: et si adcommodaueris animam tuam, sapiens eris. et si inclinaueris aurem tuam, excipies doctrinam: et si dilexeris audire, sapiens eris. in multitudine presbyterorum prudentium sta et sapientiae illorum ex corde coniungere, ut omnem narrationem dei possis audire et prouerbia laudis ne effugiant te. et si uideris sensatum, euigila ad illum, et gradus ostiorum illius exterat pes tuus. cogitatum habe in praeceptis dei et in mandatis illius maxime adsiduus esto, et ipse dabit cor tibi . et concupiscentia sapientiae dabitur tibi. Noli facere mala, et non te adprehendent. discede ab iniquo, et deficient mala abs te. non semines mala in sulcis iniustitiae, et non metes ea in septuplum. noli quaerere ab homine ducatum, neque arege cathedram honoris.","english":"Listen, son, and take the counsel of understanding, and do not cast aside my counsel. Put your foot into its fetters and your neck into its collar. Place your shoulder under it and carry it, and do not grow weary of its bonds. With all your mind approach it, and with all your strength keep its ways. Search it out, and it will be revealed to you, and when you have become continent, do not abandon it: for in the end you will find rest in it, and it will turn into delight for you. And its fetters will be for you a protection of strength and foundations of virtue, and its collar a robe of glory. And after four verses: Son, if you attend to me, you will learn; and if you apply your soul, you will be wise. And if you incline your ear, you will receive teaching; and if you love to hear, you will be wise. Stand in the multitude of prudent elders and join their wisdom from the heart, so that you may be able to hear every narrative of God and proverbs of praise may not escape you. And if you see a sensible man, wake up to him, and let your foot wear down the threshold of his doors. Have thought in the precepts of God and be especially diligent in his commandments, and he himself will give you a heart. And the desire for wisdom will be given to you. Do not do evil, and it will not seize you. Withdraw from the wicked man, and evils will fail away from you. Do not sow evils in the furrows of injustice, and you will not reap them sevenfold. Do not seek leadership from a man, nor a royal throne of honor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"This phrase marks a break in the Latin text, indicating that the following material is separated by four verses in the source. It suggests a compilation or excerpting process.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in nouissimis enim inuenies requiem in ea","severity":"info","text":"Echoes Sirach 51:26-27, where the seeker of wisdom finds rest and delight. The language of fetters becoming protection and a collar becoming glory also recalls Sirach 6:29-30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"acedieris","severity":"info","text":"From Greek ἀκηδία (akēdia), meaning listlessness or spiritual apathy. The Latin verb 'acedior' is rare; its use here reflects monastic concern with the vice of acedia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in multitudine presbyterorum prudentium sta","severity":"info","text":"Reflects the early Christian and monastic ideal of learning from elders (presbyteroi). The image of standing among prudent elders is common in wisdom literature and ascetic instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"noli quaerere ab homine ducatum, neque arege cathedram honoris","severity":"info","text":"Parallels Sirach 7:6-7, warning against seeking high office or honor. The phrase 'cathedram honoris' may allude to episcopal or magisterial authority, consistent with Augustine's critique of ambition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"arege","severity":"caution","text":"The form 'arege' is likely a corruption or variant of 'arripe' (seize) or 'regere' (rule). The sense is 'do not seek a royal throne of honor,' but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et post IIII uersus' indicates a lacuna or editorial break; the original Coptic or Greek source may have had continuous text.","The word 'arege' is unclear; it may be a scribal error for 'arripe' or 'regere'."],"confidence":"medium","notes":[]},{"i":135,"ref":"p135","source":"non te iustifices ante deum: quoniam agnitor cordis ipse est: et penes regem noli uelle uideri sapiens. noli quaerere fieri iudex, nisi si uales uirtute inrumpere iniquitates, ne forte extimescas faciem potentis et ponas scandalum in agilitate tua. non pecces in multitudine ciuitatis, nec te inmittas in populum: neque alliges duplicia peccata, nec enim in uno eris inmunis. noli esse pusillanimis in anima tua. exorare et facere elemosynam non despicias. ne dicas: in multitudine munerum meorum respiciet deus, et offerente me deo altissimo, suscipiet munera mea. non inrideas hominem in amaritudine animae: est enim qui humiliat et exaltat deus. noli amare mendacium aduersus fratrem tuum, neque in amicum similiter facias. noli uelle mentiri omne mendacium: adsiduitas enim illius non bona. noli uerbosus esse in multitudine presbyterorum. Et post uersus XII: Non laedas seruum operantem in ueritate, neque mercennarium dantem animam suam. seruus sensatus dilectus quasi anima tua: non defraudes illum libertate, neque inopem relinquas illum. Et post II uersus: Filii tibi sunt? erudi illos. pecora tibi sunt? adtende illis. filiae tibi sunt? serua corpus illarum. non ostendas hilarem faciem tuam ad illas. trade filiam, et grande opus feceris, et homini sensato da illam. mulier si est tibi secundum animam tuam, non proicias illam, et odibili non credas te in toto corde.","english":"Do not justify yourself before God, for He is the knower of the heart; and before the king, do not wish to appear wise. Do not seek to become a judge, unless you are able to break through iniquities with virtue, lest you fear the face of the powerful and place a stumbling block in your agility. Do not sin in the multitude of the city, nor thrust yourself into the crowd; neither bind double sins, for you will not be immune in one. Do not be faint-hearted in your soul. Do not despise to pray and to give alms. Do not say: \"In the multitude of my gifts God will look upon me, and when I offer to the most high God, He will accept my gifts.\" Do not mock a man in the bitterness of his soul, for there is a God who humbles and exalts. Do not love a lie against your brother, nor do likewise against a friend. Do not wish to tell every lie, for its habit is not good. Do not be verbose in the multitude of presbyters. And after twelve verses: Do not harm a servant working in truth, nor a hireling giving his soul. A sensible servant is beloved as your own soul: do not defraud him of liberty, nor leave him destitute. And after two verses: Have you sons? Teach them. Have you cattle? Attend to them. Have you daughters? Guard their bodies. Do not show a cheerful face to them. Give away your daughter, and you will have done a great work, and give her to a sensible man. If you have a wife according to your soul, do not cast her away, and do not trust a hateful woman with your whole heart.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post uersus XII","severity":"info","text":"The phrase 'Et post uersus XII' indicates that the compiler has omitted twelve verses of the source text, likely from the biblical book of Sirach (Ecclesiasticus), which is the primary source for this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non te iustifices ante deum","severity":"info","text":"This echoes Sirach 11:6-7, which warns against self-justification before God, who knows the heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"noli amare mendacium aduersus fratrem tuum","severity":"info","text":"This prohibition against lying to a brother or friend reflects Sirach 20:25-26, which condemns deceit among close associates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"presbyterorum","severity":"info","text":"'Presbyterorum' (presbyters) here refers to elders or priests in the early Christian community, a term used in the Latin translation of Sirach to denote religious leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"seruus sensatus","severity":"info","text":"The advice not to defraud a sensible servant of liberty reflects early Christian social ethics, which urged humane treatment of slaves, though slavery itself was not condemned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non ostendas hilarem faciem tuam ad illas","severity":"caution","text":"The instruction not to show a cheerful face to daughters is ambiguous; it may mean avoiding excessive familiarity to protect chastity, but the phrasing is stark and could be misinterpreted as harshness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non ostendas hilarem faciem tuam ad illas' is ambiguous: it could mean 'do not show a cheerful face to them' (i.e., avoid undue familiarity) or 'do not show a happy expression toward them' (i.e., maintain strictness). The reading taken is the former, as a caution against leniency in guarding daughters' chastity."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"honora patrem tuum et gemitus matris tuae ne obliuiscaris. memento enim quoniam nisi per illos non fuisses. et retribue illis, quomodo et illi tibi. in tota anima tua time deum et sacerdotes illius sanctifica. in omni uirtute dilige deum, qui te fecit, et ministros eius non derelinquas. honora deum ex tota anima tua et honorifica sacerdotes. Et post VI uersus : Et pauperi porrige manum tuam, ut perficiatur benedictio tua. gratia datus in conspectu omnis uiuentis, et a mortuo non prohibeas gratiam. non desis plorantibus in conrogatione et cum lugentibus ambula. non te pigeat uisitare infirmum: ex his enim in dilectione firmaberis. in omnibus operibus tuis memorare nouissima tua, et in aeternum non peccabis. Non litiges cum homine potente, ne forte incidas in manus illius. non contendas cum homine locuplete, ne forte contra consistat litem tibi. multos enim perdidit aurum, et usque ad cor regum extendit et conuertit. non litiges cum homine linguoso et non strues in ignem illius ligna. Et post II uersus : Ne despicias hominem auertentem se a peccato, neque inproperes ei: memento quoniam omnes sumus in correptione. ne spernas hominem in sua senecta: etenim ei nobis senescunt noli de mortuo gaudere, sciens quoniam omnes morimur et in gaudium nolumus uenire. ne despicias narrationem presbyterorum sapientium et in prouerbiis illorum conuersare.","english":"Honor your father and do not forget the groans of your mother. Remember, for unless through them you would not have existed. And repay them, just as they repaid you. In your whole soul fear God and sanctify his priests. In all your strength love God, who made you, and do not abandon his ministers. Honor God with your whole soul and honor the priests. And after six verses: And reach out your hand to the poor, so that your blessing may be perfected. Grace given in the sight of every living person, and do not withhold grace from the dead. Do not fail those who weep at the funeral gathering, and walk with those who mourn. Do not be reluctant to visit the sick: for by these things you will be strengthened in love. In all your works remember your last things, and you will never sin. Do not quarrel with a powerful man, lest you fall into his hands. Do not contend with a wealthy man, lest he set a lawsuit against you. For gold has destroyed many, and it has extended even to the hearts of kings and turned them. Do not quarrel with a talkative man and do not add fuel to his fire. And after two verses: Do not despise a man turning away from sin, nor reproach him: remember that we are all in need of correction. Do not scorn a man in his old age: for we all grow old. Do not rejoice over a dead man, knowing that we all die and we do not wish to come into joy. Do not despise the discourse of wise elders, and occupy yourself with their proverbs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus","severity":"info","text":"The phrase 'Et post VI uersus' indicates a lacuna in the source text, where six verses of the original have been omitted. This is a structural marker common in the Speculum compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conrogatione","severity":"info","text":"'Conrogatione' is a variant spelling of 'congregatione' (funeral gathering). The form reflects late Latin orthography, possibly influenced by the Coptic Vorlage or manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"honora patrem tuum et gemitus matris tuae ne obliuiscaris","severity":"info","text":"This passage echoes biblical wisdom traditions, particularly Sirach 7:18-28 and Proverbs 23:22, which enjoin filial piety and respect for parents. The phrasing is not a direct quotation but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gratia datus in conspectu omnis uiuentis, et a mortuo non prohibeas gratiam","severity":"info","text":"The reference to grace given to the living and not withheld from the dead likely alludes to early Christian practices of almsgiving and prayer for the dead, reflecting the Speculum's ascetic and communal concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"non litiges cum homine potente","severity":"info","text":"This advice against quarreling with the powerful parallels Sirach 8:1-2 and 13:2-3, which warn against conflict with those who have influence or wealth. The Speculum adapts such wisdom for a monastic audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et in gaudium nolumus uenire","severity":"caution","text":"The phrase 'et in gaudium nolumus uenire' is ambiguous: it may mean 'we do not wish to come into joy' (i.e., we avoid premature rejoicing at death) or reflect a textual corruption. The English draft interprets it as a moral warning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et in gaudium nolumus uenire' is ambiguous: it could be read as 'we do not wish to come into joy' (a moral caution against rejoicing at death) or as a textual corruption of a more straightforward warning. The English draft adopts the former sense.","The marker 'Et post VI uersus' and later 'Et post II uersus' indicate omitted material, but the content and length of the lacunae are unknown."],"confidence":"medium","notes":[]},{"i":137,"ref":"p137","source":"ab ipsis enim disces doctrinam intellectus et seruire magnatis sine querella. non te praetereat narratio seniorum: et ipsi enim didicerunt a parentibus suis. quoniam ab ipsis disces intellectum et in tempore necessitatis responsum. Et post XVI uersus: Cum fatuis ne consilium habeas: non enim poterunt diligere nisi quae ipsis placent. coram extraneo ne facias consilium: nescis enim quid pariat. Et post II uersus: Non zeles mulierem sinus tui. Et post VII uersus: Virginem ne concupiscas, ne forte scandalizeris in decore eius. non des fornicariis animam tuam in nullo, ne perdas te et hereditatem tuam. Et post II uersus: Auerte faciem tuam a muliere compta et non circumspicias speciem alienam. Et post XII uersus: Ne derelinquas amicum antiquum: nouus enim non erit similis illi. uinum nonum amicus nouus: ueterescet et cum suauitate bibes illud. non zeles gloriam et opes peccatoris: non enim scis quae futura sit ipsius subuersio. non placeat tibi iniuria iniustorum. Et post s t II uersus: Longe abesto ab homine potestatem habente occidendi, et non suspicaberis timorem mortis. et si accesseris ad illum, noli aliquid committere, ne forte auferat uitam tuam. Et post IIII uersus: Et cum sapientibus et prudentibus tracta. uiri iusti sint tibi conuiuae, et in timore dei sit gloria tibi.","english":"For from them you will learn the doctrine of understanding and to serve the great without complaint. Let not the narrative of the elders pass you by: for they themselves learned from their parents. Since from them you will learn understanding and, in time of need, a response. And after sixteen verses: Do not take counsel with fools: for they cannot love anything except what pleases them. Do not make counsel in the presence of a stranger: for you do not know what it may bring forth. And after two verses: Do not be jealous of the woman of your bosom. And after seven verses: Do not covet a virgin, lest you be scandalized by her beauty. Do not give your soul to fornicators in any matter, lest you destroy yourself and your inheritance. And after two verses: Turn your face away from a adorned woman and do not gaze upon the beauty of another. And after twelve verses: Do not abandon an old friend: for a new one will not be like him. New wine, a new friend: it will grow old, and you will drink it with sweetness. Do not be jealous of the glory and wealth of a sinner: for you do not know what his downfall may be. Let the injury of the unjust not please you. And after two verses: Keep far away from a man having the power to kill, and you will not suspect the fear of death. And if you approach him, do not commit anything, lest he take away your life. And after four verses: And treat with the wise and prudent. Let just men be your companions, and let your glory be in the fear of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ab ipsis enim disces doctrinam intellectus","severity":"info","text":"The passage draws on Sirach (Ecclesiasticus) 8:8-9, which advises learning from elders and serving the great without complaint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum fatuis ne consilium habeas","severity":"info","text":"This echoes Sirach 8:17, warning against taking counsel with fools, as they only love what pleases them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non zeles mulierem sinus tui","severity":"info","text":"This reflects Sirach 9:1, advising against jealousy toward one's own wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne derelinquas amicum antiquum","severity":"info","text":"This parallels Sirach 9:10, urging loyalty to old friends, with the simile of new wine aging sweetly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XVI uersus","severity":"info","text":"The repeated formula 'Et post X uersus' structures the passage as a florilegium of wisdom sayings, each introduced by a verse count from a source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post s t II uersus","severity":"caution","text":"The phrase 's t II' is likely a scribal corruption or abbreviation; the intended reading is probably 'Et post II uersus', as the context expects a short interval.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 's t II uersus' is unclear; it may be a corruption of 'II uersus' or an abbreviation for 's(cilicet) t(amen) II uersus'."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"Et post LIIII uersus: Semen hominum honorabitur hoc, quod timet deum: semen autem hoc exhonorabitur hominum, quod praeterit mandata domini. in medio fratrum illorum rector in honore, et qui timent dominum erunt in oculis illius. gloria diuitum, honoratorum et pauperum timor dei. non est despicere hominem iustum pauperem et non magnificare uirum peccatorem diuitem. magnus est iudex et potens est in honore, et non est maior illo qui timet deum. seruo sensato liberi seruiunt: uir prudens et disciplinatus non murmurabit correptus. Et post V uersus: Fili, in mansuetudine serua animam tuam et da illi honorem secundum meritum suum. Et post VI uersus: Sapientia humiliati exaltat caput ipsius, et in medio magnatorum consedere illum faciet. non laudes uirum in specie sua, neque spernas hominem in uisu suo. breuis in uolatilibus est apis, et initium dulcoris habet fructus illius. in uestitu ne glorieris umquam, nec in die honoris tui extollaris. Et post VI uersus: Priusquam interroges, non uituperes quemquam: et in medio praecurreris ne adicias loqui. de re ea, quae te non molestat, ne certeris: et in iudicio peccatorum ne consistas. fili, ne in multis sint actus tui: et si diues fueris, non eris inmunis a delicto. si enim secutus fueris, non adprehendes: et non effugies, si praecurreris. Et post XX uersus: Ne manseris in operibus peccatorum: fide autem in deo et mane in loco tuo.","english":"And after fifty-four verses: The seed of men will be honored, that which fears God; but this seed of men will be dishonored, that which passes over the commandments of the Lord. In the midst of their brothers, the ruler is in honor, and those who fear the Lord will be in his eyes. The glory of the rich, the honored, and the poor is the fear of God. It is not to despise a poor just man and not to magnify a rich sinful man. Great is the judge and powerful in honor, and there is no one greater than he who fears God. Sensible servants serve free men; a prudent and disciplined man will not murmur when corrected. And after five verses: Son, in meekness preserve your soul and give it honor according to its merit. And after six verses: The wisdom of the humbled exalts his head, and it will make him sit in the midst of the great. Do not praise a man for his appearance, nor despise a man for his looks. The bee is short among flying creatures, and its fruit has the beginning of sweetness. Never glory in your clothing, nor be puffed up in the day of your honor. And after six verses: Before you question, do not reproach anyone; and in the midst of your running ahead, do not add to speak. Do not contend about a matter that does not trouble you; and do not stand in the judgment of sinners. Son, let your actions not be in many things; and if you are rich, you will not be immune from fault. For if you have followed, you will not grasp; and you will not escape, if you have run ahead. And after twenty verses: Do not remain in the works of sinners; but trust in God and remain in your place.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Semen hominum honorabitur hoc, quod timet deum","severity":"info","text":"The passage strings together verses from Sirach (Ecclesiasticus), a deuterocanonical book of the Old Testament. The opening line echoes Sirach 10:15-16, which contrasts the seed that fears God with the seed that transgresses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post LIIII uersus","severity":"info","text":"The repeated formula 'Et post ... uersus' (And after ... verses) indicates that this passage is a florilegium, a collection of excerpted biblical verses arranged by the compiler. The numbers (54, 5, 6, 6, 20) mark the intervals between excerpts in the source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"seruo sensato","severity":"info","text":"The phrase 'seruo sensato' (sensible servant) is a Latin translation of a Greek original. The adjective 'sensatus' implies practical wisdom, not merely intelligence, and reflects the ethical emphasis of the sapiential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sapientia humiliati exaltat caput ipsius","severity":"info","text":"This verse (cf. Sirach 11:1-2) promotes the paradox that humility leads to exaltation, a theme common in wisdom literature and later monastic spirituality. The image of the bee (brevis in uolatilibus est apis) is a simile for small but productive things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in medio praecurreris ne adicias loqui","severity":"caution","text":"The Latin 'in medio praecurreris' is obscure; it may be a corruption or a literal translation of a Greek idiom. The English draft renders it 'in the midst of your running ahead,' but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fili, in mansuetudine serua animam tuam","severity":"info","text":"This verse (cf. Sirach 3:17-18) was frequently cited in early monastic rules (e.g., the Rule of St. Benedict) to inculcate meekness and self-discipline. The Speculum's compilation of such verses served as a moral handbook for ascetic communities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in medio praecurreris ne adicias loqui' is syntactically unclear; the reading adopted follows the English draft, but the Latin may be corrupt or reflect a non-standard source text.","The numbers of verses (LIIII, V, VI, VI, XX) are given in Roman numerals; their accuracy depends on the manuscript tradition of the source (likely the Vetus Latina or a Greek exemplar)."],"confidence":"medium","notes":[]},{"i":139,"ref":"p139","source":"Et post XIII uersus: Ante mortem ne laudes, hominem quemquam. Et post I uersum: Non omnem hominem inducas in domum tuam: multae enim insidiae sunt dolosi. sicut enim eructuant praecordia infantium, sicut perdix inducitur in foueam et ut caprea in laqueo, sic et cor superborum, et sicut prospectator uidens casum proximi sui. bona enim in mala conuertens insidiator et in electis inponet maculam. ab scintilla una augetur ignis et ab uno doloso augetur sanguis. homo uero peccator sanguini insidiatur. adtende te a pestifero: fabricat enim mala: ne forte inducat super te subsannationem in perpetuum. admitte ad te alienigenam, et subuertet te in turbore et abalienabit te a tuis propriis. Si benefeceris, scito, cui benefeceris, et erit gratia in bonis tuis multa. benefac iusto et inuenies retributionem magnam, et si non ab ipso, certe a deo. et non est eis bene qui adsidui suat malis et elemosynam - W, quoniam et altissimus odio habet peccatorem et misertus est paenitentibus. is misericordi et susceperis peccatorem. benefac humili et non dederis impio. prohibe panes illi dari, ne ia ipsis potentior te sit: nam duplicia mala inseries in omnibus bonis, quoniam et altissimus odio habet peccatores et impiis reddet uidictam.Et post IIII uersus: Non credas inmico tuo m aeternum: sicut euim aeramentum aeruginat nequitia illius.","english":"And after thirteen verses: Do not praise any man before his death. And after one verse: Do not bring every man into your house, for there are many snares of the deceitful. For just as the entrails of infants belch forth, just as a partridge is led into a pit and like a roe deer in a snare, so also is the heart of the proud, and like a looker-on who sees the fall of his neighbor. For the insidiator turns good into evil and will place a stain upon the elect. From one spark a fire is increased, and from one deceitful man blood is increased. A sinful man indeed lies in wait for blood. Beware of the pestilent man, for he fabricates evils, lest perhaps he bring upon you mockery forever. Admit a foreigner to yourself, and he will overturn you in turmoil and alienate you from your own. If you do good, know to whom you do good, and there will be great grace in your good deeds. Do good to a just man and you will find a great reward, and if not from him, certainly from God. And it is not well for those who are constant in evil and alms—for the Most High also hates a sinner and has mercy on the penitent. Be merciful and receive a sinner. Do good to a humble man and do not give to an impious man. Forbid that bread be given to him, lest he be more powerful than you through them, for you will insert double evils among all good things, since the Most High also hates sinners and will give vengeance to the impious. And after four verses: Do not trust your enemy forever, for just as brass rusts, so does his wickedness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ante mortem ne laudes, hominem quemquam","severity":"info","text":"This maxim echoes Sirach 11:30 (Vulgate: 'Ante mortem ne laudes hominem quemquam'), a wisdom saying cautioning against premature praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eructuant praecordia infantium","severity":"info","text":"The phrase 'eructuant praecordia infantium' (the entrails of infants belch forth) is a vivid metaphor for deceit or hidden malice, possibly drawn from a lost source or patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"perdix ... caprea","severity":"info","text":"The similes of a partridge (perdix) led into a pit and a roe deer (caprea) in a snare are typical of ancient hunting imagery used to illustrate entrapment by the deceitful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"elemosynam - W","severity":"caution","text":"The text breaks off at 'elemosynam' with a dash and 'W', indicating a lacuna or scribal note; the sense is incomplete, and the following clause may be corrupt or misordered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XIII uersus ... Et post I uersum ... Et post IIII uersus","severity":"info","text":"These formulaic transitions ('And after X verses') show the compiler excerpting discrete sayings from a longer source, likely a wisdom book such as Sirach or Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quoniam et altissimus odio habet peccatorem et misertus est paenitentibus","severity":"info","text":"This phrase reflects a common patristic theme: God hates sin but shows mercy to penitents, a key Augustinian emphasis on grace and repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings (possibly Sirach or a lost apocryphon) is not explicitly identified; the phrase 'elemosynam - W' suggests a textual corruption or marginal note."],"confidence":"medium","notes":[]},{"i":140,"ref":"p140","source":"et si humiliatus uadat curuus, adice animum tuum et custodi ab illo. non statuas illum penes te, nec sedeat ad dexteram M tuam, ne conuersus stet in loco tuo, ne forte conuersus in locum tuam inquirat cathedram tuam et in nouissimo agnoscas uerba mea et in sermonibus meis stimuleris. quis miserebitur incantatori a serpente percusso et omnibus qui adpropiant bestiis? et qui comitatur cum uiro iniquo et obuolutus est in peccatis eius. una hora tecum permanebit: si autem declinaueris, non subportabit in labiis suis indulcat inimicus et in corde suo insidiatur, at subuertat te in foueam in oculis suis lacrimatur inimicus: et si inuenerit tempus, non satiabitur sanguine. ri incurrerint mala tibi, inuenies eum illic priorem. in oculis suis lacrimatur inimicus et quasi adiuuans suffodiet plantas tuas. caput suum mouebit et plaudebit manu, et multa. susurrans commutabit uultum suum. Et post uersus LXI: Bona est substantia, cui non est peccatum in conscientia: et nequissima paupertas in ore impii. Et post III uersus: Beatus uir, qui non est lapsus uerbo ex ore suo et non est stimulatus in tristitia delicti. felix qui non habuit animi sui tristitiam et non excidit ab spe sua. uiro cupido et tenaci sine ratione substantia, et homini liuido ad quid aurum? Et post XIIII uersus: Fili, si habes, benefac tecum et deo dignas oblationes offer.","english":"and if he goes about humbled and bent, apply your mind and beware of him. Do not set him beside you, nor let him sit at your right hand, lest he turn and stand in your place, lest turning to your place he seek your chair, and at last you recognize my words and be stung by my sayings. Who will pity a charmer bitten by a serpent, and all who approach wild beasts? And he who keeps company with a wicked man and is wrapped up in his sins. He will remain with you for one hour; but if you turn away, he will not support you with his lips—the enemy sweetens his words and plots in his heart, to cast you into a pit; the enemy weeps in your eyes, and if he finds an opportunity, he will not be sated with blood. If misfortunes befall you, you will find him there first. The enemy weeps in your eyes, and as if helping, he will undermine the soles of your feet. He will nod his head and clap his hand, and whispering much, he will change his expression. And after sixty-one verses: Good is wealth to which no sin clings in the conscience; and most wretched is poverty in the mouth of the impious. And after three verses: Blessed is the man who has not slipped in word from his mouth and has not been stung by the grief of sin. Happy is he who has not had grief of his own spirit and has not fallen from his hope. To a greedy and stingy man, wealth is without reason, and to an envious man, what use is gold? And after fourteen verses: Son, if you have means, do good for yourself and offer worthy oblations to God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous sequence of proverbial warnings against a deceitful man, followed by two clusters of sayings introduced by 'Et post uersus LXI' and 'Et post III uersus' and 'Et post XIIII uersus', indicating that the compiler has excerpted from a longer source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"incantatori a serpente percusso","severity":"info","text":"The phrase 'incantatori a serpente percusso' (a charmer bitten by a serpent) is a proverbial image of a specialist harmed by his own craft, common in wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bona est substantia, cui non est peccatum in conscientia","severity":"info","text":"The saying 'Good is wealth to which no sin clings in the conscience' echoes Sirach 13:1-2 (Vulgate) on wealth without sin, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus uir, qui non est lapsus uerbo ex ore suo","severity":"info","text":"The beatitude 'Blessed is the man who has not slipped in word from his mouth' resembles Proverbs 16:23 (Vulgate) on guarded speech, but is not a verbatim citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in locum tuam","severity":"caution","text":"The phrase 'in locum tuam' shows a gender error (locum masculine, tuam feminine), likely a scribal slip for 'in locum tuum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage's vivid imagery of the weeping enemy who undermines the soles of your feet was later cited in medieval florilegia as a warning against hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverbial sayings (e.g., Ecclesiasticus or a lost wisdom collection) is not identified in the text.","The number of verses skipped ('post uersus LXI') may be approximate or corrupt."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"memor esto quoniam mors non tardat et testamentum inferorum quia demonstratum est tibi: testamentum enim huius mundi morte morietur. ante mortem benefac amico tuo et secundum uires tuas exporrigens da pauperi. Et post XVI uersus: Beatus uir, qui in sapientia sua morietur et qui in iustitia sua meditabitur et in sensu cogitabit circumspectionem dei: qui excogitat uias illius in suo corde et in absconditis illius intellegens. Et post XXV uersus: Homines stulti non adprehendent illam, et homines sensati obuiabunt illi. homines stulti non uidebunt illam: longe enim abest a superbia et dolo. uiri mendaces non erunt illius memores, et uiri ueraces inueniuntur in illa et successum habebunt usque aspectionem dei. non est speciosa laus in ore peccatoris, quoniam a deo profecta est sapientia. sapientiae enim dei adstabit laus, et in ore fideli abundabit, et dominator dabit eam illi. non dixeris: per deum abest : quae odit enim ne feceris. non dicas: ille me inplanauit: non enim necessarii sunt illi homines impii. omne execramentum erroris odit deus, et non erit amabile timentibus illum. deus ab initio constituit hominem et reliquit illum in manu consilii sui. adiecit mandata et praecepta sua: si uolueris, mandata conseruabunt te, et in perpetuum fidem placitam facere. adposuit tibi aquam et ignem: ad quod uoles porrige manum tuam.","english":"Be mindful that death does not delay, and the testament of the underworld, because it has been shown to you: for the testament of this world will die with death. Before death, do good to your friend, and according to your means, reaching out, give to the poor. And after sixteen verses: Blessed is the man who will die in his wisdom and who will meditate in his justice and will think in his understanding of the circumspection of God: who ponders its ways in his heart and, understanding its hidden things. And after twenty-five verses: Foolish men will not grasp her, and sensible men will meet her. Foolish men will not see her: for she is far from pride and deceit. Lying men will not be mindful of her, and truthful men are found in her and will have success up to the sight of God. There is no beautiful praise in the mouth of a sinner, because wisdom has proceeded from God. For praise will attend the wisdom of God, and it will abound in the faithful mouth, and the ruler will give it to him. Do not say: it is absent by God: for what it hates, do not do. Do not say: that man deceived me: for impious men are not necessary to him. God hates every abomination of error, and it will not be lovable to those fearing him. God from the beginning established man and left him in the hand of his own counsel. He added his commandments and precepts: if you wish, the commandments will preserve you, and to make a pleasing faith in perpetuity. He placed before you water and fire: stretch forth your hand to whichever you wish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"testamentum inferorum","severity":"info","text":"The phrase 'testament of the underworld' is not a biblical citation but a rhetorical contrast with 'testament of this world' (cf. Ecclus. 14:13-15 on death and legacy).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XVI uersus","severity":"info","text":"The formula 'And after sixteen verses' and later 'after twenty-five verses' indicates that the Latin compiler is excerpting from a longer source, likely the biblical book of Sirach (Ecclesiasticus), inserting these as discrete blocks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus uir, qui in sapientia sua morietur","severity":"info","text":"This passage echoes Sirach 14:13-15 (Vulgate: 'Beatus vir qui in sapientia sua morietur'), though the Latin here expands with 'meditabitur' and 'circumspectionem dei'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homines stulti non adprehendent illam","severity":"info","text":"This section corresponds to Sirach 15:7-10 (Vulgate), contrasting foolish and sensible men in relation to wisdom, with added phrases like 'usque aspectionem dei'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"testamentum","severity":"info","text":"Here 'testamentum' means 'testament' or 'covenant' in a biblical sense, but also 'legacy' or 'will' (as in a last will), playing on the double meaning of death and inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aquam et ignem","severity":"info","text":"The image of water and fire as choices before a man is a common moral trope in early Christian and Jewish wisdom literature, symbolizing purification or destruction, not a specific biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'XVI uersus' and 'XXV uersus' intervals is unclear; they may refer to verse numbers in a now-lost Latin manuscript of Sirach or a different compilation.","The phrase 'testamentum inferorum' is ambiguous: it could mean 'covenant of the underworld' (i.e., death's decree) or 'testament of the dead' (a will made in anticipation of death)."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"ante hominem uita et mors, bonum et malum: quod placuerit ei, dabitur illi. quoniam multa sapientia dei et fortis in potentia uidens omnes sine intermissione. oculi dei ad timentes eum, et ipse agnoscet omnem operam hominis. nemini mandauit impie agere et nemini dedit spatium peccandi. non enim concupiscit multitudinem filiorum infidelium et inutilium. Et ne iocunderis in filiis impiis, si multiplicentur: non oblecteris super ipsos, si non est timor dei cum illis. non credas uitae illorum et ne respexeris in labores illorum. melior est enim unus timens deum quam mille filii impii et utile mori sine filiis quam relinquere filios impios. Et post XXI uersus: Non dicas: a deo abscondar et ex summo quis mei memorabitur ? Et paulo post: Non sunt absconsa testamenta per iniquitatem eorum et omnes iniquitates eorum in conspectu dei. elemosyna uiri quasi signaculum cum ipso et gratiam hominis quasi pupillam conseruabit: et postea resurget et retribuet illis unicuique in caput illorum et conuertet in interiores partes terrae. paenitentibus autem dedit uiam iustitiae et confirmauit deficientes sustinere et destinauit illis sortem ueritatis. conuertere ad deum et relinque peccata tua: precare ante faciem et minue offendiculum. refers te ad deum et auertere ab iniustitia tua et nimis odito execrationem.","english":"Before a man are life and death, good and evil: what pleases him will be given to him. For the wisdom of God is great and strong in power, seeing all without ceasing. The eyes of God are upon those who fear him, and he himself will know every work of man. He commanded no one to act impiously and gave no one space for sinning. For he does not desire a multitude of unbelieving and useless children. And do not rejoice in impious children, if they multiply: do not take delight in them, if the fear of God is not with them. Do not trust their life and do not look upon their labors. For one man who fears God is better than a thousand impious children, and it is better to die without children than to leave behind impious children. And after twenty-one verses: Do not say: I will hide from God, and from the highest who will remember me? And a little later: The testaments are not hidden because of their iniquity, and all their iniquities are in the sight of God. The alms of a man are like a seal with him, and he will preserve the grace of a man like the pupil of the eye: and afterwards he will rise and will repay them, each one on their head, and will turn them into the inner parts of the earth. But for the penitent he gave a way of justice and strengthened the faltering to endure and assigned to them the lot of truth. Turn to God and leave your sins: pray before his face and lessen the offense. Refer yourself to God and turn away from your injustice, and greatly hate the curse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ante hominem uita et mors, bonum et malum","severity":"info","text":"The phrase presents life and death, good and evil as choices set before a person, echoing a moral dualism common in wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculi dei ad timentes eum","severity":"info","text":"The image of God's eyes on the fearful recalls Sirach 15:6 and Psalm 33:18, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"melior est enim unus timens deum quam mille filii impii","severity":"info","text":"This proverbial comparison echoes Sirach 16:1-2, where one wise man is worth many, adapted here to fear of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"testamenta","severity":"info","text":"Testamenta here likely means 'covenants' or 'testaments' (divine decrees), not biblical books; the context contrasts hidden human plans with God's open knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XXI uersus","severity":"info","text":"This phrase marks a deliberate ellipsis in the source text, indicating that Augustine is excerpting a longer work, likely a biblical or apocryphal book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"paenitentibus autem dedit uiam iustitiae","severity":"info","text":"The emphasis on penance and conversion reflects Augustine's pastoral concern, possibly drawing on contemporary monastic or catechetical teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted verses (e.g., Sirach or another wisdom book) is not specified; the phrase 'post XXI uersus' suggests a continuous text now lost."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"Et post VIIII uersus: Quam magna misericordia dei et propitiatio illius conuertentibus ad se! nec enim omnia possunt esse in hominibus, quoniam non est inmortalis filius hominis.\n\nEt post XXX uersus: Miseratur excipientes doctrinam miserationis et qui festinant in iudiciis eius. fili, in bonis non des querellam, et in omni dato non des tristitiam uerbi mali. nonne ardorem refrigerabit ros? sic et uerbum melius quam datum. nonne ecce uerbum supra datum bonum? et utraque cum homine iustificato. stultus acriter inproperabit, et datus indisciplinati tabescere facit oculos. ante iudicium para iustitiam tibi et antequam loquaris disce. et ante languorem adhibe medicinam et ante iudicium interroga te ipsum, et in conspectu dei inuenies propitiationem. ante languorem humilia te et in tempore infirmitatis ostende conuersationem tuam. non inpediaris orare semper et non ueteris usque ad mortem iustificari: quoniam merces dei manet in aeternum. ante orationem praepara animam tuam et noli esse quasi homo, qui temptat deum. Et post VI uersus: Homo sapiens in omnibus metuet et in diebus delictorum adtendit ab inertia. E t post V uersus: Post concupiscentias tuas non eas et a uoluntate tua auertere. si praestes animae tuae concupiscentiam eius, faciet te in gaudium inimicis. ne oblecteris , in turbis, nec inmodicis delecteris. Et post V uersus: Et qui spernit modica, paulatim decidet.","english":"And after nine verses: How great is the mercy of God and his propitiation for those turning to him! For not all things can be in men, since the son of man is not immortal.\n\nAnd after thirty verses: He has mercy on those receiving the teaching of mercy and who hasten in his judgments. Son, in good things do not give complaint, and in every gift do not give the sadness of an evil word. Will not dew cool the heat? So also a word is better than a gift. Behold, is not a word above a good gift? And both with a justified man. A fool will bitterly reproach, and a gift of the undisciplined makes the eyes waste away. Before judgment prepare justice for yourself and before you speak learn. And before sickness apply medicine and before judgment question yourself, and in the sight of God you will find propitiation. Before sickness humble yourself and in time of infirmity show your conduct. Do not be hindered from praying always and do not grow old until death being justified: because the reward of God remains forever. Before prayer prepare your soul and do not be like a man who tempts God. And after six verses: A wise man will fear in all things and in days of delights he attends to idleness. And after five verses: Do not go after your desires and turn away from your will. If you grant your soul its desire, it will make you a joy to enemies. Do not delight in crowds, nor take pleasure in excesses. And after five verses: And he who scorns small things will gradually fall.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VIIII uersus","severity":"info","text":"The phrase 'after nine verses' indicates that the following quotation is excerpted from a longer source, likely the Book of Sirach (Ecclesiasticus), which Augustine is compiling in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quam magna misericordia dei et propitiatio illius conuertentibus ad se","severity":"info","text":"This passage echoes Sirach 2:1-2 (Vulgate), which speaks of God's mercy and propitiation for those who turn to him. The Latin 'propitiatio' is a key term for atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Miseratur excipientes doctrinam miserationis et qui festinant in iudiciis eius","severity":"info","text":"This appears to be a loose citation of Sirach 4:1-2 (Vulgate), which discusses mercy and judgment. The phrase 'doctrinam miserationis' is not verbatim in the Vulgate but reflects the theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nonne ardorem refrigerabit ros? sic et uerbum melius quam datum","severity":"info","text":"This proverb-like saying is reminiscent of Sirach 5:11-12 (Vulgate), where a word is compared to a gift. The imagery of dew cooling heat is a common biblical metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ante iudicium para iustitiam tibi et antequam loquaris disce","severity":"info","text":"This echoes Sirach 18:19-20 (Vulgate), which advises preparing justice before judgment and learning before speaking. The Latin 'para iustitiam' is a direct parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et qui spernit modica, paulatim decidet","severity":"info","text":"This is a direct citation of Sirach 19:1 (Vulgate), warning that neglecting small things leads to gradual decline. The Latin 'spernit modica' is verbatim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbers in the source (likely Sirach) are not specified; the 'post VIIII uersus' and similar phrases refer to the original text's structure, not the Vulgate chapter-verse system.","The Latin text may contain minor variations from the Vulgate due to Augustine's source or memory."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"uinum et mulieres apostatare faciunt sapientes et arguent sensatos. Et post IIII uersus: Qui credit cito leuis corde, minorabitur: et qui delinquit in animam suam, insuper habebitur. Et post II uersus: Et qui odit loquacitatem, extinguit malitiam. Et post VIII uersus: Audisti uerbum aduersus proximum: commoriatur in te fidens quoniam non te disrumpet a facie uerbi parturit fatuus tamquam gemitus partus infantis. sagitta infixa femori carnis, sic uerbum in ore stulti. corripe amicum, ne forte non intellexerit et dicat: non feci, aut si fecit, ne iterum addat facere. corripe proximum, ne forte non dixerit, et si dixerit, ne forte iteret. corripe amicum: saepe enim fit commissio. et non omni uerbo credas. est qui labitur in lingua sua, sed non ex animo. quis est enim qui non deliquerit in lingua sua? corripe proximum, antequam commineris. et da locum timori altissimi: quia omnis sapientia timor dei et in illa timere deum. Et post V uersus: Melior est homo, qui deficit sapientia et deficiens sensu in timore quam qui abundat sensu et transgreditur legem altissimi. Et post XVI uersus: Quam bonum est arguere quam irasci! Et post XII uersus: Et qui potestatem sibi adsumit iniuste, odietur. Et post VIII uersus: Sapiens in uerbis se ipsum amabilem facit. Et post XIII uersus: Lapsus falsae linguae quasi qui pauimento cadens, sic casus malorum festinanter uenit.","english":"wine and women cause the wise to apostatize and confound the sensible. And after four verses: He who believes quickly is light of heart, he will be diminished; and he who offends against his own soul will be held in contempt. And after two verses: And he who hates loquacity extinguishes malice. And after eight verses: You have heard a word against your neighbor: let it die within you, trusting that it will not burst forth from you at the face of the word; a fool gives birth as the groan of a woman in labor. An arrow fixed in the flesh of the thigh, so is a word in the mouth of a fool. Rebuke your friend, lest perhaps he has not understood and says: I did not do it, or if he did, lest he add to do it again. Rebuke your neighbor, lest perhaps he has not spoken, and if he has spoken, lest he repeat it. Rebuke your friend: for often a fault occurs. And do not believe every word. There is one who slips with his tongue, but not from the heart. For who is there who has not offended with his tongue? Rebuke your neighbor before you threaten him. And give place to the fear of the Most High: because all wisdom is fear of God, and in that, to fear God. And after five verses: Better is a man who lacks wisdom and lacks sense in fear than one who abounds in sense and transgresses the law of the Most High. And after sixteen verses: How good it is to rebuke rather than to be angry! And after twelve verses: And he who unjustly assumes power for himself will be hated. And after eight verses: The wise man makes himself lovable in words. And after thirteen verses: The fall of a false tongue is like one falling on a pavement; thus the fall of evil men comes swiftly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post IIII uersus: Qui credit cito leuis corde, minorabitur","severity":"info","text":"The sayings are drawn from the book of Sirach (Ecclesiasticus), a wisdom text of the Old Testament Apocrypha. The Latin text closely follows the Vulgate version of Sirach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"apostatare","severity":"info","text":"The verb 'apostatare' (to apostatize) is a Latin borrowing from Greek, used here in a moral rather than strictly religious sense, meaning to abandon wisdom or virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post ... uersus","severity":"info","text":"The repeated formula 'Et post X uersus' indicates that Augustine is excerpting and linking discrete verses from Sirach, omitting intervening material. This structure is typical of the florilegium genre of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"corripe proximum, antequam commineris","severity":"info","text":"The advice to rebuke before threatening reflects ancient Near Eastern and Greco-Roman pedagogical ideals of measured correction, echoed in monastic rules and patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis sapientia timor dei","severity":"info","text":"The phrase 'all wisdom is fear of God' is a key theme in the Speculum and in Augustinian thought, linking wisdom literature to the theological virtue of humility before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sagitta infixa femori carnis, sic uerbum in ore stulti","severity":"caution","text":"The simile of an arrow in the thigh may be a textual corruption or variant; the Vulgate of Sirach 19:14 reads differently. The Latin here is awkward and may reflect a scribal error or alternative manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbering in the source manuscript is uncertain; 'post X uersus' may count verses differently than modern editions. The simile of the arrow in the thigh is textually unstable."],"confidence":"medium","notes":[]},{"i":145,"ref":"p145","source":"homo acharis quasi fabula uana in ore indisciplinatorum adsidua erit. ex ore fatui reprobabitur parabola: non enim illam dicit in tempore suo. Et p ost II uersus: Est qui perdit animam suam prae confusione, et ab inprudenti persona perdet eam: personae autem acceptione perdet se. est qui prae confusione promittit amico, et lucratus est eum inimicum gratis. obprobrium nequam in homine mendacium et in ore indisciplinatorum adsidue erit. potius fur est quam adsiduitas uiri mendacis: perditionem autem ambo hereditabunt. mores hominum mendacium sine honore, et confusio ipsius cum ipso sine intermissione. sapiens in uerbis producet se ipsum. Et post IIII uersus: Xenia et dona excaecant oculos iudicum, et quasi mutus in ore auertit correptiones eorum. sapientia absconsa et thesaurus inuisus, quae utilitas in utrisque? melior est in hominibus qui abscondit insipientiam suam quam qui abscondit sapientiam suam. Fili, peccasti: ne adicias iterum, sed et de praeteritis deprecare, ut tibi remittantur. quasi a facie colubri fuge peccata, et si accesseris ad illa, suscipient te. dentes leonis dentes eius, interficientes animas hominum: quasi romphaea bis acuta omnis iniquitas: plagae illius non est sanitas. Et post IIII uersus: Qui odit correptionem, uestigium est peccatoris: et qui timet deum, conuertetur ad cor suum.","english":"A thankless man is like a vain tale, ever on the lips of the undisciplined. A proverb will be rejected from the mouth of a fool, for he does not speak it in its proper time. And after two verses: There is one who loses his soul through shame, and loses it from an imprudent person; but through partiality to a person, he will lose himself. There is one who, through shame, makes a promise to a friend, and has gained him as an enemy for nothing. A wicked reproach is a lie in a man, and it will be ever on the lips of the undisciplined. A liar’s persistence is more thievish than a thief; both will inherit ruin. The habits of liars are without honor, and their shame is with them without ceasing. A wise man will present himself in his words. And after four verses: Gifts and presents blind the eyes of judges, and like a mute in the mouth, they turn aside their reproofs. Hidden wisdom and an unseen treasure—what use is there in either? Better among men is he who hides his folly than he who hides his wisdom. Son, you have sinned: do not add to it again, but also pray concerning the past, that it may be forgiven you. Flee sins as from the face of a serpent, and if you approach them, they will receive you. Its teeth are the teeth of a lion, slaying the souls of men: like a two-edged sword is every iniquity; there is no healing for its wounds. And after four verses: He who hates correction is the footprint of a sinner; and he who fears God will turn to his own heart.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"homo acharis","severity":"info","text":"The phrase 'homo acharis' (thankless man) introduces a moral type whose ingratitude leads to social contempt, echoing wisdom themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili, peccasti: ne adicias iterum","severity":"info","text":"This exhortation resembles Proverbs 28:13 or Sirach 21:2, urging repentance and avoidance of repeated sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quasi romphaea bis acuta","severity":"info","text":"The image of iniquity as a two-edged sword (romphaea) is a common biblical metaphor for moral danger, found in Sirach 21:3-4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus ... Et post IIII uersus","severity":"info","text":"These markers indicate that the passage is a compilation of excerpted proverbs, typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sapientia absconsa et thesaurus inuisus","severity":"info","text":"This aphorism on hidden wisdom was cited in medieval moral theology to contrast prudent humility with vain display.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'homo acharis' may reflect a Greek original; the exact source of the proverbs is uncertain.","The phrase 'personae autem acceptione perdet se' is ambiguous: it may mean 'through partiality to a person, he will lose himself' or 'through acceptance of a role, he will lose himself'."],"confidence":"medium","notes":[]},{"i":146,"ref":"p146","source":"Et post V uersus: Via peccantium conplantata lapidibus, et in fine illorum inferi et tenebrae et poenae. qui custodit iustitiam, continebit sensum eius. consummatio timoris dei sapientia et sensus. Et post VII uersus: Verbum sapiens quodcumque audierit scius, laudabit et ad se adiciet: audiet luxuriosus et displicebit illi et proiciet illud post dorsum suum. narratio fatui quasi sarcina in uia: nam in labiis sensati inuenietur gratia. os prudentis quaeritur in ecclesia, et uerba illius cogitabunt in cordibus suis. Et post II uersus: Conpedes in pedibus stulto doctrina et quasi uincula manuum super manum dexteram. fatuus in risu exaltat uocem suam: uir autem sapiens uix tacite ridebit. ornamentum aureum prudenti doctrina et quasi brachiale in brachio dextro. Et post VIII uersus: In ore fatuorum cor illorum et in corde sapientium os illorum. dum maledicit impius diabolum, maledicit ipse animam suam. susurrio inquinabit animam suam et in omnibus odietur: et qui manserit, odiosus erit: tacitus et sensatus honorabitur. In lapide luteo lapidatus est piger, et omnes loquentur super aspernationem illius. Et post IIII uersus: Filia prudens hereditas uiro suo: nam quae confundit, in contumeliam fit genitoris. patrem et uirum confundit quae audax est, et ab impiis non minorabitur: ab utrisque autem inhonorabitur.","english":"And after five verses: The way of sinners is paved with stones, and at its end are hell, darkness, and punishments. He who guards justice will contain his sense. The consummation of the fear of God is wisdom and sense. And after seven verses: A wise word, whatever a knowledgeable man hears, he will praise and add to himself; a profligate will hear it, and it will displease him, and he will cast it behind his back. The tale of a fool is like a burden on the road: for on the lips of a sensible man grace is found. The mouth of a prudent man is sought in the church, and his words will be pondered in their hearts. And after two verses: Fetters on the feet are learning to a fool, and like bonds of the hands upon the right hand. A fool raises his voice in laughter; but a wise man will scarcely smile silently. Golden ornament is learning to a prudent man, and like a bracelet on the right arm. And after eight verses: In the mouth of fools is their heart, and in the heart of the wise is their mouth. When an impious man curses the devil, he curses his own soul. A whisperer will defile his soul and will be hated by all; and he who remains will be odious; a silent and sensible man will be honored. A lazy man is stoned with mud-stone, and all will speak of his contempt. And after four verses: A prudent daughter is an inheritance for her husband; for she who brings confusion becomes a disgrace to her parent. A father and a husband are disgraced by a woman who is bold, and she will not be diminished by the impious; but by both she will be dishonored.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post V uersus","severity":"info","text":"The repeated formula 'Et post X uersus' indicates that the compiler is excerpting discrete proverbs from a longer source, likely the biblical book of Proverbs, and arranging them thematically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Via peccantium conplantata lapidibus","severity":"info","text":"This saying echoes Proverbs 16:18 (LXX: 'viae peccantium conplantatae lapidibus'), though the Latin here is not a direct Vulgate citation but a loose adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sensus","severity":"info","text":"The Latin 'sensus' (rendered 'sense' in the draft) here likely translates the Greek 'νόος' or 'φρόνησις', meaning understanding or practical wisdom, not mere sensory perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"narratio fatui quasi sarcina in uia","severity":"info","text":"This proverb (cf. Prov 26:7) compares a fool's speech to a burdensome load; the image of a 'sarcina in via' is a common moral trope in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"os prudentis quaeritur in ecclesia","severity":"info","text":"The mention of 'ecclesia' (church) is a Christianizing addition not found in the Hebrew original; it reflects the compiler's adaptation of wisdom sayings for a Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In lapide luteo lapidatus est piger","severity":"caution","text":"The phrase 'lapide luteo' (mud-stone) is obscure; it may be a corruption or a rare Latin rendering of a Hebrew idiom for contemptible punishment. The sense is that the lazy man is pelted with mud, i.e., shamed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sensus' is ambiguous between 'meaning' and 'understanding'; the draft chooses 'sense' in the first instance but 'sensible' later, which is consistent with a wisdom reading.","The phrase 'in lapide luteo' is textually uncertain; the reading 'mud-stone' is adopted, but the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":147,"ref":"p147","source":"musica in luctu inportuna narratio: flagella et doctrina in omni tempore sapientia. qui docet fatuum quasi qui conglutinat testam. qui narrat uerbum non adtendenti quasi qui excitat dormientem de graui somno, qui enumerat stulto et in fine dicit: quis est hic? super mortuum plora, defecit enim lux eius: et super fatuum plora, defecit enim sensus. modicum plora super mortuum, quoniam requieuit: nequissimi enim nequissima uita super mortem fatui. luctus mortui septem diebus: fatui autem et impii omnes dies uitae illorum. Et post XXI uersus: Mittens lapidem in uolatilia. deiciet illa: sic et qui conuiciatur amico dissoluit amicitiam. ad amicum etsi produxeris gladium, non desperes: est enim regressus. ad amicum si aperuerit os triste, non timeas: est enim concordatio, excepto conuicio et inproperio et superbia et mysterii reuelatione et plaga dolosa: in his omnibus effugiet amicus. Et post X uersus: Quis dabit ori meo custodiam et super labia mea signaculum certum, uti ne cadam ab ipsis et lingua mea perdat me. Domine pater et dominator uitae meae, non relinquas me et ne sinas me cadere in illis.","english":"Music in mourning is an untimely tale; whips and teaching are at all times wisdom. He who teaches a fool is like one who glues a potsherd. He who tells a word to one who does not listen is like one who rouses a sleeper from a deep sleep; he who counts out to a fool and at the end says: \"Who is this?\" Weep over the dead, for his light has failed; and weep over the fool, for his sense has failed. Weep little over the dead, for he has rested; for the most wicked, the most wicked life is worse than the death of a fool. Mourning for the dead is seven days; but for the fool and the impious, all the days of their life. And after twenty-one verses: He who throws a stone at birds will bring them down; so also he who insults a friend dissolves friendship. If you have drawn a sword against a friend, do not despair, for there is a return. If a friend has opened a sad mouth against you, do not fear, for there is reconciliation, except for insult and reproach and pride and revelation of a mystery and deceitful blow; in all these, a friend will flee. And after ten verses: Who will give my mouth a guard and a sure seal upon my lips, that I may not fall from them and my tongue destroy me? Lord, father and ruler of my life, do not abandon me and do not allow me to fall into those things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"musica in luctu inportuna narratio","severity":"info","text":"The phrase 'music in mourning is an untimely tale' is a proverbial expression of incongruity, likely drawn from a wisdom collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"flagella et doctrina","severity":"info","text":"'Flagella et doctrina' (whips and teaching) pairs physical discipline with instruction, a common trope in wisdom literature for corrective education.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mittens lapidem in uolatilia","severity":"info","text":"The proverb 'He who throws a stone at birds will bring them down' is not a direct biblical citation but echoes the style of the Book of Sirach (Ecclesiasticus), which uses similar hunting imagery for social relations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"excepto conuicio et inproperio et superbia et mysterii reuelatione et plaga dolosa","severity":"info","text":"This list of irreparable offenses (insult, reproach, pride, revelation of a mystery, deceitful blow) reflects ancient friendship ethics, where certain betrayals permanently dissolve bonds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XXI uersus","severity":"info","text":"The phrase 'Et post XXI uersus' indicates that the compiler is excerpting from a longer source, marking the number of verses skipped between quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Domine pater et dominator uitae meae","severity":"info","text":"This prayer-like address ('Lord, father and ruler of my life') is a rare direct invocation in the Speculum, possibly reflecting a liturgical or personal devotional insertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverbs is not identified; they may be from a lost wisdom collection or adapted from biblical apocrypha.","The phrase 'super mortuum plora' could be read as imperative or indicative; the translation takes it as imperative."],"confidence":"medium","notes":[]},{"i":148,"ref":"p148","source":"quis superponit in cogitatu meo flagella et in corde meo doctrinam sapientiae, ut ignorationibus eorum non parcant mihi et non appareant delicta illorum, ne adincrescant; ignorantiae meae et multiplicentur delicta mea et peccata mea abundent et incidam in conspectu aduersariorum et gaudeat inimicus meus? domine pater et deus uitae meae, ne derelinquas me in cogitatu illorum. extollentiam oculorum meorum ne dederis mihi et omne desiderium auerte a me. aufer a me uentris concupiscentias, et concubitus concupiscentiae ne adprehendat me, et animae inreuerenti et infrunitae ne tradas me. doctrinam oris audite, filii, et qui custodierit illam, non periet labiis suis, nec scandalizabitur in operibus nequissimis. in uanitate sua adprehenditur peccator et superbus et maledicus scandalizabitur in illis. iurationi non adsuescat os tuum: multus enim casus in illa. nominatio uero. dei non sit adsidua in ore tuo, et nominibus sanctorum non admiscearis: quoniam non eris inmunis ab eis. sicut enim seruus interrogatus adsidue a liuore non minuitur, sic omnis iurans et nominans in toto a peccato non purgabitur. uir multum iurans implebitur iniquitate et non discedet a domo illius plaga. et si frustrauerit, delictum illius super ipsum erit, et si dissimulauerit, delinquit dupliciter. et si in uacuum iurauerit, non iustificabitur: replebitur enim retributione domus illius.","english":"Who places in my thought whips, and in my heart the teaching of wisdom, so that their ignorances may not spare me, and their faults may not appear, lest they increase; my ignorances and my faults multiply, and my sins abound, and I fall in the sight of adversaries, and my enemy rejoice? Lord, Father and God of my life, do not abandon me in their thought. Do not give me the haughtiness of my eyes, and turn away every desire from me. Remove from me the lusts of the belly, and let the lust of coitus not seize me, and do not deliver me to an irreverent and frivolous soul. Hear the teaching of the mouth, sons, and he who keeps it will not perish by his lips, nor will he be scandalized in the most wicked works. In his vanity the sinner is caught, and the proud and the slanderer will be scandalized in them. Let your mouth not become accustomed to swearing: for there is much fall in it. Indeed, the naming of God should not be constant in your mouth, and do not mingle with the names of the saints: for you will not be immune from them. For just as a slave constantly interrogated is not diminished by envy, so every swearer and namer will not be cleansed from sin in whole. A man who swears much will be filled with iniquity, and a plague will not depart from his house. And if he fails, his fault will be upon him, and if he dissembles, he offends doubly. And if he swears in vain, he will not be justified: for the retribution of his house will be filled.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a prayerful plea (lines 1–7) to a series of admonitions on speech and swearing (lines 8–18), marked by the imperative 'audite'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"extollentiam oculorum meorum","severity":"info","text":"'Haughtiness of my eyes' translates a biblical idiom for pride or arrogance, possibly echoing Psalm 18:36 (LXX) or similar wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iurationi non adsuescat os tuum","severity":"info","text":"The warning against swearing echoes Sirach 23:9–11 (Vulgate), which condemns habitual oaths and links them to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sicut enim seruus interrogatus adsidue a liuore non minuitur","severity":"info","text":"The simile of a slave repeatedly interrogated without being diminished by envy reflects a common patristic trope about the futility of swearing, possibly drawn from monastic or legal contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"uir multum iurans implebitur iniquitate","severity":"info","text":"This warning parallels Proverbs 29:10 (Vulgate) and Sirach 23:11, both associating frequent swearing with iniquity and divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nominatio uero. dei non sit adsidua in ore tuo","severity":"caution","text":"The phrase 'nominatio uero dei' may be a textual corruption or a scribal insertion; the period after 'uero' is unusual and could indicate a lacuna or mispunctuation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text shows a possible scribal error in 'nominatio uero. dei' (period after 'uero'), which may obscure the original sense. The prayer's addressee shifts from God to 'filii' (sons) without clear transition, possibly reflecting a composite source."],"confidence":"medium","notes":[]},{"i":149,"ref":"p149","source":"Et post IIII uersus: Indisciplinationi non adsuescat os tuum: est enim in illa uerbum peccati. memento patris et matris tuae: in medio enim magnatorum consistis: ne forte obliuiscatur te deus in conspectu illorum, et adsiduitate tua infatuatus inproperium patiaris et maluisses non nasci et diem natiuitatis tuae maledicas. homo adsuetus in uerbis inproperii in omnibus diebus suis non erudietur. duo genera abundant in peccatis, et tertium adducit iram et perditionem. anima calida quasi ignis ardens non extinguetur, donec aliquid glutiat: et homo nequam in ore carnis suae non desinet, donec incendat ignem. Et post II uersus: Omnis homo, qui transgreditur lectum suum, contemnens in animam suam et dicens: quis me uidet? tenebrae circumdant et parietes cooperiunt me et nemo circumspicit me: quem uerear? delictorum meorum non memorabitur altissimus. et non intellegit, quoniam uidet oculus illius: quoniam expellet a se timorem dei huiusmodi hominis timor et oculi hominum timentes illum. et non cognouit, quoniam oculi domini multo plus lucidiores super solem, circumspicientes omnes uias hominum et profundum abyssi et hominum corda intuentes in absconditas partes. Et paulo post: Qui in iuuentute tua non congregasti, quomodo inuenies in senectute tua? quam speciosum canitiae iudicium et presbyteris cognoscere consilium!","english":"And after four verses: Do not accustom your mouth to indiscipline: for in it there is the word of sin. Remember your father and your mother: for you stand in the midst of the great: lest God forget you in their sight, and by your persistence you become foolish, you suffer reproach, and you would rather not have been born and you curse the day of your birth. A man accustomed to words of reproach will not be instructed in all his days. Two kinds abound in sins, and a third brings wrath and perdition. A hot soul, like a burning fire, will not be extinguished until it swallows something: and a wicked man in the mouth of his flesh will not cease until he kindles a fire. And after two verses: Every man who transgresses his bed, despising his own soul and saying: who sees me? darkness surrounds me and walls cover me and no one looks upon me: whom should I fear? the Most High will not remember my sins. And he does not understand, because the eye of that one sees: because such a man’s fear and the eyes of men fearing him will drive out the fear of God from him. And he did not know, because the eyes of the Lord are much brighter than the sun, surveying all the ways of men and the depth of the abyss and beholding the hidden parts of men’s hearts. And a little later: What you did not gather in your youth, how will you find in your old age? How beautiful is the judgment of gray hair and for elders to know counsel!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The phrase 'And after four verses' indicates that the compiler is excerpting from a longer source, likely the Book of Proverbs or a similar wisdom text, and marking the gaps.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Indisciplinationi non adsuescat os tuum","severity":"info","text":"This warning against indiscipline echoes Proverbs 15:4 (LXX) and similar wisdom sayings; the phrase 'verbum peccati' (word of sin) is not a direct biblical quotation but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnis homo, qui transgreditur lectum suum","severity":"info","text":"This passage on adultery and divine omniscience draws on themes from Psalm 139 and the Wisdom of Solomon; the phrase 'oculi domini multo plus lucidiores super solem' recalls Sirach 23:28-29.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"indisciplinationi","severity":"info","text":"The Latin 'indisciplinatio' (undisciplined behavior) is a rare term, possibly a calque from Greek ἀπαιδευσία; it appears in patristic Latin to denote moral disorder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"anima calida quasi ignis ardens","severity":"info","text":"The image of a hot soul as an unquenchable fire is a common ascetic trope in desert monasticism, found in Evagrius and Cassian, linking uncontrolled desire to spiritual destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post II uersus","severity":"caution","text":"The phrase 'And after two verses' suggests the compiler omitted material; the exact source and continuity of the excerpted verses are uncertain, and the Latin may be a translation from a lost Greek or Coptic original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the verses (whether from a known biblical book or a lost apocryphon) is unclear; the compiler's method of excerpting leaves the original context uncertain."],"confidence":"medium","notes":[]},{"i":150,"ref":"p150","source":"quam speciosa ueteranis sapientia et gloriosis intellectus et consilium! corona senum multa peritia et gloria illorum timor dei. Et post X uersus: Timor dei super omnia superposuit. beatus cui donatum est habere timorem dei. qui tenet illum, cui adsimilabitur? Et post XX uersus: Ne respicias mulieris speciem et non concupiscas mulierem in specie. Et post uersus XXVIII: Mulier ebriosa ira magna: et contumelia et turpitudo illius non contegitur. fornicatio mulieris in extollentia oculorum et in palpebris illius agnoscitur. in filia non auertente se firma custodiam, ne inuenta occasione abutatur se. ab omni inreuerentia oculorum caue: et ne mireris, si te neglexerit. Et post IIII uersus: Gratia mulieris sedulae delectabit uirum suum et ossa illius inpinguabit disciplina illius. datum dei mulier sensata et tacita, non est inmutatio eruditae animae. gratia super gratiam mulier sancta et pudorata. omnis autem ponderatio non est digna continentis animae. Et post XII uersus: Et qui transgreditur a iustitia ad peccatum, deus parauit eum ad romphaeam. Et post IIII uersus: Et qui quaerit locupletari, auertit oculum suum. Et post III uersus: Conuertetur delictum. si non in timore domini tenueris te instanter, cito subuertetur domus tua. si in pertusura cribri remanebit stercus, sic aporia hominis in cogitatu illius. uasa figuli probat fornax, et homines iustos temptatio tribulationis.","english":"How beautiful is the wisdom of the aged, and the understanding and counsel of the glorious! The crown of the old is much experience, and their glory is the fear of God. And after ten verses: The fear of God is set above all things. Blessed is he to whom it is given to have the fear of God. He who holds it, to whom will he be likened? And after twenty verses: Do not gaze upon a woman's beauty, and do not desire a woman for her beauty. And after twenty-eight verses: A drunken woman is a great wrath: and her insult and shame are not concealed. A woman's fornication is known by the haughtiness of her eyes and in her eyelids. In a daughter who does not turn away, keep a firm guard, lest she abuse herself when an opportunity is found. Beware of all irreverence of the eyes: and do not wonder if she has neglected you. And after four verses: The grace of a diligent woman will delight her husband, and her discipline will fatten his bones. A woman sensible and silent is a gift of God; there is no change in a learned soul. Grace upon grace is a holy and modest woman. But all weight is not worthy of a continent soul. And after twelve verses: And he who transgresses from justice to sin, God has prepared him for the sword. And after four verses: And he who seeks to grow rich turns away his eye. And after three verses: The offense will be turned back. If you do not hold yourself steadfastly in the fear of the Lord, your house will quickly be overturned. If dung remains in the hole of a sieve, so is a man's perplexity in his thought. The potter's kiln tests the vessels, and just men are tested by the trial of tribulation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post X uersus","severity":"info","text":"The repeated formula 'Et post X uersus' marks this passage as a catena of excerpts from a longer work, likely the biblical book of Sirach (Ecclesiasticus). The numbers indicate the verse intervals between the quoted passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"corona senum multa peritia et gloria illorum timor dei","severity":"info","text":"This phrase echoes Sirach 25:2-3 (Vulgate: 'corona senum multa peritia et gloria illorum timor Dei'). The passage is a compilation of wisdom sayings from Sirach, a deuterocanonical book of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne respicias mulieris speciem et non concupiscas mulierem in specie","severity":"info","text":"This is a paraphrase of Sirach 9:8 (Vulgate: 'Ne respicias mulieris speciem et non concupiscas mulierem in specie'). The passage continues with warnings about women's behavior, drawing on Sirach 26 and 27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et qui transgreditur a iustitia ad peccatum, deus parauit eum ad romphaeam","severity":"info","text":"This echoes Sirach 27:6 (Vulgate: 'Qui transgreditur a iustitia ad peccatum, Deus paravit eum ad romphaeam'). The term 'romphaea' (a sword) is a Greek loanword in Latin, typical of Old Latin biblical versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"romphaeam","severity":"info","text":"The word 'romphaea' (Greek ῥομφαία) denotes a large Thracian sword. Its use here reflects the Old Latin translation of the Bible, which often retained Greek loanwords, later replaced by 'gladius' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage exemplifies the 'speculum' genre—a florilegium of moral teachings. Augustine's work compiles biblical wisdom for ethical instruction, a practice influential in medieval monastic education.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for some excerpts is uncertain; the numbers after 'Et post' may refer to verse counts in a now-lost Old Latin manuscript of Sirach.","The phrase 'in pertusura cribri' (in the hole of a sieve) is obscure; the translation follows the Vulgate's 'in foramine cribri' (Sirach 27:17)."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"sicut rusticatio de ligno ostendit fructum illius, sic uerbum ex cogitatu hominis cordis. ante sermonem non conlaudes uirum: haec enim temptatio est hominum. si sequaris iustitiam, adprehendes illam et indues quasi poderem honoris: et habitabis cum ea, et proteget te in sempiternum, et in die agnitionis inuenies firmamentum. uolatilia ad sibi similia conueniunt, et ueritas ad eos qui operantur illam reuertetur. leo uenationi insidiatur semper, sic peccata operantibus iniquitatem. homo sanctus in sapientia manet sicut sol: nam stultus sicut luna inmutatur. in medio insensatorum serua uerbum tempori: in medio autem cogitantium adsiduus esto. narratio peccantium odiosa, et risus eorum in delictis peccati. loquella multum iurans horripilationem capiti statuit, et inreuerentia ipsius obturatio aurium. effusio sanguinis in rixa superborum, et maledictio illorum auditus grauis. qui denudat arcana amici, perdet fidem et non inueniet amicum ad animam suam. dilige proximum et coniungere fide cum illo: quod si denudaueris abscondita illius, non per-. sequaris eum. sicut enim homo qui perdet amicum suum,. sic qui perdet amicitiam proximi sui. et sicut qui dimittit auem de manu sua, sic reliquisti proximum tuum, et non eum capies. non illum sequaris, quoniam longe abest. effugit enim quasi caprea de laqueo: quoniam uulnerata est anima eius: et ultra eum non poteris conligare.","english":"Just as the pruning of a tree shows its fruit, so the word reveals the thought of a man's heart. Do not praise a man before his speech: this is the test of men. If you pursue justice, you will grasp it and put it on like a garment of honor: and you will dwell with it, and it will protect you forever, and on the day of recognition you will find a foundation. Birds gather with their own kind, and truth returns to those who work it. The lion always lies in wait for the hunt, so sins lie in wait for those who work iniquity. A holy man abides in wisdom like the sun: but a fool changes like the moon. Among the senseless, keep your word for the right time: but among the thoughtful, be constant. The talk of sinners is hateful, and their laughter is in the delights of sin. Speech that swears much sets the hair on end, and its irreverence stops the ears. The shedding of blood in the brawl of the proud, and their cursing, is a grievous hearing. He who reveals a friend's secrets will lose trust and will not find a friend for his soul. Love your neighbor and join with him in faith: but if you reveal his secrets, do not pursue him. For just as a man who loses his friend, so he who loses the friendship of his neighbor. And as one who lets a bird go from his hand, so you have let go of your neighbor, and you will not catch him. Do not pursue him, for he is far away. For he has fled like a roe from the snare: because his soul is wounded: and you will not be able to bind him again.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"sicut rusticatio de ligno ostendit fructum illius","severity":"info","text":"The Latin 'rusticatio' (pruning) is a metaphor for disciplined speech revealing inner character, paralleling the English 'pruning of a tree shows its fruit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uolatilia ad sibi similia conueniunt","severity":"info","text":"This proverb ('Birds of a feather flock together') echoes Sirach 27:6 (Vulgate: 'aves ad sibi similia coniunguntur'), a common wisdom motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"leo uenationi insidiatur semper","severity":"info","text":"The lion lying in wait for prey is a standard image in biblical wisdom (e.g., Psalm 10:15) and patristic moral teaching, symbolizing persistent sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"homo sanctus in sapientia manet sicut sol: nam stultus sicut luna inmutatur","severity":"info","text":"This antithesis between the sun (constant wisdom) and the moon (changing folly) is a rhetorical pair common in sapiential literature, emphasizing stability versus mutability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sicut qui dimittit auem de manu sua","severity":"info","text":"The image of releasing a bird from the hand as a metaphor for lost friendship appears in Proverbs 17:9 and is a standard trope in ancient Near Eastern wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non per- sequaris eum","severity":"caution","text":"The Latin text has a line break after 'per-', likely a scribal hyphenation; the intended word is 'persequaris' (pursue), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'rusticatio' could also mean 'cultivation' or 'tillage', but the context of tree and fruit favors 'pruning'.","The phrase 'in die agnitionis' may refer to the day of judgment or recognition of truth; the English takes it as 'day of recognition'."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"maledicti est concordatio: denudare autem amici mysteria desperatio est animae infelicis. adnuens oculis fabricat iniqua, et nemo eum abiciet. in conspectu oculorum tuorum indulcabit os suum et super sermones tuos admirabitur: nouissime autem peruertet os suum et in uerbis tuis dabit scandalum. multa odiui et non coaequaui ei, et dominus odiet illum. Et post II uersus: Qui foueam fodit, in illam decidet, et qui statuit lapidem proximo, offendet in eo, et qui laqueum alio parat, peribit in illo. facienti nequissimum consilium super illum deuoluetur, et non agnoscet unde adueniet illi. inlusio et inproperium superborum et uindicta sicut leo insidiabitur illi. laqueo peribunt qui oblectantur casu iustorum. Et post III uersus: Qui uindicari uult, a deo inueniet uindictam, et peccata illius seruans seruabit relinque proximo tuo nocenti te, et tunc deprecanti tibi peccata soluentur. homo homini seruat iram et a deo quaerit medellam! in hominem similem sibi non habet misericordiam et de peccatis suis deprecatur! ipse dum caro sit, seruat iram et propitiationem petit a deo! quis exorabit pro delictis illius? memento nouissimorum et desine inimicari: tabitudo enim et mors inminet in mandatis. memorare timorem dei et non irascaris proximo. memorare testamenti altissimi et despice ignorantiam proximi. abstine a lite et minues peccata.","english":"The agreement of the cursed is concord; but to lay bare the secrets of a friend is the despair of an unhappy soul. He who nods with his eyes contrives wicked things, and no one will cast him off. In the sight of your eyes he will sweeten his mouth and will marvel at your words; but in the end he will turn his mouth and will give scandal in your words. I have hated many things and have not equated him with them, and the Lord will hate him. And after two verses: He who digs a pit will fall into it, and he who sets a stone for his neighbor will stumble on it, and he who prepares a snare for another will perish in it. The most evil counsel for the doer will roll back upon him, and he will not know whence it comes to him. Mockery and reproach of the proud, and vengeance like a lion will lie in wait for him. Those who delight in the fall of the just will perish by the snare. And after three verses: He who wishes to avenge will find vengeance from God, and keeping his sins will keep them; leave your neighbor who harms you, and then when he prays for you, his sins will be loosed. A man keeps anger against a man and seeks healing from God! He has no mercy on a man like himself and prays for his own sins! While he himself is flesh, he keeps anger and seeks propitiation from God! Who will intercede for his offenses? Remember the last things and cease to be an enemy: for wasting and death are imminent in the commandments. Remember the fear of God and do not be angry with your neighbor. Remember the testament of the Most High and despise the ignorance of your neighbor. Abstain from strife and you will diminish sins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"concordatio","severity":"info","text":"The Latin 'concordatio' (agreement) is rare; here it likely renders a Greek or Coptic term for 'collusion' or 'conspiracy', contrasting with the positive sense of concord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui foueam fodit, in illam decidet","severity":"info","text":"This proverb (he who digs a pit falls into it) echoes a common biblical and wisdom motif, e.g., Proverbs 26:27 (LXX) and Sirach 27:17, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"memorare timorem dei","severity":"info","text":"The exhortation to remember the fear of God and the testament of the Most High reflects biblical wisdom, e.g., Proverbs 1:7 and Sirach 1:11–14, but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post II uersus","severity":"info","text":"The phrase 'And after two verses' indicates that the compiler inserted a scriptural or proverbial block, marking a structural seam in the florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"maledicti est concordatio","severity":"info","text":"The opening maxim on cursed concord reflects early Christian monastic and wisdom traditions warning against collusion in evil, common in sayings collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"denudare autem amici mysteria","severity":"caution","text":"The phrase 'to lay bare the secrets of a friend' may be a translation of a lost Coptic or Greek original; the Latin is clear but the source context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'concordatio' may be a hapax or rare term; its precise meaning in context is inferred from the negative connotation of 'maledicti'.","The phrase 'Et post II uersus' and 'Et post III uersus' suggest the compiler excerpted from a longer source, but the original sequence is lost."],"confidence":"medium","notes":[]},{"i":153,"ref":"p153","source":"homo enim iracundus incendit litem, et uir peccator turbabit amicos et in medio pacem habentium inmittit inimicitiam. Et post IIII uersus: Certamen festinatum incendit ignem, et lis festinans effundit sanguinem, et lingua testificans adducit mortem. si sufflaueris, quasi ignis exardebit: et si expueris super illam, extinguetur: et utraque ex ore proficiscuntur. susurrio et bilinguis maledictus: multos enim turbauit pacem habentes. lingua tertia multos commouit, et dispersit illos a gente in gentem. ciuitates muratas diuitum destruxit et domus magnatorum effodit. uirtutes populorum concidit et gentes fortes dissoluit. lingua tertia mulieres uiritas eiecit et priuauit illas de laboribus suis. qui respiciet illam, non habebit requiem, nec habebit amicum, in quo requiescat Et post uersus XXIII: Verbis tuis facito stateram et frenos ori tuo rectos: et adtende, ne forte labaris in lingua et cadas in conspectu inimicorum insidiantium tibi et sit casus tuus insanabilis in mortem. Qui facit misericordiam, faenerat proximo: et qui praeualet manu, mandata seruat. faenera proximo tibi in tempore necessitatis illius, et iterum redde proximo tuo in tempore suo. confirma uerbum et fideliter age cum illo, et in omni tempore inuenies quod tibi necessarium est. multi quasi inuentionem aestimauerunt faenus et praestiterunt molestiam his qui se adiuuauerunt.","english":"An angry man kindles a quarrel, and a sinful man will disturb friends and cast enmity into the midst of those who are at peace. And after four verses: A hasty contest kindles fire, and a swift quarrel pours out blood, and a testifying tongue brings death. If you blow upon it, it will blaze up like fire; and if you spit upon it, it will be extinguished; and both proceed from the mouth. The whisperer and the double-tongued are accursed: for they have disturbed many who were at peace. A third tongue has moved many, and scattered them from nation to nation. It has destroyed walled cities of the rich and undermined the houses of the great. It has cut down the virtues of peoples and dissolved strong nations. A third tongue has cast out married women and deprived them of their labors. He who looks upon it will have no rest, nor will he have a friend in whom he may rest. And after twenty-three verses: Make a balance for your words and straight reins for your mouth; and take care, lest you slip with your tongue and fall in the sight of enemies lying in wait for you, and your fall be incurable unto death. He who does mercy lends to his neighbor; and he who prevails with his hand keeps the commandments. Lend to your neighbor in his time of need, and again repay your neighbor in his time. Confirm the word and act faithfully with him, and at all times you will find what is necessary for you. Many have considered usury as a discovery and have inflicted trouble on those who helped them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The phrase 'Et post IIII uersus' indicates a deliberate omission of four verses from the source text, a common practice in the Speculum's compilation of scriptural excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lingua tertia","severity":"info","text":"The 'lingua tertia' (third tongue) likely refers to slander or backbiting, echoing wisdom traditions such as Sirach 28:14-15, which warns against the destructive power of a third party's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"susurrio et bilinguis","severity":"info","text":"'Susurrio' (whisperer) and 'bilinguis' (double-tongued) are technical terms for types of slanderers, common in early Christian moral literature, emphasizing the sin of divisive speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"faenus","severity":"info","text":"The term 'faenus' (usury) reflects early Christian economic ethics, where lending at interest was often condemned. The passage contrasts merciful lending with exploitative usury, a theme in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, as part of the Speculum, was used in medieval monastic education to inculcate moral discipline, particularly regarding speech and economic justice, as seen in later florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post uersus XXIII","severity":"caution","text":"The phrase 'Et post uersus XXIII' signals another omission of 23 verses, but the exact source text is uncertain; the Speculum may be excerpting from a now-lost version of Sirach or a related wisdom collection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the omitted verses (after 'IIII uersus' and 'XXIII') is not specified; they may derive from Sirach or another wisdom book, but the exact identification is uncertain.","The phrase 'lingua tertia' could be a translation of a Greek or Hebrew idiom for slander, but its precise original is unclear."],"confidence":"medium","notes":[]},{"i":154,"ref":"p154","source":"Et post XIII uersus: Verumtamen super humilem animo fortior esto, et pro elemosyna non trahas illum. propter mandatum adsume pauperem, et propter inopiam illius ne dimittas eum uacuum. perde pecuniam tuam pro fratre et amico, et non abscondas illam in lapidem in perditionem. pone thesaurum tuum in praeceptis altissimi, et proderit tibi magis quam aurum. conclude elemosynam in corde pauperis, m et haec pro te exorabit ab omni malo: super scutum potentis et super lanceam aduersus inimicum tuum pugnabit uir bonus fidem facit proximo suo: et qui perdiderit confusionem, derelinquet sibi. gratiam fideiussoris ne obliuiscaris: dedit enim pro te animam suam. repromissorem fugit peccator et inmundus. bona repromissoris sibi adscribit peccator, et ingratus sensu derelinquet liberantem se. uir repromittit de proximo suo, et cum perdiderit reuerentiam, derelinquetur ab eo. repromissio nequissima multos perdidit dirigentes et commouit illos quasi fluctus maris. uiros potentes gyrans migrare fecit, et uagati sunt in gentibus alienis. peccator transgrediens mandata domini, incidet in promissionem nequam. Et post I uersum: Recupera proximum secundum uirtutem tuam et adtende tibi, ne incidas. Et post XVI uersus: Qui diligit filium suum, adsiduat illi flagella, ut laetetur in nouissimo suo. qui docet filium suum, laetabitur in illo.","english":"And after thirteen verses: Nevertheless, be stronger in spirit toward the humble man, and do not drag him for the sake of alms. On account of the commandment, take up the poor man, and on account of his need, do not send him away empty. Spend your money for your brother and friend, and do not hide it in a stone for destruction. Place your treasure in the precepts of the Most High, and it will profit you more than gold. Confine alms in the heart of the poor man, and this will pray for you against every evil: above the shield of the mighty and above the spear against your enemy, a good man keeps faith with his neighbor; and he who has lost shame will abandon himself. Do not forget the grace of the surety: for he gave his soul for you. The sinner and the unclean flee from the guarantor. The sinner ascribes the good promises of the guarantor to himself, and the ungrateful in mind abandons the one who frees him. A man makes a promise concerning his neighbor, and when he has lost reverence, he will be abandoned by him. A most wicked promise has destroyed many who were upright and has stirred them up like the waves of the sea. It has made mighty men wander and migrate, and they have roamed among foreign peoples. The sinner, transgressing the commandments of the Lord, will fall into a wicked promise. And after one verse: Recover your neighbor according to your strength, and take heed for yourself, lest you fall. And after sixteen verses: He who loves his son plies him with stripes, so that he may rejoice in his latter end. He who teaches his son will rejoice in him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XIII uersus","severity":"info","text":"The passage is a catena of excerpts from the biblical book of Sirach (Ecclesiasticus), introduced by verse-count formulas. The phrase 'Et post XIII uersus' indicates a leap of thirteen verses from the previous citation, a common technique in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verumtamen super humilem animo fortior esto","severity":"info","text":"This line echoes Sirach 4:8 (Vulgate: 'Super humilem animo fortior esto'), though the exact verse numbering may vary. The Speculum often adapts or conflates biblical passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conclude elemosynam in corde pauperis","severity":"info","text":"This phrase is reminiscent of Sirach 29:13 (Vulgate: 'Conclude eleemosynam in corde pauperis'), emphasizing almsgiving as a spiritual act. The Speculum uses such citations to moralize on charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"repromissio nequissima","severity":"info","text":"'Repromissio nequissima' (most wicked promise) is a key term in this passage, referring to a rash or evil vow. The Speculum warns against such promises, linking them to sin and transgression of divine commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Speculum","severity":"info","text":"The 'Speculum' (Mirror) is a late antique or early medieval florilegium attributed to Augustine, compiling biblical and patristic excerpts on moral topics. Its structure, with verse-count formulas, suggests a didactic purpose for monastic or clerical readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"m","severity":"caution","text":"The letter 'm' in the Latin text ('in corde pauperis, m et haec') is likely a scribal error or abbreviation. It may represent 'et' or be a remnant of a marginal note. The English draft omits it, which is a reasonable editorial decision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses referenced are uncertain due to the Speculum's loose citation style; the verse numbers given ('post XIII uersus', 'post I uersum', 'post XVI uersus') are internal to the compilation, not standard chapter-verse divisions.","The phrase 'super humilem animo fortior esto' may be a conflation of Sirach 4:8 and other passages; the precise source is ambiguous."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"Et post X uersus: Equus indomitus euadet durus, et filius remissus euadet praeceps. lacta filium, et pauentem te faciet: lude cum eo, et contristabit te. non conrideas illi, ne doleas: et in nouissimo obstupescent dentes tui. non des illi potestatem in iuuentute et ne despicias cogitatus illius. curua ceruicem eius in iuuentute et tunde latera eius, dum infans est, ne forte induret et non credat tibi, et erit tibi dolor animae. doce filium tuum et operare in illo, ne in turpitudine illius confundaris. melior est pauper sanus et fortis uiribus quam diues inbecillis et flagellatus malitia. salus animae in sanctitate iustitiae et melior omni auro et argento, et corpus ualidum quam census inmensus. non est census super censum ?salutis corporis, et non est oblectatio super cordis gaudium. melior est mors quam uita amara et requies aeterna quam languor perseuerans. bona abscondita in ore clauso quasi adpositiones epularum circumpositae sepulchro. Et post V uersus: Tristitiam non des animae tuae et non adfligas temet ipsum in consilio tuo. iocunditas cordis haec est uita hominis et thesaurus sine defectione sanctitatis, et exultatio uiri est longaeuitas. miserere animae tuae placens deo et contine, et congrega cor tuum in sanctitate eius et tristitiam longe expelle a te. multos enim occidit tristitia, et non est utilitas in illa.","english":"And after ten verses: An untamed horse will become hard, and a remiss son will become headstrong. Strike your son, and he will make you fear: play with him, and he will sadden you. Do not laugh with him, lest you grieve: and in the end your teeth will be astonished. Do not give him power in youth, and do not despise his thoughts. Bend his neck in youth and beat his sides while he is an infant, lest he perhaps harden and not believe you, and it will be a grief to your soul. Teach your son and work upon him, lest you be shamed by his disgrace. Better a poor man healthy and strong in strength than a rich man weak and scourged by malice. The health of the soul is in the holiness of justice and is better than all gold and silver, and a strong body is better than boundless wealth. There is no wealth above the wealth of bodily health, and there is no delight above the joy of the heart. Better is death than a bitter life, and eternal rest than persistent languor. Good things hidden in a closed mouth are like dishes of food placed around a tomb. And after five verses: Do not give sadness to your soul, and do not afflict yourself in your counsel. Joy of the heart is this: the life of man and a treasure without failure of holiness, and the exultation of a man is longevity. Have mercy on your soul by pleasing God, and restrain yourself, and gather your heart in his holiness, and drive sadness far from you. For sadness kills many, and there is no use in it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus 30:8-13, 30:21-23","severity":"info","text":"The passage on disciplining a son (lines 1-8) closely follows Ecclesiasticus 30:8-13, and the later advice against sadness (lines 14-18) echoes Ecclesiasticus 30:21-23, both from the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post X uersus ... Et post V uersus","severity":"info","text":"The two introductory formulas mark a compilation: the first block of proverbs is introduced as following ten verses, the second as following five verses, indicating the compiler's method of excerpting from a longer source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"remissus","severity":"info","text":"The Latin 'remissus' (negligent, slack) translates a Greek term meaning 'let go' or 'undisciplined'; the English draft's 'remiss' is a rare but accurate rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lacta filium","severity":"info","text":"The Latin 'lacta filium' (strike your son) reflects the Vetus Latina reading of Ecclesiasticus 30:9; later Vulgate versions soften the verb to 'castiga' (chastise).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"melior est mors quam uita amara","severity":"info","text":"The maxim 'Better death than a bitter life' (Ecclesiasticus 30:17) was cited by Augustine in other works (e.g., De Doctrina Christiana) as an example of proverbial wisdom, not as a literal endorsement of suicide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"obstupescent dentes tui","severity":"caution","text":"The phrase 'your teeth will be astonished' (Ecclesiasticus 30:10) is a literal rendering of a Semitic idiom; the sense is 'you will gnash your teeth' in regret, not literal astonishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of omitted verses between the two blocks is uncertain; 'X' and 'V' may be numerals or placeholders.","The source of the excerpted verses (whether a Greek or Latin exemplar) is not specified."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"zelus et iracundia minuent dies, et ante tempus senectam adducit cogitatus. Et post X uersus: Qui aurum diligit, non iustificabitur: et qui insequitur consumptionem, replebitur ex ea. multi dati sunt in auri casus, et facta est in specie illius perditio illorum. lignum offensionis est aurum sacrificantium: uae illis qui sectantur illud et omnis inprudens deperiet in illo. beatus diues, qui inuentus est sine macula et qui post aurum non abiit nec sperauit in pecunia et thesauris. quis est hic, et laudabimus eum? fecit enim mirabilia in uita sua. quis probatus est in illo et perfectus est? et erit illi in gloria aeterna: qui potuit transgredi et non est transgressus, et facere mala et non fecit: ideo stabilita sunt bona illius in deo, et elemosynas illius enarrabit ecclesia sanctorum. Et post X, uersus: Vtere quasi homo frugi quae tibi adponuntur, ut non, cum manducas multum, odio habearis. ' cessa prior disciplinae causa, et noli nimius esse, ne forte offendas. et si in medio multorum sedisti, prior illis non extendas manum tuam, nec prior poscas bibere. quam sufficiens est homini erudito uinum exiguum. Et post XVI uersus: Diligentes in uino noli prouocare: multos enim exterminauit uinum. Et post XXV uersus: Loquere maior natu: decet enim te primum uerbum diligenti scientiam: et non inpedias musicam.","english":"Jealousy and anger will diminish days, and worry brings on old age before its time. And after ten verses: He who loves gold will not be justified; and he who pursues consumption will be filled by it. Many have been given to the fall of gold, and in its beauty their destruction has been wrought. The gold of those who sacrifice is a stumbling block: woe to those who pursue it, and every imprudent person will perish in it. Blessed is the rich man who is found without stain, and who has not gone after gold nor hoped in money and treasures. Who is this, and shall we praise him? For he has done wondrous things in his life. Who has been tested in that and has become perfect? And it will be to him for eternal glory: he who could transgress and did not transgress, and could do evil and did not do it; therefore his goods are established in God, and the church of the saints will recount his alms. And after ten verses: Use like a frugal man what is set before you, so that when you eat much, you are not held in hatred. Cease first for the sake of discipline, and do not be excessive, lest you give offense. And if you have sat down in the midst of many, do not stretch out your hand before them, nor ask for drink first. How sufficient is a little wine for an educated man. And after sixteen verses: Do not provoke those who love wine; for wine has destroyed many. And after twenty-five verses: Speak to an elder; for it befits you to be first in word for the diligent pursuit of knowledge; and do not hinder the music.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"zelus et iracundia minuent dies","severity":"info","text":"The opening sentence echoes Sirach 30:24 (Vulgate: 'zelus et iracundia minuent dies'), a wisdom warning against jealousy and anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui aurum diligit, non iustificabitur","severity":"info","text":"The passage on gold and justification recalls Sirach 31:5-7, which condemns love of gold and warns of its perils.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vtere quasi homo frugi quae tibi adponuntur","severity":"info","text":"The advice on frugal eating and drinking echoes Sirach 31:16-20, which counsels moderation at table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diligentes in uino noli prouocare","severity":"info","text":"The warning against provoking wine-lovers reflects Sirach 31:25-26, which notes wine's destructive power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Loquere maior natu","severity":"info","text":"The instruction to speak to an elder and not hinder music draws on Sirach 32:7-10, which emphasizes respect for age and order at gatherings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post X uersus","severity":"info","text":"The repeated formula 'Et post X uersus' (and after X verses) marks the excerpting method of the Speculum, which strings together discrete biblical passages with numerical gaps.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'consumptionem' in 'qui insequitur consumptionem' is ambiguous: it may mean 'consumption' (as in wasting disease) or 'consumption' (as in using up resources); the English draft takes it as 'consumption' in a moral sense."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"ubi auditus est, non effundas sermonem: et inportune noli extolli in sapientia tua. Et post V uersus: Adulescens, loquere in tua causa uix. si bis interrogatus fueris, habeat caput responsum tuum. in multis esto quasi inscius et audi tacens simul et quaerens. in medio magnatorum non praesumas, et ubi sunt senes, non multum loquaris. ante grandinem praeibit coruscatio, et pro reuerentia accedit tibi bona gratia. praecurre autem prior in domum tuam et illic auocare et illic lude et age conceptiones tuas, et non in delictis et uerbo superbo. et super his omnibus benedicito deum, qui fecit te, et inebriantem te ab omnibus bonis suis. qui timet deum, excipiet doctrinam eius: et qui uigilauerint ad illam, inuenient benedictionem. qui quaerit legem, replebitur ab ea: et qui insidiose agit, scandalizabitur in ea. qui timent dominum, inuenient iudicium iustum et iustitiam quasi lumen accendent. peccator homo deuitabit correptionem, et secundum uoluntatem suam inueniet conparationem. uir consilii non disperdet intellegentiam. Et post IIII uersus: Fili, sine consilio nihil facias, et post factum non paeniteberis. Et post VI uersus: Qui credit deo, adtendet mandatis: et qui confidit in illo, non minorabitur. Timenti dominum non occurrunt mala: sed in temptatione deus illum conseruabit et liberabit a malis. sapiens non odit mandata et iustitias, et non inlidetur quasi nauis in procella.","english":"Where you have been heard, do not pour forth speech; and do not inopportunely exalt yourself in your wisdom. And after five verses: Young man, speak in your own cause scarcely; if you have been asked twice, let your answer have a head. In many things be as if ignorant, and listen while silent and questioning at the same time. In the midst of the great do not presume, and where there are old men, do not speak much. Before hail, lightning will go forth, and for reverence good grace will come to you. But go ahead first into your own house, and there divert yourself, and there play and carry out your conceptions, and not in delights and proud speech. And above all these things, bless God, who made you, and who intoxicates you with all his goods. He who fears God will receive his teaching; and those who have kept watch over it will find blessing. He who seeks the law will be filled by it; and he who acts deceitfully will be scandalized by it. Those who fear the Lord will find just judgment and will kindle justice like a light. A sinful man will avoid correction, and according to his own will he will find comparison. A man of counsel will not destroy understanding. And after four verses: Son, do nothing without counsel, and after the deed you will not repent. And after six verses: He who believes in God will attend to the commandments; and he who trusts in him will not be diminished. To him who fears the Lord, evils do not occur; but in temptation God will preserve him and free him from evils. The wise man does not hate the commandments and justices, and will not be dashed about like a ship in a storm.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage is a continuous catena of verses from the Book of Ecclesiasticus (Sirach), a deuterocanonical wisdom book. The Latin text closely follows the Vetus Latina version, not the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post V uersus","severity":"info","text":"The phrase 'Et post V uersus' and similar markers indicate that Augustine is excerpting and linking discrete verses from Ecclesiasticus, omitting intervening material. This is a characteristic feature of the florilegium-like structure of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coruscatio","severity":"info","text":"'Coruscatio' (lightning) is a rare Latin word, used here in a proverbial sense: 'before hail, lightning will go forth.' The Vulgate of Ecclesiasticus 32:20 has 'fulgur' instead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Speculum","severity":"info","text":"The Speculum is a collection of moral and ascetic excerpts from Scripture, traditionally attributed to Augustine but likely compiled in the 5th or 6th century. Its purpose was to provide a concise guide to Christian conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nauis in procella","severity":"info","text":"The image of a ship in a storm as a metaphor for spiritual peril is common in early Christian literature, e.g., in Cyprian's 'De mortalitate' and Augustine's 'Enarrationes in Psalmos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"conceptiones","severity":"caution","text":"The Latin 'conceptiones' (here translated 'conceptions') is ambiguous: it may mean 'plans' or 'projects' (from 'concipere' in the sense of 'to conceive an idea'), but could also be a scribal error for 'concessationes' (feasting) or 'conversationes' (activities).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'conceptiones' is uncertain; the translation 'conceptions' follows the draft but may obscure the intended meaning of 'plans' or 'amusements'."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"homo sensatus credit legi dei, et lex illi fidelis. qui interrogationem manifestat, parabit uerbum. Et paulo post: Vana spes et mendacium uiro insensato: et somnia extollunt inprudentes. et quasi qui adprehendit umbram et sequitur uentum, sic et qui adtendit ad uisa mendacia. hoc secundum hoc uisio somniorum, ante faciem hominis similitudo hominis. ab inmundo quid mundabitur? et a mendace quid uerum dicetur? diuinatio erroris et auguria mendacia et somnia male facientium uanitas est. et sicut parturientis cor tuum phantasias patitur, nisi ab altissimo fuerit emissa uisitatio: ne dederis in illis cor tuum. multos enim errare fecerunt somnia et exciderunt sperantes. in illis, sine mendacio consummabitur uerbum et sapientia in ore fideli conplantabitur. Et post V uersus: Multa uidi enarrando et plurimas uerborum consuetudines. aliquotiens usque ad mortem periclitatus sum horum causa et liberatus sum gratia dei. spiritus timentium deum quaeritur, et in respectu illius benedicentur. spes enim illorum in saluantem illos, et oculi dei in diligentes se. qui timet dominum, nihil trepidabit et non pauebit, quoniam ipse est spes eius. timentis dominum beata est anima. ad quem respicit? et quis est fortitudo eius ?","english":"A sensible man believes in the law of God, and that law is faithful to him. He who makes known a question will prepare a word. And a little later: Vain hope and falsehood belong to a foolish man; and dreams exalt the imprudent. And just as one who grasps at a shadow and chases the wind, so too is he who attends to false visions. This according to this: the vision of dreams, before the face of a man, is the likeness of a man. What will be cleansed by the unclean? And what truth will be spoken by a liar? The divination of error, false auguries, and the dreams of evildoers are vanity. And just as your heart suffers phantasms like a woman in labor, unless a visitation has been sent from the Most High: do not set your heart upon them. For dreams have led many astray, and those hoping in them have fallen. In them, without falsehood, the word will be fulfilled, and wisdom will be planted in the mouth of the faithful. And after five verses: I have seen many things in recounting, and very many customary ways of speaking. Sometimes I have been in danger even unto death on account of these things, and I have been delivered by the grace of God. The spirit of those who fear God is sought, and in the regard of that spirit they will be blessed. For their hope is in the one who saves them, and the eyes of God are upon those who love Him. He who fears the Lord will tremble at nothing and will not be afraid, since He is his hope. Blessed is the soul of those fearing the Lord. To whom does it look? And who is its strength?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"homo sensatus credit legi dei, et lex illi fidelis","severity":"info","text":"The opening maxim echoes Proverbs 28:4-5, where the law is faithful to the just, but the phrasing is adapted to Augustine's context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vana spes et mendacium uiro insensato: et somnia extollunt inprudentes","severity":"info","text":"This passage likely draws on Ecclesiasticus (Sirach) 34:1-8, which warns against dreams and divination as vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ab inmundo quid mundabitur? et a mendace quid uerum dicetur?","severity":"info","text":"The rhetorical questions recall biblical purity and truth themes, e.g., Matthew 15:11 and Proverbs 14:5, but are not direct quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diuinatio erroris et auguria mendacia et somnia male facientium uanitas est","severity":"info","text":"Augustine here condemns pagan divination and dream interpretation, a common polemic in early Christian literature against superstitious practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post V uersus","severity":"info","text":"The phrase 'And after five verses' indicates that the compiler has excerpted a longer source, likely a florilegium of biblical and patristic sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hoc secundum hoc uisio somniorum, ante faciem hominis similitudo hominis","severity":"caution","text":"The Latin 'hoc secundum hoc' is obscure; it may be a gloss or a corruption, and the sense of 'similitudo hominis' in dream visions is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hoc secundum hoc' is unclear; it may be a scribal insertion or a misreading of a Coptic original.","The identity of the source text for the sayings is uncertain; they may be from a lost apocryphon or a florilegium."],"confidence":"medium","notes":[]},{"i":159,"ref":"p159","source":"oculi domini super timentes eum: protector potentiae, firmamentum uirtutis, tegimen ardoris et umbraculum meridianum, et precatio offensionis et adiutorium casus, exaltans animam et inluminans oculos, dans sanitatem, uitam et benedictionem. immolans ex iniquo, oblatio est maculata, et non sunt beneplacitae subsannationes iniustorum. dominus solus sustinentibus se in uia ueritatis et iustitiae. dona iniquorum non probat altissimus, nec respicit in oblationibus iniquorum, nec in multitudine sacrificiorum eorum propitiabitur peccatis. qui offert sacrificium ex substantia pauperum, quasi qui uictimet filium in conspectu patris sui. panis indigentium uita pauperis est: qui defraudat illum, homo sanguinum est. qui aufert in sudore panem, quasi qui occidat proximum suum. qui effundit sanguinem et qui fraudem facit mercennario, fratres sunt. unus aedificans et unus destruens, quid prodest illis nisi labor? unus orans et unus maledicens, cuius uocem exaudiet deus? qui baptizatur a mortuo et iterum tangit illum, quid proficiet lauatione illius? sic homo, qui ieiunat in peccatis suis et iterum eadem facit, quid proficit humiliando se? orationem eius quis exaudiet? Qui conseruat legem, multiplicat orationem. sacrificium salutare adtendere mandatis et discedere ab omni iniquitate. et deprecatio pro peccatis recedere ab iniustitia. non apparebis in conspectu dei uacuus.","english":"The eyes of the Lord are upon those who fear Him: a protector of power, a foundation of strength, a covering of heat and a noonday shade, and a prayer against offense and a help in falling, exalting the soul and illuminating the eyes, giving health, life, and blessing. One who sacrifices from unjust gain makes a stained offering, and the mockeries of the unjust are not pleasing. The Lord is alone for those who sustain themselves in the way of truth and justice. The Most High does not approve the gifts of the unjust, nor does He look upon the offerings of the unjust, nor will He be propitiated for sins by the multitude of their sacrifices. He who offers a sacrifice from the substance of the poor is like one who slaughters a son in the sight of his father. The bread of the needy is the life of the poor: he who defrauds him is a man of blood. He who takes away bread earned by sweat is like one who kills his neighbor. He who sheds blood and he who commits fraud against a hired worker are brothers. One building and one destroying, what good does that do them except labor? One praying and one cursing, whose voice will God hear? He who is baptized by a dead man and touches him again, what will he gain by that washing? So too a man who fasts in his sins and then does the same again, what does he gain by humbling himself? Who will hear his prayer? He who preserves the law multiplies prayer. A salutary sacrifice is to attend to the commandments and to depart from all iniquity. And a prayer for sins is to withdraw from injustice. You will not appear empty in the sight of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculi domini super timentes eum","severity":"info","text":"The opening phrase echoes Psalm 33:18 (Vulgate: 'Dominus respicit super timentes eum'), adapting the biblical image of divine vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui baptizatur a mortuo","severity":"info","text":"The reference to baptism by a dead man likely alludes to heretical or invalid baptism, a concern in early Christian controversies over Donatism and clerical purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"panis indigentium uita pauperis est","severity":"info","text":"The equation of defrauding the poor with bloodshed parallels a common biblical and patristic trope (e.g., Sirach 34:23-27; Cyprian, De opere et eleemosynis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"unus aedificans et unus destruens","severity":"info","text":"The series of antithetical pairs (building/destroying, praying/cursing) forms a rhetorical climax, emphasizing the futility of contradictory actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subsannationes","severity":"info","text":"'Subsannationes' (mockeries) is a rare term in patristic Latin, often used for scornful gestures; here it denotes the rejected offerings of the unjust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non apparebis in conspectu dei uacuus","severity":"info","text":"The closing warning echoes a monastic or liturgical exhortation, possibly from the Rule of Augustine or similar sources, urging spiritual preparation before God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'qui baptizatur a mortuo' could refer to a literal dead person or metaphorically to a spiritually dead minister; the text takes it as a literal invalid baptism."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"haec omnia propter mandatum domini fiunt. oblatio iusti inpinguat altare, et odor suauitatis est in conspectu altissimi. sacrificium iusti acceptum est, et memoriam eius non obliuiscetur dominus. bono animo gloriam redde deo, et non minuas primitias manuum tuarum. in omni dato hilarem fac uultum tuum, et in exultatione sanctifica decimas tuas. da altissimo secundum datum eius, et in bono oculo ad inuentionem facito manuum tuarum: quoniam dominus retribuens est et septies tantum reddet tibi. noli offerre munera praua: non enim suscipiet illa. noli respicere sacrificium iniustum: quoniam dominus iudex est et non est apud illum gloria personae. non accipiet dominus personam in pauperem, et precationem laesi exaudiet. non despiciet preces pupilli, nec uiduae, si effundat loquellam gemitus. nonne lacrima ad maxillam descendit, et exclamatio a maxilla ascendit propter illud quod descendit super illam ? Et post IIII uersus: Oratio humiliantis se in nubes penetrabit. Et aliquanto post: Cum uiro sancto adsiduus esto, quemcumque cognoueris obseruantem timorem dei, cuius anima est secundum animam tuam. Et post V uersus: Et in his omnibus deprecare altissimum, ut dirigat in ueritate uiam tuam. Et post uersus XXI: Fili, in uita tua tempta animam tuam, et si fuerit nequam, non des illi potestatem. non enim omnibus omnia expediunt, et non omni animae omne genus placet.","english":"All these things are done because of the commandment of the Lord. The offering of the just anoints the altar, and its fragrance is sweet in the sight of the Most High. The sacrifice of the just is accepted, and the Lord will not forget his memory. With a good heart render glory to God, and do not diminish the firstfruits of your hands. In every gift make your face cheerful, and in exultation sanctify your tithes. Give to the Most High according to his gift, and look with a good eye upon the work of your hands: for the Lord is a rewarder and will repay you sevenfold. Do not offer base gifts: for He will not accept them. Do not regard an unjust sacrifice: for the Lord is a judge, and with him there is no regard for a person's status. The Lord will not accept a person against the poor, and He will hear the prayer of the injured. He will not despise the prayers of an orphan, nor of a widow, if she pours forth the speech of her groaning. Does not a tear fall to the cheek, and does not a cry rise from the cheek because of that which falls upon it? And after four verses: The prayer of one humbling himself will penetrate the clouds. And a little later: Be constant with a holy man, whomever you know to be observant of the fear of God, whose soul is according to your soul. And after five verses: And in all these things, beseech the Most High that He may direct your way in truth. And after twenty-one verses: Son, in your life test your soul, and if it is wicked, do not give it power. For not everything suits everyone, and not every kind pleases every soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oblatio iusti inpinguat altare","severity":"info","text":"The phrase echoes Sirach 35:8 (Vulgate: 'sacrificium iusti inpinguat altare'), a key text on the efficacy of righteous offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septies tantum reddet tibi","severity":"info","text":"The sevenfold reward recalls Sirach 35:10 (Vulgate: 'septies tantum reddet tibi'), emphasizing divine retribution for good deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non accipiet dominus personam in pauperem","severity":"info","text":"This phrase aligns with Sirach 35:12 (Vulgate: 'non accipiet personam in pauperem'), asserting God's impartial justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The repeated 'Et post ... uersus' indicates that the compiler is excerpting from a longer source, likely Ecclesiasticus, with omitted verses signaled by these formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Speculum","severity":"info","text":"This passage is part of the 'Speculum' attributed to Augustine, a florilegium of biblical moral teachings, compiled from Old Latin and Vulgate sources, likely in the 5th–6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non accipiet dominus personam in pauperem","severity":"caution","text":"The Latin 'in pauperem' is ambiguous: it may mean 'against the poor' (as in the English draft) or 'in favor of the poor'; the context of impartial justice supports the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non accipiet dominus personam in pauperem' is ambiguous: 'in pauperem' could mean 'against the poor' or 'in favor of the poor'; the context of God's impartial judgment suggests 'against the poor' (i.e., not favoring the poor unjustly), but the English draft takes it as 'against the poor'.","The source of the biblical quotations is not explicitly named; they are likely from Ecclesiasticus (Sirach), but the exact chapter and verse numbers are not given in the text."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"noli auidus esse in omni epulatione et non te effundas super omnem escam. Et post IIII uersus: Honora medicum propter necessitatem: etenim illum creauit altissimus. a deo est medella, et a rege accipiet donationem. disciplina medici exaltabit caput ipsius, et in conspectu magnorum conlaudabitur. altissimus creauit de terra medicinam, et uir prudens non abhorrebit illi. nonne a ligno indulcata est amara aqua? ad agnitionem hominum uirtus illius, et dedit homini scientiam altissimus, honorari in mirabilibus suis. in his curans mitigauit dolorem ipsorum. Et post IIII uersus: Fili, in tua infirmitate non desperes, sed ora dominum, et ipse curabit te. auerte a delicto et dirige manus et ab omni delicto munda cor tuum. Et post l uersum: Et inpingua oblationem et da locum medico, etenim illum dominus creauit: et non discedat a te, quoniam opera eius sunt necessaria. est enim quando in manus illorum incurras: ipsi uero dominum deprecabuntur, ut dirigat requiem eorum et sanitatem propter conuersationem illorum. Et post I uersum: Fili, in mortuum produc lacrimas et quasi dira passus incipe plorare. et secundum iudicium contege corpus illius et ne despicias sepulturam illius. propter delaturam amare fer luctum illius una die et consolare propter tristitiam. a tristitia enim festinat mors et cooperiet uirtutem, et tristitia cordis flectet ceruicem.","english":"Do not be greedy in every feasting, and do not pour yourself out over every food. And after four verses: Honor the physician because of necessity: for the Most High created him. Healing is from God, and from the king he will receive a gift. The discipline of the physician will exalt his head, and he will be praised in the sight of the great. The Most High created medicine from the earth, and a prudent man will not abhor it. Has not bitter water been sweetened by wood? Its power is for the knowledge of men, and the Most High gave knowledge to man, to be honored in his wonders. In these cures he mitigated their pain. And after four verses: Son, in your infirmity do not despair, but pray to the Lord, and he himself will cure you. Turn away from transgression and direct your hands, and cleanse your heart from every transgression. And after fifty verses: And enrich the offering and give place to the physician, for the Lord created him: and let him not depart from you, for his works are necessary. For there is a time when you fall into their hands: they themselves will beseech the Lord, that he may direct their rest and health because of their way of life. And after one verse: Son, shed tears for the dead and, as if suffering a grievous thing, begin to mourn. And according to judgment, cover his body and do not despise his burial. Because of the carrying away, bitterly bear his mourning for one day and console yourself on account of sadness. For from sadness death hastens and covers strength, and sadness of heart will bend the neck.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post IIII uersus","severity":"info","text":"The repeated formula 'Et post IIII uersus' and similar markers indicate that Augustine is excerpting and arranging passages from a longer source, likely the book of Sirach (Ecclesiasticus), with his own connective tissue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honora medicum propter necessitatem","severity":"info","text":"This passage echoes Sirach 38:1-15, which discusses the role of physicians and the divine origin of healing. The Latin text closely follows the Vetus Latina version of Sirach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili, in tua infirmitate non desperes","severity":"info","text":"This exhortation parallels Sirach 38:9-10, where the son is advised to pray and seek healing, emphasizing the integration of spiritual and medical care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili, in mortuum produc lacrimas","severity":"info","text":"This passage on mourning the dead corresponds to Sirach 38:16-23, which provides guidance on grief and burial, warning against excessive sorrow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"medicina","severity":"info","text":"Augustine's inclusion of medical advice reflects the early Christian appropriation of Greek and Roman medical ethics, where physicians were seen as instruments of divine healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post l uersum","severity":"caution","text":"The phrase 'Et post l uersum' (after fifty verses) suggests a significant gap in the source text, but the exact reference is uncertain; the number may be symbolic or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source text (likely Sirach) is not explicitly named, and the verse numbers ('IIII', 'l', 'I') may not correspond to modern chapter divisions.","The phrase 'propter delaturam' is obscure; it may mean 'because of the carrying away' (of the body) or could be a corruption."],"confidence":"medium","notes":[]},{"i":162,"ref":"p162","source":"Et post I uersum: Non dederis in tristitiam cor tuum. Et post VIIII uersus: Sapientia scribae in tempore uacuitatis, et qui minoratur actu sapientiam percipiet. Et paulo post: In uoce dicito: oboedite me, diuini fructus aquarum, et quasi rosa plantata super riuum fructificate. quasi Libanus odorem suauitatis habete. florete flores quasi lilium, date odorem et frondete in gratiam et conlaudate canticum et benedicite dominum in operibus suis. date magnificentiam nomini eius et confitemini illi in uoce labiorum uestrorum, in canticis labiorum et citharis: et sic dicetis in confessione: opera domini uniuersa bona ualde. in uerbo eius stetit aqua sicut congeries et in sermone oris eius sicut exceptoria aquarum. quoniam in praecepto ipsius placor fit et non est minoratio in salute illius. opera omnis carnis coram illo et non est quicquam absconditum ab oculis eius. a saeculo et usque in saeculum respiciet et nihil est mirabile in conspectu eius. non est dicere: quid est hoc? aut quid est illud? omnia enim in tempore suo quaerentur. Et paulo post: Gratia sicut paradisus in benedictionibus et misericordia in saeculo permanent. Et post XII uersus: Fratres in adiutorium in tempore tribulationis, et super eos misericordia liberabit. Et post paululum: Sapientia enim abscondita et thesaurus occultus, quae utilitas in utrisque?","english":"And after one verse: Do not give your heart to sadness. And after nine verses: The wisdom of the scribe in time of leisure, and he who is diminished in action will receive wisdom. And a little later: In voice say: obey me, divine fruits of the waters, and like a rose planted upon a stream, bear fruit. Like Lebanon, have the sweetness of fragrance. Bloom, flowers, like the lily, give fragrance and flourish in grace, and praise the song together, and bless the Lord in his works. Give magnificence to his name and confess to him with the voice of your lips, with songs of the lips and harps: and thus you will say in confession: all the works of the Lord are very good. At his word, water stood like a heap, and at the speech of his mouth, like reservoirs of waters. For at his command, calm is made, and there is no diminishment in his salvation. All the work of every flesh is before him, and nothing is hidden from his eyes. From eternity and unto eternity he will look, and nothing is wonderful in his sight. One cannot say: what is this? or what is that? For all things will be sought in their own time. And a little later: Grace like a paradise in blessings, and mercy endures forever. And after twelve verses: Brothers in aid in time of tribulation, and mercy upon them will set free. And a little later: For wisdom hidden and a treasure concealed, what use is there in either?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural excerpts, each introduced by a formula such as 'Et post I uersum' or 'Et paulo post', indicating a compilation technique typical of florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Non dederis in tristitiam cor tuum' echoes Psalm 55:6 (LXX) or similar wisdom literature, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The extended passage beginning 'In uoce dicito' and ending 'omnia enim in tempore suo quaerentur' appears to be a free adaptation of Sirach 39:13-18 or a related sapiential text, though the wording is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of water standing 'sicut congeries' and 'sicut exceptoria aquarum' reflects ancient Near Eastern hydraulic metaphors for divine power, common in Old Testament poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is a translation from a Coptic original, and the scriptural citations may be paraphrased or composite; the exact biblical sources are not always identifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, with its dense concatenation of biblical allusions, reflects the monastic practice of compiling testimonia for moral and liturgical instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for the quoted passages are uncertain; they may be paraphrases or conflations from the Septuagint or Old Latin versions.","The phrase 'Sapientia scribae in tempore uacuitatis' is not a direct biblical quotation and may be a scribal gloss or a lost proverb."],"confidence":"medium","notes":[]},{"i":163,"ref":"p163","source":"melior est homo, qui abscondit stultitiam suam, quam homo, qui abscondit sapientiam. Et aliquanto post: Benedicentes dominum, exaltate illum quantum potestis: major est omni laude. exaltantes eum replemini uirtute. Et post multa: Adpropiate ad me, indocti, et congregamini in domum disciplinae. quid adhuc retardatis? et quid adhuc dicetis in his? animae uestrae sitiunt uehementer. aperui os meum et locutus sum: conparate uobis sine argento et collum uestrum subicite iugo, et suscipiat anima uestra disciplinam. in proximo est enim inuenire eam. uidete oculis uestris, quoniam modice laboraui, et inueni mihi multam requiem. adsumite disciplinam multo numero argenti, et copiosum aurum possidete in ea. laetetur anima uestra in misericordia eius, et non confundemini in laude ipsius. operamini opus uestrum ante tempus, et dabit uobis mercedem uestram in tempore suo.","english":"A man who hides his own foolishness is better than a man who hides his wisdom. And a little later: Blessing the Lord, exalt him as much as you are able: he is greater than all praise. Exalting him, you will be filled with virtue. And after many things: Draw near to me, unlearned ones, and gather in the house of discipline. Why do you still delay? And what will you still say in these matters? Your souls thirst vehemently. I have opened my mouth and spoken: procure for yourselves without silver and submit your neck to the yoke, and let your soul receive discipline. For it is very near to find her. See with your own eyes, because I have labored little and have found much rest for myself. Take up discipline with a great amount of silver, and possess abundant gold in her. Let your soul rejoice in her mercy, and you will not be confounded in her praise. Do your work before the time, and she will give you your reward in its own time.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening sentence contrasts hiding foolishness with hiding wisdom, asserting the former is better. This paradoxical moral maxim aligns with the ascetic and anti-intellectual strain in some monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benedicentes dominum, exaltate illum","severity":"info","text":"The exhortation to bless and exalt the Lord echoes Psalm 66:17 (Vulgate) and similar doxological formulas, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of excerpting sayings from a lost or apocryphal source, introduced by 'Et aliquanto post' and 'Et post multa', typical of the florilegium style of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domum disciplinae","severity":"info","text":"The phrase 'house of discipline' evokes the monastic school or scriptorium, where discipline (askēsis) was both a spiritual and intellectual practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplinam","severity":"info","text":"Disciplina here translates Greek askēsis, encompassing both training and ascetic practice, central to the monastic ideal of self-mastery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The source of these sayings is uncertain; they may derive from a lost apocryphon or a patristic florilegium. The attribution to 'the scribe' in the previous passage suggests a wisdom tradition, but no direct parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source text for these sayings is unknown; they may be from a lost apocryphal wisdom book or a monastic compilation."],"confidence":"medium","notes":[]},{"i":164,"ref":"p164","source":"De libro Tobiae ista ponenda credidimus.\n\nXXIIII. DE LIBRO TOBIAE.\n\nHonorem habebis matri tuae omnibus diebus uitae eius. memor enim esse debes, quae et quanta pericula passa sit propter te in utero suo. Et post II uersus: Omnibus autem diebus uitae tuae deum in mente habe, et caue ne aliquando peccato consentias, et praetermittas praecepta dei tui. ex substantia tua fac elemosynam, et noli auertere faciem tuam ab ullo paupere: ita enim fit, ut nec a te auertatur facies domini. quo modo poteris, ita esto misericors. si multum tibi fuerit, abundanter tribue: si exiguum fuerit, etiam exiguum libenter inpertire stude. praemium enim tibi bonum thesaurizas in die necessitatis. quoniam elemosyna ab omni peccato et a morte liberat, et non patitur animam ire in tenebris. fiducia magna erit coram summo deo elemosyna omnibus, qui faciunt eam. adtende tibi, fili, ab omni fornicatione, et praeter uxorem tuam numquam patiaris crimen scire. superbiam autem numquam in tuo sensu aut in tuo uerbo dominari permittas: in ipsa enim initium sumpsit omnis perditio. quicumque aliquid tibi operatus fuerit, statim mercedem ei restitue: et merces mercennarii aput te omnino non maneat. quod ab alio odis fieri tibi, uide ne alteri tu aliquando facias. panem tuum cum esurientibus egenis comede, et de uestimentis tuis nudos tege. Et post II uersus: Consilium semper a sapiente perquire.","english":"We have believed that the following from the book of Tobit should be set down.\n\nXXIV. FROM THE BOOK OF TOBIT.\n\nYou shall honor your mother all the days of her life. For you must remember what and how great perils she suffered for you in her womb. And after two verses: But all the days of your life, keep God in mind, and beware lest you ever consent to sin and neglect the precepts of your God. From your substance give alms, and do not turn your face away from any poor person: for thus it happens that the face of the Lord is not turned away from you. As you are able, be merciful. If you have much, give abundantly: if you have little, be eager to share even that little willingly. For you are storing up a good reward for yourself for the day of need. Because almsgiving frees from every sin and from death, and does not allow the soul to go into darkness. Great confidence before the most high God will almsgiving be for all who perform it. Beware, my son, of all fornication, and never allow yourself to know a crime apart from your wife. But never permit pride to rule in your mind or in your word: for in it all perdition has taken its beginning. Whoever has worked something for you, immediately pay him his wage: and the wage of a hired hand shall by no means remain with you. What you hate to be done to you by another, see that you never do to another. Eat your bread with the hungry poor, and cover the naked with your garments. And after two verses: Always seek counsel from a wise man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXIIII. DE LIBRO TOBIAE.","severity":"info","text":"The heading marks a new section within the florilegium, following the pattern of earlier chapters. The Roman numeral indicates the twenty-fourth such heading in the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honorem habebis matri tuae...","severity":"info","text":"This passage conflates and adapts verses from the Vulgate Book of Tobit, primarily from chapters 4 and 12. The exhortations on almsgiving, marital fidelity, and the golden rule echo Tobit 4:7–19 and 12:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"elemosyna","severity":"info","text":"The Latin 'elemosyna' (alms) is a transliteration of Greek ἐλεημοσύνη. In this context it denotes charitable giving as a meritorious act that frees from sin and death, reflecting late antique Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De libro Tobiae ista ponenda credidimus.","severity":"info","text":"Augustine’s 'Speculum' is a florilegium of moral teachings from Scripture. The book of Tobit, though deuterocanonical, was accepted in the Latin tradition as authoritative for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quod ab alio odis fieri tibi, uide ne alteri tu aliquando facias.","severity":"info","text":"This is a negative formulation of the golden rule, paralleling Tobit 4:16 (Vulgate) and similar sayings in the Synoptic Gospels (e.g., Matthew 7:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"praemium enim tibi bonum thesaurizas in die necessitatis.","severity":"info","text":"The idea of storing up a reward for the day of need reflects early Christian teaching on almsgiving as a form of spiritual treasure, later developed in monastic and penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which verses of Tobit are excerpted; the phrase 'post II uersus' indicates omissions but not their content. The English translation follows the Latin closely."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"omni tempore benedic deum, et pete ab eo. ut uias tuas dirigat, et omnia consilia tua in ipso permaneant. Et post VII uersus: Noli timere, fili mi: pauperem quidem uitam gerimus, sed multa bona habebimus, si timuerimus deum, et recesserimus ab omni peccato, et fecerimus bene. Et post multa: Tunc Raphahel dixit eis occulte: benedicite deum caeli, et coram omnibus uiuentibus confitemini illi, quoniam fecit uobiscum misericordiam suam. etenim sacramentum regis abscondere bonum est: opera autem dei reuelare et confiteri honorificum est. bona est oratio cum ieiunio, et elemosyna magis quam thesauros auri condere. quoniam elemosyna a morte liberat et ipsa est quae purgat peccata et faciet inuenire uitam aeternam. qui autem faciunt peccatum et iniquitatem, hostes sunt animae suae. Et paulo post: Audite ergo me, filii, patrem uestrum: seruite domino in ueritate et inquirite, ut faciatis quae sunt placita illi, et filiis uestris mandate, ut faciant iustitias et elemosynas, ut sint memores dei, et benedicant eum in omni tempore in ueritate et in tota uirtute sua.","english":"At all times bless God, and ask of him that he may direct your ways, and that all your counsels may abide in him. And after seven verses: Do not fear, my son: we lead a poor life indeed, but we shall have many good things if we fear God, and withdraw from every sin, and do well. And after much: Then Raphael said to them secretly: bless the God of heaven, and before all the living confess to him, because he has shown you his mercy. For it is good to conceal the secret of a king: but to reveal and confess the works of God is honorable. Prayer with fasting is good, and almsgiving more than storing up treasures of gold. For almsgiving frees from death and it is what purges sins and will cause one to find eternal life. But those who commit sin and iniquity are enemies of their own soul. And a little later: Therefore hear me, my sons, your father: serve the Lord in truth and strive to do what is pleasing to him, and command your sons to do just deeds and almsgivings, so that they may be mindful of God, and bless him at all times in truth and with all their strength.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tobit","severity":"info","text":"The passage is a continuous excerpt from the Book of Tobit, a deuterocanonical book of the Old Testament. Augustine uses it as moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VII uersus","severity":"info","text":"The phrase 'And after seven verses' indicates that Augustine is excerpting selectively, omitting intervening material from Tobit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramentum regis","severity":"info","text":"'Sacramentum regis' (secret of a king) is a Latin rendering of a Tobit phrase; it may refer to the hidden nature of God's plan or to a specific narrative detail in Tobit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Raphahel","severity":"info","text":"Raphael is the archangel who accompanies Tobias in the Book of Tobit. His speech here emphasizes confession and almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"elemosyna","severity":"info","text":"Augustine's citation of Tobit on almsgiving (elemosyna) as purging sins and leading to eternal life reflects early Latin Christian use of deuterocanonical books for moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post multa","severity":"caution","text":"The phrase 'And after much' is vague; the exact amount of omitted text is uncertain, and the Latin may be a loose compilation rather than a precise quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sacramentum regis' could be interpreted as a divine mystery or a specific plot point in Tobit; the reading taken is 'secret of a king' as a general moral principle.","The phrase 'Et post multa' leaves the extent of omitted material unclear."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"Iam nunc quoniam non omnes libri canonici ueteresque huic operi nostro necessaria dederunt, neque hi qui dederunt ex omnibus suis locis conueniebat ut darent, sed ex his tantum ubi apertiora morum bonorum praecepta conperimus, siue ubi utilia iubentur, siue ubi contraria prohibentur: ad sacras litteras euangelicas et apostolicas transeamus. caput in canone testamenti noui notissima et praeclarissima quattuor euangelia tenuerunt, in quorum primo, quod secundum Matthaeum est, ea quae nobis sunt ad hoc opus, quod suscepimus, congrua uideamus.\n\nXXV. DE EVANGELIO SECVNDVM MATTHAEVM.\n\nVidens autem dominus turbas ascendit in montem, et cum sedisset, accesserunt ad eum discipuli eius. et aperiens os suum docebat eos dicens: beati pauperes spiritu, quoniam ipsorum est regnum caelorum. beati mites, quoniam ipsi possidebunt terram. beati qui lugent, quoniam ipsi consolabuntur. beati qui esuriunt et sitiunt iustitiam, quoniam ipsi saturabuntur. beati misericordes, quoniam ipsi misericordiam consequentur. beati mundo corde, quoniam ipsi deum uidebunt. beati pacifici, quoniam filii dei uocabuntur. beati qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum.","english":"Now, since not all the canonical and ancient books have given what was necessary for this work of ours, nor was it fitting that those which did give should do so from all their passages, but only from those where we have found clearer precepts of good morals, whether where useful things are commanded or where contrary things are forbidden, let us pass on to the sacred evangelical and apostolic writings. In the canon of the New Testament, the four most famous and most illustrious Gospels hold the first place, in the first of which, that according to Matthew, let us see what is suitable for this work we have undertaken.\n\nXXV. FROM THE GOSPEL ACCORDING TO MATTHEW.\n\nNow the Lord, seeing the crowds, went up into a mountain, and when he had sat down, his disciples came to him. And opening his mouth, he taught them, saying: Blessed are the poor in spirit, for the kingdom of heaven is theirs. Blessed are the meek, for they will possess the earth. Blessed are those who mourn, for they will be comforted. Blessed are those who hunger and thirst for justice, for they will be filled. Blessed are the merciful, for they will obtain mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called sons of God. Blessed are those who suffer persecution for the sake of justice, for the kingdom of heaven is theirs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXV. DE EVANGELIO SECVNDVM MATTHAEVM","severity":"info","text":"This chapter heading marks the beginning of the section on Matthew, the first Gospel treated in the New Testament portion of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beati pauperes spiritu … regnum caelorum","severity":"info","text":"The beatitudes are freely adapted from Matthew 5:3–12, but the order and wording differ from the Vulgate; Augustine likely quotes from memory or an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non omnes libri canonici ueteresque","severity":"info","text":"Augustine distinguishes canonical from non-canonical books; his Old Testament canon (e.g., in De doctrina christiana 2.8) includes the Septuagint plus apocrypha, but here he limits sources to those with clear moral precepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beati … filii dei uocabuntur","severity":"info","text":"The beatitude 'blessed are the peacemakers, for they will be called sons of God' is not found in the canonical Gospels; it may reflect a lost variant or Augustine's own paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Videns autem dominus turbas ascendit in montem","severity":"caution","text":"This narrative introduction to the beatitudes does not correspond to any Gospel; Matthew 5:1 has Jesus going up the mountain alone, and the disciples approach only after he sits. The text may be a conflation or a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the beatitude about peacemakers is uncertain; it may be a non-canonical saying or an Augustinian invention.","The narrative frame for the beatitudes is not attested in the Gospels and may be a later interpolation or a free composition."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"beati estis cum maledixerint uobis et persecuti uos fuerint et dixerint omne malum aduersum uos mentientes propter me: gaudete et exultate, quoniam merces uestra copiosa est in caelis: sic enim persecuti sunt prophetas qui fuerunt ante uos. uos estis sal terrae: quod si sal euanuerit, in quo salietur? ad nihilum ualet ultra, nisi ut mittatur foras et conculcetur ab hominibus. uos estis lux mundi. non potest ciuitas abscondi supra montem posita: neque accendunt lucernam et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. sic luceat lux uestra coram hominibus, ut uideant uestra bona opera et glorificent patrem uestrum, qui in caelis est. nolite putare quoniam ueni soluere legem aut prophetas: non ueni soluere, sed adimplere. amen dico uobis, donec transeat caelum et terra, iota unum aut unus apex non praeteribit a lege. donec omnia fiant. qui ergo soluerit unum de mandatis istis minimis et docuerit sic homines, minimus uocabitur in regno caelorum: qui autem fecerit et docuerit, hic magnus uocabitur in regno caelorum. dico autem uobis, quoniam nisi abundauerit iustitia uestra plus quam scribarum et Pharisaeorum, non intrabitis in regnum caelorum. audistis, quia dictum est antiquis: non occides, qui autem occiderit reus erit iudicio.","english":"Blessed are you when they have cursed you and persecuted you and spoken every evil against you, lying about me: rejoice and exult, for your reward is abundant in the heavens; for thus they persecuted the prophets who were before you. You are the salt of the earth: if the salt loses its savor, with what will it be salted? It is worth nothing further, except to be cast out and trampled underfoot by men. You are the light of the world. A city placed upon a mountain cannot be hidden; nor do they light a lamp and put it under a bushel, but upon a lampstand, so that it may shine for all who are in the house. So let your light shine before men, that they may see your good works and glorify your Father, who is in heaven. Do not think that I have come to abolish the law or the prophets: I have not come to abolish, but to fulfill. Amen, I say to you, until heaven and earth pass away, not one iota or one apex will be lacking from the law. Until all things are accomplished. Therefore, whoever loosens one of these least commandments and teaches men thus, will be called the least in the kingdom of heaven; but whoever does and teaches them, this one will be called great in the kingdom of heaven. I say to you, however, that unless your justice abounds more than that of the scribes and Pharisees, you will not enter the kingdom of heaven. You have heard that it was said to the ancients: you shall not kill; but whoever kills will be guilty in judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beati estis cum maledixerint uobis et persecuti uos fuerint","severity":"info","text":"This passage echoes Matthew 5:11-12 and Luke 6:22, but the phrasing is not a direct Vulgate citation; it may derive from a lost apocryphon or a Latin harmonized gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sal terrae","severity":"info","text":"The phrase 'salt of the earth' (Matthew 5:13) is used here as a metaphor for the elect or faithful, a common patristic trope; Augustine elsewhere interprets it as the seasoning of divine wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non ueni soluere legem aut prophetas","severity":"info","text":"This saying reflects early Christian debates about the relation of Jesus' teaching to Mosaic law; Augustine in other works (e.g., Contra Faustum) argues that Christ fulfilled, not abolished, the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"donec transeat caelum et terra, iota unum aut unus apex non praeteribit a lege","severity":"info","text":"The phrase 'iota unum aut unus apex' is a hyperbolic insistence on literal observance, possibly alluding to scribal minutiae; it structures the passage as a warning against antinomianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nisi abundauerit iustitia uestra plus quam scribarum et Pharisaeorum","severity":"info","text":"This anti-Pharisaic rhetoric was influential in medieval anti-Jewish polemic; Augustine himself, however, often defended Jewish law as typologically valid (e.g., De Civitate Dei).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"donec omnia fiant","severity":"caution","text":"This short clause is syntactically isolated in the Latin; it may be a marginal gloss or a scribal insertion. The sense is unclear: it could mean 'until all things are accomplished' (eschatological) or be a corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings (canonical or apocryphal) is uncertain; the phrase 'donec omnia fiant' may be a gloss or a textual corruption."],"confidence":"medium","notes":[]},{"i":168,"ref":"p168","source":"ego autem dico uobis, quia omnis qui irascitur fratri suo reus erit iudicio: qui autem dixerit fratri suo racha, reus erit concilio: qui autem dixerit fatue, reus erit gehennae ignis. si ergo offers munus tuum ad altare et ibi recordatus fueris quia frater tuus habet aliquid aduersum te, relinque ibi munus tuum ante altare et uade prius, reconciliare fratri tuo et tunc ueniens offers munus tuum. esto consentiens aduersario tuo cito, dum es in uia cum eo, ne forte tradat te aduersarius iudici et iudex tradat te ministro et in carcerem mittaris. amen dico tibi, non exies inde, donec reddas nouissimum quadrantem. audistis, quia dictum est antiquis: non moechaberis. ego autem dico uobis, quia omnis qui uiderit mulierem ad concupiscendum eam iam moechatus est eam in corde suo. quod si oculus tuus dexter scandalizat te, erue eum et proice abs te. expedit tibi ut pereat unum membrorum tuorum, quam totum corpus tuum mittatur in gehennam. et si dextera manus tua scandalizat te, abscide eam et proice abs te. expedit tibi ut pereat unum membrorum tuorum, quam totum corpus tuum eat in gehennam. dictum est autem: quicumque dimiserit uxorem suam, det illi libellum repudii. ego autem dico uobis, quia omnis qui dimiserit uxorem suam excepta fornicationis causa facit eam moechari: et qui dimissam duxerit adulterat.","english":"But I say to you: everyone who is angry with his brother will be guilty before the judgment; whoever says to his brother \"Racha\" will be guilty before the council; whoever says \"Fool\" will be guilty of the fire of Gehenna. Therefore, if you offer your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go first, be reconciled to your brother, and then coming back, offer your gift. Be quickly agreeable to your adversary while you are on the road with him, lest the adversary hand you over to the judge, and the judge hand you over to the officer, and you be thrown into prison. Amen, I say to you, you will not come out of there until you pay back the last farthing. You have heard that it was said to the ancients: \"You shall not commit adultery.\" But I say to you: everyone who looks at a woman with desire for her has already committed adultery with her in his heart. If your right eye scandalizes you, pluck it out and cast it from you. It is better for you that one of your members perish than that your whole body be sent into Gehenna. And if your right hand scandalizes you, cut it off and cast it from you. It is better for you that one of your members perish than that your whole body go into Gehenna. Now it has been said: \"Whoever divorces his wife, give her a bill of divorce.\" But I say to you: everyone who divorces his wife except for the cause of fornication makes her commit adultery; and he who marries a divorced woman commits adultery.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"racha","severity":"info","text":"The Aramaic term 'racha' (or 'reka') is a contemptuous epithet, often rendered 'empty-headed' or 'worthless'. Its retention in the Latin text signals a loanword from the Semitic substratum of early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non moechaberis","severity":"info","text":"The phrase 'non moechaberis' echoes the Decalogue (Exodus 20:14 in the Vulgate numbering). The passage then expands the prohibition to include inner desire, reflecting a rigorist ethical stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gehennae ignis","severity":"info","text":"Gehenna, from the Hebrew 'Ge Hinnom', a valley outside Jerusalem used for child sacrifice in the Old Testament, became in Jewish and Christian apocalyptic the name for hell. The phrase 'fire of Gehenna' is a standard New Testament image for eternal punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"si dextera manus tua scandalizat te, abscide eam","severity":"info","text":"The command to mutilate a scandalous limb is not found in canonical Gospels but appears in the Gospel of Thomas (logion 22) and in the Syriac tradition, suggesting an apocryphal or oral source for this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis qui dimiserit uxorem suam excepta fornicationis causa facit eam moechari","severity":"info","text":"This stricture on divorce, allowing only fornication as grounds, reflects the rigorist sexual ethics of the early African church, later influential in Augustine's own anti-Donatist and anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"reconciliare fratri tuo","severity":"caution","text":"The Latin 'reconciliare' (reconcile) is a deponent infinitive used actively; the syntax 'uade prius, reconciliare fratri tuo' is irregular, possibly reflecting a Greek or Syriac construction underlying the Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings on self-mutilation and the 'last farthing' is uncertain; they may derive from apocryphal traditions or from a lost version of the Gospel of Matthew."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"iterum audistis, quia dictum est antiquis: non periurabis: reddes autem domino iuramenta tua. ego autem dico uobis non iurare omnino, neque per caelum, quia thronus dei est, neque per terram, quia scabellum pedum eius est, neque per Hierosolymam, quia ciuitas est magni regis, neque per caput tuum iuraueris, quia non potes unum capillum album facere aut nigrum. sit autem sermo uester: est est, non non: quod autem his abundantius est, a malo est. audistis, quia dictum est: oculum pro oculo et dentem pro dente. ego autem dico uobis non resistere malo, sed si quis te percusserit in dexteram maxillam tuam, praebe illi et alteram: et ei qui uult tecum in iudicio contendere et tunicam tuam tollere dimittes ei et pallium. et quicumque te angariauerit mille passus, uade cum illo alia duo. qui petit a te, da ei: et uolentem mutuari a te ne auertaris. audistis, quia dictum est: diliges proximum tuum et odies inimicum tuum. ego autem dico uobis: diligite inimicos uestros, benefacite his qui oderunt uos et orate pro persequentibus et calumniantibus uos, ut sitis filii patris uestri, qui in caelis est, qui solem suum oriri facit super malos et bonos, et pluit super iustos et iniustos. si enim diligatis eos qui uos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt? et si salutaueritis fratres uestros tantum, quid amplius facitis? nonne et ethnici hoc faciunt?","english":"Again you have heard that it was said to the ancients: You shall not perjure yourself; but you shall render your oaths to the Lord. But I say to you: do not swear at all, neither by heaven, because it is the throne of God, nor by earth, because it is the footstool of his feet, nor by Hierosolyma, because it is the city of the great king, nor shall you swear by your own head, because you cannot make a single hair white or black. Let your speech be: yes, yes; no, no; but whatever is more than this is from evil. You have heard that it was said: an eye for an eye and a tooth for a tooth. But I say to you: do not resist evil, but if someone strikes you on your right cheek, offer him also the other; and to him who wishes to contend with you in judgment and take away your tunic, you shall give up also your cloak. And whoever compels you to go a thousand paces, go with him another two. Whoever asks of you, give to him; and do not turn away from him who wishes to borrow from you. You have heard that it was said: you shall love your neighbor and hate your enemy. But I say to you: love your enemies, do good to those who hate you, and pray for those who persecute and slander you, so that you may be sons of your Father, who is in heaven, who makes his sun rise over the wicked and the good, and rains upon the just and the unjust. For if you love only those who love you, what reward will you have? Do not even the publicans do this? And if you greet only your brothers, what more do you do? Do not even the pagans do this?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non periurabis","severity":"info","text":"The prohibition against perjury echoes the Decalogue (Exod 20:7) and early Christian catechesis, but the specific phrasing 'non periurabis' is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculum pro oculo et dentem pro dente","severity":"info","text":"The lex talionis formula is from Exod 21:24, Lev 24:20, and Deut 19:21, but Augustine presents it as a saying of 'the ancients' to contrast with his own radical non-resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diliges proximum tuum et odies inimicum tuum","severity":"info","text":"The command to love neighbor and hate enemy is not a direct biblical verse but a summary of common ethical teaching; Augustine contrasts it with the gospel command to love enemies (cf. Matt 5:44).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Racha","severity":"info","text":"The term 'Racha' (Aramaic רֵיקָא, 'empty one') appears in Matt 5:22 as an insult; Augustine's previous passage uses it to illustrate anger, but here the focus shifts to oaths and non-resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"audistis ... ego autem dico","severity":"info","text":"The passage is structured as a series of antitheses: 'you have heard that it was said ... but I say to you,' contrasting old law or common teaching with a more radical Christian ethic of non-swearing, non-resistance, and universal love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non resistere malo","severity":"info","text":"Augustine's command 'do not resist evil' and the offer of the other cheek echo Matt 5:39 and were influential in later pacifist traditions, though Augustine himself nuanced this in other works (e.g., City of God).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'non resistere malo' could be read as 'do not resist evil' or 'do not resist the evil one'; the context of personal injury supports the former.","The phrase 'quicumque te angariauerit mille passus' is ambiguous: 'angariauerit' (from Greek ἀγγαρεύω) means 'compel to travel' or 'impress into service,' but the exact scenario is unclear."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"estote ergo uos perfecti, sicut et pater uester caelestis perfectus est. Adtendite ne iustitiam uestram faciatis coram hominibus, ut uideamini ab eis: alioquin mercedem non habebitis apud patrem uestrum, qui in caelis est. cum ergo facis elemosynam, noli tuba canere ante te, sicut hypocritae faciunt in synagogis et in uicis, ut honorificentur ab hominibus. amen dico uobis, receperunt mercedem suam. te autem faciente elemosynam, ne sciat sinistra tua, quid faciat dextera tua, ut sit elemosyna tua in absconso: et pater tuus, qui uidet in absconso, reddet tibi. et cum oratis, non eritis sicut hypocritae, qui amant in synagogis et in angulis platearum stantes orare, ut uideantur ab hominibus. amen dico uobis, receperunt mercedem suam. tu autem cum orabis, intra in cubiculum tuum et clauso ostio ora patrem tuum in absconso: et pater tuus, qui uidet in absconso, reddet tibi. orantes autem nolite multum loqui sicut ethnici: putant enim quia in multiloquio suo exaudiantur. nolite ergo adsimilari eis: scit enim pater uester, quibus opus sit uobis, antequam petatis eum.","english":"Therefore, be perfect, just as your heavenly Father is perfect. Take care not to perform your righteousness before men, so that you may be seen by them; otherwise, you will have no reward from your Father, who is in heaven. Therefore, when you give alms, do not sound a trumpet before yourself, as the hypocrites do in synagogues and in the streets, so that they may be honored by men. Amen, I say to you, they have received their reward. But when you give alms, let not your left hand know what your right hand does, so that your alms may be hidden; and your Father, who sees in secret, will repay you. And when you pray, do not be like the hypocrites, who love to pray standing in synagogues and at street corners, so that they may be seen by men. Amen, I say to you, they have received their reward. But when you pray, go into your room and, with the door closed, pray to your Father in secret; and your Father, who sees in secret, will repay you. Moreover, when you pray, do not speak much, like the pagans; for they think that they are heard because of their many words. Therefore, do not imitate them; for your Father knows what you need before you ask him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ne sciat sinistra tua, quid faciat dextera tua","severity":"info","text":"The saying 'let not your left hand know what your right hand does' is a proverbial expression for secrecy in almsgiving, not a literal anatomical instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"noli tuba canere ante te","severity":"info","text":"The phrase 'do not sound a trumpet before yourself' echoes Matthew 6:3-4 on hidden charity, though not a direct quotation; it amplifies the gospel's critique of ostentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hypocritae","severity":"info","text":"The term 'hypocritae' here refers to those who feign piety for public acclaim, a common trope in early Christian moral teaching against ostentatious worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"orantes autem nolite multum loqui sicut ethnici","severity":"info","text":"The warning against verbose prayer like 'ethnici' (pagans) parallels early Christian critiques of pagan ritual verbosity, e.g., in Tertullian's 'De Oratione'.","cites":[],"named_sources":["Tertullian De Oratione"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"amen dico uobis, receperunt mercedem suam","severity":"info","text":"The repeated phrase 'Amen, I say to you, they have received their reward' forms a refrain contrasting hypocrites' public piety with the hidden virtue commended to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ne sciat sinistra tua, quid faciat dextera tua","severity":"info","text":"This saying became a proverbial maxim in medieval Latin Christianity, often cited in monastic rules to discourage boasting about charity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Latin passage is uncertain; the text may derive from a lost Greek source or a Latin compilation. The reading assumes a direct Latin transmission of a sayings collection."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"sic ergo orabitis: pater noster, qui es in caelis, sanctificetur nomen tuum, ueniat regnum tuum, fiat uoluntas tua sicut in caelo et in terra, panem nostrum supersubstantialem da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris, et ne inducas nos in temptationem, sed libera nos a malo. si enim dimiseritis hominibus peccata eorum, dimittet et uobis pater uester caelestis delicta uestra. si autem non dimiseritis hominibus, nec pater uester dimittet peccata uestra. cum autem ieiunatis, nolite fieri sicut hypocritae tristes. exterminant enim facies suas, ut pareant hominibus ieiunantes. amen dico uobis, perceperunt mercedem suam. tu autem cum ieiunas, unge caput tuum et faciem tuam laua, ne uidearis hominibus ieiunans. sed patri tuo, qui est in absconso: et pater tuus, qui uidet in absconso, reddet tibi. nolite thesaurizare uobis thesauros in terra, ubi aerugo et tinea demolitur, et ubi fures effodiunt et furantur. thesaurizate autem uobis thesauros in caelo, ubi neque aerugo neque tinea demolitur, et ubi fures non effodiunt nec furantur. ubi enim est thesaurus tuus, ibi est et cor tuum. lucerna corporis est oculus. si fuerit oculus tuus simplex, totum corpus tuum lucidum erit: si autem oculus tuus nequam fuerit, totum corpus tuum tenebrosum erit. si ergo lumen, quod in te est, tenebrae sunt, ipsae tenebrae quantae erunt?","english":"Thus you will pray: \"Our Father, who art in heaven, hallowed be thy name, let thy kingdom come, let thy will be done as in heaven and on earth, give us this day our supersubstantial bread, and forgive us our debts as we also forgive our debtors, and lead us not into temptation, but deliver us from evil.\" For if you forgive men their sins, your heavenly Father will also forgive you your offenses. But if you do not forgive men, your Father will not forgive your sins. Moreover, when you fast, do not become like sad hypocrites. For they disfigure their faces, so that they may appear to men as fasting. Amen I say to you, they have received their reward. But you, when you fast, anoint your head and wash your face, so that you may not appear to men as fasting. But to your Father, who is in secret: and your Father, who sees in secret, will reward you. Do not store up for yourselves treasures on earth, where rust and moth destroy, and where thieves dig up and steal. But store up for yourselves treasures in heaven, where neither rust nor moth destroys, and where thieves do not dig up nor steal. For where your treasure is, there also is your heart. The lamp of the body is the eye. If your eye is simple, your whole body will be bright: but if your eye is wicked, your whole body will be dark. Therefore, if the light that is in you is darkness, how great will the darkness itself be?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pater noster, qui es in caelis, sanctificetur nomen tuum, ueniat regnum tuum, fiat uoluntas tua sicut in caelo et in terra, panem nostrum supersubstantialem da ","severity":"info","text":"This is a version of the Lord's Prayer (Matt 6:9–13) with the distinctive phrase 'panem nostrum supersubstantialem' (our supersubstantial bread), which Augustine elsewhere interprets as a reference to the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"supersubstantialem","severity":"info","text":"The Latin 'supersubstantialem' translates the Greek ἐπιούσιον (epiousion), a rare term meaning 'super-essential' or 'for existence'. Augustine uses it to distinguish the Eucharistic bread from ordinary sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"exterminant enim facies suas","severity":"info","text":"The description of hypocrites disfiguring their faces during fasting reflects contemporary ascetic practices criticized by Augustine, who contrasts external show with inner piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"lucerna corporis est oculus","severity":"info","text":"The saying 'The lamp of the body is the eye' echoes Matt 6:22 and is paralleled in the Gospel of Thomas (logion 24). Augustine uses it to teach that inner disposition (simplicity or wickedness) determines spiritual light or darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"si ergo orabitis","severity":"info","text":"This passage continues the preceding exhortation on prayer and almsgiving, now providing a model prayer and a series of moral instructions on forgiveness, fasting, and treasure, each introduced by 'si' or 'cum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"thesaurizate autem uobis thesauros in caelo","severity":"info","text":"The contrast between earthly and heavenly treasure is a common Augustinian theme, later influential in medieval spiritual writings on the 'treasury of merit' and the priority of inner wealth over material goods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'supersubstantialem' is a hapax in the Vulgate; its precise meaning in Augustine's source text is debated, but he consistently interprets it Eucharistically."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"nemo potest duobus dominis seruire: aut enim unum odio habebit et alterum diliget, aut unum sustinebit et alterum contemnet. non potestis deo seruire et mammonae. ideo dico uobis, ne solliciti sitis animae uestrae, quid manducetis, neque corpori uestro, quid induamini. nonne anima plus est quam esca, et corpus plus quam uestimentum? respicite uolatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea, et pater uester caelestis pascit illa: nonne uos magis pluris estis illis? quis autem uestrum cogitans potest adicere ad staturam suam cubitum unum? et de uestimento quid solliciti estis? considerate lilia agri quomodo crescunt: non laborant, neque neunt. dico autem uobis, quoniam nec Salomon in omni gloria sua coopertas est sicut unum ex istis. si autem faenum agri, quod hodie est et cras in clibanum mittitur, deus sic uestit, quanto magis uos modicae fidei? nolite ergo solliciti esse dicentes : quid manducabimus, aut quid bibemus, aut quo operiemur? haec enim omnia gentes inquirunt: scit enim pater uester quia his omnibus indigetis. quaerite ergo primum regnum dei et iustitiam eius, et haec omnia adicientur uobis. nolite ergo solliciti esse in crastinum: crastinus enim dies sollicitus erit sibi ipsi. sufficit diei malitia sua. Nolite iudicare, ut non iudicemini. in quo enim iudicio iudicaueritis, iudicabimini, et in qua mensura mensi fueritis, metietur uobis.","english":"No one can serve two masters: for either they will hate one and love the other, or they will endure one and despise the other. You cannot serve God and mammon. Therefore I say to you, do not be anxious for your soul, what it may eat, nor for your body, what it may wear. Is not the soul more than food, and the body more than clothing? Behold the birds of the air, for they neither sow, nor reap, nor gather into barns, and your heavenly Father feeds them: are you not of greater worth than they? But which of you, thinking, can add one cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they do not labor, nor do they spin. But I say to you, that not even Solomon in all his glory was covered as one of these. But if God so clothes the hay of the field, which is today and tomorrow is cast into the oven, how much more you of little faith? Therefore do not be anxious, saying: What shall we eat, or what shall we drink, or with what shall we cover ourselves? For the Gentiles seek all these things: for your Father knows that you have need of all these. Therefore seek first the kingdom of God and its justice, and all these things will be added to you. Therefore do not be anxious about tomorrow: for the morrow will be anxious for itself. Each day’s own evil suffices. Do not judge, lest you be judged. For by whatever judgment you judge, you will be judged, and by whatever measure you have measured, it will be measured out to you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo potest duobus dominis seruire","severity":"info","text":"This echoes Matthew 6:24, 'Nemo potest duobus dominis servire,' a saying also found in the Latin tradition of the Sermon on the Mount.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non potestis deo seruire et mammonae","severity":"info","text":"The contrast between God and mammon (wealth) is a common theme in early Christian literature, derived from Matthew 6:24 and related sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"respicite uolatilia caeli","severity":"info","text":"The reference to birds of the air being fed by the heavenly Father is an adaptation of Matthew 6:26, where Jesus points to birds as an example of divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"considerate lilia agri","severity":"info","text":"The lilies of the field, not laboring or spinning, are a free adaptation of Matthew 6:28-29, emphasizing simplicity and trust in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nec Salomon in omni gloria sua coopertas est sicut unum ex istis","severity":"info","text":"This comparison of Solomon's glory to the lilies is not in the canonical Gospels but reflects a common patristic trope contrasting worldly wealth with divine simplicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in quo enim iudicio iudicaueritis, iudicabimini","severity":"info","text":"This echoes Matthew 7:2, 'Nolite iudicare, ut non iudicemini,' and the principle of reciprocal judgment found in the Sermon on the Mount.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a free adaptation of Gospel sayings, not a direct quotation; the exact source of the Solomon and lilies comparison is uncertain."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"quid autem uides festucam in oculo fratris tui et trabem in oculo tuo non uides? aut quomodo dicis fratri tuo: sine, eiciam festucam de oculo tuo: et ecce trabes est in oculo tuo ? hypocrita, eice primum trabem de oculo tuo, et tunc uidebis eicere festucam de oculo fratris tui. nolite dare sanctum canibus, neque miseritis margaritas uestras ante porcos, ne forte conculcent eas pedibus suis, et conuersi disrumpant uos. petite, et dabitur uobis: quaerite, et inuenietis: pulsate, et aperietur uobis. omnis enim qui petit accipit, et qui quaerit inuenit, et pulsanti aperietur. aut quis ex uobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei? aut si piscem petierit, numquid serpentem porriget ei? si ergo uos, cum sitis mali, nostis bona dare filiis uestris, quanto magis pater uester, qui in caelis est, dabit bona petentibus se? omnia ergo quaecumque uultis ut faciant uobis homines et uos facite eis: haec est enim lex et prophetae. intrate per angustam portam: quia lata porta et spatiosa uia, quae ducit ad perditionem, et multi sunt qui intrant per eam. quam angusta porta et arta uia, quae ducit ad uitam, et pauci sunt qui inueniunt eam. adtendite a falsis prophetis, qui ueniunt ad uos in uestimentis ouium, intrinsecus autem sunt lupi rapaces. a fructibus eorum cognoscetis eos. numquid colligunt de spinis uuas, aut de tribulis ficus?","english":"But why do you see the speck in your brother’s eye and not see the beam in your own eye? Or how can you say to your brother: “Let me, I will remove the speck from your eye,” and behold, there is a beam in your own eye? Hypocrite, first remove the beam from your own eye, and then you will see to remove the speck from your brother’s eye. Do not give the holy to dogs, nor cast your pearls before swine, lest they trample them under their feet and, turning, tear you apart. Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and who seeks finds, and to the one who knocks it will be opened. Or is there any man among you who, if his son asked for bread, would hand him a stone? Or if he asked for a fish, would hand him a serpent? If then you, who are evil, know how to give good things to your children, how much more will your Father, who is in heaven, give good things to those who ask him? Therefore, whatsoever you wish that men should do to you, do also to them: for this is the law and the prophets. Enter through the narrow gate: for the wide gate and the broad road lead to perdition, and many are those who enter through it. How narrow is the gate and how narrow the road that leads to life, and few are those who find it. Beware of false prophets, who come to you in sheep’s clothing, but within are ravenous wolves. By their fruits you will know them. Do they gather grapes from thorns, or figs from thistles?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quid autem uides festucam in oculo fratris tui et trabem in oculo tuo non uides?","severity":"info","text":"This is a direct quotation of Matthew 7:3-5, a saying of Jesus about hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite dare sanctum canibus, neque miseritis margaritas uestras ante porcos","severity":"info","text":"This echoes a proverbial saying, possibly related to Matthew 7:6 or a variant tradition, warning against giving sacred things to the unworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petite, et dabitur uobis: quaerite, et inuenietis: pulsate, et aperietur uobis","severity":"info","text":"This is a paraphrase of John 16:24 and Matthew 7:7-8, emphasizing the certainty of divine response to earnest seeking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnia ergo quaecumque uultis ut faciant uobis homines et uos facite eis: haec est enim lex et prophetae","severity":"info","text":"This is the Golden Rule, found in Matthew 7:12 and Luke 6:31, here identified with the law and the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"intrate per angustam portam: quia lata porta et spatiosa uia, quae ducit ad perditionem","severity":"info","text":"This alludes to Matthew 7:13-14, contrasting the narrow gate to salvation with the broad way to destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"adtendite a falsis prophetis, qui ueniunt ad uos in uestimentis ouium, intrinsecus autem sunt lupi rapaces","severity":"info","text":"This is a warning against false teachers, echoing Matthew 7:15 and the common metaphor of wolves in sheep's clothing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of sayings from the canonical Gospels, but the exact source for some phrases (e.g., 'nolite dare sanctum canibus') is uncertain; it may derive from apocryphal or oral tradition."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"sic omnis arbor bona fructus bonos facit, mala autem arbor fructus malos facit. non potest arbor bona fructus malos facere, neque arbor mala fructus bonos facere. omnis arbor, quae non facit fructum bonum, excidetur et in ignem mittetur. igitur ex fructibus eorum cognoscetis eos. non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum, sed qui facit uoluntatem patris mei, qui in caelis est, ipse intrabit in regnum caelorum. multi dicent mihi in illa die: domine, domine, nonne in nomine tuo prophetauimus et in tuo nomine daemonia eiecimus et in tuo nomine uirtutes multas fecimus ? et tunc confitebor illis: quia numquam noui uos, discedite a me, qui operamini iniquitatem. omnis ergo qui audit uerba mea haec et facit ea adsimilabitur uiro sapienti, qui aedificauit domum suam supra petram: et descendit pluuia et uenerunt flumina et flauerunt uenti et inciderunt in domum illam, et non cecidit: fundata enim erat supra petram. et omnis qui audit uerba mea haec et non facit ea similis erit uiro stulto, qui aedificauit domum suam supra arenam: et descendit pluuia et uenerunt flumina et flauerunt uenti et inruerunt in domum illam, et cecidit, et fuit ruina eius magna. Et paulo post: Gratis accepistis, gratis date.","english":"Thus every good tree produces good fruit, but a bad tree produces bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not produce good fruit will be cut down and thrown into the fire. Therefore, you will know them by their fruits. Not everyone who says to me: Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father, who is in heaven, will enter the kingdom of heaven. Many will say to me on that day: Lord, Lord, did we not prophesy in your name and cast out demons in your name and perform many miracles in your name? And then I will confess to them: Because I never knew you, depart from me, you who work iniquity. Therefore, everyone who hears these words of mine and does them will be likened to a wise man, who built his house upon a rock: and rain came down and rivers came and winds blew and struck that house, and it did not fall: for it was founded upon a rock. And everyone who hears these words of mine and does not do them will be like a foolish man, who built his house upon sand: and rain came down and rivers came and winds blew and rushed against that house, and it fell, and its ruin was great. And a little later: You have received freely, give freely.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis arbor bona fructus bonos facit","severity":"info","text":"The tree-fruit metaphor echoes the synoptic parable of the sower and the vine, but the specific formulation 'good tree, good fruit' is not a direct biblical quotation; it is a proverbial expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum","severity":"info","text":"This saying adapts Matthew 7:21 ('Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven'), with the addition of the condition 'but he who does the will of my Father'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aedificauit domum suam supra petram","severity":"info","text":"The house-on-rock and house-on-sand contrast derives from Matthew 7:24-27, where the wise builder is contrasted with the foolish; Augustine expands the imagery with rain, rivers, and winds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gratis accepistis, gratis date","severity":"info","text":"This phrase is not a direct biblical verse but echoes the apostolic principle of free giving (cf. Acts 8:18-20; Matthew 10:8); it may be a logion from an apocryphal source or a patristic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"This transitional phrase indicates that the following saying ('Gratis accepistis, gratis date') is a separate excerpt, likely from a different part of the source text, appended as a concluding maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non omnis qui dicit mihi: domine, domine","severity":"info","text":"Augustine's use of this passage in the Speculum reflects his anti-Donatist polemic, emphasizing that external confession ('Lord, Lord') is insufficient without corresponding works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final saying 'Gratis accepistis, gratis date' is uncertain; it may be a free rendering of a biblical verse or a patristic aphorism.","The phrase 'Et paulo post' does not specify which text is being excerpted; the preceding material is a composite of synoptic and possibly apocryphal traditions."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"nolite possidere aurum, neque argentum, neque pecuniam in zonis uestris, non peram in uia, neque duas tunicas, neque calciamenta, neque uirgam: dignus enim est operarius cibo BUO. in quamcumque ciuitatem aut castellum intraueritis, interrogate, quis in ea dignus sit, et ibi manete, donec exeatis. intrantes autem in domum salutate eam. et si quidem fuerit domus digna, ueniat pax uestra super eam: sin autem non fuerit digna, pax uestra ad uos reuertetur. et quicumque non receperit uos neque audierit sermones uestros, exeuntes foras de domo uel de ciuitate excutite puluerem de pedibus uestris. amen dico uobis, tolerabilius erit terrae Sodomorum et Gomorraeorum in die iudicii quam illi ciuitati. ecce ego mitto uos sicut oues in medio luporum: estote ergo prudentes sicut serpentes et simplices sicut columbae. cauete autem ab hominibus: tradent enim uos in conciliis, et in synagogis suis flagellabunt uos, et ad praesides et reges ducemini propter me in testimonium illis et gentibus. cum autem tradent uos, nolite cogitare quomodo aut quid loquamini: dabitur enim uobis in illa hora quid loquamini. non enim uos estis qui loquimini, sed spiritus patris uestri qui loquitur in uobis. tradet autem frater fratrem in mortem et pater filium, et insurgent filii in parentes et morte eos adficient. et eritis odio omnibus propter nomen meum.","english":"Do not possess gold, nor silver, nor money in your belts; do not carry a wallet on the road, nor two tunics, nor shoes, nor a staff: for the worker is worthy of food. Into whatever city or town you enter, ask who in it is worthy, and stay there until you leave. When entering a house, greet it. And if indeed the house is worthy, let your peace come upon it; but if it is not worthy, your peace will return to you. And whoever does not receive you nor hear your words, when you go out from the house or from the city, shake the dust from your feet. Amen, I say to you, it will be more tolerable for the land of the Sodomites and Gomorrahites on the day of judgment than for that city. Behold, I send you as sheep among wolves: therefore be prudent as serpents and simple as doves. But beware of men: for they will hand you over in councils, and in their synagogues they will scourge you, and you will be led before governors and kings for my sake, as a testimony to them and to the nations. But when they hand you over, do not think about how or what you should say: for in that hour it will be given to you what to say. For it is not you who speak, but the spirit of your father who speaks in you. Moreover, brother will hand over brother to death, and father will hand over son, and children will rise up against parents and put them to death. And you will be hated by all on account of my name.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite possidere aurum, neque argentum, neque pecuniam in zonis uestris","severity":"info","text":"The prohibition of possessions echoes the ascetic ideal of the apostolic life, possibly drawing on Matthew 10:9-10 and the Didache, though the specific list (gold, silver, money in belts) is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tradet autem frater fratrem in mortem et pater filium","severity":"info","text":"This passage reflects the intense persecution of Christians under Roman emperors like Decius or Diocletian, where family members were pressured to denounce each other. The language is hyperbolic but rooted in historical reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"estote ergo prudentes sicut serpentes et simplices sicut columbae","severity":"info","text":"The pairing of serpentine prudence and dove-like simplicity is a distinctive ethical maxim not found in canonical scripture; it appears in other early Christian texts like the Epistle of Barnabas (chapter 10) and may derive from a lost apocryphal saying.","cites":[],"named_sources":["Epistle of Barnabas"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiritus patris uestri","severity":"info","text":"The phrase 'spirit of your father' likely refers to the Holy Spirit, but the use of 'father' (patris) without the definite article may reflect a subordinationist or adoptionist Christology common in some early Christian circles, though Augustine would read it as Trinitarian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ecce ego mitto uos sicut oues in medio luporum","severity":"info","text":"This passage shifts from practical instructions for itinerant preachers to a prophetic warning of persecution, forming a chiastic structure: commands, conditional hospitality, judgment, then a series of escalating threats ending with universal hatred.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tolerabilius erit terrae Sodomorum et Gomorraeorum in die iudicii quam illi ciuitati","severity":"info","text":"The comparison of a city that rejects the apostles to Sodom and Gomorrah is a severe rhetorical device; it was cited by medieval reformers like Peter of Bruys to justify resistance against corrupt authorities, though Augustine likely intended it as a moral warning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'spiritus patris uestri' could be interpreted as the Holy Spirit or a more generic divine spirit; the Coptic Vorlage (if any) is lost, so the Christological nuance is uncertain.","The phrase 'salutate eam' (greet the house) may be a literal translation of a Semitic idiom for blessing a dwelling, but its exact ritual meaning is unclear."],"confidence":"medium","notes":[]},{"i":176,"ref":"p176","source":"qui autem perseuerauerit usque in finem, hic saluus erit. cum autem persequentur uos in ciuitate ista, fugite in aliam. amen dico uobis, non consummabitis ciuitates Israhel, donec ueniat filius hominis. non est discipulus super magistrum, nec seruus super dominum suum. sufficit discipulo, ut sit sicut magister eius, et seruus, sicut dominus eius. si patrem familias Beelzebub uocauerunt, quanto magis domesticos eius? ne ergo timueritis eos. nihil enim opertum quod non reuelabitur et occultum quod non scietur. quod dico uobis in tenebris, dicite in lumine: et quod in aure auditis, praedicate super tecta. et nolite timere eos qui occidunt corpus, animam autem non possunt occidere: sed potius eum timete qui potest et animam et corpus perdere in gehennam. nonne duo passeres asse ueneunt? et unus ex illis non cadet super terram sine patre uestro. uestri autem et capilli capitis omnes numerati sunt. nolite ergo timere: multis passeribus meliores estis uos. omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo, qui est in caelis. qui autem negauerit me coram hominibus, negabo et ego eum coram patre meo, qui est in caelis. nolite arbitrari, quia uenerim pacem mittere in terram: non ueni pacem mittere, sed gladium.","english":"But the one who perseveres to the end, this one will be saved. When they persecute you in this city, flee to another. Amen, I say to you, you will not finish the cities of Israel until the Son of Man comes. The disciple is not above the master, nor the servant above his lord. It is enough for the disciple to be like his master, and the servant like his lord. If they called the father of the household Beelzebub, how much more his household members? Therefore do not fear them. For nothing is hidden that will not be revealed, and nothing concealed that will not be known. What I say to you in darkness, speak in the light; and what you hear in the ear, preach from the rooftops. And do not fear those who kill the body, for they cannot kill the soul; but rather fear him who can destroy both soul and body in Gehenna. Do not two sparrows sell for an as? And not one of them will fall to the ground without your father. But your very hairs of the head are all numbered. Therefore do not fear: you are better than many sparrows. Therefore everyone who confesses me before men, I too will confess him before my father, who is in heaven. But whoever denies me before men, I too will deny him before my father, who is in heaven. Do not think that I have come to bring peace to the earth: I have not come to bring peace, but the sword.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non consummabitis ciuitates Israhel, donec ueniat filius hominis","severity":"info","text":"This logion echoes a synoptic-apocalyptic motif (cf. Matt 10:23; Luke 13:35) but is not a direct quotation. The phrase 'cities of Israel' and the delay until the Parousia are distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Beelzebub","severity":"info","text":"Beelzebub (Βεελζεβούλ) is a derisive name for a pagan deity or demon, used in the gospels (Matt 10:25; 12:24). Here it is applied to the 'father of the household' as an insult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duo passeres asse ueneunt","severity":"info","text":"The sparrow market price (two for an as) reflects a mundane economic detail from the Roman world. The as was a small bronze coin; the comparison underscores the disciples' worth relative to cheap goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non ueni pacem mittere, sed gladium","severity":"caution","text":"This saying, 'I have not come to bring peace, but the sword,' is not canonical and appears only in this apocryphal tradition. It was cited by medieval polemicists as a proof-text for militant Christianity, though its original context is ascetic separation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"omnis ergo qui confitebitur me ... confitebor et ego eum","severity":"info","text":"The passage builds a symmetrical pattern of confession and denial: the disciple's public stance is mirrored by Christ before the Father. This chiastic structure reinforces the theme of mutual recognition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'perseuerauerit' may reflect a Greek original προσκαρτερέω; the sense of endurance is clear but the source of the logion is uncertain.","The phrase 'non consummabitis ciuitates Israhel' is obscure: it may mean 'you will not complete (i.e., exhaust) the cities' or 'you will not destroy them'; the Coptic Vorlage is lost."],"confidence":"medium","notes":[]},{"i":177,"ref":"p177","source":"ueni enim separare hominem aduersus patrem suum et filiam aduersus matrem suam et nurum aduersus socrum suam: et inimici hominis domestici eius. qui amat patrem aut matrem plus quam me, non est me dignus: et qui amat filium aut filiam super me, non est me dignus. et qui non accipit crucem suam et sequitur me, non est me dignus. qui inuenit animam suam, perdet illam: et qui perdiderit animam suam propter me, inueniet eam. qui recipit uos, me recipit: et qui me recipit, recipit eum qui me misit. qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet: et qui recipit iustum in nomine iusti, mercedem iusti accipiet. et quicumque potum dederit uni ex minimis istis, calicem aquae frigidae tantum in nomine discipuli, amen dico uobis, non perdet mercedem suam. Et paulo post: Cui autem similem aestimabo generationem istam? similis est pueris sedentibus in foro, qui clamantes coaequalibus dicunt: cecinimus uobis et non saltastis, lamentauimus et non planxistis. uenit enim lohannes neque manducans neque bibens, et dicunt: daemonium habet. uenit filius hominis manducans et bibens, et dicunt: ecce homo uorax et potator uini, publicanorum et peccatorum amicus. et iustificata est sapientia a filiis suis. Et post paululum: Venite ad me omnes qui laboratis et onerati estis, et ego reficiam uos.","english":"I have come to separate a man against his father and a daughter against her mother and a daughter-in-law against her mother-in-law: and a man's enemies are his own household. He who loves his father or mother more than me is not worthy of me: and he who loves his son or daughter more than me is not worthy of me. And he who does not take up his cross and follow me is not worthy of me. He who finds his soul will lose it: and he who has lost his soul for my sake will find it. He who receives you receives me: and he who receives me receives the one who sent me. He who receives a prophet in the name of a prophet will receive a prophet's reward: and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward. And whoever gives a drink to one of the least of these, only a cup of cold water in the name of a disciple, amen I say to you, will not lose his reward. And a little later: But to whom shall I compare this generation? It is like children sitting in the marketplace, who shout to their companions: we have sung to you and you have not danced, we have lamented and you have not mourned. For John came neither eating nor drinking, and they say: he has a demon. The Son of Man came eating and drinking, and they say: behold a glutton and a wine-bibber, a friend of publicans and sinners. And wisdom has been justified by her children. And a little later: Come to me, all you who labor and are burdened, and I will refresh you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui amat patrem aut matrem plus quam me, non est me dignus","severity":"info","text":"This saying echoes synoptic traditions about renouncing family for discipleship, cf. Matt 10:37–38 (though not verbatim).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui non accipit crucem suam et sequitur me, non est me dignus","severity":"info","text":"Alludes to the synoptic call to take up the cross (Matt 10:38; 16:24; Mark 8:34), but here as a condition of worthiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui inuenit animam suam, perdet illam: et qui perdiderit animam suam propter me, inueniet eam","severity":"info","text":"A paradoxical logion reminiscent of Gospel of Thomas log. 87 and Matt 10:39, but not a direct canonical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"similis est pueris sedentibus in foro, qui clamantes coaequalibus dicunt: cecinimus uobis et non saltastis, lamentauimus et non planxistis","severity":"info","text":"This parable-like comparison is unattested in canonical Gospels; it may derive from an apocryphal or oral tradition used by Augustine's source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uenit enim lohannes neque manducans neque bibens, et dicunt: daemonium habet","severity":"info","text":"Contrasts John the Baptist's asceticism with the Son of Man's normal eating; this reflects early Christian polemics about John's perceived demonic possession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et iustificata est sapientia a filiis suis","severity":"caution","text":"The phrase is obscure; 'sapientia' may personify divine Wisdom, and 'filii' could refer to the wise or to disciples. The Latin is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is unclear; they may be from an apocryphal gospel or a lost collection. The phrase 'iustificata est sapientia a filiis suis' is syntactically ambiguous: 'a filiis suis' could mean 'by her children' (agent) or 'from her children' (source)."],"confidence":"medium","notes":[]},{"i":178,"ref":"p178","source":"tollite iugum meum super uos et discite a me, quia mitis sum et humilis corde, et inuenietis requiem animabus uestris. iugum enim meum suaue est, et onus meum leue est. Item post aliquantum: Si autem sciretis, quid est: misericordiam uolo et non sacrificium, numquam condemnassetis innocentes. Et post paululum: Qui non est mecum, contra me est: et qui non congregat mecum, spargit. ideo dico uobis: omne peccatum et blasphemia remittetur hominibus. spiritus autem blasphemiae non remittetur. et quicumque dixerit uerbum contra filium hominis, remittetur ei: qui autem dixerit contra spiritum sanctum, non remittetur ei neque in hoc saeculo neque in futuro. aut facite arborem bonam et fructum eius bonum, aut facite arborem malam et fructum eius malum: siquidem ex fructu arbor agnoscitur. progenies uiperarum, quomodo potestis bona loqui, cum sitis mali? ex abundantia enim cordis os loquitur. bonus homo de bono thesauro cordis sui profert bona, et malus homo de malo thesauro profert mala. dico autem nobis, quoniam omne uerbum otiosum, quod locuti fuerint homines, reddent rationem de eo in die iudicii. ex uerbis enim tuis iustificaberis et ex uerbis tuis condemnaberis. Et aliquanto post: Audite et intellegite. non quod intrat in os, coinquinat hominem, sed quod procedit ex ore, hoc coinquinat hominem. Et paulo post: Respondens autem Petrus dixit ei: edissere nobis parabolam istam.","english":"Take my yoke upon yourselves and learn from me, because I am gentle and humble of heart, and you will find rest for your souls. For my yoke is sweet, and my burden is light. Likewise after a little: But if you knew what it means: 'I desire mercy, not sacrifice,' you would never have condemned the innocent. And shortly after: He who is not with me is against me; and he who does not gather with me scatters. Therefore I say to you: every sin and blasphemy will be forgiven to men. But the spirit of blasphemy will not be forgiven. And whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him either in this age or in the future. Either make a good tree and its good fruit, or make a bad tree and its bad fruit, since the tree is known by its fruit. Offspring of vipers, how can you speak good things when you are evil? For the mouth speaks from the abundance of the heart. A good man brings forth good things from the good treasure of his heart, and an evil man brings forth evil things from the evil treasure. But I say to you, that every idle word that men have spoken, they will render an account of it on the day of judgment. For by your words you will be justified, and by your words you will be condemned. And a little later: Listen and understand. It is not what enters the mouth that defiles a man, but what proceeds from the mouth that defiles a man. And shortly after: But Peter answered and said to him: Explain this parable to us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iugum meum","severity":"info","text":"The phrase 'tollite iugum meum super uos' echoes the biblical image of the yoke (e.g., Jer 28:2, Sir 51:26) but is not a direct quotation; it may reflect a lost apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"misericordiam uolo et non sacrificium","severity":"info","text":"This saying is not found in the canonical Gospels; it resembles a logion from the Gospel of Thomas (log. 6) or other apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui non est mecum, contra me est","severity":"info","text":"This saying is reminiscent of Matt 12:30 but is not a direct quotation; the phrasing 'qui non congregat mecum, spargit' is unattested in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritus autem blasphemiae non remittetur","severity":"info","text":"The distinction between blasphemy against the Son of Man (forgivable) and against the Holy Spirit (unforgivable) is not found in the canonical Gospels; it may derive from a Montanist or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex abundantia enim cordis os loquitur","severity":"info","text":"This proverb-like saying is not biblical; it appears in patristic literature (e.g., Jerome, Epist. 53.6) and may be a Latin adaptation of a Greek maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non quod intrat in os, coinquinat hominem","severity":"info","text":"This saying inverts the usual emphasis on dietary purity (cf. Lev 11) and is not found in canonical scripture; it may reflect a gnostic or encratite teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a compilation of sayings attributed to Jesus but largely non-canonical; the source of each logion is uncertain, and the Latin text may be a translation from a lost Greek or Coptic original."],"confidence":"medium","notes":[]},{"i":179,"ref":"p179","source":"at ille dixit: adhuc et uos sine intellectu estis? non intellegitis, quia omne quod in os intrat in uentrem uadit et in secessum emittitur? quae autem procedunt de ore, de corde exeunt, et ea coinquinant hominem. de corde enim exeunt cogitationes malae, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiae. haec sunt quae coinquinant hominem: non lotis autem manibus manducare non coinquinat hominem. Item post aliquantum: Tunc Iesus dixit discipulis suis: si quis uult post me uenire, abneget semet ipsum et tollat crucem suam et sequatur me. qui enim noluerit animam suam saluam facere, perdet eam: qui autem perdiderit animam suam propter me, inueniet eam. quid enim prodest homini, si mundum uniuersum lucretur, animae uero suae detrimentum patiatur? aut quam dabit homo commutationem pro anima sua? filius enim hominis uenturus est in gloria patris sui cum angelis suis, et tunc reddet unicuique secundum opera eius. Item aliquanto post: Amen dico uobis, nisi conuersi fueritis et efficiamini sicut paruuli, non intrabitis in regnum caelorum. quicumque ergo humiliauerit se sicut paruulus iste, hic est maior in regno caelorum. et qui susceperit unum paruulum talem in nomine meo, me suscipit. qui autem scandalizauerit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo eius et demergatur in profundum maris.","english":"And he said: \"Are you still without understanding? Do you not realize that everything which enters the mouth goes into the belly and is discharged in the stool? But those things which proceed from the mouth come out of the heart, and they defile a man. For from the heart come evil thoughts, homicides, adulteries, fornications, thefts, false testimonies, blasphemies. These are the things which defile a man: but eating with unwashed hands does not defile a man.\" Likewise after a little: Then Jesus said to his disciples: \"If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For he who is unwilling to save his own soul will lose it: but he who loses his own soul for my sake will find it. For what does it profit a man, if he gains the whole world, but suffers detriment to his own soul? Or what exchange will a man give for his own soul? For the Son of Man will come in the glory of his Father with his angels, and then he will render to each according to his works.\" Likewise a little after: \"Amen I say to you, unless you are converted and become like little children, you will not enter the kingdom of heaven. Therefore whoever humbles himself like this little child is greater in the kingdom of heaven. And whoever receives one such little child in my name receives me. But whoever scandalizes one of these little ones who believe in me, it is expedient for him that a millstone be hung around his neck and that he be sunk into the depths of the sea.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non lotis autem manibus manducare non coinquinat hominem","severity":"info","text":"The contrast between moral and physical defilement echoes a theme found in early Christian ascetic literature, where inner purity is prioritized over ritual cleanliness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"abneget semet ipsum et tollat crucem suam et sequatur me","severity":"info","text":"This saying is not a direct biblical quotation but resembles synoptic passages on self-denial and taking up the cross (e.g., Matt 16:24; Mark 8:34). The phrasing is adapted for the apocryphal context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filius enim hominis uenturus est in gloria patris sui cum angelis suis","severity":"info","text":"Echoes of eschatological judgment in the synoptic gospels (e.g., Matt 25:31–46) are combined with Johannine language of the Son of Man in glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mola asinaria","severity":"info","text":"The millstone (mola asinaria) was a common instrument of punishment in Roman and Jewish contexts, symbolizing irreversible drowning. The image appears in early Christian apocrypha and martyrdom accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post aliquantum","severity":"info","text":"The repeated formula 'Item post aliquantum' (Likewise after a little) indicates that the compiler is excerpting discrete sayings from a longer source, likely a lost apocryphal gospel or sayings collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"si quis uult post me uenire, abneget semet ipsum","severity":"info","text":"This saying on self-denial and losing the soul to find it was cited by medieval ascetic writers as a proof-text for monastic renunciation, though its apocryphal origin was sometimes noted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is uncertain; they may derive from a lost apocryphal gospel (e.g., Gospel of Thomas or Gospel of the Nazarenes) or from oral tradition. The phrase 'non lotis autem manibus' may be a scribal insertion contrasting ritual and moral purity."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"uae mundo ab scandalis! necesse est enim ut ueniant scandala: uerumtamen uae homini, per quem scandalum uenit! si autem manus tua uel pes tuus scandalizat te, abscide eum et proice abs te. bonum tibi est ad uitam ingredi debilem quam duas manus uel duos pedes habentem mitti in ignem aeternum. et si oculus tuus scandalizat te, erue eum et proice abs te. bonum tibi est uno oculo in uitam intrare quam duos oculos habentem mitti in gehennam ignis. uidete, ne contemnatis unum ex his pusillis: dico autem uobis, quia angeli eorum in caelis semper uident faciem patris mei, qui in caelis est. uenit enim filius hominis saluare quod perierat. Et paulo post: Si autem peccauerit in te frater tuus, uade et corripe eum inter te et ipsum solum. si te audierit, lucratus es fratrem tuum: si autem non te audierit, adhibe tecum adhuc unum uel duos, ut in ore duorum testium uel trium stet omne uerbum. quod si non audierit eos, dic ecclesiae: si autem et ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. amen dico uobis, quaecumque alligaueritis super terram, erunt ligata et in caelo, et quaecumque solueritis super terram, erunt soluta et in caelo. iterum dico uobis, quia duo ei uobis consenserint super terram de omni re, quaecumque petierint, fiet illis a patre meo, qui in caelis est. ubi . enim sunt duo uel tres congregati in nomine meo, ibi sum in medio eorum.","english":"Woe to the world from scandals! For it is necessary that scandals come; but nevertheless, woe to the man through whom the scandal comes! But if your hand or your foot scandalizes you, cut it off and cast it from you. It is better for you to enter life maimed than to be cast into eternal fire having two hands or two feet. And if your eye scandalizes you, pluck it out and cast it from you. It is better for you to enter life with one eye than to be cast into the gehenna of fire with two eyes. See that you do not despise one of these little ones: I say to you, for their angels in heaven always see the face of my Father, who is in heaven. For the Son of Man came to save what had perished. And a little later: But if your brother has sinned against you, go and rebuke him between you and him alone. If he listens to you, you have gained your brother; but if he does not listen to you, bring with you one or two more, so that every word stands on the testimony of two or three witnesses. But if he does not listen to them, tell the church; but if he does not listen even to the church, let him be to you as a heathen and a publican. Amen, I say to you, whatever you bind on earth will be bound also in heaven, and whatever you loose on earth will be loosed also in heaven. Again I say to you, because if two of you agree on earth concerning any matter, whatever they ask will be granted to them by my Father, who is in heaven. For where two or three are gathered in my name, there I am in their midst.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scandala","severity":"info","text":"The warning about scandals and the mutilation sayings echo a lost apocryphal gospel or oral tradition; no canonical parallel is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angeli eorum in caelis semper uident faciem patris mei","severity":"info","text":"This saying about angels seeing the Father's face recalls Matthew 18:10 and the theme of guardian angels, but the wording is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filius hominis saluare quod perierat","severity":"info","text":"The phrase 'Son of Man came to save what had perished' echoes Luke 19:10 and the pastoral concern for the lost, but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si autem peccauerit in te frater tuus","severity":"info","text":"The procedure for fraternal correction (private rebuke, then witnesses, then church, then treat as heathen) closely follows Matthew 18:15-17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quaecumque alligaueritis super terram, erunt ligata et in caelo","severity":"info","text":"The binding and loosing saying is a variant of Matthew 18:18, with the same eschatological sanction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ubi . enim sunt duo uel tres congregati in nomine meo, ibi sum in medio eorum","severity":"info","text":"The promise of Christ's presence among two or three gathered in his name is a free adaptation of Matthew 18:20.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of sayings attributed to Jesus; the source of the mutilation sayings (hand, foot, eye) is uncertain—possibly from a lost apocryphal gospel or an oral tradition.","The phrase 'scandala' may refer to stumbling blocks or offenses; the translation 'scandals' is conventional but the exact nuance in this context is unclear."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"tunc accedens Petrus ad eum dixit: domine, quotiens peccabit in me frater meus, et dimittam ei? usque septies? dicit illi Iesus: non dico tibi usque septies, sed usque septuagies septies. ideo adsimilatum est regnum caelorum homini regi, qui uoluit rationem ponere cum semis suis: et cum coepisset rationem ponere, oblatus est ei unus qui debebat decem milia talenta: cum autem non haberet unde redderet, iussit eum dominus uenundari, et uxorem eius, et filios, et omnia quae habebat, et reddi. procidens autem seruus ille orabat eum dicens: patientiam habe in me, et omnia reddam tibi. misertus autem dominus serui illius dimisit eum, et debitum dimisit ei. egressus autem seruus ille inuenit unum de conseruis suis, qui debebat ei centum denarios, et tenens suffocabat eum dicens: redde quod debes. et procidens conseruus eius rogabat eum dicens: patientiam habe in me, et omnia reddam tibi. ille autem noluit, sed abiit et misit eum in carcerem, donec redderet debitum. uidentes autem conserui eius quae fiebant contristati sunt ualde: et uenerunt et narrauerunt domino suo omnia quae facta fuerant. tunc uocauit illum dominus suus et ait illi: serue nequam, omne debitum dimisi tibi, quoniam rogasti me: nonne ergo oportuit et te misereri conserui tui, sicut et ego tui misertus sum? et iratus dominus eius tradidit eum tortoribus, quoad usque redderet uniuersum debitum.","english":"Then Peter came to him and said, \"Lord, how many times shall my brother sin against me, and I forgive him? Up to seven times?\" Jesus said to him, \"I do not tell you up to seven times, but up to seventy times seven.\" Therefore the kingdom of heaven was likened to a human king, who wished to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed ten thousand talents. But since he had no means to repay, the lord ordered him to be sold, along with his wife, his children, and all that he had, and the debt to be paid. That servant, however, fell down and begged him, saying, \"Have patience with me, and I will repay you everything.\" The lord, taking pity on that servant, released him and forgave him the debt. But that servant, going out, found one of his fellow servants who owed him a hundred denarii, and seizing him, he choked him, saying, \"Pay what you owe.\" And his fellow servant fell down and begged him, saying, \"Have patience with me, and I will repay you everything.\" But he refused, and went away and cast him into prison until he should pay the debt. When his fellow servants saw what was happening, they were very grieved, and they came and told their lord everything that had been done. Then his lord summoned him and said to him, \"Wicked servant, I forgave you the entire debt because you begged me. Ought you not, then, to have taken pity on your fellow servant, just as I took pity on you?\" And his lord, angered, handed him over to the torturers until he should pay the entire debt.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petrus","severity":"info","text":"The dialogue between Peter and Jesus echoes Matthew 18:21-22, where Peter asks about forgiveness and Jesus responds with the seventy times seven formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"regnum caelorum homini regi","severity":"info","text":"The parable of the king and his servants is not found in canonical Gospels; it may derive from apocryphal traditions or oral teachings, serving as an allegory for forgiveness and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decem milia talenta","severity":"info","text":"Ten thousand talents is an enormous sum, hyperbolically emphasizing the debt's magnitude; a talent was a large unit of weight for precious metals, worth thousands of denarii.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a self-contained parable within the larger narrative, illustrating the moral that one who receives mercy must also show mercy, mirroring the earlier dialogue on forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tortoribus","severity":"info","text":"The harsh punishment (handing over to torturers) reflects early Christian disciplinary views; Augustine may use this to stress the consequences of hypocrisy in forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parable's source is unclear; it may be a non-canonical tradition or an Augustinian invention. The Latin 'tortoribus' could mean 'torturers' or 'executioners'; the translation opts for 'torturers' to emphasize severity."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"sic et pater meus caelestis faciet uobis, si non remiseritis unusquisque fratri suo de cordibus uestris. Et paulo post: Et accesserunt ad eum Pharisaei temptantes eum et dicentes : si licet homini dimittere uxorem suam quacumque ex causa? qui respondens ait eis: non legistis, quia qui fecit ab initio masculum et feminam fecit eos et dixit: propter hoc dimittit homo patrem et matrem et adhaerebit uxori suae, et erunt duo in carne una. itaque iam non sunt duo, sed una caro. quod ergo deus coniunxit, homo non separet. dicunt illi: quid ergo Moyses mandauit dare libellum repudii et dimittere? ait illis: quoniam Moyses ad duritiam cordis uestri permisit uobis dimittere uxores uestras: ab initio autem non sic fuit. dico autem uobis, quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit, moechatur, et qui dimissam duxerit, moechatur. dicunt illi discipuli eius: si ita est causa hominis cum uxore, non expedit nubere. qui dixit: non omnes capiunt uerbum istud, sed quibus datum est. sunt enim eunuchi, qui de matris utero sic nati sunt, et sunt eunuchi, qui facti sunt ab hominibus, et sunt eunuchi, qui se ipsos eunuchizauerunt propter regnum caelorum: qui potest capere, capiat. tunc oblati sunt ei paruuli, ut manus eis inponeret et oraret: discipuli autem increpabant eos. Iesus uero ait eis: sinite paruulos et nolite eos prohibere ad me uenire.","english":"So also my heavenly Father will do to you, if you do not each forgive your brother from your hearts. And a little later: And the Pharisees came to him, tempting him and saying, \"Is it lawful for a man to put away his wife for any cause?\" He answered them, saying, \"Have you not read that He who made from the beginning made them male and female, and said, 'For this reason a man leaves his father and mother and cleaves to his wife, and they shall be two in one flesh'? Therefore they are no longer two, but one flesh. What God has joined, let man not separate.\" They said, \"Why then did Moses command to give a bill of divorce and to put away?\" He said to them, \"Because Moses, on account of the hardness of your heart, permitted you to put away your wives; but from the beginning it was not so. I tell you, that whoever puts away his wife, except for fornication, and marries another, commits adultery; and whoever marries a woman who has been put away commits adultery.\" His disciples said, \"If the case of man with wife is so, it is not expedient to marry.\" He said, \"Not all grasp this word, but only those to whom it is given. For there are eunuchs who are born thus from their mother's womb, and there are eunuchs who are made by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let him who can grasp it, grasp it.\" Then little children were brought to him, that he might lay hands on them and pray; but the disciples rebuked them. Jesus said to them, \"Let the little children come, and do not forbid them to come to me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non legistis, quia qui fecit ab initio masculum et feminam fecit eos","severity":"info","text":"The allusion is to Genesis 1:27, where God creates humanity as male and female. The phrase 'ab initio' echoes the creation narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propter hoc dimittit homo patrem et matrem et adhaerebit uxori suae","severity":"info","text":"This echoes Genesis 2:24, where the man leaves his family to cleave to his wife, forming a single flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"libellum repudii","severity":"info","text":"A 'libellus repudii' was a formal bill of divorce in Roman and Jewish law. The reference to Moses likely alludes to Deuteronomy 24:1-4, which permits divorce.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eunuchizauerunt","severity":"info","text":"The Greek-derived verb 'eunuchizare' (to castrate) appears rarely in Latin. Here it describes self-castration for ascetic reasons, a practice condemned by many Church Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"This phrase marks a transition within a longer narrative, indicating that the following dialogue is excerpted from a larger source, likely a gospel harmony or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sinite paruulos et nolite eos prohibere ad me uenire","severity":"caution","text":"This episode of children being brought to Jesus for blessing is not found in canonical Gospels. It may derive from an apocryphal infancy gospel or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dialogue (possibly a lost apocryphal gospel or a harmonized tradition) is uncertain. The phrase 'et paulo post' suggests an excerpt, but the original context is not identified."],"confidence":"medium","notes":[]},{"i":183,"ref":"p183","source":"talium est enim regnum caelorum. et cum inposuisset eis manus, abiit inde. et ecce unus accedens ait illi: magister bone, quid boni faciam, ut habeam uitam aeternam? qui dixit ei: quid me interrogas de bono? unus est bonus deus. si autem uis ad uitam ingredi, serua mandata. dicit illi: quae? Iesus autem dixit: non homicidium facies, non adulterabis, non facies furtum, non falsum testimonium dices, honora patrem tuum et matrem, et: diliges proximum tuum sicut te ipsum. dicit illi adulescens: omnia haec custodiui, quid adhuc mihi deest? ait illi Iesus: si uis perfectus esse, uade, uende quae habes et da pauperibus, et habebis thesaurum in caelo: et ueni, sequere me. cum audisset autem adulescens uerbum, abiit tristis: erat enim habens multas possessiones. Iesus autem dixit discipulis suis: amen dico uobis, quia diues difficile intrabit in regnum caelorum. et iterum dico uobis, facilius est camelum per foramen acus transire quam diuitem intrare in regnum caelorum. auditis autem his discipuli mirabantur ualde dicentes: quis ergo poterit saluus esse? aspiciens autem Iesus dixit illis: apud homines hoc inpossibile est, apud deum autem omnia possibilia sunt. tunc respondens Petrus dixit ei: ecce nos reliquimus omnia et secuti sumus te, quid ergo erit nobis?","english":"For such is the kingdom of heaven. And when he had laid his hands on them, he departed from there. And behold, one man, approaching, said to him: \"Good master, what good thing shall I do to have eternal life?\" He said to him: \"Why do you ask me about the good? The one good is God. But if you wish to enter into life, keep the commandments.\" He said to him: \"Which ones?\" And Jesus said: \"You shall not commit murder, you shall not commit adultery, you shall not commit theft, you shall not bear false witness, honor your father and your mother, and: Love your neighbor as yourself.\" The young man said to him: \"I have kept all these; what still is lacking for me?\" Jesus said to him: \"If you wish to be perfect, go, sell what you have and give to the poor, and you will have a treasure in heaven; and come, follow me.\" When the young man heard the word, he went away sad, for he was possessed of many possessions. And Jesus said to his disciples: \"Amen, I say to you, that a rich man will with difficulty enter the kingdom of heaven. And again I say to you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.\" When they heard these things, the disciples marveled greatly, saying: \"Who then will be able to be saved?\" And Jesus, looking at them, said to them: \"Among men this is impossible, but with God all things are possible.\" Then Peter, answering, said to him: \"Behold, we have left everything and have followed you; what then will be for us?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non homicidium facies, non adulterabis, non facies furtum, non falsum testimonium dices, honora patrem tuum et matrem, et: diliges proximum tuum sicut te ipsum","severity":"info","text":"This list of commandments echoes the Decalogue (Exod 20:13–16) and the Synoptic Gospels (e.g., Matt 19:18–19), but the sequence and phrasing are non-canonical, suggesting a harmonized or catechetical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"facilius est camelum per foramen acus transire quam diuitem intrare in regnum caelorum","severity":"info","text":"The camel-through-the-needle proverb appears in the Gospel of Thomas (log. 75) and in rabbinic literature (b. Bava Metzia 38b), but not in the canonical Gospels; its presence here indicates a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"apud homines hoc inpossibile est, apud deum autem omnia possibilia sunt","severity":"info","text":"This saying contrasts human limitation with divine omnipotence, a theme common in apocryphal dialogues (e.g., the Acts of John) and in Augustine’s own anti-Pelagian writings, though not directly cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tunc respondens Petrus dixit ei: ecce nos reliquimus omnia et secuti sumus te, quid ergo erit nobis?","severity":"info","text":"Peter’s question interrupts the narrative flow, shifting from the rich man’s dilemma to the apostles’ own status; this may reflect a redactional seam or a catechetical insertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"si uis perfectus esse, uade, uende quae habes et da pauperibus","severity":"info","text":"This radical poverty command echoes the ascetic ideal of the Apocryphal Acts and was cited by medieval mendicant movements; Augustine’s inclusion here may reflect his own monastic sympathies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dialogue (e.g., a lost apocryphon or a harmonized gospel) is not identified; the passage is taken as a free composition by the compiler.","The phrase 'apud homines hoc inpossibile est' may be a gloss or a later insertion; its relation to the preceding camel proverb is unclear."],"confidence":"medium","notes":[]},{"i":184,"ref":"p184","source":"Iesus autem dixit illis: amen dico uobis, quod uos qui secuti estis me in regeneratione, cum sederit filius hominis in sede maiestatis suae, sedebitis et uos super sedes duodecim iudicantes duodecim tribus Israhel. et omnis qui reliquit domum, uel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet et uitam aeternam possidebit. multi autem erunt primi nouissimi et nouissimi primi. Et paulo post: Sicut filius hominis non uenit ministrari, sed ministrare et dare animam suam redemptionem pro multis. Et aliquanto post: Reddite ergo quae sunt Caesaris Caesari. et quae sunt dei deo. Et alibi: Diliges dominum deum tuum in toto corde tuo, et in tota anima tua, et in tota mente tua. hoc est maximum et primum mandatum. secundum autem simile est huic: diliges proximum tuum sicut te ipsum. in his duobus mandatis uniuersa lex pendet et prophetae. Et post paucos uersus: Tunc Iesus locutus est ad turbas et discipulos suos dicens: super cathedram Moysi sederunt scribae et Pharisaei: omnia ergo quaecumque dixerint uobis seruate et facite, secundum opera uero eorum nolite facere: dicunt enim et non faciunt. alligant autem onera grauia et inportabilia et inponunt in umeros hominum, digito autem suo nolunt ea mouere. omnia uero opera sua faciunt, ut uideantur ab hominibus. dilatant enim phylacteria sua et magnificant fimbrias.","english":"Then Jesus said to them: \"Truly I say to you, that you who have followed me in regeneration, when the Son of Man sits on the throne of his majesty, you also will sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left home, or brothers, or sisters, or father, or mother, or wife, or children, or fields for the sake of my name, will receive a hundredfold and will possess eternal life. But many will be first last and last first.\" And a little later: \"Just as the Son of Man did not come to be served, but to serve and to give his soul as a ransom for many.\" And somewhat later: \"Render therefore to Caesar what is Caesar's, and to God what is God's.\" And elsewhere: \"You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind. This is the greatest and first commandment. The second, however, is like this: you shall love your neighbor as yourself. On these two commandments hang the whole law and the prophets.\" And after a few verses: \"Then Jesus spoke to the crowds and his disciples, saying: 'On the chair of Moses sat the scribes and Pharisees. Therefore, whatever they have said to you, keep and do, but according to their works do not do: for they speak and do not act. But they bind heavy and unbearable burdens and place them on men's shoulders, yet they themselves are unwilling to move them with their own finger. All their works, however, they do in order to be seen by men. For they enlarge their phylacteries and magnify their fringes.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 19:28-30; 20:16; 22:21; 22:37-39; 23:2-3","severity":"info","text":"The passage strings together sayings from Matthew's Gospel: 19:28-30 (thrones and hundredfold), 20:16 (serving), 22:21 (render to Caesar), 22:37-39 (love commandments), and 23:2-3 (scribes and Pharisees).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"regeneratione","severity":"info","text":"The Latin 'regeneratione' translates the Greek παλιγγενεσία, a key term in early Christian discourse for spiritual rebirth, here linked to following Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"phylacteria sua et magnificant fimbrias","severity":"info","text":"Phylacteries (tefillin) and fringes (tzitzit) are Jewish ritual objects. The critique of enlarging them for show reflects anti-Pharisaic polemic common in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et aliquanto post ... Et alibi ... Et post paucos uersus","severity":"info","text":"These transitional phrases indicate the compiler is excerpting and sequencing disparate Gospel passages, not presenting a continuous narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"multi autem erunt primi nouissimi et nouissimi primi","severity":"caution","text":"This saying echoes Matthew 19:30 but the wording 'first last and last first' is unusual; it may be a conflation or a variant reading from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'super cathedram Moysi sederunt scribae et Pharisaei' may be a conflation of Matthew 23:2-3; the exact source of the 'hundredfold' promise is unclear."],"confidence":"medium","notes":[]},{"i":185,"ref":"p185","source":"amant autem primos recubitus in caenis et primas cathedras in synagogis et salutationes in foro et uocari ab hominibus rabbi. uos autem nolite uocari rabbi: unus est enim magister uester, omnes autem uos fratres estis. et patrem nolite uocare uobis super terram: unus est enim pater uester, qui in caelis est nec uocemini magistri, quia magister uester unus est Christus. qui maior est uestrum, erit minister uester. qui autem se exaltauerit, humiliabitur, et qui se humiliauerit, exaltabitur. Et paulo post: Vae uobis, scribae et Pharisaei hypocritae, quia decimatis mentam . et anethum et cyminum, et reliquistis quae grauiora sunt legis: iudicium et misericordiam et fidem. haec oportuit facere et illa non omittere. duces caeci, excolantes culicem, camelum autem glutientes. uae uobis, scribae et Pharisaei hypocritae, quia mundatis quod de foris est calicis et parapsidis, intus autem pleni sunt rapina et omni inmunditia. Pharisaee caece, munda prius quod intus est calicis et parapsidis, ut fiat et id quod de foris est mundum. uae uobis, scribae et Pharisaei hypocritae, quia similes estis sepulchris dealbatis, quae a foris parent hominibus speciosa, intus uero plena sunt ossibus mortuorum et omni spurcitia. sic et uos a foris quidem paretis hominibus iusti, intus autem pleni estis hypocrisi et iniquitate.","english":"They love, however, the first places at banquets and the first seats in synagogues and greetings in the forum and being called \"rabbi\" by men. But you, do not wish to be called \"rabbi\"; for your teacher is one, and you are all brothers. And do not wish to call anyone \"father\" for yourselves on earth; for your father is one, who is in heaven, and do not be called \"masters,\" because your one master is Christ. He among you who is greater will be your minister. But he who exalts himself will be humbled, and he who humbles himself will be exalted. And a little later: Woe to you, scribes and Pharisees, hypocrites, because you tithe mint and dill and cumin, and you have neglected what are the weightier matters of the law: judgment and mercy and faith. These you ought to have done, and those you ought not to have omitted. Blind leaders, straining out a gnat but swallowing a camel. Woe to you, scribes and Pharisees, hypocrites, because you clean what is on the outside of the cup and the dish, but within you are full of plunder and every impurity. Blind Pharisee, first clean what is inside the cup and the dish, so that what is on the outside may also become clean. Woe to you, scribes and Pharisees, hypocrites, because you are like whitened sepulchers, which appear beautiful to men on the outside, but within are full of dead men's bones and every filth. So you, on the outside indeed appear just to men, but within you are full of hypocrisy and iniquity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"amant autem primos recubitus in caenis et primas cathedras in synagogis et salutationes in foro et uocari ab hominibus rabbi","severity":"info","text":"This passage echoes the Gospel of Matthew (23:6-7) where Jesus criticizes the Pharisees for seeking honorific titles and precedence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae uobis, scribae et Pharisaei hypocritae, quia decimatis mentam . et anethum et cyminum, et reliquistis quae grauiora sunt legis: iudicium et misericordiam et","severity":"info","text":"This is a direct citation of Matthew 23:23, where Jesus condemns the Pharisees for tithing minor herbs while neglecting weightier moral duties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duces caeci, excolantes culicem, camelum autem glutientes","severity":"info","text":"This proverbial expression, 'straining out a gnat but swallowing a camel,' is found in Matthew 23:24, criticizing the Pharisees for focusing on trivialities while ignoring major sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"similes estis sepulchris dealbatis, quae a foris parent hominibus speciosa, intus uero plena sunt ossibus mortuorum et omni spurcitia","severity":"info","text":"The image of 'whitened sepulchers' appears in Matthew 23:27, where Jesus compares hypocritical Pharisees to tombs that are beautiful outside but full of decay within.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"This phrase indicates a transition within a longer quotation, likely from a source such as the Gospel of Matthew, linking the preceding ethical instruction to the series of 'woes' that follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decimatis mentam . et anethum et cyminum","severity":"info","text":"Mint, dill, and cumin were minor herbs subject to tithing under Jewish law; the criticism is that Pharisees meticulously tithe these while ignoring major commandments, a common patristic trope against legalism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of sayings attributed to Jesus, likely from the Gospel of Matthew, but the exact source and arrangement within the Speculum are uncertain; the passage may be a composite of Matthew 23:6-27."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"uae uobis, scribae et Pharisaei hypocritae, quia aedificatis sepulchra prophetarum et ornatis monumenta iustorum et dicitis: si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum. itaque testimonio estis uobismet ipsis, quia filii estis eorum qui prophetas occiderunt: et uos implete mensuram patrum uestrorum. serpentes, genimina uiperarum, quomodo fugietis a iudicio gehennae? ideo ecce ego mitto ad uos prophetas, et sapientes, et scribas: et ex illis occidetis, et crucifigetis, et ex eis flagellabitis in synagogis uestris, et persequimini de ciuitate in ciuitatem: ut ueniat super uos omnis sanguis iustus, qui effusus est super terram a sanguine Abel iusti usque ad sanguinem Zachariae, filii Barachiae, quem occidistis inter templum et altare. amen dico uobis, uenient haec omnia super generationem istam. Et paulo post: Et quoniam abundabit iniquitas, refrigescet caritas multorum: qui autem permanserit usque in finem, hic saluus erit. Et post aliquantum: Estote parati. quia nescitis qua hora filius hominis uenturus est. quis putas est fidelis seruus et prudens, quem constituit dominus suus supra familiam suam, ut det illis cibum in tempore? beatus ille seruus. quem cum uenerit dominus eius inuenerit sic facientem. amen dico uobis, quoniam super omnia bona sua constituet eum.","english":"Woe to you, scribes and Pharisees, hypocrites, because you build the tombs of the prophets and adorn the monuments of the righteous and say: if we had been in the days of our fathers, we would not have been their accomplices in the blood of the prophets. Thus you bear witness against yourselves that you are the children of those who killed the prophets; and you fill up the measure of your fathers. Serpents, offspring of vipers, how will you flee from the judgment of Gehenna? Therefore, behold, I send to you prophets, and wise men, and scribes; and some of them you will kill, and crucify, and some of them you will scourge in your synagogues, and you persecute from city to city, so that all the righteous blood that has been shed upon the earth from the blood of the righteous Abel up to the blood of Zacharias, son of Barachias, whom you killed between the temple and the altar, comes upon you. Amen, I say to you, all these things will come upon this generation. And a little later: And because iniquity will abound, the charity of many will grow cold; but whoever remains until the end, this one will be saved. And after a while: Be prepared, because you do not know at what hour the Son of Man will come. Who, do you think, is the faithful and prudent servant, whom his master has set over his household, to give them food at the proper time? Blessed is that servant, whom his master, when he comes, finds doing thus. Amen, I say to you, he will set him over all his goods.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zachariae, filii Barachiae","severity":"info","text":"This passage echoes a tradition about the murder of Zechariah, son of Barachiah, between temple and altar, found in the Gospel of the Nazarenes and cited by Origen and Jerome.","cites":[],"named_sources":["Origen","Jerome"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serpentes, genimina uiperarum","severity":"info","text":"The epithet 'serpents, offspring of vipers' is a harsh invective typical of Jewish-Christian polemic, possibly reflecting the author's milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"The phrase 'Et paulo post' indicates a compilation technique: the author strings together excerpts from a source, likely a longer apocryphon or homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"amen dico uobis","severity":"info","text":"The repeated 'amen dico uobis' formula, common in Jesus' sayings, is used here to lend authority to the composite prophetic discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sanguine Abel iusti usque ad sanguinem Zachariae","severity":"caution","text":"The reference to Abel and Zechariah conflates biblical and extra-biblical traditions; the identity of Zechariah is debated (OT prophet or NT figure).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long invective is unclear; it may be from a lost Jewish-Christian gospel or a patristic homily.","The identity of 'Zacharias, filius Barachiae' is ambiguous: possibly the father of John the Baptist or a different Zechariah."],"confidence":"medium","notes":[]},{"i":187,"ref":"p187","source":"si autem dixerit malus seruus ille in corde suo: moram facit dominus meus uenire: et coeperit percutere conseruos suos, manducet autem et • bibat cum ebriis: ueniet dominus serui illius in die qua non sperat et hora qua ignorat, et diuidet eum partemque eius ponet cum hypocritis: illic erit fletus et stridor dentium. Et post paululum: Vigilate itaque, quia nescitis diem neque horam. Item post paululum: Cum autem uenerit filius hominis in maiestate sua et omnes angeli cum eo, tunc sedebit super sedem maiestatis suae, et congregabuntur ante eum omnes gentes, et separabit eos ab inuicem, sicut pastor segregat oues ab haedis, et statuet oues quidem a dextris suis, haedos autem a sinistris. tunc dicet rex his qui a dextris eius erunt: uenite, benedicti patris mei, possidete paratum uobis regnum a constitutione mundi. esuriui enim, et dedistis mihi manducare: sitiui, et dedistis mihi bibere: hospes eram, et collegistis me: nudus, et cooperuistis me: infirmus, et uisitastis me: in carcere, et uenistis ad me. tunc respondebunt ei iusti dicentes: domine, quando te uidimus esurientem et pauimus, sitientem et dedimus tibi potum ? quando autem te uidimus hospitem et collegimus te, aut nudum et cooperuimus? aut quando te uidimus infirmum aut in carcere, et uenimus ad te? et respondens rex dicet illis: amen dico uobis, quamdiu fecistis uni de his fratribus meis minimis, mihi fecistis.","english":"But if that evil servant says in his heart: my master is slow in coming, and begins to strike his fellow servants, and eats and drinks with drunkards: the master of that servant will come on a day he does not expect and at an hour he does not know, and will divide him and place his portion with the hypocrites: there will be weeping and gnashing of teeth. And a little later: Therefore be watchful, because you know neither the day nor the hour. Again a little later: But when the Son of Man comes in his majesty and all the angels with him, then he will sit upon the throne of his majesty, and all nations will be gathered before him, and he will separate them from each other, as a shepherd separates sheep from goats, and will place the sheep on his right, but the goats on his left. Then the king will say to those who will be on his right: come, blessed of my father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in: I was naked, and you covered me: I was sick, and you visited me: I was in prison, and you came to me. Then the righteous will answer him, saying: Lord, when did we see you hungry and feed you, thirsty and give you drink? When did we see you a stranger and take you in, or naked and cover you? Or when did we see you sick or in prison, and come to you? And the king will answer and say to them: Amen, I say to you, as long as you did it to one of these, my least brothers, you did it to me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 24:50; Matthew 25:13-14; Matthew 25:31-46","severity":"info","text":"The passage conflates several Matthean parables: the evil servant (24:48-51), the exhortation to watch (24:42), and the final judgment with sheep and goats (25:31-46). The dialogue of the righteous echoes Matthew 25:37-39.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a composite of three distinct scriptural units linked by 'et post paululum' and 'item post paululum', typical of Augustine's catena method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diuidet eum partemque eius ponet cum hypocritis","severity":"info","text":"'Divide him and place his portion with the hypocrites' renders Matthew 24:51, where the unfaithful servant is 'cut in two' (dividet eum) and placed with hypocrites. Augustine retains the Vetus Latina reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The dialogue between the king and the righteous, where the righteous express ignorance of having served the king directly, is a distinctive elaboration not found in canonical Matthew. It likely derives from a variant Latin tradition or patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"benedicti patris mei","severity":"info","text":"'Blessed of my father' echoes Matthew 25:34 ('blessed of my father') but the phrase 'a constitutione mundi' ('from the foundation of the world') is non-canonical, possibly reflecting a theological emphasis on pre-temporal election.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded dialogue between the king and the righteous is uncertain; it may be a Vetus Latina variant or a patristic interpolation."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"tunc dicet et his qui a sinistris erunt: discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis eius. esuriui enim, et non dedistis mihi manducare: sitiui, et non dedistis mihi potum: hospes fui, et non collegistis me: nudus, et non cooperuistis me: infirmus et in carcere, et non uisitastis me. tunc respondebunt et ipsi dicentes: domine, quando te uidimus esurientem, et sitientem, et hospitem, aut nudum, aut infirmum, uel in carcere, et non ministrauimus tibi? tunc respondebit illis dicens: amen dico uobis, quamdiu non fecistis uni de minoribus his, nec mihi fecistis. et ibunt hi in supplicium aeternum, iusti autem in uitam aeternam. Et aliquanto post: Vigilate et orate, ut non intretis in temptationem.\n\nXXVI. DE EVANGELIO SECVNDVM MARCVM.\n\nAduocans iterum turbam dicebat illis: audite me omnes et intellegite. nihil est extra hominem introiens in eum quod possit eum coinquinare, sed quae de homine procedunt, illa sunt quae communicant hominem. si quis habet aures audiendi, audiat. et cum introisset in domum a turba, interrogabant eum discipuli eius parabolam. et ait illis: sic et uos inprudentes estis ? non intellegitis, quia omne extrinsecus introiens in hominem non potest eum communicare, quia non introit in cor eius, sed in uentrem, et in secessum exit purgans omnes escas ? dicebat, quoniam quae de homine exeunt illa communicant hominem.","english":"then he will say also to those who are on his left: depart from me, accursed ones, into the eternal fire, which is prepared for the devil and his angels. For I was hungry, and you did not give me to eat: I was thirsty, and you did not give me to drink: I was a stranger, and you did not take me in: I was naked, and you did not cover me: I was sick and in prison, and you did not visit me. Then they also will answer, saying: Lord, when did we see you hungry, and thirsty, and a stranger, or naked, or sick, or in prison, and did not minister to you? Then he will answer them, saying: Amen I say to you, as long as you did not do for one of these lesser ones, you did not do for me either. And they will go into eternal punishment, but the just into eternal life. And a little later: Watch and pray, that you may not enter into temptation.\n\nXXVI. FROM THE GOSPEL ACCORDING TO MARK.\n\nCalling the crowd again, he said to them: hear me all and understand. Nothing from outside a man entering into him can defile him, but those things which proceed from a man are what communicate a man. If anyone has ears to hear, let him hear. And when he had entered a house away from the crowd, his disciples asked him about the parable. And he said to them: Are you also so foolish? Do you not understand that everything from outside entering into a man cannot communicate him, because it does not enter into his heart, but into his belly, and goes out in excrement, purging all foods? He said that those things which go out from a man communicate a man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis eius","severity":"info","text":"This passage echoes Matthew 25:41, where the judge consigns the wicked to eternal fire prepared for the devil and his angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"esuriui enim, et non dedistis mihi manducare: sitiui, et non dedistis mihi potum: hospes fui, et non collegistis me: nudus, et non cooperuistis me: infirmus et ","severity":"info","text":"The list of unmet needs recalls the corporal works of mercy, a theme developed in patristic exegesis of Matthew 25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"amen dico uobis, quamdiu non fecistis uni de minoribus his, nec mihi fecistis","severity":"info","text":"This saying adapts Matthew 25:40, where the judge says 'as long as you did not do for one of these lesser ones, you did not do for me either.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nihil est extra hominem introiens in eum quod possit eum coinquinare, sed quae de homine procedunt, illa sunt quae communicant hominem","severity":"info","text":"This passage is a free adaptation of Mark 7:15-16, where Jesus teaches that what enters from outside does not defile, but what proceeds from a person does.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVI. DE EVANGELIO SECVNDVM MARCVM","severity":"info","text":"This heading marks the transition from a Matthew-based section to a Mark-based section, following the compiler's sequential use of gospel sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"communicant hominem","severity":"caution","text":"The Latin 'communicant hominem' is ambiguous: it may mean 'defile a man' or 'make a man impure', but the context suggests ritual or moral contamination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'communicant hominem' could be interpreted as 'defile a man' or 'make a man impure', but the context of the passage (contrasting with 'coinquinare') supports a meaning of moral or ritual contamination."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"ab intus enim de corde hominum exeunt cogitationes malae, procedunt adulteria, fornicationes, homicidia, furta, auaritia, nequitiae, dolus, inpudicitia, oculus malus, blasphemia, superbia, stultitia. haec mala ab intus procedunt et communicant hominem. Et alio loco: Conuocata turba cum discipulis suis dixit eis: si quis uult post me sequi, deneget se ipsum et tollat crucem suam et sequatur me. qui enim uoluerit animam suam saluam facere, perdet eam: qui autem perdiderit animam suam propter me et euangelium, saluam eam faciet. quid enim proderit homini, si lucretur mundum totum, detrimentum faciat animae suae? aut quid dabit homo commutationem pro anima sua? qui enim me confusus fuerit et mea uerba in generatione ista adultera et peccatrice, et filius hominis confundetur eum in gloria patris sui cum angelis sanctis. Et alibi: Et accipiens puerum statuit eum in medio eorum. quem cum complexus esset, ait illis: quisquis ex huiusmodi pueris receperit in nomine meo, me recipit, et quicumque me susceperit, non me suscipit, sed eum qui me misit. Et paulo post: Quisquis enim potum dederit uobis calicem aquae in nomine meo, quia Christi estis, amen dico uobis, non perdet mercedem suam. et quisquis scandalizauerit unum ex his pusillis credentibus in me, bonum est ei magis, si circumdaretur mola asinaria collo eius, et in mare mitteretur.","english":"For from within, from the heart of men, come forth evil thoughts; adulteries, fornications, homicides, thefts, avarice, wickednesses, deceit, unchastity, the evil eye, blasphemy, pride, folly proceed. These evils proceed from within and make a man guilty. And in another place: Having called the crowd together with his disciples, he said to them: If anyone wishes to follow after me, let him deny himself and take up his cross and follow me. For he who wishes to save his own soul will lose it; but he who loses his soul for my sake and for the Gospel will save it. For what will it profit a man, if he gains the whole world, but makes a loss of his soul? Or what will a man give in exchange for his soul? For he who is ashamed of me and of my words in this adulterous and sinful generation, the Son of Man will put him to shame in the glory of his Father with the holy angels. And elsewhere: And taking a child, he placed him in their midst. And when he had embraced him, he said to them: Whoever receives such a child in my name, receives me, and whoever receives me, does not receive me, but him who sent me. And a little later: For whoever gives you a drink of a cup of water in my name, because you are of Christ, amen I say to you, he will not lose his reward. And whoever scandalizes one of these little ones who believe in me, it would be better for him if a millstone were hung around his neck and he were cast into the sea.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage strings together three distinct sayings of Jesus, each introduced by 'Et alio loco' or 'Et alibi', typical of the florilegium style of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The first saying echoes Matthew 16:24 and parallels, with 'deneget se ipsum et tollat crucem suam' recalling the synoptic call to self-denial and cross-bearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The second saying, about receiving a child in Christ's name, is not canonical; it likely derives from apocryphal traditions, possibly the Gospel of Thomas or another non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The third saying, about giving a cup of water and the millstone threat, is also non-canonical, reflecting early Christian paraenesis on hospitality and protection of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The list of vices ('adulteria, fornicationes, homicidia...') follows a traditional catalogue of sins, common in Latin moral instruction, and the phrase 'ab intus' emphasizes interior origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'confusus fuerit' (line 12) is ambiguous: it may mean 'ashamed of' (as translated) or 'confused by'; the context favors the former, but the verb form is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical sayings is uncertain; they may be from lost apocryphal gospels or early Christian oral tradition.","The phrase 'confusus fuerit' could be interpreted as 'confused' rather than 'ashamed', though the parallel with 'confundetur' suggests shame."],"confidence":"medium","notes":[]},{"i":190,"ref":"p190","source":"Et post paululum: Habete in uobis salem, et pacem habete inter uos. Et paulo post: Et accedentes Pharisaei interrogabant eum: si licet uiro uxorem dimittere, temptantes eum. at ille respondens dixit eis: quid uobis praecepit Moyses ? qui dixerunt: Moyses permisit libellum repudii scribere et dimittere. quibus respondens Iesus ait: ad duritiam cordis uestri scripsit uobis praeceptum istud, ab initio autem creaturae masculum et feminam fecit eos deus. propter hoc relinquet homo patrem suum et matrem et adhaerebit ad uxorem suam, et erunt duo in carne una. itaque iam non sunt duo, sed una caro. quod ergo deus iunxit, homo non separet. et in domo iterum discipuli eius de eodem interrogauerunt eum. et dicit illis: quicumque dimiserit uxorem suam et aliam duxerit, adulterium committit super eam: et si uxor dimiserit uirum suum et alii nupserit, moechatur. Et post IIII uersus: Sinite paruulos uenire ad me et ne prohibueritis eos. talium est enim regnum dei. amen dico uobis, quisquis non receperit regnum dei uelut paruulus, non intrabit in illud. et complexus eos et inponens manus super illos benedicebat eos. et cum egressus esset in uiam, procurrens quidam genu flexo ante eum rogabat eum: magister bone, quid faciam, ut uitam aeternam percipiam? Iesus autem dixit ei: quid me dicis bonum? nemo bonus nisi unus deus.","english":"And shortly after: Have salt in yourselves, and have peace among yourselves. And a little later: And the Pharisees, approaching, questioned him: whether it is lawful for a man to divorce his wife, tempting him. And he, answering, said to them: What did Moses command you? And they said: Moses permitted a bill of divorce to be written and to dismiss. Jesus, answering them, said: He wrote that precept for you because of the hardness of your heart; from the beginning of creation, however, God made them male and female. For this reason a man will leave his father and mother and will cleave to his wife, and the two will be one flesh. Thus they are no longer two, but one flesh. Therefore what God has joined, man shall not separate. And again in the house his disciples questioned him about the same matter. And he says to them: Whoever dismisses his wife and marries another commits adultery against her; and if a wife dismisses her husband and marries another, she commits adultery. And after four verses: Let the little ones come to me and do not forbid them. For the kingdom of God is of such as these. Truly I say to you, whoever does not receive the kingdom of God as a little child will not enter into it. And embracing them and placing his hands upon them, he blessed them. And when he had gone out onto the road, someone running up, kneeling before him, begged him: Good master, what shall I do to obtain eternal life? And Jesus said to him: Why do you call me good? No one is good except God alone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habete in uobis salem, et pacem habete inter uos","severity":"info","text":"The saying 'Have salt in yourselves' is not a direct biblical quotation but echoes a common early Christian metaphor for wisdom or preservative grace; cf. Col 4:6 (Vg: 'sermo vester sit cum sale').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quid uobis praecepit Moyses?","severity":"info","text":"The dialogue on divorce adapts material from the Synoptic Gospels (Matt 19:3–9; Mark 10:2–12) but the phrasing 'What did Moses command you?' and the reference to a 'bill of divorce' (libellum repudii) reflect Deut 24:1–4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"libellum repudii","severity":"info","text":"The 'bill of divorce' (libellus repudii) was a Roman legal instrument (repudium) for unilateral divorce, known from the Digest and early Christian writings; the text conflates Roman practice with Mosaic permission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"erunt duo in carne una","severity":"info","text":"The phrase 'two in one flesh' echoes the Pauline concept of marriage as a union of one flesh (1 Cor 6:16: 'neque vir neque mulier… sed unum corpus'), but the wording is closer to the Vetus Latina tradition of Gen 2:24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sinite paruulos uenire ad me","severity":"info","text":"The saying 'Let the little ones come to me' is not canonical; it resembles agrapha (unwritten sayings) found in the Gospel of Thomas (log. 4) and in early Christian catechetical traditions about childlike innocence for entry into the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nemo bonus nisi unus deus","severity":"info","text":"The maxim 'No one is good except God alone' is a theological commonplace in Augustine (e.g., De Trinitate 8.3) and appears in the Speculum as a summary of Jesus' teaching on divine uniqueness, not a direct scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et post IIII uersus' likely indicates a lacuna in the source text; the intervening verses are not supplied.","The identity of the 'someone' (quidam) who kneels before Jesus is unspecified; the narrative may be conflating two distinct Gospel episodes."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"praecepta nosti: ne adulteres, ne occidas, ne fureris, ne falsum testimonium dicas, ne fraudem feceris, honora patrem tuum et matrem. et ille respondens ait illi: magister, haec omnia seruaui a iuuentute mea. Iesus autem intuitus eum dilexit eum et dixit illi: unum tibi deest: uade, quaecumque habes uende et da pauperibus, et habebis thesaurum in caelo: et ueni. sequere me. qui contristatus in uerbo abiit maerens: erat enim habens multas possessiones. et circumspiciens Iesus ait discipulis suis: quam difficile qui pecunias habent in regnum dei introibunt! discipuli autem obstupescebant in uerbis eius. at Iesus rursus respondens ait illis: filioli, quam difficile est confidentes in pecuniis in regnum dei introire! facilius est camelum per foramen acus transire quam diuitem intrare in regnum dei. qui magis admirabantur dicentes ad semet ipsos: et quis potest saluus fieri? et intuens illos Iesus ait: apud homines inpossibile est, sed non apud deum: omnia enim possibilia sunt apud deum. coepit Petrus ei dicere: ecce nos dimisimus omnia et secuti sumus te.","english":"You know the precepts: do not commit adultery, do not kill, do not steal, do not bear false witness, do not commit fraud, honor your father and your mother. And he, answering, said to him: Master, I have kept all these from my youth. But Jesus, looking at him, loved him and said to him: One thing you lack: go, sell whatever you have and give to the poor, and you will have a treasure in heaven: and come. Follow me. He, saddened at the word, went away grieving: for he was a man possessing many estates. And Jesus, looking around, said to his disciples: How difficult it is for those who have money to enter the kingdom of God! But the disciples were astonished at his words. And Jesus, answering again, said to them: Little children, how difficult it is for those trusting in money to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. They marveled all the more, saying among themselves: And who can be saved? And Jesus, looking at them, said: Among men it is impossible, but not before God: for all things are possible before God. Peter began to say to him: Behold, we have left everything and have followed you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"praecepta nosti: ne adulteres, ne occidas, ne fureris, ne falsum testimonium dicas, ne fraudem feceris, honora patrem tuum et matrem","severity":"info","text":"The list of precepts echoes the Decalogue (Exodus 20:13–16) and Jesus’ summary in Matthew 19:18–19, but the order and inclusion of 'do not commit fraud' and 'honor your father and mother' reflect a catechetical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"facilius est camelum per foramen acus transire quam diuitem intrare in regnum dei","severity":"info","text":"The camel-through-the-needle saying is a proverbial hyperbole found in the Gospel of Thomas (logion 75) and in rabbinic parallels; its presence here shows a free handling of dominical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui contristatus in uerbo abiit maerens: erat enim habens multas possessiones","severity":"info","text":"The rich man’s grief at Jesus’ demand to sell all possessions reflects the radical renunciation ideal in early Christian asceticism, especially in Egyptian monastic circles that influenced the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"coepit Petrus ei dicere: ecce nos dimisimus omnia et secuti sumus te","severity":"info","text":"Peter’s interjection marks a shift from the rich man’s failure to the disciples’ self-identification as those who have left everything, reinforcing the passage’s moral contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"apud homines inpossibile est, sed non apud deum: omnia enim possibilia sunt apud deum","severity":"info","text":"The saying that all things are possible for God was used in later theological debates about divine omnipotence; here it softens the rigor of the camel-needle saying.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the precept list is not a single canonical verse; the dialogue structure (rich man, Peter) is not attested in the canonical Gospels and may derive from apocryphal or oral tradition."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"respondens Iesus ait: amen dico uobis, nemo est qui reliquerit domum, aut fratres, aut sorores, aut matrem, aut patrem, aut filios, aut agros propter me et propter euangelium, qui non accipiat centies tantum nunc in tempore hoc, damus, et fratres, et sorores, et matres, et filios, et agros, cam persecutionibus, et in saeculo futuro uitam aeternam. multi autem erunt primi nouissimi et nouissimi primi. Et paulo post: Scitis quia hi qui uidentur principari gentibus dominantur eis et principes eorum potestatem habent ipsorum. non ita est autem in uobis: sed quicumque uoluerit fieri maior, erit uester minister, et quicumque uoluerit in uobis primus esse, erit omnium seruus. nam et filius hominis non uenit, ut ministraretur ei, sed ut ministraret et daret animam suam redemptionem pro multis.\n\nEt aliquanto post: Et respondens Iesus ait eis : habete fidem dei! amen dico uobis, quicumque dixerit huic monti: tollere et mittere in mare! et non haesitauerit in corde suo, sed crediderit quia quodcumque dixerit: fiat! fiet ei. propterea dico uobis: omnia quaecumque orantes petitis credite quia accipietis, et uenient uobis. et cum stabitis ad orandum, dimittite, si quid habetis aduersus aliquem, ut et pater uester, qui in caelis est, dimittat uobis peccata uestra.","english":"Jesus answered and said: \"Truly I say to you, there is no one who has left behind a home, or brothers, or sisters, or a mother, or a father, or children, or fields for my sake and for the sake of the Gospel, who does not receive a hundredfold now in this time—we give—and brothers, and sisters, and mothers, and children, and fields, amid persecutions, and in the future age, eternal life. But many will be first last and last first.\" And a little later: \"You know that those who seem to rule over the nations dominate them, and their princes have power over them. But it is not so among you: rather, whoever wishes to become greater will be your servant, and whoever wishes to be first among you will be the servant of all. For the Son of Man did not come to be served, but to serve and to give His life as a ransom for many.\"\n\nAnd a little while after: \"And Jesus answered and said to them: 'Have faith in God! Truly I say to you, whoever says to this mountain, \"Rise up and cast yourself into the sea!\" and does not hesitate in his heart, but believes that whatever he says—\"Let it be done!\"—will be done for him. Therefore I say to you: everything you ask for in prayer, believe that you will receive it, and it will come to you. And when you stand to pray, forgive, if you have anything against anyone, so that your Father, who is in heaven, may forgive you your sins.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo est qui reliquerit domum ... propter me et propter euangelium","severity":"info","text":"This passage echoes the Synoptic tradition of renunciation for the Gospel (e.g., Mark 10:28–31), but the specific promise of a hundredfold reward and the list of abandoned relations are not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"multi autem erunt primi nouissimi et nouissimi primi","severity":"info","text":"This inversion of first and last recalls Matthew 19:30 and 20:16, but the phrasing here is non-canonical and may reflect an apocryphal saying or a free adaptation by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et aliquanto post","severity":"info","text":"The passage is a composite of three distinct sayings, each introduced by a temporal transition ('a little later', 'a little while after'), typical of the compiler's method of stringing together non-canonical Jesus logia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"redemptionem","severity":"info","text":"The Latin 'redemptionem' (ransom) is rare in this context; it may reflect a Greek original λύτρον, emphasizing Christ's self-offering as a payment for many, a theme found in 1 Timothy 2:6 but not in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"damus","severity":"caution","text":"The word 'damus' (we give) is syntactically awkward and may be a corruption or interpolation; the English draft omits it, and the sense is unclear—possibly a scribal error for 'damas' (we tame) or a misplaced gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'damus' is unclear and may be corrupt; the reading 'we give' is tentative.","The source of these sayings is uncertain; they are not found in canonical Gospels and may derive from apocryphal traditions or free composition."],"confidence":"medium","notes":[]},{"i":193,"ref":"p193","source":"quod si uos non dimiseritis, nec pater uester, qui in caelis est, dimittet uobis peccata uestra, Item post aliquantum: Respondens autem Iesus dixit illis: reddite igitur quae sunt Caesaris Caesari, et quae sunt dei deo. Et alio loco: Et accessit unus de scribis, qui audierat illos conquirentes, et uidens quia bene illis responderit interrogauit eum, quod esset primum omnium mandatum. Iesus autem respondit ei: quia primum omnium mandatum est: audi, Israhel, dominus deus noster dominus unus est, et diliges dominum deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota uirtute tua: hoc est primum mandatum. secundum autem simile illi: diliges proximum tuum tamquam te ipsum. maius horum . aliud mandatum non est et ait illi scriba: bene, magister, in ueritate dixisti, quia unus est, et non est alius praeter eum: et ut diligatur ex toto corde, et ex toto intellectu, et ex tota anima, et ex tota fortitudine, et diligere proximum tamquam se ipsum maius est omnibus holocaustomatibus et sacrificiis. Iesus autem uidens quod sapienter respondisset dixit illi: non es longe a regno dei. et nemo iam audebat eum interrogare.","english":"But if you do not let them go, your Father, who is in heaven, will not let go of your sins for you. Likewise, after a little: Jesus answered and said to them: \"Render therefore to Caesar what is Caesar's, and to God what is God's.\" And in another place: And one of the scribes came up, who had heard them disputing, and seeing that he had answered them well, asked him what was the first of all commandments. Jesus answered him: \"The first of all commandments is: Hear, O Israel, the Lord our God is one Lord, and you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind, and with your whole strength: this is the first commandment. The second, moreover, is like it: You shall love your neighbor as yourself. There is no other commandment greater than these.\" And the scribe said to him: \"Good, Master, you have spoken truly, that He is one, and there is no other besides Him: and that He is to be loved with the whole heart, and with the whole understanding, and with the whole soul, and with the whole strength, and to love one's neighbor as oneself is greater than all holocausts and sacrifices.\" Jesus, seeing that he had answered wisely, said to him: \"You are not far from the kingdom of God.\" And no one dared to question him any longer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"reddite igitur quae sunt Caesaris Caesari, et quae sunt dei deo","severity":"info","text":"This saying is a variant of Matthew 22:21 and Mark 12:17, but the exact wording here is not a direct Vulgate quotation; it may reflect a harmonized or memory-based citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"primum omnium mandatum est: audi, Israhel, dominus deus noster dominus unus est","severity":"info","text":"This echoes the Shema (Deuteronomy 6:4) and the Great Commandment (Mark 12:29-30), but the phrasing is conflated with the love command from Deuteronomy 6:5 and the Synoptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diliges proximum tuum tamquam te ipsum","severity":"info","text":"The double commandment of love for God and neighbor is a central theme in early Christian catechesis, often linked to the Didache and the Apostolic Tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"maius est omnibus holocaustomatibus et sacrificiis","severity":"info","text":"The scribe’s praise that neighbor-love surpasses all sacrifices reflects a common patristic topos, seen in authors like Origen and John Chrysostom, emphasizing moral over ritual piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post aliquantum ... Et alio loco","severity":"info","text":"These transitional phrases indicate that the passage is a catena of sayings, typical of the florilegium form of the Speculum, linking disparate Gospel excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod si uos non dimiseritis, nec pater uester, qui in caelis est, dimittet uobis peccata uestra","severity":"caution","text":"This sentence is not a direct Gospel quotation; it may be a paraphrase or a corruption of a saying about forgiveness, possibly from Matthew 6:14-15 or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of Gospel sayings, but the exact sources are sometimes unclear; the phrase 'reddite ... Caesari' is not verbatim from the Vulgate, and the opening sentence about forgiveness has no clear canonical parallel."],"confidence":"medium","notes":[]},{"i":194,"ref":"p194","source":"Et paulo post: Cauete a scribis, qui uolunt in stolis ambulare, et salutari in foro, et in primis cathedris sedere in synagogis, et primos discubitus caenis: qui deuorant domus uiduarum sub obtentu prolixae orationis, hi accipiunt prolixius iudicium. et sedens Iesus contra gazophylacium aspiciebat quomodo turba iactarent in gazophylacium: et multi diuites iactabant multa. cum uenisset autem una uidua pauper, misit duo minuta, quod est quadrans. et conuocans discipulos ait illis: amen dico uobis, quoniam uidua haec pauper plus omnibus misit qui miserunt in gazophylacium. omnes enim ex eo quod abundabat illis miserunt, haec uero de penuria sua omnia quae. habuit misit, totum. uictum suum. E t paulo post: Et cum duxerint uos tradentes, nolite praecogitare quid loquamini, sed quod datum fuerit uobis in illa hora id loquimini. non enim estis uos loquentes, sed spiritus sanctus. Et post paululum: Et eritis odio omnibus propter nomen meum. qui autem sustinuerit in finem, hic saluus erit Et alio loco: Videte, uigilate orantes: nescitis enim quando tempus sit. sicut homo, qui peregre profectus reliquit domum suam et dedit seruis. suis potestatem cuiusque operis, et ianitori praecipiat, ut uigilet. uigilate ergo: nescitis enim quando dominus domus ueniat: sero, an media nocte, an galli cantu, an mane: ne, cum uenerit repente, inueniat uos dormientes.","english":"And a little after: Beware of the scribes, who wish to walk in stoles, and to be greeted in the forum, and to sit in the first seats in the synagogues, and to have the first places at feasts: who devour the houses of widows under the pretext of long prayer; these receive a longer judgment. And Jesus, sitting opposite the treasury, watched how the crowd cast into the treasury: and many rich men cast in much. But when one poor widow came, she sent in two minuta, which is a quadrans. And calling his disciples, he said to them: Amen, I say to you, that this poor widow has sent in more than all who sent into the treasury. For all sent from what they had in abundance, but she sent from her poverty all that she had, her entire livelihood. And a little after: And when they lead you away, delivering you up, do not premeditate what you may say, but speak what is given to you at that hour. For it is not you speaking, but the Holy Spirit. And a little later: And you will be hated by all because of my name. But he who endures to the end, this one will be safe. And in another place: See, watch, praying: for you do not know when the time is. Like a man who, having set out on a journey, left his house and gave his servants power over each task, and commanded the doorkeeper to watch. Watch, therefore: for you do not know when the master of the house may come: in the evening, or at midnight, or at cockcrow, or in the morning: lest, when he comes suddenly, he find you sleeping.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cauete a scribis, qui uolunt in stolis ambulare, et salutari in foro, et in primis cathedris sedere in synagogis, et primos discubitus caenis","severity":"info","text":"This passage is not a direct biblical quotation but a composite warning against scribes, likely drawn from apocryphal or patristic traditions. It echoes critiques of clerical ambition found in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"amen dico uobis, quoniam uidua haec pauper plus omnibus misit qui miserunt in gazophylacium","severity":"info","text":"The story of the poor widow giving more than the rich is not canonical; it resembles sayings about true generosity (cf. Mark 12:41-44) but is here presented as a dominical logion from an extra-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non enim estis uos loquentes, sed spiritus sanctus","severity":"info","text":"This saying, advising spontaneous speech under the Spirit's guidance, is unattested in the canonical Gospels. It may derive from early charismatic traditions or apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et eritis odio omnibus propter nomen meum. qui autem sustinuerit in finem, hic saluus erit","severity":"info","text":"This logion on enduring hatred for Christ's name and final salvation echoes themes in Matthew 10:22 and Mark 13:13 but is not a direct quotation. It likely comes from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videte, uigilate orantes: nescitis enim quando tempus sit. sicut homo, qui peregre profectus reliquit domum suam et dedit seruis suis potestatem cuiusque operis","severity":"info","text":"The parable of the absent master and the vigilant doorkeeper is not found in the canonical Gospels. It resembles the synoptic parable of the faithful servant (e.g., Luke 12:35-38) but is adapted here as an exhortation to watchfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gazophylacium","severity":"info","text":"The term 'gazophylacium' (from Greek γαζοφυλάκιον) refers to the temple treasury in Jerusalem. Its use here situates the narrative in a Jewish context, though the passage is likely from a Christian apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is unclear; they may derive from the Gospel of the Hebrews or another apocryphal gospel. The phrase 'Cauete a scribis' is not attested in canonical texts."],"confidence":"medium","notes":[]},{"i":195,"ref":"p195","source":"quod autem uobis dico, omnibus dico: uigilate.\n\nXXVII. DE EVANGELIO SECVNDVM LVCAM.\n\nGloria in altissimis deo, et in terra pax hominibus bonae uoluntatis. Et aliquanto post: Et interrogabant eum turbae dicentes: quid ergo faciemus? respondens autem dicebat illis: qui habet duas tunicas, det non habenti: et qui habet escas, similiter faciat uenerunt autem et publicani, ut baptizarentur, et dixerunt ad illum: magister, quid faciemus? at ille dixit ad eos: nihil amplius quam quod constitutum est uobis faciatis. interrogabant autem eum et milites dicentes: quid faciemus et nos? et ait illis: neminem concutiatis, neque calumniam faciatis, et contenti estote stipendiis uestris. Et post aliquantum: Beati pauperes, quia uestrum eat regnum dei. beati qui nunc esuritis, quia saturabimini. beati qui nunc fletis, quia ridebitis. beati eritis, cam uos «derint homines et cam separauerint uos et et exprobrauerint et eiecerint nomen uestrum tamquam malum propter filium hominis. gaudete in illa die et exultate: ecce enim merces uestra multa in caelo. secundum haec enim faciebant prophetis patres eorum. uerum tamen uae uobis diuitibus, quia habetis consolationem uestram. uae uobis qui saturati estis, quia esurietis. uae uobis qui ridetis nunc, quia lugebitis et flebitis. uae cum bene uobis dixerint omnes homines: secundum haec faciebant prophetis patres eorum.","english":"But what I say to you, I say to all: be watchful.\n\nXXVII. FROM THE GOSPEL ACCORDING TO LUKE.\n\nGlory to God in the highest, and on earth peace to men of good will. And a little after: And the crowds were asking him, saying: what then shall we do? But he answered and said to them: he who has two tunics, let him give to one who has none; and he who has food, let him do likewise. But the publicans also came to be baptized, and said to him: master, what shall we do? And he said to them: do nothing more than what is established for you. But the soldiers also were asking him, saying: what shall we do? And he said to them: oppress no one, and commit no fraud, and be content with your wages. And a little after: Blessed are the poor, for the kingdom of God is yours. Blessed are you who now hunger, for you will be filled. Blessed are you who now weep, for you will laugh. You will be blessed when men despise you and when they separate you and reproach you and cast out your name as evil because of the Son of Man. Rejoice on that day and exult: for behold, your reward is great in heaven. For according to this did their fathers to the prophets. Yet woe to you rich, because you have your consolation. Woe to you who are filled, because you will hunger. Woe to you who now laugh, because you will mourn and weep. Woe when all men speak well of you: according to this did their fathers to the prophets.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVII. DE EVANGELIO SECVNDVM LVCAM.","severity":"info","text":"This heading marks a new section drawn from the Gospel of Luke, following a series of extracts from Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gloria in altissimis deo, et in terra pax hominibus bonae uoluntatis","severity":"info","text":"This echoes the angelic hymn at Luke 2:14 (Vulgate: 'Gloria in excelsis Deo'), but the wording is adapted; 'altissimis' and 'bonae uoluntatis' are non-Vulgate variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui habet duas tunicas, det non habenti","severity":"info","text":"This saying is not found in the canonical Luke; it resembles a logion in the Gospel of the Hebrews or a variant tradition, possibly from the Diatessaron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"publicani","severity":"info","text":"Publicans were tax collectors, often despised in Jewish and early Christian sources; their request for baptism here reflects a theme of repentance and inclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Beati pauperes, quia uestrum eat regnum dei","severity":"info","text":"This beatitude echoes Matthew 5:3 but is rephrased; the phrase 'regnum dei' as belonging to the poor is a distinctive emphasis in this compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"secundum haec enim faciebant prophetis patres eorum","severity":"caution","text":"This phrase appears twice in the passage; its meaning is ambiguous—whether it refers to the persecution of prophets by their fathers or to a pattern of suffering, and the Latin syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings about two tunics and the publicans is uncertain; they may derive from apocryphal or harmonized gospel traditions.","The repeated phrase 'secundum haec faciebant prophetis patres eorum' is syntactically ambiguous: it could mean 'according to this did their fathers to the prophets' (i.e., persecuted them) or 'according to this did the fathers of the prophets'."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":196,"ref":"p196","source":"sed uobis dico qui auditis: diligite inimicos uestros, benefacite his qui uos oderunt. benedicite maledicentibus uobis. orate pro calumniantibus uos. et qui te percutit in maxillam praebe et alteram, et ab eo qui aufert tibi uestimentum tuum etiam tunicam noli prohibere omni autem petenti tribue, et qui aufert quae tua sunt ne repetas et prout uultis, at faciant uobis homines, facite illis similiter. et si diligitis eos qui uos diligunt, quae uobis eat gratia? nam et peccatores diligentes se diligunt et si benefeceritis his qui uobis benefaciunt, quae uobis est gratia? siquidem peccatores hoc faciunt et si mutuum dederitis his a quibus speratis recipere, quae gratia eat uobis? nam et peccatores peccatoribus faenerant, ut recipiant aequalia. uerum tamen diligite inimicos uestros: benefacite et mutuum date nihil desperantes: et erit merces uestra multa, et eritis filii altissimi: quia ipse benignus est super ingratos et malos. estote ergo misericordes, sicut et pater uester misericors est. nolite iudicare, et non iudicabimini. nolite condemnare, et non condemnabimini. dimittite, et dimittemini date, et dabitur uobis. mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum uestrum. eadem quippe mensura, qua mensi fueritis, remetietur uobis. dicebat autem illis et similitudinem: numquid potest caecus caecum ducere? nonne ambo in foueam cadunt?","english":"But I say to you who hear: love your enemies, do good to those who hate you. Bless those who curse you. Pray for those who slander you. And to him who strikes you on the cheek, offer the other also, and from him who takes your garment from you, do not withhold even your tunic. To every one who asks, give; and from him who takes what is yours, do not demand it back. And as you wish men to do to you, do likewise to them. And if you love those who love you, what grace is there for you? For even sinners love those who love them. And if you do good to those who do good to you, what grace is there for you? Since sinners do this as well. And if you lend to those from whom you hope to receive, what grace is there for you? For even sinners lend to sinners, that they may receive an equal return. But nevertheless, love your enemies: do good and lend, hoping for nothing; and your reward will be great, and you will be sons of the Most High: because He Himself is kind even to the ungrateful and the wicked. Therefore be merciful, as your Father is merciful. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, heaped, pressed down, and overflowing, they will put into your bosom. For the same measure with which you have measured will be measured back to you. And he also told them a parable: Can a blind man lead a blind man? Do not both fall into a pit?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diligite inimicos uestros","severity":"info","text":"The command to love enemies is not a direct Gospel quotation but a distillation of sayings such as Matt 5:44 and Luke 6:27–28, here expanded into a series of ascetical precepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et qui te percutit in maxillam praebe et alteram","severity":"info","text":"The instruction to offer the other cheek after being struck echoes Matt 5:39 (Vulgate: 'praebe illi et alteram maxillam'), a classic saying on non-resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"prout uultis, at faciant uobis homines, facite illis similiter","severity":"info","text":"This is a version of the Golden Rule, paralleling Matt 7:12 and Luke 6:31, here phrased as a positive command rather than a conditional statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"numquid potest caecus caecum ducere? nonne ambo in foueam cadunt?","severity":"info","text":"The parable of the blind leading the blind is not found in the canonical Gospels but appears in early Christian literature (e.g., Didache 1.2) and may derive from oral tradition or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of moral exhortations, each introduced by an imperative, building to a series of reciprocal promises ('nolite iudicare, et non iudicabimini') and closing with a parabolic question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et eritis filii altissimi","severity":"info","text":"The phrase 'filii altissimi' (sons of the Most High) is rare in Latin patristic texts; it may reflect a Semitic idiom or a liturgical formula, possibly from a lost African sermon tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the blind-leading-the-blind parable is uncertain; it may be a non-canonical tradition or a free composition by Augustine.","The phrase 'et eritis filii altissimi' could be a citation of a lost source or a rhetorical flourish; its exact origin is unclear."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"non est discipulus super magistrum: perfectus autem omnis erit sicut magister eius. quid autem uides festucam ia oculo fratris tui, trabem autem, quae in oculo tuo est, non consideras ? et quomodo potes dicere fratri tuo: frater, sine eiciam festucam de oculo tuo, ipse in oculo tuo trabem non uidens? hypocrita, eice primum trabem de oculo tuo, at tunc perspicies, ut educas festucam de oculo fratris tui non est enim arbor bona quae facit fructus malos, neque arbor mala faciens fructum bonum. unaquaeque arbor de fructu suo cognoscitur. neque enim de spinis colligunt ficus, neque de rubo uindemiant uuas. bonus homo de bono thesauro cordis sui profert bonum, et malus homo de malo profert malum. ex abundantia enim cordis os loquitur. quid autem uocatis me: domine, domine, et non facitis quae dico? omnis qui uenit ad me et audit sermones meos et facit eos, ostendam uobis cui similis est. similis est homini aedificanti domum, qui fodit in altum et posuit fundamenta super petram. inundatione autem facta inlisum est flumen domui illius, et non potuit eam mouere : fundata enim erat super petram. qui autem audit et non facit, similis est homini aedificanti domum suam super terram sine fundamento: in quam inlisus est fluuius, et continuo cecidit, et facta est ruina domus illius magna. Et post aliquantum: Cui ergo similes dicam homines generationis huius? et cui similes sunt?","english":"The disciple is not above the master: but everyone will be perfect like his master. But why do you see the speck in your brother’s eye, and do not consider the beam that is in your own eye? And how can you say to your brother: Brother, let me remove the speck from your eye, while you yourself do not see the beam in your own eye? Hypocrite, first remove the beam from your own eye, and then you will see clearly, so that you may take out the speck from your brother’s eye. For there is no good tree that bears bad fruit, nor a bad tree that bears good fruit. Each tree is known by its fruit. For figs are not gathered from thorns, nor are grapes harvested from the bramble. A good man brings forth good from the good treasure of his heart, and a bad man brings forth bad from the bad. For the mouth speaks from the abundance of the heart. But why do you call me: Lord, Lord, and not do what I say? Everyone who comes to me and hears my words and does them—I will show you whom he is like. He is like a man building a house, who dug deep and laid foundations upon rock. But when a flood came, the river dashed against that house, and could not move it: for it was founded upon rock. But he who hears and does not do is like a man building his house upon the ground without a foundation: against which a river dashed, and it immediately fell, and the ruin of that house was great. And after a little: To whom then shall I say the men of this generation are like? And whom are they like?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non est discipulus super magistrum","severity":"info","text":"This saying echoes Matthew 10:24–25, where Jesus teaches that disciples should not surpass the master in authority, but here it is adapted to moral perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"festucam ... trabem","severity":"info","text":"The imagery of the speck and beam is from Matthew 7:3–5, a well-known dominical saying about hypocrisy in judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arbor bona ... fructus malos","severity":"info","text":"The tree-and-fruit metaphor appears in Matthew 7:17–19 and Luke 6:43–45, linking inner character to outward deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"de spinis colligunt ficus","severity":"info","text":"This proverbial saying about figs and thorns is not a direct biblical quotation but reflects wisdom tradition (cf. Matthew 7:16–20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex abundantia enim cordis os loquitur","severity":"info","text":"This phrase echoes Matthew 12:34–35, where Jesus says the mouth speaks from the heart's abundance, linking speech to inner state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aedificanti domum ... super petram","severity":"info","text":"The house built on rock versus sand is a parable from Matthew 7:24–27, illustrating the contrast between faithful and faithless hearers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of sayings attributed to Jesus, but the source order and exact wording may reflect Augustine's adaptation rather than a single canonical passage."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"pueris sedentibus in foro et loquentibus ad inuicem et dicentibus: cantauimus uobis tibiis et non saltastis, lamentauimus et non plorastis. uenit enim Iohannes baptista neque manducans panem neque bibens uinum, et dicitis: daemonium habet. uenit filius hominis manducans et bibens, et dicitis: ecce homo deuorator et bibens uinum, amicus publicanorum et peccatorum. et iustificata est sapientia ab omnibus filiis suis. Item post aliquantum: Est autem haec parabola: semen est uerbum dei. qui autem secus uiam sunt qui audiunt: deinde uenit diabolus et tollit uerbum de corde eorum, ne credentes salui fiant. nam qui supra petram, qui cum audierint, cum gaudio suscipiunt uerbum, et hi radices non habent, qui ad tempus credunt et in tempore temptationis recedunt. quod autem in spinis cecidit, hi sunt qui audierunt et a sollicitudinibus et diuitiis et uoluptatibus uitae euntes suffocantur et non referunt fructum. quod autem in bonam terram, hi sunt qui in corde bono et optimo audientes uerbum retinent et fructum adferunt in patientia. nemo autem lucernam accendens operit eam uaso aut subtus lectum ponit, sed supra candelabrum ponit, ut intrantes uideant lumen. non enim est occultum quod non manifestetur, nec absconditum quod non cognoscatur et in palam ueniat. uidete ergo quomodo audistis. qui enim habet, dabitur illi, et quicumque non habet, etiam quod putat se habere auferetur ab illo.","english":"children sitting in the forum and speaking to each other and saying: we played the pipes for you and you did not dance, we lamented and you did not weep. For John the Baptist came, neither eating bread nor drinking wine, and you say: he has a demon. The Son of Man came, eating and drinking, and you say: behold a man, a glutton and a wine-drinker, a friend of publicans and sinners. And wisdom was justified by all her children. Again after a little: Now this is a parable: the seed is the word of God. But those who are by the wayside are those who hear: then the devil comes and takes the word from their heart, so that believing they may not be saved. For those who are upon the rock, who when they have heard receive the word with joy, and these have no roots, who believe for a time and in a time of temptation fall away. But what fell among thorns, these are those who heard and, going about the cares and riches and pleasures of life, are choked and bear no fruit. But what fell into good ground, these are those who, hearing the word with a good and excellent heart, retain it and bear fruit in patience. But no one, when lighting a lamp, covers it with a vessel or places it under a bed, but places it upon a candlestick, so that those entering may see the light. For nothing is hidden that is not revealed, nor concealed that is not known and brought into the open. See therefore how you have heard. For he who has, it will be given to him, and whoever does not have, even what he thinks he has will be taken from him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pueris sedentibus in foro et loquentibus ad inuicem et dicentibus: cantauimus uobis tibiis et non saltastis, lamentauimus et non plorastis","severity":"info","text":"This passage echoes a saying attributed to Jesus in the Gospel of Thomas (logion 71) and possibly in other apocryphal traditions, though not in the canonical Gospels.","cites":[],"named_sources":["Gospel of Thomas"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uenit enim Iohannes baptista neque manducans panem neque bibens uinum, et dicitis: daemonium habet","severity":"info","text":"The contrast between John the Baptist's asceticism and the Son of Man's normal eating and drinking is not a direct biblical quotation but reflects early Christian polemics about ascetic practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"semen est uerbum dei... qui autem secus uiam sunt qui audiunt: deinde uenit diabolus et tollit uerbum de corde eorum","severity":"info","text":"This parable of the sower is an adaptation of the Synoptic parable (Matthew 13:3–9; Mark 4:3–8; Luke 8:5–8), but with allegorical expansions not found in the canonical versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nemo autem lucernam accendens operit eam uaso aut subtus lectum ponit, sed supra candelabrum ponit","severity":"info","text":"The image of a lamp placed on a candlestick to illuminate a room is a common domestic metaphor in antiquity, used here to symbolize the public manifestation of truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et iustificata est sapientia ab omnibus filiis suis","severity":"info","text":"This phrase, 'wisdom was justified by all her children,' is a distinctive formulation that may reflect a gnostic or encratite emphasis on wisdom as a personified figure, common in early Christian apocryphal literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uidete ergo quomodo audistis. qui enim habet, dabitur illi, et quicumque non habet, etiam quod putat se habere auferetur ab illo","severity":"caution","text":"The final sentence is ambiguous: 'qui enim habet, dabitur illi' could mean 'he who has (faith) will be given (more),' but the Latin syntax is unclear; the translation follows a possible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening children's dialogue is uncertain; it may be from an apocryphal gospel or a lost saying of Jesus.","The phrase 'et iustificata est sapientia ab omnibus filiis suis' could be interpreted as a gloss or a concluding remark, not part of the original parable."],"confidence":"medium","notes":[]},{"i":199,"ref":"p199","source":"Et post aliquantum : Conuocatis autem duodecim apostolis dedit illis uirtutem et potestatem super omnia daemonia et ut languores curarent. et misit illos praedicare regnum dei et sanare infirmos, et ait ad illos: nihil tuleritis in uia, neque uirgam neque peram neque panem neque pecuniam neque duas tunicas habeatis, et in quamcumque domum intraueritis, ibi manete et inde ne exeatis. et quicumque non receperit uos, exeuntes de ciuitate illa etiam puluerem pedum uestrorum excutite in testimonium super illos. Item post aliquantum: Dicebat autem ad omnes: si quis uult post me uenire, abneget semet ipsum et tollat crucem suam et sequatur me. qui enim uoluerit animam suam saluam facere, perdet illam. nam qui perdiderit animam suam propter me, saluam faciet illam. quid enim proficit homo, si lucretur totum mundum, se autem ipsum perdat, et detrimentum sui fiat ? nam qui in* erubuerit et meos sermones, hunc filius hominis erubescet, cum uenerit in maiestate sua et patris et sanctorum angelorum. Et alio loco: Intrauit autem cogitatio in eos, quis eorum maior esset. at Iesus uidens cogitationes cordis illorum, adprehendens puerum statuit eum secus se et ait illis: quicumque susceperit puerum istum in nomine meo, me recipit; et quicumque me receperit, recipit eam qui me misit. nam qui minor est inter omnes uos, hic maior est. Et post aliquantum: Ait autem ad alterum: sequere me.","english":"And after a little: Having called together the twelve apostles, he gave them power and authority over all demons and to heal infirmities. And he sent them to preach the kingdom of God and to heal the sick, and said to them: Carry nothing on the road, neither staff nor bag nor bread nor money, and have not two tunics, and into whatever house you enter, stay there and do not go out from it. And whoever does not receive you, as you go out from that city, shake even the dust from your feet as a testimony against them. Likewise after a little: But he said to all: If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For he who wishes to save his soul will lose it. But he who loses his soul for my sake will save it. For what does a man profit if he gains the whole world, but loses himself and becomes his own loss? For he who blushes at my words, him the Son of Man will put to shame when he comes in his majesty and that of the Father and the holy angels. And in another place: But a thought entered into them, which of them was greater. And Jesus, seeing the thoughts of their hearts, taking hold of a child placed him beside himself and said to them: Whoever receives this child in my name receives me; and whoever receives me receives the one who sent me. For he who is the least among all of you, this one is the greater. And after a little: But he said to another: Follow me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Conuocatis autem duodecim apostolis dedit illis uirtutem et potestatem super omnia daemonia et ut languores curarent","severity":"info","text":"This passage echoes the commissioning of the apostles in the Synoptic Gospels, particularly the healing and exorcistic powers granted in Mark 3:15 and parallels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nihil tuleritis in uia, neque uirgam neque peram neque panem neque pecuniam neque duas tunicas habeatis","severity":"info","text":"The ascetic injunctions reflect the radical poverty of early Christian itinerant preachers, akin to the Cynic tradition, and are not found verbatim in canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in* erubuerit","severity":"caution","text":"The asterisk in 'in* erubuerit' indicates a textual corruption; the intended verb is likely 'erubuerit' (blushes), but the prefix 'in-' may be a scribal error or a rare intensifier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"qui perdiderit animam suam propter me, saluam faciet illam","severity":"info","text":"This paradoxical saying resembles Gospel of Thomas logion 87 and the synoptic 'lose one's life to save it' (e.g., Matthew 16:25), but with a distinctive formulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum ... Item post aliquantum ... Et alio loco ... Et post aliquantum","severity":"info","text":"The repeated transitional phrases indicate a compilation of discrete sayings and episodes, typical of the Speculum's florilegium-like structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quicumque susceperit puerum istum in nomine meo, me recipit","severity":"info","text":"This episode of Jesus placing a child as a symbol of humility and authority is unattested in canonical Gospels and may reflect apocryphal traditions used in monastic formation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a lost Greek or Coptic original; the exact source of these sayings is uncertain, and some may be from apocryphal gospels.","The phrase 'in* erubuerit' is textually corrupt; the intended reading is likely 'erubuerit' (blushes), but the prefix 'in-' may be a scribal error or an intensifier."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"ille autem dixit: domine, permitte mihi primum ire sepelire patrem meum. dixitque Iesus: sine ut mortui sepeliant mortuos suos: tu autem uade, adnuntia regnum dei. et ait alter: sequar te, domine, sed primum permitte mihi renuntiare his qui domi sunt. ait ad illum Iesus: nemo mittens manum suam in aratrum et aspiciens retro aptus est regno dei. Et paulo post: Ecce ego mitto uos sicut agnos inter lupos, nolite portare sacculum, neque peram, neque calciamenta, et neminem per uiam salutaueritis. in quamcumque domum intraueritis, primum dicite: pax huic domui. et si ibi fuerit filius pacis, requiescet super illam pax uestra, sin autem, ad uos reuertetur. in eadem autem domo manete edentes et bibentes quae apud illos sunt: dignus enim est operarius mercede sua. nolite transire de domo in domum et in quamcumque ciuitatem intraueritis et susceperint uos, manducate quaecumque adponuntur uobis, et eurste infirmos, qui ia illa sunt, et dicite illis: adpropinquauit in uos regnum dei ia quamcumque ciuitatem intraueritis et non receperint uos, exeuntes in plateas eius dicite: etiam puluerem, qui adhaesit nobis de ciuitate uestra, extergimus uos: tamen hoc scitote, quia adpropinquauit regnum dei. dico uobis: quia Sodomis in die illa remissius erit quam illi ciuitati.","english":"He, however, said: \"Lord, permit me first to go and bury my father.\" And Jesus said: \"Let the dead bury their dead; you, however, go, announce the kingdom of God.\" And another said: \"I will follow you, Lord, but first permit me to announce this to those who are at home.\" Jesus said to him: \"No one who puts his hand to the plow and looks back is fit for the kingdom of God.\" And a little after: \"Behold, I send you as lambs among wolves. Do not carry a bag, nor a wallet, nor sandals, and greet no one along the way. Into whatever house you enter, first say: 'Peace to this house.' And if a son of peace is there, your peace will rest upon it; but if not, it will return to you. In that same house, stay, eating and drinking what they have, for the worker is worthy of his wage. Do not go from house to house, and into whatever city you enter and they receive you, eat whatever is set before you, and heal the sick who are there, and say to them: 'The kingdom of God has drawn near to you.' Into whatever city you enter and they do not receive you, go out into its streets and say: 'Even the dust that clung to us from your city we shake off for you; yet know this, that the kingdom of God has drawn near.' I tell you: Sodom on that day will be more lenient than that city.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sine ut mortui sepeliant mortuos suos","severity":"info","text":"This saying, 'Let the dead bury their dead,' is not canonical but appears in the Gospel of Thomas (logion 5) and in the apocryphal Acts of John. It reflects a radical renunciation of family ties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo mittens manum suam in aratrum et aspiciens retro aptus est regno dei","severity":"info","text":"The image of the plowman looking back is unattested in canonical Gospels; it echoes the story of Lot's wife (Gen 19:26) and the prohibition of looking back in the Gospel of Thomas (logion 92).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ecce ego mitto uos sicut agnos inter lupos","severity":"info","text":"The metaphor of lambs among wolves is not in the canonical Gospels but appears in the Epistula Apostolorum (Coptic version) and in the Acts of Thomas, reflecting an ascetic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nolite portare sacculum, neque peram, neque calciamenta","severity":"info","text":"The prohibition of bag, wallet, and sandals aligns with the radical poverty of the Encratite tradition, which rejected possessions and footwear as signs of worldly attachment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pax huic domui","severity":"info","text":"The greeting 'Peace to this house' is not in the canonical Gospels but appears in the Gospel of the Nazarenes (fragment) and in the Didache (10:4) as a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sodomis in die illa remissius erit quam illi ciuitati","severity":"info","text":"The comparison of an unreceptive city to Sodom, claiming Sodom will be more lenient, is a severe eschatological threat. It echoes the condemnation of Sodom in Gen 19 and later apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage of this Latin passage is lost; the sayings are non-canonical and their original context is uncertain. The phrase 'eurste infirmos' is likely a corruption of 'curate infirmos' (heal the sick)."],"confidence":"medium","notes":[]},{"i":201,"ref":"p201","source":"E t post paululum: Verum tamen in hoc nolite gaudere, quia spiritus uobis subiciuntur: gaudete autem, quod nomina uestra scripta sunt in caelis. Et paulo post: Ecce quidam legis peritus surrexit temptans illum et dicens; magister, quid faciendo uitam aeternam possidebo? at ille dixit ad eam: in lege quid scriptum est? quomodo legis? ille respondens dixit: diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus uiribus tuis et ex omni mente tua, et proximum tuam sicut te ipsum. Et paulo post; Quis horum trium uidetur tibi proximus fuisse illi qui incidit in latrones? at ille dixit: qui feeit misericordiam in illum. et ait illi Iesus: uade et fac similiter. Et post paululum: Martha, Martha, sellieita ea et turbaris erga plurima: porro unum est necessarium. Maria optimam partem elegit, quae non auferetur ab ea. Item post paululum: Cum oratis, inquit, dicite: pater, sanctificetur nomen tuum: adueniat regnum tuum: panem nostrum cotidianum da nobis hodie: et dimitte nobis peccata nostra, siquidem et ipsi dimittimus omni debenti nobis : et ne nos inducas in temptationem.","english":"And shortly after: \"Nevertheless, do not rejoice in this, that spirits are subject to you; rejoice, however, that your names are written in the heavens.\" And a little later: \"Behold, a certain expert in the law arose, testing him and saying: 'Master, what shall I do to possess eternal life?' And he said to him: 'What is written in the law? How do you read?' He answered and said: 'You shall love the Lord your God with your whole heart and with your whole soul and with all your strength and with all your mind, and your neighbor as yourself.'\" And shortly after: \"Which of these three seems to you to have been the neighbor of the one who fell among robbers?\" And he said: \"The one who showed mercy to him.\" And Jesus said to him: \"Go and do likewise.\" And shortly after: \"Martha, Martha, you are anxious and troubled about many things; but one thing is necessary. Mary has chosen the better part, which will not be taken from her.\" Again, shortly after: \"When you pray,\" he said, \"say: 'Father, let your name be sanctified; let your kingdom come; give us our daily bread today; and forgive us our sins, since we ourselves forgive every debtor of ours; and lead us not into temptation.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nomina uestra scripta sunt in caelis","severity":"info","text":"The phrase echoes the apocalyptic motif of names written in heaven, found in Revelation and Luke 10:20, but the immediate source is likely a non-canonical saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diliges dominum deum tuum ... et proximum tuam sicut te ipsum","severity":"info","text":"This combines the Shema (Deuteronomy 6:5) with the love command (Leviticus 19:18, Matthew 22:37-39), but the wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pater, sanctificetur nomen tuum: adueniat regnum tuum: panem nostrum cotidianum da nobis hodie","severity":"info","text":"This is a variant of the Lord’s Prayer (Matthew 6:9-13, Luke 11:2-4), with 'daily bread' and 'forgive us our sins' added, reflecting early liturgical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Martha, Martha, sellieita ea et turbaris erga plurima","severity":"info","text":"The saying about Martha and Mary is not in the canonical Gospels but appears in the Gospel of Thomas (logion 114) and other apocryphal traditions, indicating a non-canonical source for this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum ... Et paulo post ... Item post paululum","severity":"info","text":"The repeated temporal markers structure the passage as a chain of sayings, typical of the florilegium style of the Speculum, compiling disparate Jesus-logia without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"proximum tuam","severity":"caution","text":"The Latin has 'proximum tuam' (feminine), likely a scribal error for 'proximum tuum' (masculine), as the Greek and Vulgate use the masculine 'neighbor'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings is unclear; they may derive from the Gospel of Thomas or other apocryphal collections, not directly from canonical Gospels.","The phrase 'nomina uestra scripta sunt in caelis' could be a conflation of Revelation 3:5 and Luke 10:20, but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"et ait ad illos: quis uestrum habebit amicum et ibit ad illum media nocte et dicet illi: amice, commoda mihi tres panes, quoniam amicus meus uenit de uia ad me et non habeo quod ponam ante illum: et ille de intus respondens dicat: noli mihi molestus esse: iam ostium clausum est, et pueri mecum sunt in cubili: non possum surgere et dare tibi. dico uobis, etsi non dabit illi surgens eo quod amicus eius sit, propter inportunitatem tamen eius surget et dabit illi quotquot habet necessarios. et ego uobis dico: petite, et dabitur uobis: quaerite, et inuenietis: pulsate, et aperietur uobis. omnis enim qui petit accipit, et qui quaerit inuenit, et pulsanti aperietur. quis autem ex uobis patrem petit panem, numquid lapidem dabit illi? aut piscem, numquid pro pisce serpentem dabit illi? aut si petierit ouum, numquid porriget illi scorpionem? si ergo uos, cum sitis mali, nostis bona data dare filiis uestris, quanto magis pater uester de caelo dabit spiritum bonum petentibus se? Et paulo post: Factum est autem cum haec diceret, extollens uocem quaedam mulier de turba dixit illi: beatus uenter, qui te portauit, et ubera, quae suxisti. at ille dixit: immo beati qui audiunt uerbum dei et custodiunt. Et paulo post: Et cum loqueretur, rogauit illum quidam Pharisaeus, ut pranderet apud se: et ingressus recubuit.","english":"And he said to them: \"Which of you will have a friend and go to him at midnight and say to him: 'Friend, lend me three loaves, for my friend has come from the road to me and I have nothing to set before him'? And he, answering from within, says: 'Do not bother me; the door is already closed, and my boys are with me in the bedroom; I cannot get up and give to you.' I tell you, even if he will not give to him rising because he is his friend, yet on account of his importunity he will rise and give him as many as he has necessary. And I say to you: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and who seeks finds, and to the one who knocks it will be opened. But which of you, when a son asks his father for bread, will he give him a stone? Or for a fish, will he give him a serpent instead of a fish? Or if he asks for an egg, will he reach him a scorpion? If then you, though you are evil, know how to give good gifts to your children, how much more will your father from heaven give a good spirit to those who ask him?\" And shortly after: \"Now it happened while he was saying these things, a certain woman from the crowd, raising her voice, said to him: 'Blessed is the womb that bore you, and the breasts that you sucked.' But he said: 'Rather, blessed are those who hear the word of God and keep it.'\" And shortly after: \"And while he was speaking, a certain Pharisee asked him to dine at his house; and having entered, he reclined.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petite, et dabitur vobis: quaerite, et invenietis: pulsate, et aperietur vobis","severity":"info","text":"This triad echoes Matthew 7:7-8 (Vulgate: 'petite et dabitur vobis, quaerite et invenietis, pulsate et aperietur vobis'), though the Vulgate order differs slightly. Augustine adapts the saying to his narrative context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatus uenter, qui te portauit, et ubera, quae suxisti","severity":"info","text":"The woman's blessing of the speaker's womb and breasts is a formula of praise found in early Christian and apocryphal traditions, possibly reflecting a popular acclamation of a holy figure. Augustine uses it to contrast with the speaker's corrective response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"The repeated phrase 'Et paulo post' ('And shortly after') marks a series of narrative transitions, typical of Augustine's compilation technique in the Speculum, where he strings together excerpts from a source text (here likely a lost apocryphal dialogue) with minimal connective tissue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"omnis enim qui petit accipit, et qui quaerit invenit, et pulsanti aperietur","severity":"info","text":"This triple promise parallels a saying in the Gospel of Thomas (logion 92: 'Seek and you will find; ask and it will be given; knock and it will be opened'), suggesting a common source in early Christian wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et ingressus recubuit","severity":"caution","text":"The phrase 'et ingressus recubuit' ('and having entered, he reclined') ends the passage abruptly. The Latin may be a truncated excerpt; the original context likely continued with a teaching or miracle. The Speculum's compilation method often leaves such narrative fragments without resolution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he') is not specified in this passage; the preceding context (not fully preserved) suggests it is Jesus, but the Speculum may be excerpting a non-canonical dialogue.","The phrase 'pueri mecum sunt in cubili' ('my boys are with me in the bedroom') could imply a domestic setting or, in some interpretations, a reference to disciples; the ambiguity is unresolved."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"Pharisaeus autem coepit intra se reputans dicere, quare non baptizatus esset ante prandium. et ait dominus ad illum: nunc uos, Pharisaei, quod de foris est calicis et catini mundatis, quod autem intus est uestrum plenum est rapina et iniquitate. stulti, nonne qui fecit quod de foris est, etiam quod de intus est fecit? uerum tamen quod superest date elemosynam, et ecce omnia munda sunt uobis. sed uae uobis, Pharisaei, qui decimatis mentam et rutam et omne holus, et praeteritis iudicium et caritatem dei. haec autem oportuit facere, et illa non omittere. uae nobis, Pharisaei, quia diligitis primas cathedras in synagogis et salutationes in foro. uae nobis, quia estis ut monumenta quae non parent, et homines ambulantes supra nesciunt. respondens autem quidam ex legis peritis ait illi: magister, haec dicens etiam nobis contumeliam facis. at ille ait: etiam nobis legis peritis uae, quia oneratis homines oneribus, quae portari non possunt, et ipsi uno digito uestro non tangitis sarcinas. Et alio in loco: Adtendite a fermento Pharisaeorum, quae est hypocrisis. Et paulo post: Dico autem nobis amicis meis: ne terreamini ab his qui occidunt corpus et post haec non habent amplius quod faciant. ostendam autem nobis quem timeatis: timete eum qui, postquam occiderit; habet potestatem mittere in gehennam: ita dico uobis, hunc timete. nonne quinque passeres ueneunt dipondio?","english":"But the Pharisee began to say within himself, reasoning why he had not been baptized before the meal. And the Lord said to him: \"Now you, Pharisees, clean what is on the outside of the cup and the dish, but what is inside you is full of plunder and iniquity. Fools, did not he who made what is on the outside also make what is on the inside? Nevertheless, give what is left over as alms, and behold, everything is clean for you. But woe to you, Pharisees, who tithe mint and rue and every herb, and neglect judgment and the love of God. These things you ought to have done, and those you ought not to have omitted. Woe to you, Pharisees, because you love the first seats in the synagogues and greetings in the marketplace. Woe to you, because you are like monuments that are not visible, and men walking above do not know them.\" And in response, one of the experts in the law said to him: \"Master, in saying this you also insult us.\" And he said: \"Woe also to you, experts in the law, because you burden men with burdens that cannot be carried, and you yourselves do not touch your own loads with a single finger.\" And in another place: \"Beware of the leaven of the Pharisees, which is hypocrisy.\" And a little later: \"But I say to you, my friends: do not be afraid of those who kill the body and after this have nothing more they can do. But I will show you whom you should fear: fear him who, after he has killed, has the power to send into Gehenna. Thus I say to you, fear him. Do not five sparrows sell for a halfpenny?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Pharisaeus","severity":"info","text":"The Pharisees are a Jewish sect known for strict adherence to purity laws and oral tradition. Augustine's polemic here reflects early Christian anti-Pharisaic rhetoric, not historical description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decimatis mentam et rutam et omne holus","severity":"info","text":"This echoes Jesus' critique of Pharisaic tithing of minor herbs (cf. Matt 23:23). The passage is not a direct quote but a free adaptation common in apocryphal dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gehennam","severity":"info","text":"Gehenna (Greek γέεννα) refers to the Valley of Hinnom near Jerusalem, used in Jewish and Christian tradition as a symbol of hell or divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"nonne quinque passeres ueneunt dipondio?","severity":"info","text":"This proverbial saying about sparrows' low price is unattested in canonical Gospels. It may derive from a lost source or oral tradition known to Augustine's community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio in loco","severity":"info","text":"This phrase marks a transition to a separate saying, possibly from a different source. The passage compiles multiple dominical sayings without narrative continuity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"monumenta quae non parent","severity":"caution","text":"The Latin 'monumenta quae non parent' (monuments that are not visible) is obscure. It may refer to unmarked graves or hidden tombs, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings (canonical or apocryphal) is unclear; the text compiles multiple unattested dominical logia.","The phrase 'monumenta quae non parent' is ambiguous: it could mean invisible tombs or unmarked graves."],"confidence":"medium","notes":[]},{"i":204,"ref":"p204","source":"et unus ex illis non est in obliuione coram deo. sed et capilli capitis uestri omnes numerati sunt. nolite ergo timere: tis passeribus pluris estis. dico autem uobis: omnis quicumque confessus fuerit me coram hominibus, et filius hominis confitebitur in illo coram angelis dei: qui autem negauerit me coram hominibus, denegabitur coram angelis dei et omnis qui dicit uerhum in filium hominis, remittetur illi: ei autem qui in spiritum sanctum blasphemauerit non remittetur. cum autem inducent uos in synagogas et ad magistratus et potestates, nolite solliciti esse, qualiter a. quid respondeatis, aut quid dicatis: spiritus enim sanctus docebit uos in ipsa hora quae oporteat dicere. ait autem quidam ei de turba: magister, dic fratri meo, ut diuidat mecum hereditatem. at ille dixit ei: homo, quis constituit iudicem aut diuisorem supra uos? dixitque ad illos: uidete et cauete ab omni auaritia, quia non in abundantia cuiusquam uita eius est ex his quae possidet. dixit autem similitudinem ad illos dicens : hominis cuiusdam diuitis uberes fructus ager attulit, et cogitabat intra se dicens: quid faciam, quod non habeo quo congregem fructus meos? et dixit: hoc faciam: destruam horrea mea et maiora faciam, et illuo congregabo omnia quae nata sunt mihi et bona mea, et dicam animae meae: anima, habes multa bona posita in annos plurimos: requiesce, combibe, epulare.","english":"And one of them is not forgotten before God. But even the hairs of your head are all counted. Therefore do not fear: you are worth more than sparrows. But I say to you: everyone who has confessed me before men, the Son of Man will confess in him before the angels of God; but whoever has denied me before men will be denied before the angels of God. And everyone who speaks a word against the Son of Man, it will be forgiven him; but he who blasphemes against the Holy Spirit will not be forgiven. Moreover, when they bring you into the synagogues and before magistrates and authorities, do not be anxious about how or what you should answer or say; for the Holy Spirit will teach you at that very hour what it is fitting to say. Then someone from the crowd said to him: \"Master, tell my brother to divide the inheritance with me.\" And he said to him: \"Man, who appointed a judge or a divider over you?\" And he said to them: \"See and beware of all avarice, because no one's life consists in the abundance of what he possesses.\" Then he spoke a parable to them, saying: \"A certain rich man's field yielded abundant fruit, and he thought within himself, saying: 'What shall I do, since I have nowhere to gather my fruits?' And he said: 'I will do this: I will destroy my granaries and make them larger, and there I will gather all that has been born to me and my goods, and I will say to my soul: Soul, you have many goods laid up for many years: rest, drink, feast.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et unus ex illis non est in obliuione coram deo","severity":"info","text":"Echoes the idea that no individual is forgotten by God, possibly alluding to Psalm 138 or similar OT assurances of divine remembrance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis quicumque confessus fuerit me coram hominibus, et filius hominis confitebitur in illo coram angelis dei","severity":"info","text":"Reflects a logion about reciprocal confession before men and angels, not directly from canonical Gospels but akin to themes in Matthew 10:32-33 or Luke 12:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ei autem qui in spiritum sanctum blasphemauerit non remittetur","severity":"info","text":"Alludes to the unforgivable sin against the Holy Spirit, as in Mark 3:28-29 and Matthew 12:31-32, but with a distinct phrasing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cum autem inducent uos in synagogas et ad magistratus et potestates","severity":"info","text":"Reflects early Christian experience of trials before Jewish and Roman authorities, a common setting in apocryphal acts and martyrdom accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"hominis cuiusdam diuitis uberes fructus ager attulit","severity":"info","text":"The parable of the rich man with abundant harvest and enlarged granaries is not in canonical Gospels but resembles themes in Luke 12:16-21 or apocryphal sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qualiter a. quid respondeatis","severity":"caution","text":"The text has 'qualiter a. quid respondeatis' with an anomalous 'a.' possibly a scribal error or abbreviation; likely intended as 'qualiter aut quid respondeatis'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a Coptic original; the exact Coptic Vorlage is uncertain. The phrase 'qualiter a. quid respondeatis' may be corrupt."],"confidence":"medium","notes":[]},{"i":205,"ref":"p205","source":"dixit autem illi dans : stulte, hac nocte animam tuam repetunt a te: quae autem parasti cuius erunt? sic est omnia qui sibi thesaurizat et non est in deum diues dixitque ad discipulos suos: ideo dico uobis, nolite solliciti esse animae quid manducetis, neque corpori quid uestiamini. anima plus est quam esca, et corpus quam uestimentum. considerate corues, quia non seminant neque metunt, quibus non est cellarium neque horreum, et deus pascit illos: quanto magis uos pluris estis illis? quis autem uestrum cogitando potest adicere ad staturam suam cubitum anm? si ergo neque quod minimum est potestis, quid de ceteris solliciti estis? considerate lilia quomodo crescunt: non laborant, non neunt. dico autem uobis: nec Salomon oumi gloria sua uestiebatur sicut unum et istis. si autem faenum agri quod hodie in agro est et cras in clibanum mittitur, deus sie uestit magis uos pusiillue fidei? et uos nolite quaerer, quld manducetis, aut quid bibatis, et nolite in sublime tolli. haec enim omnia gentes mundi quaerunt: pater autem uester scit, quoniam his indigetis. uerum tamen quaerite regnum dei, et haec omnia adicientur uobis. nolite timere, pusillus grex, quia complacuit patri uestro dare uobis regnum. uendite quae possidetis et date elemosynam. facite uobis sacculos, qui non ueterescunt, thesaurum non deficientem in caelis, quo fur non adpropiat, neque tinea corrumpit.","english":"But the giver said to him: \"Fool, this night they demand your soul from you; but what you have prepared, whose will it be?\" So it is with everyone who hoards for himself and is not rich in God. And he said to his disciples: \"Therefore I say to you, do not be anxious about what the soul may eat, nor about what the body may wear. The soul is more than food, and the body more than clothing. Consider the crows, for they neither sow nor reap, they have no pantry nor granary, and God feeds them: how much more are you worth than they? But which of you, by thinking, can add a cubit to his stature? If, therefore, you cannot do even the least thing, why are you anxious about the rest? Consider the lilies, how they grow: they do not labor, they do not spin. And I say to you: not even Solomon in all his glory was clothed like one of them. But if the grass of the field, which today is in the field and tomorrow is thrown into the oven, God clothes thus, how much more you of little faith? And do not seek what you shall eat or what you shall drink, and do not be lifted up in pride. For all these things the peoples of the world seek: but your Father knows that you need them. Nevertheless, seek the kingdom of God, and all these things will be added to you. Do not fear, little flock, for it has pleased your Father to give you the kingdom. Sell what you possess and give alms. Make for yourselves purses that do not grow old, a treasure that does not fail in the heavens, which no thief approaches, nor moth destroys.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"dixit autem illi dans : stulte","severity":"info","text":"The Latin text presents a narrative where 'the giver' (dans) addresses a fool, but the syntax is ambiguous: 'dixit autem illi dans' could mean 'the giver said to him' or 'he said to the giver'. The English draft adopts the former reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"considerate corues... deus pascit illos","severity":"info","text":"This passage echoes the biblical motif of God's providential care for creatures, as in Psalm 104:27-28 and Matthew 6:26, but the specific example of crows (corvi) is not canonical; it may derive from apocryphal or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"considerate lilia quomodo crescunt","severity":"info","text":"The lilies passage recalls Matthew 6:28-29, but the Latin adds 'non neunt' (they do not spin), a detail absent from the canonical Gospels, suggesting a free adaptation or a different source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nec Salomon oumi gloria sua uestiebatur sicut unum et istis","severity":"info","text":"The comparison with Solomon's glory is a rhetorical trope in early Christian literature, emphasizing the superiority of divine creation over human wealth; it appears in similar forms in the Gospel of Thomas (logion 90).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dixitque ad discipulos suos","severity":"info","text":"The passage shifts from a direct exchange with a single interlocutor to a discourse addressed to the disciples, marking a structural transition typical of sayings collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pusiillue fidei","severity":"caution","text":"The Latin 'pusiillue fidei' appears to be a scribal error or variant for 'pusillae fidei' (of little faith). The English draft translates 'of little faith', which is the intended sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'dans' (the giver) is unclear; it may refer to a character in a preceding narrative not preserved here.","The phrase 'non neunt' (they do not spin) is unusual for lilies and may be a corruption or a metaphorical addition."],"confidence":"medium","notes":[]},{"i":206,"ref":"p206","source":"ubi enim thesaurus uester est, ibi et cor uestrum erit. Et post paululum: Et uos estote parati, quia qua hora non putatis filius hominis uenit. ait autem ei Petrus: domine, ad nos dicis hanc parabolam, an et ad omnes ? dixit autem dominus: quis putas est fidelis seruus et prudens, quem constituet dominus supra familiam suam, ut det in tempore tritici mensuram? beatus ille seruus, quem, cum uenerit dominus, inueniet ita facientem. uere dico uobis, supra omnia quae possidet constituet eum. quod si dixerit seruus ille in corde suo: moram facit dominus meus uenire, et coeperit percutere pueros et ancillas, et edere, et bibere, et inebriari: ueniet dominus serui illius in die, qua non sperat, et hora, qua nescit, et diuidet eam partemque eius cum infidelibus ponet. ille autem seruus, qui cognouit uoluntatem domini sui et non praeparauit et non fecit secundum uoluntatem eius, uapulabit multis: qui autem non cognouit et fecit digna plagis, uapulabit paucis. omni autem cui multum datum est multum quaeretur ab eo, et cui commendauerunt multum, plus repetent ab eo. Item paulo post: Hypocritae, faciem terrae et caeli nostis probare, hoc autem tempus quomodo non probatis? quid autem et a uobis ipsis non iudicatis quod iustum est? Et aliquanto post: Contendite intrare per angustam portam: quia multi, dico uobis, quaerunt intrare et non poterunt.","english":"For where your treasure is, there your heart will also be. And a little later: And you be ready, because at an hour you do not think the Son of Man comes. But Peter said to him: Lord, do you speak this parable to us, or to all? And the Lord said: Who do you think is the faithful and prudent servant, whom the master will set over his household, to give out a measure of grain at the proper time? Blessed is that servant, whom, when the master comes, he finds doing thus. Truly I say to you, over all that he possesses he will set him. But if that servant says in his heart: My master is slow to come, and begins to beat the boys and maidservants, and to eat and drink and get drunk: the master of that servant will come on a day he does not expect, and at an hour he does not know, and will divide that portion and place his share with the unfaithful. But that servant who knew his master's will and did not prepare and did not act according to his will, will be beaten many times; but he who did not know and did things worthy of blows, will be beaten few times. But from everyone to whom much is given, much will be demanded, and from those to whom they entrusted much, they will demand more. Likewise a little later: Hypocrites, you know how to test the face of the earth and the sky, but why do you not test this time? And why do you not judge from yourselves what is just? And a little after: Strive to enter through the narrow gate: because many, I tell you, seek to enter and will not be able.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ubi enim thesaurus uester est, ibi et cor uestrum erit","severity":"info","text":"This echoes Matthew 6:21 (Vulgate: 'ubi enim thesaurus vester est, ibi et cor vestrum erit'), though the exact wording is not a direct quotation of the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia qua hora non putatis filius hominis uenit","severity":"info","text":"This recalls Matthew 24:44 (Vulgate: 'quia hora qua non putatis filius hominis venit'), a warning about the unexpected coming of the Son of Man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Contendite intrare per angustam portam","severity":"info","text":"This alludes to Matthew 7:13 (Vulgate: 'Intrate per angustam portam'), the saying about the narrow gate, though the verb 'contendite' (strive) is an addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"parabolam","severity":"info","text":"Peter's question about the parable's audience reflects early Christian debates on whether Jesus' teachings were for apostles only or for all believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item paulo post","severity":"info","text":"This phrase marks a transition to a new saying, typical of the compiler's method of stringing together scriptural excerpts without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hypocritae, faciem terrae et caeli nostis probare","severity":"caution","text":"The Latin text here is corrupt or non-canonical; the phrase 'faciem terrae et caeli' (face of the earth and sky) is not found in the Vulgate and may reflect a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings is unclear; they may derive from apocryphal or oral traditions rather than the canonical Gospels.","The phrase 'faciem terrae et caeli' is ambiguous and may be a scribal error or a unique reading."],"confidence":"medium","notes":[]},{"i":207,"ref":"p207","source":"Et alio loco: Dicebat autem ad inuitatos parabolam intendens, quomodo primos accubitus eligerent, dicens ad illos: cum inuitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit inuitatus ab eo, et ueniens is qui te et illum uocauit dicat tibi: da huic locum, et tunc incipias cum rubore nouissimum locum tenere. sed cum uocatus fueris, uade, recumbe in nouissimo loco, ut cum uenerit qui te inuitauit, dicat tibi: amice, ascende superius: tunc erit tibi gloria coram simul discumbentibus. quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. dicebat autem et ei qui se inuitauerat: cum facis prandium aut caenam, noli uocare amicos tuos, neque fratres tuos, neque cognatos, neque uicinos diuites, ne forte et ipsi te reinuitent et fiat tibi retributio. sed cum facis conuiuium, uoca pauperes, debiles, claudos, caecos, et beatus eris, quia non habent retribuere tibi: retribuetur enim tibi in retributione iustorum. Et post paululum: Si quis uenit ad me et non odit patrem suum et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus discipulus esse. et qui non baiulat crucem suam et uenit post me, non potest meus esse discipulus.","english":"And in another place: He was speaking a parable to those invited, intending to show how they should choose the first seats, saying to them: When you are invited to a wedding, do not recline in the first place, lest someone more honored than you be invited by him, and the one who invited you and him comes and says to you: Give this place to him, and then you begin with shame to hold the last place. But when you are invited, go, recline in the last place, so that when the one who invited you comes, he says to you: Friend, go up higher: then you will have glory before those reclining together. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. He was also saying to the one who had invited him: When you prepare a lunch or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors, lest they also invite you back and there be a repayment for you. But when you hold a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they have nothing to repay you: for it will be repaid to you in the reward of the righteous. And a little later: If someone comes to me and does not hate his father and mother, and wife, and children, and brothers, and sisters, and even his own soul, he cannot be my disciple. And he who does not carry his own cross and come after me cannot be my disciple.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dicebat autem ad inuitatos parabolam intendens","severity":"info","text":"The passage presents a series of sayings attributed to Jesus, but they are not found in the canonical Gospels. They likely derive from apocryphal or oral traditions, possibly from the Gospel of Thomas or other early Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quomodo primos accubitus eligerent","severity":"info","text":"The instruction about choosing seats at a wedding reflects Greco-Roman dining customs, where seating order indicated social status. The parable warns against pride and promotes humility, a common theme in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur","severity":"info","text":"This saying echoes biblical wisdom, e.g., Proverbs 29:23 and Matthew 23:12, and is a widespread proverb in early Christian literature. It reinforces the moral of the preceding parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Si quis uenit ad me et non odit patrem suum et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus discipulus esse","severity":"caution","text":"This radical saying, demanding hatred of family and self, is not in canonical Gospels. It resembles sayings in the Gospel of Thomas (e.g., logion 16) and was cited by early critics of Christianity as evidence of its antisocial nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a new set of sayings, indicating that the compiler is gathering disparate traditions under a thematic heading. The passage is a catena of Jesus’ sayings on humility and discipleship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is uncertain; they may be from apocryphal gospels or oral tradition. The phrase 'et alio loco' suggests a compilation from multiple sources, but the specific origin is not identified in the text."],"confidence":"medium","notes":[]},{"i":208,"ref":"p208","source":"quis enim ex uobis uolens turrem aedificare non prius sedens conputat sumptus, qui necessarii sunt, si habet ad perficiendum, ne, posteaquam posuerit fundamentum et non potuerit perficere, omnes qui uident incipiant inludere ei dicentes: quia hic homo coepit aedificare et non potuit consummare? aut qui rex iturus committere bellum. aduersus alium regem non sedens prius cogitat, si potest cum decem milibus occurrere ei qui cum uiginti milibus uenit ad se ? alioquin adhuc illo longe agente legationem mittens rogat ea quae pacis sunt. sic ergo omnis ex uobis qui non renuntiat omnibus quae possidet non potest meus esse discipulus. Et post aliquantum: Et ego uobis dico: facite uobis amicos de mammona iniquitatis, ut cum defeceritis, recipiant uos in aeterna tabernacula. qui fidelis eat in minimo, et in maiori fidelis est. et qui in modico iniquus est, et in maiori iniquus est. si ergo in iniquo mammona fideles non fuistis, quod uerum est quis credet uobis? ei si in alieno fideles non fuistis, quod uestrum est quis dabit uobiв? nemo potest duobus dominis seruire: aut enim unum odiet et alterum diliget, aut uni adhaerebit et alteram contemnet. non potestis deo seruire et mammonae. audiebant autem haec omnia Pharisaei, qui erant auari, et deridebant illum.","english":"For who among you, wishing to build a tower, does not first sit down and calculate the expenses that are necessary, whether he has the means to complete it, lest after he has laid the foundation and cannot finish it, all who see begin to mock him, saying: This man began to build and could not complete it? Or what king, about to wage war against another king, does not first sit down and consider whether he can meet with ten thousand men one who comes against him with twenty thousand? Otherwise, while the other is still far off, he sends an embassy and asks for terms of peace. Thus, then, every one of you who does not renounce all that he possesses cannot be my disciple. And after a little: And I say to you: make friends for yourselves from the mammon of iniquity, so that when you fail, they may receive you into the eternal tabernacles. He who is faithful in the least is also faithful in the greater. And he who is unjust in a small matter is also unjust in a greater. If, therefore, you have not been faithful in the iniquitous mammon, which is true, who will believe you? And if you have not been faithful in what belongs to another, who will give you what is yours? No one can serve two masters: for either he will hate one and love the other, or he will cleave to one and despise the other. You cannot serve God and mammon. Now the Pharisees, who were avaricious, heard all these things and derided him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"mammona","severity":"info","text":"The Latin 'mammona' (from Greek μαμωνᾶς, ultimately Aramaic) means 'wealth' or 'riches' and is used pejoratively here as 'mammon of iniquity'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo potest duobus dominis seruire","severity":"info","text":"The maxim 'No one can serve two masters' echoes Matthew 6:24, though the immediate context of God and mammon is a patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharisaei","severity":"info","text":"The Pharisees are depicted as avaricious and derisive, reflecting early Christian polemic against Jewish groups, common in apocryphal and patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum","severity":"info","text":"The phrase 'And after a little' marks a transition within a longer discourse, typical of the compiler's method of excerpting and joining sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"qui fidelis eat in minimo, et in maiori fidelis est","severity":"info","text":"This saying parallels a common wisdom motif (cf. Matthew 25:21) but is not a direct biblical quotation; it may derive from oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"audiebant autem haec omnia Pharisaei","severity":"caution","text":"The Latin 'audiebant' (imperfect) suggests ongoing action, but the English draft renders it as aoristic 'heard'; the sense is durative: 'kept hearing'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'facite uobis amicos de mammona iniquitatis' is ambiguous: it could mean 'make friends by means of ill-gotten wealth' or 'from among those who have ill-gotten wealth'; the reading taken is the former."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"et ait illis: uos estis qui iustificatis uos coram hominibus, deus autem nouit corda uestra: quia quod hominibus altum est abominatio est ante deum. Et post paucos uersus: Omnis qui dimittit uxorem suam et ducit alteram moechatur. Et post paululum: Inpossibile est at non ueniant scandala: uae autem illi per quem ueniunt. utilius est illi, si lapis molaris inponatur circa collum eius, et proiciatur in mare, quam ut scandalizetur unum de pusillis istis. adtendite uobis: si peccauerit frater tuus, increpa illum, et si paenitentiam egerit, dimitte illi. et si septies in die peccauerit in te et si septies in die conuersus fuerit ad te dicens: paenitet me, dimitte illi. Et alio loco: Dixit autem ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam: duo homines ascenderunt in templum, ut orarent, unus Pharisaeus et alter publicanus. Pharisaeus stans haec apud se orabat: domine, gratias ago tibi, quia non sum sicut ceteri homines, raptores, iniusti, adulteri, uelut etiam hic publicanus: ieiuno bis in sabbato, decimas do omnium quae possideo. et publicanus a longe stans nolebat nec oculos ad caelum leuare, sed percutiebat pectus suum dicens: deus, propitius esto mihi peccatori. dico uobis, descendit hic iustificatus in domum suam ab illo: quia omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur.","english":"And he said to them: You are those who justify yourselves before men, but God knows your hearts: for what is lofty to men is an abomination before God. And after a few verses: Everyone who dismisses his wife and marries another commits adultery. And a little later: It is impossible that scandals not come; but woe to the one through whom they come. It is more useful for him if a millstone were placed around his neck and he were thrown into the sea, than that one of these little ones be scandalized. Pay attention to yourselves: if your brother has sinned, rebuke him, and if he has done penance, forgive him. And if he has sinned against you seven times in a day, and if seven times in a day he has turned to you saying: I repent, forgive him. And in another place: He also told a parable to some who trusted in themselves as if they were just and scorned others: Two men went up into the temple to pray, one a Pharisee and the other a publican. The Pharisee, standing, prayed thus within himself: Lord, I thank you that I am not like other men, robbers, unjust, adulterers, like even this publican: I fast twice on the Sabbath, I give tithes of everything I possess. And the publican, standing far off, did not dare to lift his eyes to heaven, but struck his breast saying: God, be merciful to me, a sinner. I tell you, this one went down justified to his house from that one: because everyone who exalts himself will be humbled, and he who humbles himself will be exalted.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui dimittit uxorem suam et ducit alteram moechatur","severity":"info","text":"This saying echoes a rigorist tradition on remarriage after divorce, possibly from a lost apocryphon or a variant of Matthew 19:9. Augustine's source may be a Latin translation of an Eastern ascetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"lapis molaris","severity":"info","text":"The millstone (lapis molaris) was a common instrument of execution by drowning in Roman and late antique practice. The hyperbole underscores the gravity of scandalizing the 'little ones' (the weak in faith).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Pharisaeus et publicanus","severity":"info","text":"The parable of the Pharisee and the publican is not in the canonical Gospels. It appears in the apocryphal Gospel of the Nazarenes or a similar Jewish-Christian source, and is cited by several Latin fathers as a warning against pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et ait illis","severity":"info","text":"The passage strings together sayings attributed to a single authority (likely Jesus) without narrative transition, typical of the florilegium style of the Speculum. The repeated 'et post paucos uersus' signals excerpting from a longer source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uos estis qui iustificatis uos coram hominibus","severity":"caution","text":"The Latin 'uos estis' is a Semitic construction (cf. Greek ὑμεῖς ἐστε) that may reflect a translation from a Greek or Syriac original. The phrase 'quod hominibus altum est abominatio est ante deum' is proverbial but unattested in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"si septies in die peccauerit in te","severity":"info","text":"The sevenfold forgiveness saying was influential in monastic rules (e.g., Rule of Benedict) and penitential handbooks, where it was used to justify unlimited forgiveness within community discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings is unclear: they may derive from a lost apocryphal gospel, a Latin translation of a Greek ascetic collection, or a patristic florilegium. The identity of the speaker ('ait illis') is not specified in the excerpt."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"adferebant autem ad illum et infantes, ut eos tangeret. quod cum uiderent discipuli, increpabant illos. Iesus autem conuocans illos dixit: sinite pueros uenire ad me et nolite eos uetare. talium est enim regnum dei. amen dico uobis, quicumque non acceperit regnum dei sicut puer, non intrabit in illud. et interrogauit eum quidam princeps dicens: magister bone, quid faciens uitam aeternam possidebo? dixit autem Iesus: quid me dicis bonum? nemo bonus nisi solus deus. mandata nosti: non occides, non moechaberis, non furtum facies, non falsum testimonium dices, honora patrem tuum et matrem. qui ait: haec omnia custodiui a iuuentute mea. quo audito Iesus ait ei: adhuc unum tibi deest: omnia quaecumque habes uende et da pauperibus, et habebis thesaurum in caelo, et ueni, sequere me. his ille auditis contristatus est, quia diues 'erat ualde. uidens autem illum Iesus tristem factum dixit: quam difficile qui pecunias habent in regnum dei intrabunt! facilius est enim camelum per foramen acus transire quam diuitem intrare in regnum dei. et dixerunt qui audiebant: et quis potest saluus fieri? ait illis: quae inpossibilia sunt apud homines, possibilia sunt apud deum. ait autem Petrus: ecce nos dimisimus omnia et secuti sumus te.","english":"They were also bringing to him infants, so that he might touch them. When the disciples saw this, they rebuked them. But Jesus, calling them together, said: Let the children come to me, and do not forbid them. For the kingdom of God belongs to such as these. Amen I say to you, whoever does not receive the kingdom of God as a child will not enter it. And a certain prince questioned him, saying: Good master, what shall I do to possess eternal life? But Jesus said: Why do you call me good? No one is good except God alone. You know the commandments: You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and your mother. He said: I have kept all these from my youth. Hearing this, Jesus said to him: One thing still is lacking for you: sell everything you have and give to the poor, and you will have a treasure in heaven, and come, follow me. When he heard this, he was saddened, because he was very rich. But Jesus, seeing him become sad, said: How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. And those who were listening said: And who can be saved? He said to them: What is impossible among men is possible with God. But Peter said: Behold, we have left everything and have followed you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sinite pueros uenire ad me et nolite eos uetare. talium est enim regnum dei","severity":"info","text":"The saying 'Let the children come to me … the kingdom of God belongs to such as these' is not canonical; it resembles Gospel of Thomas 22 and 46, suggesting an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quicumque non acceperit regnum dei sicut puer, non intrabit in illud","severity":"info","text":"The condition 'whoever does not receive the kingdom of God as a child will not enter it' is unattested in the canonical Gospels; it echoes a theme of childlike receptivity found in Gospel of Thomas 22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo bonus nisi solus deus","severity":"info","text":"The statement 'No one is good except God alone' is not found in the canonical Gospels; it may derive from a saying in the Gospel of the Nazarenes or another apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"facilius est enim camelum per foramen acus transire quam diuitem intrare in regnum dei","severity":"info","text":"The proverb 'easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God' is not in the canonical Gospels; it appears in the Gospel of Thomas 22 and the Gospel of the Nazarenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"princeps","severity":"info","text":"The term 'princeps' (a prince or ruler) as a questioner is unusual in Gospel traditions; it may reflect a social setting in which wealthy or powerful individuals are depicted as seeking salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ecce nos dimisimus omnia et secuti sumus te","severity":"info","text":"Peter's statement 'we have left everything and followed you' echoes the apostolic ideal of renunciation, a theme central to Augustine's ascetic reading in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is unclear; they may derive from the Gospel of Thomas, the Gospel of the Nazarenes, or another apocryphal tradition. The identity of the 'princeps' is unspecified."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"qui dixit eis: amen dico dico uobis, nemo est -qui relinquit domum, aut parentes, aut fratres, aut uxorem, ait filios propter regnum dei, et non recipiat multo plura in hec tempore et in saeculo uenture uitam aeternam. Et alibi: Stans autem Zachaeus dixit ad dominum: ecce dimidium bonorum meorum, domine, do pauperibus, et si quid aliquem defraudaui, defraudaui quadruplum. ait Iesus ad eum: quia hodie salus domui huic facta est, eo quod et ipse filius est Abrahae. uenit enim filius hominis quaerere et saluum facere quod perierat. Et post aliquantum: Reddite ergo quae Caesaris sunt Caesari, et quae dei sunt deo. Et alio loco: Audiente autem omni populo dixit discipulis suis: adtendite ab scribis, qui uolunt ambulare in stolis et amant salutationes in foro et primas cathedras in synagogis et primos discubitus in conuiuiis, qui deuorant domus uiduarum simulantes longam orationem: M accipient damnationem maiorem. Respiciens autem uidit eos qui mittebant munera sua in gazophylacio diuites : uidit autem at quandam uiduam pauperculam mittentem aera minuta duo, 'et dixit: uere dico uobis, quia uidua haec pauper plus quam omnes misit. nam et omnes hi ex abundanti sibi miserunt in munera dei: haec autem et eo quod deest illi omnem uictum suum, quem habuit, misit. Item alio loco: Ponite ergo in cordibus uestris, non praemeditari quemadmodum respondeatis.","english":"who said to them: “Amen, I say to you, no one who leaves home, or parents, or brothers, or wife, or children for the sake of the kingdom of God fails to receive much more in this time and in the world to come, eternal life.” And elsewhere: “Now Zacchaeus, standing, said to the Lord: ‘Behold, Lord, I give half of my goods to the poor, and if I have defrauded anyone, I have defrauded them fourfold.’ Jesus said to him: ‘Because today salvation has come to this house, in that he himself is a son of Abraham. For the Son of Man has come to seek and to save what was lost.’” And after a little: “Render therefore to Caesar what is Caesar’s, and to God what is God’s.” And in another place: “While all the people were listening, he said to his disciples: ‘Beware of the scribes, who wish to walk in robes and love greetings in the forum and the first seats in the synagogues and the first places at banquets, who devour the houses of widows while feigning long prayer: they will receive greater condemnation.’” And looking around, he saw those who were placing their gifts in the treasury, the rich; but he saw a certain poor widow placing two small copper coins, and he said: “Truly I say to you, this poor widow has given more than all. For all these gave to the gifts of God from their abundance; but she gave even what she lacked, her entire sustenance, which she had.” Likewise in another place: “Place therefore in your hearts, not to premeditate how you will answer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zachaeus","severity":"info","text":"The Zacchaeus episode is not canonical; it appears in the Gospel of the Nazarenes or another apocryphal source, reflecting the Speculum's use of non-canonical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reddite ergo quae Caesaris sunt Caesari, et quae dei sunt deo","severity":"info","text":"This saying echoes Matthew 22:21 and Mark 12:17, but the exact phrasing is not found in the canonical Gospels; it may derive from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gazophylacio","severity":"info","text":"Gazophylacium (from Greek γαζοφυλάκιον) refers to the temple treasury; here it denotes the collection box for alms in a Christian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ait filios","severity":"caution","text":"The Latin 'ait filios' is likely a scribal error for 'aut filios' (or children), as the context lists family members left for the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alibi ... Et alio loco ... Item alio loco","severity":"info","text":"These formulaic transitions ('And elsewhere', 'And in another place', 'Likewise in another place') are characteristic of the Speculum's compilation method, linking disparate sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non praemeditari quemadmodum respondeatis","severity":"info","text":"This saying, urging spontaneity in response, is not attested in canonical Gospels; it may reflect ascetic teaching on simplicity, possibly from the Diatessaron or apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Zacchaeus story is non-canonical; its source is uncertain. 'ait filios' is likely a scribal error for 'aut filios'. The saying about not premeditating answers is of unknown origin."],"confidence":"medium","notes":[]},{"i":212,"ref":"p212","source":"ego enim dabo uobis os et sapientiam, cui non poterunt resistere et contradicere -omnes aduersarii uestri. trademini autem a parentibus, et fratribus, et cognatis, et amicis, et morte adficient ex uobis, et eritis odio omnibus propter nomen meum: et capillus de capite uestro non peribit in patientia uestra possidebitis animas uestras. Et post aliquantum: Adtendite autem uobis, ne forte grauentur corda uestra a crapula et ebrietate et curis huius uitae, et superueniat in uos repentina dies illa. tamquam laqueus enim superueniet in omnes qui sedent super faciem omnis terrae. uigilate itaque omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt et stare ante filium hominis. Item post aliquantum: Facta est autem contentio inter eos, quis eorum uideretur esse maior. dixit autem eis: reges gentium dominantur eorum, et qui potestatem habent super . eos benefici uocantur. uos autem non sic, sed qui maior est, in uobis fiat sicut iunior, et qui praecessor est sicut ministrator. nam quis maior est, qui recumbit, an qui ministrat? nonne qui recumbit? ego autem in medio uestrum sum sicut qui ministrat. Et alio in loco: Orate, ne intretis in temptationem.","english":"For I will give you mouth and wisdom, to which all your adversaries will be unable to resist and contradict. You will be betrayed by parents, and brothers, and relatives, and friends, and they will put some of you to death, and you will be hated by all because of my name: and not a hair of your head will perish; in your patience you will possess your souls. And after a little: But take heed to yourselves, lest your hearts be weighed down by gluttony and drunkenness and the cares of this life, and that sudden day come upon you. For like a snare it will come upon all who sit upon the face of the whole earth. Watch therefore at all times, praying that you may be deemed worthy to flee all those things which are to come and to stand before the Son of man. Likewise after a little: But a contention arose among them, as to which of them seemed to be greater. But he said to them: Kings of the nations rule over them, and those who have power over them are called benefactors. But you are not so, but let the one who is greater among you become as the younger, and the one who is before as the server. For who is greater, the one who reclines, or the one who serves? Is it not the one who reclines? But I am among you as the one who serves. And in another place: Pray that you do not enter into temptation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"os et sapientiam","severity":"info","text":"The phrase 'mouth and wisdom' is a Latin rendering of a Greek idiom for persuasive speech, possibly from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"capillus de capite uestro non peribit","severity":"info","text":"This echoes a promise of divine protection, reminiscent of Acts 18:10 or similar early Christian sayings, but not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crapula et ebrietate","severity":"info","text":"Warnings against gluttony and drunkenness are common in early Christian ascetic literature, reflecting monastic concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquantum","severity":"info","text":"This phrase marks a transition between sayings, indicating the compiler's method of stringing together disparate logia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"qui maior est...fiat sicut iunior","severity":"info","text":"This teaching on humility and reversal of status parallels Gospel passages like Mark 9:35 and Luke 22:24-27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tamquam laqueus enim superueniet","severity":"caution","text":"The metaphor of a snare for the sudden day is obscure; the Latin may be a mistranslation of a Greek original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is unclear; they may be from apocryphal or oral traditions.","The phrase 'os et sapientiam' could be a Latin calque of a Greek expression for rhetorical skill."],"confidence":"medium","notes":[]},{"i":213,"ref":"p213","source":"XXVIII. DE EVANGELIO SECVNDVM IOHANNEM.\n\nQuomodo potestis uos credere, qui gloriam ab inuicem accipitis, et gloriam quae a solo est deo non quaeritis?\n\nEt paulo post: Dixit autem Iesus: nec ego te condemnabo. uade et amplius iam noli peccare. Et paulo post: Si uos manseritis in sermone meo, uere discipuli mei eritis, et cognoscetis ueritatem, et ueritas liberabit uos. Et post paululum : Amen, amen dico uobis, quia omnis qui facit peccatum seruus est peccati. Et alibi: Amen, amen dico uobis, si quis sermonem meum seruauerit, non uidebit mortem in aeternum.\n\nEt post aliquantum : Qui amat animam suam, perdet eam: et qui odit animam suam in hoc mundo, in uitam aeternam custodit eam. si quis mihi ministrat, me sequatur: et ubi sum ego, illic et minister meus erit. si quis mihi ministrauerit, honorificabit eum pater meus. Et alioloco: Dilexerunt enim gloriam hominum magis quam gloriam dei. Et alibi: Vos uocatis me magister et domine, et bene dicitis, sum enim: si ergo ego laui uestros pedes dominus et magister, et uos debetis alter alterius lauare pedes. exemplum enim dedi uobis, ut quemadmodum ego feci uobis, ita et uos faciatis. Et paulo post: Mandatum nouum do uobis, ut diligatis inuicem, sicut dilexi uos, ut et uos diligatis inuicem. in hoc cognoscent omnes quia mei discipuli estis, si dilectionem habueritis ad inuicem. Et paulo post: Si diligitis me, mandata mea seruate.","english":"CHAPTER 28. FROM THE GOSPEL ACCORDING TO JOHN.\n\nHow can you believe, you who receive glory from one another, and do not seek the glory which is from God alone?\n\nAnd a little later: But Jesus said: I will not condemn you either. Go and sin no more. And a little later: If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free. And shortly after: Amen, amen I say to you, that everyone who commits sin is a slave of sin. And elsewhere: Amen, amen I say to you, if anyone keeps my word, he will not see death forever.\n\nAnd after some time: He who loves his soul will lose it; and he who hates his soul in this world preserves it for eternal life. If anyone serves me, let him follow me; and where I am, there my servant will be. If anyone has served me, my father will honor him. And in another place: For they loved the glory of men more than the glory of God. And elsewhere: You call me master and lord, and you speak well, for I am; therefore if I, the lord and master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you also should do. And a little later: I give you a new commandment, that you love one another, as I have loved you, so that you also love one another. By this all will know that you are my disciples, if you have love for one another. And a little later: If you love me, keep my commandments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quomodo potestis uos credere, qui gloriam ab inuicem accipitis, et gloriam quae a solo est deo non quaeritis?","severity":"info","text":"This sentence is not a direct Johannine verse but a free adaptation of themes from John (e.g., John 5:44, 12:43). Augustine likely composes it as a summary of his own teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dixit autem Iesus: nec ego te condemnabo. uade et amplius iam noli peccare.","severity":"info","text":"This saying is not found in the canonical Gospels; it may derive from apocryphal tradition or be a free composition by Augustine to illustrate forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amen, amen dico uobis, quia omnis qui facit peccatum seruus est peccati.","severity":"info","text":"This echoes John 8:34-35 but is not a direct quotation; Augustine adapts the Johannine theme of sin and servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui amat animam suam, perdet eam: et qui odit animam suam in hoc mundo, in uitam aeternam custodit eam.","severity":"info","text":"This saying is not found in the canonical Gospels; it resembles sayings in the Gospel of Thomas (e.g., logion 87) and may reflect ascetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mandatum nouum do uobis, ut diligatis inuicem, sicut dilexi uos, ut et uos diligatis inuicem.","severity":"info","text":"This adapts John 13:34, where Jesus says 'A new commandment I give you: Love one another.' Augustine expands it with 'as I have loved you.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several sayings in this passage are not attested in the canonical Gospel of John; they may be Augustine's own compositions or drawn from apocryphal sources, complicating source criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text presents several sayings attributed to Jesus that lack clear canonical parallels; their origin (Augustine's invention, apocryphal tradition, or misattribution) is uncertain."],"confidence":"medium","notes":[]},{"i":214,"ref":"p214","source":"Et post paululum : Qui habet mandata mea et seruat ea, ille est qui diligit me: qui autem diligit me, diligetur a patre meo, et ego diligam eum et manifestabo ei me ipsum. Et post III uersus : Si quia diligit me, sermonem meum seruabit, et pater meus diligit eum et ad eum ueniemus et mansionem apud eum faciemus. qui non diligit me, sermones meos non seruat. Et paulo post: Manete in me, et ego in uobis. sicut palmes non potest facere fructum a semet ipso, nisi manserit in uite, sic nec uos, nisi in me manseritis. ego sum uitis, uos palmites: qui manet in me et ego in eo, hic fert fructum multum. quia sine me nihil potestis facere.. si quis in me non manserit, mittetur foras sicut palmes et aruit, et colligent eos et in. ignem mittunt, et ardent. si manseritis in me, et uerba mea in uobis manserint: quodcumque uolueritis petetis, et fiet uobis. in hoc clarificatus est pater meus, ut fructum plurimum adferatis et efficiamini mei discipuli. sicut dilexit me pater, et ego dilexi uos: manete in dilectione mea.. si praecepta mea seruaueritis, manebitis in dilectione mea: sicut et ego patris mei praecepta seruaui et maneo in dilectione eius. haec locutus sum uobis, ut gaudium meum in uobis sit et gaudium uestrum impleatur. hoc est praeceptum meum, ut diligatis inuicem, sicut dilexi uos. maiorem hac dilectionem nemo habet, ut animam suam quis ponat pro amicis suis.","english":"And a little later: He who has my commandments and keeps them, that is the one who loves me; but he who loves me will be loved by my Father, and I will love him and reveal myself to him. And after three verses: If anyone loves me, he will keep my word, and my Father loves him, and we will come to him and make our abode with him. He who does not love me does not keep my words. And a little later: Abide in me, and I in you. Just as a branch cannot bear fruit by itself unless it remains in the vine, so neither can you unless you abide in me. I am the vine, you are the branches: he who abides in me and I in him, this one bears much fruit. Because without me you can do nothing. If anyone does not abide in me, he will be cast out like a branch that has withered, and they will gather them and throw them into the fire, and they burn. If you abide in me, and my words abide in you, whatever you wish you will ask for, and it will be done for you. In this my Father has been glorified, that you may bear much fruit and become my disciples. Just as my Father loved me, and I loved you: abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. I have spoken these things to you so that my joy may be in you and your joy may be fulfilled. This is my commandment, that you love one another, as I have loved you. No one has a greater love than this, that one lay down his life for his friends.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et post paululum : Qui habet mandata mea et seruat ea, ille est qui diligit me","severity":"info","text":"The passage strings together sayings that echo Johannine themes (John 14:23; 15:1–10) but are not direct Vulgate quotations; they appear to be a free adaptation or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post III uersus","severity":"info","text":"The phrase 'after three verses' marks a deliberate editorial transition, indicating that the compiler is excerpting from a longer source and signaling the omission of intervening material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dilectio","severity":"info","text":"The repeated use of 'dilectio' and 'diligere' reflects the Latin tradition's standard rendering of Greek ἀγάπη and ἀγαπάω, central to the passage's theme of mutual love between Christ, the Father, and the disciple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sicut palmes non potest facere fructum a semet ipso, nisi manserit in uite","severity":"info","text":"The vine-and-branches metaphor is a clear echo of John 15:1–6, a key passage in Johannine ecclesiology; the compiler adapts it to emphasize abiding in Christ as a condition for fruitfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"maiorem hac dilectionem nemo habet, ut animam suam quis ponat pro amicis suis","severity":"info","text":"The closing sentence on laying down one's life for friends resonates with early Christian martyrdom literature and with Augustine's own theology of love as the highest good.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of these sayings is uncertain: they may derive from a lost apocryphal dialogue or from a free Johannine pastiche composed by the compiler."],"confidence":"medium","notes":[]},{"i":215,"ref":"p215","source":"Et paulo post: Haec mando uobis, ut diligatis inuicem.\n\nHaec de quattuor euangeliis in hoc opere ponenda existimaui: ubi intellegi potest, tres euangelistas, Marcum scilicet et Marcum et Lucam, ideo plura nobis dedisse praecepta uiuendi, quia eam maxime secuti sunt partem, quae actiua dicitur. quia uero Iohannes contemplatiuam magis tenuit, ideo. cum eius euangelium superemineat ceteris, multo pauciora tamen in eo morum praecepta conperimus.\n\nHinc iam de illo libro, cui titulum dederunt Actus apostolorum, commemorabimus quae inuenimus omnino paucissima. eo quippe rerum gestarum continetur historia, quibus aedificatur fides, magisque ibi exempla quam praecepta conscripta sunt. '\n\nXXVIIII. DE LIBRO ACTVVM APOSTOLORVM.\n\nIacobus ergo loquens: Propter quod, inquit, ego iudico non inquietari eos qui ex gentibus conuertentur ad dominum, sed scribere ad eos, ut abstineant se a contaminationibus simulacrorum et fornicatione et suffocatis et sanguine. Et paulo post: Visum est enim spiritui sancto et nobis nihil ultra inponere uobis oneris quam haec necessaria, ut abstineatis uos ab immolatis simulacrorum et sanguine et suffocato et fornicatione, a quibus custodientes uos bene agetis. ualete.","english":"And a little later: This I command you, that you love one another.\n\nThese things from the four Gospels I have thought should be placed in this work, whereby it can be understood that the three evangelists, namely Mark and Matthew and Luke, have given us more precepts for living because they followed especially that part which is called the active life. But because John held more to the contemplative life, therefore, although his Gospel surpasses the others, we find in it far fewer moral precepts.\n\nNow from that book which they have entitled the Acts of the Apostles, we will record what we have found, which is altogether very little. For it contains a history of deeds, by which faith is built up, and there examples are recorded more than precepts.\n\nXXIX. FROM THE BOOK OF THE ACTS OF THE APOSTLES.\n\nJames, therefore, speaking: Wherefore, he says, I judge that those who from among the Gentiles are converted to the Lord should not be troubled, but that we should write to them, that they abstain from the pollutions of idols and from fornication and from strangled animals and from blood. And a little later: For it has seemed good to the Holy Spirit and to us to impose upon you no further burden than these necessary things, that you abstain from things sacrificed to idols and from blood and from strangled animals and from fornication, from which if you keep yourselves, you will do well. Farewell.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVIIII. DE LIBRO ACTVVM APOSTOLORVM","severity":"info","text":"The Roman numeral XXVIIII marks a new section heading, formally introducing excerpts from Acts, following the Gospel material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"actiua ... contemplatiuam","severity":"info","text":"Augustine contrasts the active life (vita activa) and contemplative life (vita contemplativa), a common patristic distinction, associating the Synoptic Gospels with the former and John with the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec mando uobis, ut diligatis inuicem","severity":"info","text":"This command echoes John 13:34 and 15:17, though not a direct quotation; Augustine likely paraphrases the Johannine emphasis on mutual love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iacobus ergo loquens","severity":"info","text":"The citation attributed to James is from the Apostolic Decree in Acts 15:20, 28-29, concerning abstinence from idolatry, fornication, strangled meat, and blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Marcum scilicet et Marcum et Lucam","severity":"caution","text":"The Latin repeats 'Marcum' (Mark) twice, likely a scribal error for 'Matthaeum' (Matthew); the intended list is Mark, Matthew, and Luke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"Augustine's classification of Acts as primarily historical and exemplary, not preceptive, influenced medieval views of Acts as a source of moral examples rather than direct commands.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated 'Marcum' may be a scribal error for 'Matthaeum' (Matthew), as the context lists the three Synoptic evangelists.","The exact source of the opening command 'Haec mando uobis, ut diligatis inuicem' is not a verbatim biblical quotation but a Johannine paraphrase."],"confidence":"high","notes":[]},{"i":216,"ref":"p216","source":"Et post multa, cum Paulus apostolus praepositis ecclesiae, quos congregauerat, loqueretur : Adtendite, inquit, uobis et uniuerso gregi, in quo uos spiritus sanctus posuit episcopos regere ecclesiam dei, quam adquisiuit sanguine suo. Et paulo post idem ad eosdem: Argentum aut aurum aut uestem nullius concupiui. ipsi scitis quoniam ad ea quae mihi opus erant et his qui mecum sunt ministrauerunt manus istae. omnia ostendi uobis, quoniam sic laborantes oportet suscipere infirmos ac meminisse uerbi domini Iesu, quoniam ipse dixit: beatius est magis dare quam, accipere. Et alio. loco, cum Iacobus et qui cum eo erant Paulo apostolo loquerentur, dixerunt ei : Vides, frater, quot. milia sunt in Iudaeis qui crediderunt, et omnes aemulatores sunt legis. audierunt autem et de te, quia discessionem doceas a Moyse eorum qui per gentes sunt Iudaeorum, dicens non debere eos circumcidere filios suos neque secundum consuetudinem ingredi. quid ergo est? utique oportet conuenire multitudinem: audient enim te superuenisse: hoc ergo fac quod tibi dicimus. sunt nobis uiri quattuor uotum habentes super se: his adsumptis sanctifica te cum illis et inpende in illis, ut radant capita, et scient omnes quia quae de te audiernt falsa sunt: sed ambulans et ipse custodiens legem.","english":"And after many things, when the apostle Paul was speaking to the church leaders whom he had gathered together: \"Attend,\" he says, \"to yourselves and to the whole flock, in which the Holy Spirit has placed you as bishops to rule the church of God, which He acquired with His own blood.\" And a little later the same to the same: \"I have coveted neither silver nor gold nor clothing. You yourselves know that these hands have ministered to those things which were necessary for me and for those who are with me. I have shown you everything, because those who labor thus ought to receive the sick and remember the word of the Lord Jesus, since He Himself said: 'It is more blessed to give than to receive.'\" And in another place, when James and those who were with him were speaking to the apostle Paul, they said to him: \"You see, brother, how many thousands there are among the Jews who have believed, and all are zealots for the law. They have also heard about you, that you teach a departure from Moses for those Jews who are among the Gentiles, saying that they ought not to circumcise their sons nor to enter according to custom. What then? It is certainly necessary that the multitude come together; for they will hear that you have arrived. Therefore do what we tell you. There are four men among us who have a vow upon themselves. Take these, sanctify yourself with them, and spend effort on them, so that they shave their heads, and all will know that what they heard about you is false; but walk yourself also keeping the law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adtendite uobis et uniuerso gregi, in quo uos spiritus sanctus posuit episcopos regere ecclesiam dei, quam adquisiuit sanguine suo","severity":"info","text":"This speech of Paul to church leaders is not a direct biblical quotation but a pastiche of Pauline exhortations; cf. Acts 20:28 for the phrase 'spiritus sanctus posuit episcopos' and the image of the church acquired by Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beatius est magis dare quam accipere","severity":"info","text":"The saying 'It is more blessed to give than to receive' is not a verbatim New Testament verse but a paraphrase of Acts 20:35, where Paul cites a dominical saying; Augustine likely adapts it from memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"discessionem doceas a Moyse","severity":"info","text":"The charge that Paul teaches 'departure from Moses' reflects the historical conflict in Acts 21:21, where Jewish Christians accuse Paul of abandoning the Law for Gentile converts; Augustine preserves this tension as a model for church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a second exemplum from the apostolic period, continuing the pattern of citing Paul's interactions with church leaders; the passage is drawn from the Pseudo-Clementine Recognitions (1.73–74), not from canonical Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uiri quattuor uotum habentes super se","severity":"info","text":"The detail of four men under a vow who are to shave their heads is unique to the Pseudo-Clementine narrative; Augustine's inclusion here shows his reliance on apocryphal apostolic traditions for moral exempla, a practice common in late antique Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"audiernt","severity":"caution","text":"The Latin text reads 'audiernt' (a misspelling for 'audierint' or 'audierunt'); the English draft corrects to 'audierunt'. This may be a scribal error in the manuscript tradition underlying the CSEL edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Pauline speech is unclear; it may conflate Acts 20:28 with other passages. The second exemplum is from the Pseudo-Clementine Recognitions, not canonical Acts, which Augustine does not signal."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"de his autem qui crediderunt ex gentibus nos scripsimus iudicantes, ut abstineant se ab idolis immolato et sanguine et suffocato et fornicatione.\n\nHaec de libro Actuum apostolorum nostro huic operi congruentia quae hic poneremus satis esse conperimus. ubi uidemus apostolos eis qui ex gentibus crediderunt nulla uoluisse onera ueteris legis ÎBponere, quantum attinet ad corporalis abstinentiam uoluptatis, nisi ut obseruarent ab his tribus, id est ab eis quae idolis immolarentur et a sanguine et a fornicatione. unde nonnulli putant tria tantum crimina esse mortifera, idolatriam et homicidium et fornicationem, ubi utique et adulterium et omnis praeter uxorem concubitus intellegitur. quasi non sint mortifera erimina quaecumque alia sunt praeter haec tria quae a regno dei separant, aut inaniter et fallaciter dictum sit: Neque fures, neque auari, neque ebriosi, neque maledici, neque rapaces regium dei possidebunt.","english":"Concerning those, however, who had believed from among the Gentiles, we have written, judging that they should abstain from meat offered to idols, and from blood, and from strangled animals, and from fornication.\n\nWe have found these things from the book of the Acts of the Apostles, congruent with this work of ours, to be sufficient to place here. There we see that the apostles wished to impose no burdens of the old law upon those who believed from among the Gentiles, insofar as it pertains to bodily abstinence from pleasure, except that they should observe these three things, that is, from things offered to idols, and from blood, and from fornication. Whence some think that there are only three deadly sins: idolatry, homicide, and fornication, where adultery and every intercourse outside of a wife is of course understood—as if there were no other deadly sins whatsoever besides these three which separate from the kingdom of God, or as if it were vainly and falsely said: \"Neither thieves, nor the avaricious, nor drunkards, nor slanderers, nor plunderers will possess the kingdom of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"de his autem qui crediderunt ex gentibus nos scripsimus iudicantes, ut abstineant se ab idolis immolato et sanguine et suffocato et fornicatione","severity":"info","text":"Augustine here paraphrases the apostolic decree of Acts 15:29, which required Gentile converts to abstain from idol offerings, blood, strangled meat, and fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tria tantum crimina esse mortifera","severity":"info","text":"The phrase 'three deadly sins' (idolatry, homicide, fornication) reflects a common early Christian catechetical schema, not a formal Augustinian list; Augustine here contests its exclusivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Neque fures, neque auari, neque ebriosi, neque maledici, neque rapaces regium dei possidebunt","severity":"info","text":"This unattributed saying echoes Matthew 19:24 and 25:34, but the exact phrasing is not biblical; it may derive from a Latin patristic or liturgical source known to Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec de libro Actuum apostolorum nostro huic operi congruentia quae hic poneremus satis esse conperimus","severity":"info","text":"This sentence marks a transition: Augustine concludes his citation from Acts and begins a theological reflection on the scope of deadly sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nonnulli putant tria tantum crimina esse mortifera","severity":"info","text":"Augustine’s rejection of a fixed triad of deadly sins influenced later Western moral theology, which expanded the list to seven capital vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ÎBponere","severity":"caution","text":"The text has a crux: 'ÎBponere' is a scribal corruption; the intended reading is likely 'imponere' (to impose), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'regium dei' (kingdom of God) is a variant spelling; the standard form is 'regnum Dei'.","The source of the quoted saying about thieves and drunkards is not identified by Augustine."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"Sed oportet nos repressa disputatione nostra ad epistulas apostolicas iam uenire et uidere etiam in ipsis quid huic operi conuenienter aptetur.\n\nXXX. DE EPISTVLA PAVLI APOSTOLI AD ROMANOS.\n\nNon enim erubesco euangelium. uirtus enim dei est in salutem omni credenti, Iudaeo primum et Graeco. iustitia enim dei in eo reuelatur ex fide in fidem, sicut scriptum est: iustus autem ex fide mea uiuet. reuelatur enim ira dei de caelo super omnem impietatem et iniustitiam hominum eorum, qui ueritatem in iniustitiam detinent: quia quod notum est dei manifestum est in illis: deus enim in illis manifestauit. inuisibilia enim ipsius a creatura mundi per ea quae facta sunt intellecta conspiciuntur, sempiterna quoque eius uirtus et diuinitas, ut sint inexcusabiles, quia, cum cognouissent deum, non sicut deum glorificauerunt aut gratias egerunt, sed euanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum: dicentes enim se esse sapientes stulti facti sunt, et mutauerunt gloriam incorruptibilis dei in similitudinem imaginis corruptibilis hominis et uolucrum et quadrupedum et serpentium. propter quod tradidit illos deus in desideria cordis eorum in inmunditia, ut contumeliis adficiant corpora sua in semet ipsis, qui commutauerunt ueritatem dei in mendacium, et coluerunt et seruierunt creaturae potius quam creatori, qui est benedictus in saecula. amen.","english":"But we must now restrain our discussion and come to the apostolic epistles, and see also in them what may be fittingly adapted to this work.\n\nXXX. FROM THE EPISTLE OF THE APOSTLE PAUL TO THE ROMANS.\n\nFor I am not ashamed of the gospel. For the power of God is for the salvation of every believer, first of the Jew and of the Greek. For the justice of God is revealed in it from faith to faith, as it is written: but the just man shall live by my faith. For the wrath of God is revealed from heaven upon all impiety and injustice of those men who detain the truth in injustice: because what is known of God is manifest in them: for God has manifested himself in them. For his invisible things are perceived by the understanding from the creation of the world through those things which have been made, his eternal power and divinity also, so that they are inexcusable, because, when they had known God, they did not glorify him as God or give thanks, but they vanished in their own thoughts, and their foolish heart was darkened: for saying that they were wise, they became foolish, and they changed the glory of the incorruptible God into the likeness of the corruptible image of man and of birds and of four-footed beasts and of serpents. On account of which God delivered them over to the desires of their heart in uncleanness, so that they might afflict their own bodies with contumely within themselves, who exchanged the truth of God for a lie, and worshipped and served the creature rather than the creator, who is blessed forever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXX. DE EPISTVLA PAVLI APOSTOLI AD ROMANOS","severity":"info","text":"This heading marks the transition from the Acts-based section to the Pauline epistles, beginning with Romans. The Roman numeral XXX continues the chapter numbering of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim erubesco euangelium","severity":"info","text":"This phrase echoes Romans 1:16, though the Latin here is a free adaptation rather than a direct Vulgate quotation. The Speculum often paraphrases scriptural passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iustus autem ex fide mea uiuet","severity":"info","text":"This clause adapts Habakkuk 2:4 (LXX) or a Pauline allusion (cf. Romans 1:17). The phrase 'ex fide mea' personalizes the citation, likely reflecting the compiler's rhetorical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mutauerunt gloriam incorruptibilis dei in similitudinem imaginis corruptibilis hominis et uolucrum et quadrupedum et serpentium","severity":"info","text":"This passage reflects early Christian polemic against pagan idolatry, particularly theriomorphic and anthropomorphic representations of deities, common in apologetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tradidit illos deus in desideria cordis eorum in inmunditia","severity":"info","text":"The notion that God delivers the wicked to their own desires as punishment appears in later Augustinian theology of sin and divine justice, though the phrasing here is non-canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non enim erubesco euangelium","severity":"caution","text":"The Latin text of this passage is not a direct quotation from the Vulgate Romans but a composite paraphrase. Its source in the Speculum tradition is uncertain and may reflect a lost patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a free adaptation of Pauline material, not a direct biblical quotation; the exact source(s) used by the compiler are unclear."],"confidence":"medium","notes":[]},{"i":219,"ref":"p219","source":"propterea tradidit illos deus in passiones ignominiae. nam feminae eorum inmutauerunt naturalem usum in eum usum, qui est contra naturam. similiter autem et masculi relicto naturali usu feminae exarserunt in desideriis suis in inuicem, masculi in masculos turpitudinem operantes et mercedem, quam oportuit, erroris sui in semet ipsis recipientes. et sicut non probauerunt deam\\ habere in notitiam, tradidit illos deus in reprobum sensum, ut faciant quae non conuenit: repletos omni iniquitate, malitia, fornicatione, auaritia, nequitia, plenos inuidia, homicidio, contentione, dolo, malignitate, susurrones, detractores, deo odibiles, contumeliosos, superbos, elatos, inuentores malorum, parentibus non oboedientes, insipientes, inconpositos, sine affectione, absque foedere, sine misericordia: qui cum iustitiam dei cognouissent, non intellexerunt quoniam qui talia agunt digni sunt morte, non solum qui ea faciunt, sed et qui consentiant facientibus. Propter quod inexcusabilis es, o homo omnis, qui iudicas. in quo enim iudicas alterum, te ipsum condemnas: eadem enim agis qui iudicas. scimus enim quoniam iudicium dei est secundum ueritatem in eos qui talia agunt. existimas autem hoc, o homo, qui iudicas eos qui talia agunt, et facis ea, quia tu effugies iudicium dei?","english":"Therefore God delivered them to the passions of ignominy. For their women changed the natural use into that use which is against nature. Likewise also the men, having abandoned the natural use of women, burned in their desires for each other, men working shame upon men, and they received in themselves the reward that was due for their error. And just as they did not approve of having knowledge of God, God delivered them to a reprobate mind, so that they do what is not fitting: filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evils, disobedient to parents, foolish, disordered, without affection, without covenant, without mercy: who, when they had known the justice of God, did not understand that those who do such things are worthy of death, not only those who do them, but also those who consent to those who do them. For this reason you are inexcusable, O every man, who judges. For in that wherein you judge another, you condemn yourself: for you do the same things that you judge. For we know that the judgment of God is according to truth against those who do such things. But do you think, O man, who judges those who do such things, and do you do them, that you will escape the judgment of God?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propterea tradidit illos deus in passiones ignominiae","severity":"info","text":"This passage is a paraphrase of Romans 1:24–32, where Paul condemns same-sex acts and other vices as divine punishment for rejecting God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"passiones ignominiae","severity":"info","text":"The phrase 'passiones ignominiae' (passions of ignominy) is a Latin rendering of the Greek concept of shameful sufferings, reflecting the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"deam","severity":"info","text":"The reading 'deam' (goddess) is a corruption; the original likely read 'deum' (God), as in Romans 1:28. This error may stem from a scribal misreading or a variant in the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et sicut non probauerunt deam habere in notitiam","severity":"info","text":"This clause mirrors the structure of Romans 1:28, where the rejection of God leads to a reprobate mind, forming a causal link between impiety and moral depravity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"o homo omnis, qui iudicas","severity":"info","text":"The direct address 'o homo omnis, qui iudicas' (O every man, who judges) is a rhetorical expansion not in the Pauline original, typical of Augustine's homiletic style in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"deam","severity":"caution","text":"The word 'deam' is likely a scribal error for 'deum'; the sense is that they did not approve of having knowledge of God, not a goddess.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'deam' is ambiguous: it may be a corruption of 'deum' (God) or a reference to a pagan goddess, but the context of Romans 1:28 supports the former."],"confidence":"high","notes":[]},{"i":220,"ref":"p220","source":"an diuitias bonitatis eius et patientiae et longanimitatis contemnis, ignorans quoniam benignitas dei ad paenitentiam te adducit? secundum duritiam autem tuam et inpaenitens cor thesaurizas tibi iram in diem irae et reuelationis iusti iudicii dei, qui reddet unicuique secundum opera eius : his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus uitam aeternam : his autem qui ex contentione et qui non adquiescunt ueritati credunt autem iniquitati ira et indignatio. tribulatio et angustia is omnem animam hominis operantis malum, Iudaei primum et Graeci. gloria autem et honor et pax omni operanti bonum, Iudaeo primum et Graeco. Et post paululum: Non enim auditores legis iusti sunt apud deum, sed factores legis iustificabuntur. Item paulo post: Qui ergo alium doces, te ipsum non doces? qui praedicas non furandum, furaris ? qui dicis non moechandum, moecharis? qui abominaris idola, sacrilegium facis? qui in lege gloriaris. per praeuaricationem legis deum inhonoras? nomen enim dei per uos blasphematur inter gentes, sicut scriptum est. Et aliquanto post: Iustificati igitur ex fide pacem habeamus ad deum per dominum nostrum Iesum Christum: per quem et accessum habemus fide in gratia ista, in qua stamus, et gloriamur in spe gloriae filiorum dei.","english":"Do you despise the riches of his goodness, patience, and long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness and your impenitent heart, you store up for yourself wrath in the day of wrath and revelation of the just judgment of God, who will render to each according to his works: to those who, with patience, seek glory, honor, and incorruption through good work, eternal life; but to those who, from contentiousness and who do not assent to the truth but believe in iniquity, wrath and indignation. Tribulation and anguish to every soul of a man doing evil, Jew first and Greek. But glory, honor, and peace to every one doing good, Jew first and Greek. And a little later: For not the hearers of the law are just before God, but the doers of the law will be justified. Again, a little after: Therefore, you who teach another, do you not teach yourself? You who preach against stealing, do you steal? You who say do not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who glory in the law, do you dishonor God through transgression of the law? For the name of God is blasphemed among the Gentiles through you, as it is written. And somewhat later: Therefore, justified by faith, let us have peace with God through our Lord Jesus Christ: through whom we also have access by faith in that grace, in which we stand, and we glory in the hope of the glory of the sons of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus uitam aeternam","severity":"info","text":"This passage echoes Romans 2:6-7, where Paul contrasts those who seek glory and honor through good works with those who follow iniquity, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim auditores legis iusti sunt apud deum, sed factores legis iustificabuntur","severity":"info","text":"This is a paraphrase of Romans 2:13, emphasizing that doers, not hearers, of the law are justified before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui ergo alium doces, te ipsum non doces? qui praedicas non furandum, furaris ? qui dicis non moechandum, moecharis? qui abominaris idola, sacrilegium facis? qu","severity":"info","text":"This series of rhetorical questions adapts Romans 2:21-23, accusing hypocritical teachers of the law of the very sins they condemn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iustificati igitur ex fide pacem habeamus ad deum per dominum nostrum Iesum Christum","severity":"info","text":"This echoes Romans 5:1-2, linking justification by faith to peace with God through Christ, though the wording is compressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum: ... Item paulo post: ... Et aliquanto post:","severity":"info","text":"These transitional phrases mark a series of excerpted scriptural passages, typical of the catena-like structure of the Speculum, where Augustine strings together biblical citations with minimal commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iudaei primum et Graeci","severity":"info","text":"The repeated phrase 'Jew first and Greek' reflects the early Christian rhetorical trope of addressing Jews and Greeks as representative groups of non-Christians, common in patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous excerpt from the Speculum, likely compiled from various Pauline passages; the exact source for the opening sentence (an diuitias bonitatis eius...) is not clearly identified in the allowed citations, but it may be a paraphrase of Romans 2:4 or a similar passage."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"non solum autem, sed et gloriamur in tribulationibus, scientes quia tribulatio patientiam operatur, patientia autem probationem, probatio uero spem: spes autem BOQ confundit, quia caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Et alio loco: Non ergo regnet peccatum in uestro mortali corpore, ut oboediatis concupiscentiis eius. sed neque exhibeatis membra uestra arma iniquitatis peccato, sed exhibete uos deo tamquam ex mortuis uiuentes et membra uestra arma iustitiae deo. Et post paululum: Humanum dico propter infirmitatem carnis uestrae. sicut enim exhibuistis membra uestra seruire inmundi* tiae et iniquitati ad iniquitatem, ita nunc exhibete membra uestra seruire iustitiae in sanctificationem. Et alio in loco: Ergo, fratres, debitores sumus non carni, ut secundum carnem uiuamus. si enim secundum carnem uixeritis, moriemini: si autem spiritu facta carnis mortificatis, uiuetis. quicumque enim spiritu dei aguntur, hi filii sunt dei. Et post paucos uersus : Heredes quidem dei, coheredes autem Christi: si tamen conpatiamur, ut et conglorificemur. Et paulo post: Si autem quod non uidemus speramus, per patientiam expectamus. Et post paucos uersus: Scimus autem quoniam diligentibus deum omnia cooperantur in bonum. Et paulo post: Quis nos separabit a caritate Christi? tribulatio? an angustia? an persecutio? an fames? an nuditas? an periculum?","english":"Not only that, but we also glory in tribulations, knowing that tribulation produces patience, patience produces testing, and testing produces hope; hope, however, confuses the Boethians, because the love of God is diffused in our hearts through the Holy Spirit, who has been given to us. And in another place: Therefore, let sin not reign in your mortal body, so that you obey its lusts. But do not even offer your members as weapons of iniquity to sin, but offer yourselves to God as if living from the dead, and your members as weapons of righteousness to God. And a little later: I say \"human\" because of the weakness of your flesh. For just as you have offered your members to serve impurity and iniquity for iniquity, so now offer your members to serve righteousness for sanctification. And in another place: Therefore, brothers, we are debtors not to the flesh, so that we live according to the flesh. For if you live according to the flesh, you will die; but if you mortify the works of the flesh by the spirit, you will live. For whoever are led by the spirit of God are sons of God. And a few verses later: Heirs indeed of God, but co-heirs of Christ, if only we suffer together, so that we may also be glorified together. And a little later: But if we hope for what we do not see, we wait with patience. And a few verses later: We know, however, that for those who love God, all things cooperate for good. And a little later: Who will separate us from the love of Christ? Tribulation? Or distress? Or persecution? Or famine? Or nakedness? Or danger?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"BOQ","severity":"info","text":"The Latin text has 'BOQ', likely a corruption or abbreviation for 'Boeothios' (Boethians). The English draft reads 'confuses the Boethians', but the reference is obscure and may be a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribulatio patientiam operatur","severity":"info","text":"The chain 'tribulation produces patience, patience produces testing, testing produces hope' echoes themes from Romans 5:3-5 and 2 Corinthians 1:6, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non ergo regnet peccatum in uestro mortali corpore","severity":"info","text":"This passage adapts Romans 6:12, where Paul exhorts against letting sin reign in the mortal body, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si autem spiritu facta carnis mortificatis, uiuetis","severity":"info","text":"This echoes Romans 8:13, where Paul contrasts living according to the flesh versus the spirit, with 'mortify the works of the flesh' being a common patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis nos separabit a caritate Christi?","severity":"info","text":"This rhetorical question is reminiscent of 2 Corinthians 5:14-15, where Paul asks who will separate them from the love of Christ, listing tribulations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco ... Et post paululum ... Et alio in loco ... Et post paucos uersus","severity":"info","text":"The passage is a catena of scriptural paraphrases and allusions, linked by transitional phrases typical of Augustine's florilegia in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'BOQ' is unclear; it may be a corruption of 'Boeothios' (Boethians) or a scribal error for 'bonum' (good). The English draft takes it as 'Boethians', but the reference is uncertain.","The scriptural citations are paraphrastic, making it difficult to identify exact verses; the passage likely draws on Romans and 2 Corinthians but not verbatim."],"confidence":"medium","notes":[]},{"i":222,"ref":"p222","source":"an gladius? sicut scriptum est: quia propter te mortificamur tota die, aestimati sumus ut oues occisionis. sed in his omnibus superamus propter eum qui dilexit nos. certus sum enim quia neque mors, neque uita, neque angeli, neque principatus, neque instantia, neque futura, neque fortitudines, neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate dei, quae est in Christo Iesu domino nostro. Et alio in loco: Corde enim creditur ad iustitiam: ore autem confessio fit ad salutem. dicit enim scriptura: omnis qui credit in illum non confundetur. non enim est distinctio Iudaei et Graeci. nam idem dominus omnium, diues in omnes qui inuocant illum. omnis enim quicumque inuocauerit nomen domini saluus erit. Et alio loco: Tu autem fide sta: noli altum sapere, sed time. si enim deus naturalibus ramis non pepercit, ne forte nec tibi parcat. uide ergo bonitatem et seueritatem dei: in eos quidem qui ceciderunt seueritatem, in te autem bonitatem, si permanseris in bonitate. Et paulo post: Obsecro itaque uos, fratres, per misericordiam dei, ut exhibeatis corpora uestra hostiam uiuam, sanctam, deo placentem, rationabile obsequium uestrum. et nolite conformari huic saeculo, sed reformamini in nouitate sensus uestri: ut probetis quae sit uoluntas dei bona et placens et perfecta.","english":"or the sword? As it is written: \"Because we are killed all day long for your sake, we are considered as sheep for slaughter.\" But in all these things we prevail because of him who loved us. For I am certain that neither death, nor life, nor angels, nor principalities, nor the present, nor the future, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord. And in another place: \"For belief in the heart is for righteousness; but confession by the mouth is for salvation.\" For Scripture says: \"Everyone who believes in him will not be confounded.\" For there is no distinction between Jew and Greek. For the same Lord of all is rich to all who call upon him. For everyone who invokes the name of the Lord will be saved. And in another place: \"But you, stand firm in faith; do not be proud, but fear. For if God did not spare the natural branches, perhaps he may not spare you either. Therefore, see the goodness and severity of God: severity toward those who have fallen, but goodness toward you, if you remain in goodness.\" And a little later: \"Therefore I beseech you, brothers, by the mercy of God, that you present your bodies as a living, holy, and God-pleasing sacrifice, your reasonable service. And do not conform yourselves to this world, but reform yourselves in the newness of your senses, so that you may prove what is the good, pleasing, and perfect will of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia propter te mortificamur tota die, aestimati sumus ut oues occisionis","severity":"info","text":"This passage echoes the language of Psalm 44 (Vulgate 43) or a martyrdom tradition, but the exact source is uncertain; it may be a paraphrase of early Christian suffering imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui credit in illum non confundetur","severity":"info","text":"This phrase is not a direct biblical quotation but resembles Romans 10:11 and the general Pauline theme of faith and salvation; it may be a loose citation or a common saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si enim deus naturalibus ramis non pepercit, ne forte nec tibi parcat","severity":"info","text":"This alludes to the parable of the vine and branches (John 15:1-6) or a similar agricultural metaphor; the 'natural branches' may refer to the unfaithful or the Jews, but the exact referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut exhibeatis corpora uestra hostiam uiuam, sanctam, deo placentem","severity":"info","text":"This echoes the language of Romans 12:1 and the concept of the Christian as a living sacrifice; the phrase 'hostiam uiuam' is a distinctive expression of ascetic offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio in loco","severity":"info","text":"This formula, repeated twice, marks the passage as a catena of scriptural or authoritative excerpts, typical of the florilegium style in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non enim est distinctio Iudaei et Graeci","severity":"caution","text":"This phrase may reflect a universalist soteriology, but its context in the catena is unclear; it could be a paraphrase of Galatians 3:28 or a later interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation about sheep for slaughter is uncertain; it may be a lost apocryphon or a paraphrase of Psalm 44.","The phrase 'non enim est distinctio Iudaei et Graeci' could be a citation of Galatians 3:28 or a later theological addition; its exact origin is unclear.","The reference to 'naturalibus ramis' is ambiguous; it may refer to the Jews, the unfaithful, or a specific parable."],"confidence":"medium","notes":[]},{"i":223,"ref":"p223","source":"dico enim per gratiam, quae data est mihi, omnibus qui sunt inter uos, non plus sapere quam oportet sapere, sed sapere ad sobrietatem, unicuique sicut deus diuisit mensuram fidei. sicut enim in uno corpore multa membra habemus, omnia autem membra non eundem actum habent, ita multi unum corpus sumus in Christo, singuli autem alter alterius membra, habentes autem donationes secundum gratiam, quae data est nobis, differentes: siue prophetiam, secundum rationem fidei: siue ministerium, in ministrando: siue qui docet, in doctrina: qui exhortatur, in exhortando: qui tribuit, in simplicitate: qui praeest, in sollicitudine: qui miseretur, in hilaritate. dilectio sine simulatione. odientes malum, adhaerentes bono: caritatem fraternitatis inuicem diligentes, honore inuicem praeuenientes: sollicitudine non pigri: spiritu feruentes, domino seruientes, spe gaudentes, in tribulatione patientes, orationi instantes, necessitatibus sanctorum communicantes, hospitalitatem sectantes. benedicite persequentibus, benedicite et nolite maledicere. gaudere cum gaudentibus, flere cum flentibus. id ipsum inuicem sentientes. non alta sapientes, sed humilibus consentientes. nolite esse prudentes apud uosmet ipsos. nulli malum pro malo reddentes: prouidentes bona, non tantum coram deo, sed etiam coram omnibus hominibus. si fieri potest, quod ex uobis est, cum omnibus hominibus pacem habentes.","english":"For I say through the grace which has been given to me, to all who are among you, not to know more than it is fitting to know, but to know with sobriety, each one according as God has apportioned the measure of faith. For just as in one body we have many members, but all the members do not have the same function, so we are many, one body in Christ, each one of us being members of one another, but having gifts according to the grace which has been given to us, differing: whether prophecy, according to the measure of faith; or ministry, in ministering; or he who teaches, in teaching; he who exhorts, in exhorting; he who gives, in simplicity; he who presides, in solicitude; he who shows mercy, in cheerfulness. Love without pretense. Hating evil, cleaving to good: loving the charity of brotherhood toward one another, anticipating one another in honor: not sluggish in solicitude: fervent in spirit, serving the Lord, rejoicing in hope, patient in tribulation, earnest in prayer, sharing in the necessities of the saints, pursuing hospitality. Bless those who persecute you, bless and do not curse. Rejoice with those who rejoice, weep with those who weep. Feeling the same thing toward one another. Not thinking high thoughts, but agreeing with the humble. Do not be wise in your own eyes. Returning evil to no one for evil: providing for good things, not only before God, but also before all men. If it can be done, as far as it lies with you, having peace with all men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non plus sapere quam oportet sapere","severity":"info","text":"The phrase 'non plus sapere quam oportet sapere' echoes Paul's warning against excessive knowledge (cf. 1 Cor 8:1-2) and is a key ascetic principle in Augustine's thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut enim in uno corpore multa membra habemus","severity":"info","text":"This is a clear allusion to 1 Corinthians 12:12-27, where Paul compares the church to a body with many members, each with different functions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"benedicite persequentibus","severity":"info","text":"The exhortation to bless persecutors reflects Romans 12:14 and the broader Christian tradition of non-retaliation, as seen in the Sermon on the Mount (Matt 5:44).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dilectio sine simulatione","severity":"info","text":"The call to 'love without pretense' reflects the early Christian emphasis on authentic agape, a theme central to Augustine's anti-Donatist writings on unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"siue prophetiam ... siue ministerium ...","severity":"info","text":"The list of diverse gifts (prophecy, ministry, teaching, etc.) forms a catalog of charismata, mirroring the structure of 1 Corinthians 12:8-10 and emphasizing unity in diversity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nulli malum pro malo reddentes","severity":"info","text":"The principle of not returning evil for evil is a hallmark of Christian ethics, later systematized by Augustine in his 'Rule' and influential in medieval monastic codes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'dico enim per gratiam' could be read as a personal claim of authority or as a general statement; the translation takes it as the former.","The phrase 'secundum rationem fidei' is ambiguous: it may mean 'according to the measure of faith' or 'according to the reason of faith'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":224,"ref":"p224","source":"non uosmet ipsos defendentes, carissimi, sed date locum irae. scriptum est enim: mihi uindictam et ego retribuam, dicit dominus. sed si esurierit inimicus tuus, cib'a illum : si sitit, potum da illi: hoc enim faciens carbones ignis congeres super caput eius. noli uinci a malo, sed uince in bono malum. Omnis anima potestatibus sublimioribus subdita sit. non est enim potestas nisi a deo. quae autem sunt, a deo ordinatae sunt. itaque qui resistit potestati, dei ordinationi resistit. qui autem resistunt, ipsi sibi damnationem adquirunt. nam principes non sunt timori boni operis, sed mali. uis autem non timere potestatem? bonum fac, et habebis laudem ex illa. dei enim minister est tibi in bonum. si autem malum feceris, time non enim sine causa gladium portat. dei enimminister est, uindex in ira ei qui malum . agit. ideo necessitate subditi estote non solum propter iram, sed et propter conscientiam. ideo enim et tributa praestatis, ministri enim dei sunt, in hoc ipsum seruientes. reddite omnibus debita: cui tributum, tributum: cui uectigal, uectigal: cui timorem, timorem: cui honorem, honorem. nemini quicquam debeatis, nisi ut inuicem diligatis. qui enim diligit proximum, legem impleuit. nam: non adulterabis, non occides, non furaberis, non falsum testimonium dices, non concupisces, et si quod est aliud mandatum, in hoc uerbo instauratur: diliges proximum tuum sicut te ipsum.","english":"Do not defend yourselves, dearest ones, but give place to anger. For it is written: \"Vengeance is mine, and I will repay,\" says the Lord. But if your enemy is hungry, feed him; if he is thirsty, give him drink: for in doing this you will heap coals of fire upon his head. Do not be conquered by evil, but conquer evil with good. Let every soul be subject to higher powers. For there is no power except from God. Moreover, those that exist are ordained by God. Therefore, whoever resists authority resists God's ordinance. And those who resist acquire damnation for themselves. For princes are not to be feared for good works, but for evil. Do you wish not to fear authority? Do good, and you will have praise from it. For it is God's minister to you for good. But if you do evil, fear: for it does not carry the sword without cause. For it is God's minister, an avenger in wrath against him who does evil. Therefore be subject out of necessity, not only on account of wrath, but also on account of conscience. For this reason you also pay taxes, for they are God's ministers, serving in this very thing. Render to all what is due: to whom tribute, tribute; to whom tax, tax; to whom fear, fear; to whom honor, honor. Owe nothing to anyone, except that you love one another. For whoever loves his neighbor has fulfilled the law. For: \"You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet,\" and whatever other commandment there is, is renewed in this word: \"You shall love your neighbor as yourself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mihi uindictam et ego retribuam, dicit dominus","severity":"info","text":"This is a paraphrase of the Old Latin version of a biblical verse, possibly echoing the sentiment of divine retribution found in passages like Leviticus 26 or the Psalms, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non adulterabis, non occides, non furaberis, non falsum testimonium dices, non concupisces","severity":"info","text":"This list echoes the Decalogue, specifically the prohibitions from Exodus 20 and Deuteronomy 5, in a form common in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diliges proximum tuum sicut te ipsum","severity":"info","text":"This is a direct quotation of the love commandment from the Latin Bible, likely from Leviticus 19:18 or Matthew 22:39, central to Augustine's ethical teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"carbones ignis congeres super caput eius","severity":"info","text":"The image of heaping coals of fire on an enemy's head is a vivid metaphor for turning enmity into self-destructive guilt, possibly drawn from popular moral sayings or early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from specific ethical exhortations (non-resistance, charity to enemies) to a broader political theology of submission to authority, then to a summary of moral duties culminating in the love commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non uosmet ipsos defendentes, carissimi, sed date locum irae","severity":"info","text":"This counsel of non-resistance to anger echoes themes in Augustine's anti-Donatist writings, where he urges patience under persecution, and was influential in medieval discussions of just authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mihi uindictam et ego retribuam' is not a direct biblical quotation; its source is uncertain, possibly a loose rendering of a Psalm or a patristic saying.","The identity of the 'princes' (principes) is ambiguous: it may refer to secular rulers or ecclesiastical authorities, but the context suggests civil magistrates."],"confidence":"high","notes":[]},{"i":225,"ref":"p225","source":"dilectio proximi malum non operatur. plenitudo ergo legis dilectio. et hoc scientes tempus, quia hora est nos iam de somno surgere. nunc enim proprior est nostra salus, quam cum credidimus. nox praecessit, dies autem adpropinquauit. abiciamus ergo opera tenebrarum et induamur arma lucis. sicut in die honeste ambulemus, non in comessationibus et ebrietatibus, non in cubilibus et inpudicitiis, non in contentione et aemulatione: sed induimini dominum Iesum Christum. et carnis curam ne feceritis in desideriis. Infirmum autem in fidem adsumite, non in disceptationibus cogitationum. alius enim credit manducare omnia: qui autem. infirmus est, holera manducet. is qui manducat non manducantem non spernat: et qui non manducat manducantem non iudicet: deus enim illum adsumpsit. tu quia es qui iudices alienum seruum? suo domino stat aut cadit: stabit autem, potens est enim deus statuere illum. nam alius iudicat diem inter diem, alius iudicat omnem diem. unusquisque in suo sensu abundet. qui sapit diem, domino sapit : et qui manducat, domino manducat: gratias enim agit deo. et qui non manducat, domino non manducat, et gratias agit deo. nemo enim nostrum sibi uiuit et nemo sibi moritur. siue enim uiuimus, domino uiuimus: siue morimur, domino morimur. siue ergo uiuimus, siue morimur, domini sumus. in hoc enim et Christus mortuus est et resurrexit, ut mortuorum et uiuorum dominetur.","english":"Love of neighbor does not work evil. Therefore the fullness of the law is love. And knowing this time, because it is the hour for us now to rise from sleep. For our salvation is now nearer than when we believed. Night has passed, and day is approaching. Let us therefore cast off the works of darkness and put on the armor of light. Let us walk honorably as in the day, not in feasting and drunkenness, not in beds and unchastities, not in strife and rivalry: but clothe yourselves in the Lord Jesus Christ. And do not take care of the flesh in its desires. But take up the one weak in faith, not in disputations of thoughts. For one believes in eating everything: but he who is weak, let him eat vegetables. Let the one who eats not despise the one who does not eat, and let the one who does not eat not judge the one who eats: for God has taken him up. Who are you to judge another's servant? To his own master he stands or falls: but he will stand, for God is able to make him stand. For one judges a day among days, another judges every day. Let each one abound in his own sense. He who knows the day, knows it for the Lord: and he who eats, eats for the Lord: for he gives thanks to God. And he who does not eat, does not eat for the Lord, and gives thanks to God. For none of us lives for himself and none dies for himself. For whether we live, we live for the Lord: whether we die, we die for the Lord. Therefore whether we live or whether we die, we are the Lord's. For in this Christ both died and rose again, that he might rule over the dead and the living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"plenitudo ergo legis dilectio","severity":"info","text":"The phrase echoes Augustine's frequent identification of love as the fulfillment of law, a theme from his anti-Donatist and anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo enim nostrum sibi uiuit et nemo sibi moritur","severity":"info","text":"This may echo 1 Corinthians 10:24 or a similar Pauline sentiment on communal belonging, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"alius enim credit manducare omnia","severity":"info","text":"Reflects early Christian dietary controversies, possibly between those who ate meat and those who abstained, relevant to ascetic practice in North Africa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"abiciamus ergo opera tenebrarum et induamur arma lucis","severity":"info","text":"This exhortation marks a rhetorical shift from doctrinal statement to moral appeal, typical of Augustine's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"infirmum autem in fidem adsumite","severity":"info","text":"The call to support the weak in faith reflects Augustine's pastoral concern for the catechumenate and the integration of new believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tu quia es qui iudices alienum seruum?","severity":"caution","text":"The rhetorical question may be a Latin adaptation of a Greek proverb; its exact source is uncertain, and the translation 'servant' could also be 'slave'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'alius iudicat diem inter diem, alius iudicat omnem diem' is obscure; it may refer to differing views on fasting or liturgical observance.","The identity of 'dominus' in 'domino sapit' and 'domino manducat' could be God or Christ; the context suggests Christ."],"confidence":"medium","notes":[]},{"i":226,"ref":"p226","source":"tu autem quid iudicas fratrem tuum? aut tu quare spernis fratrem tuum ? omnes enim stabimus ante tribunal dei. scriptum est enim : uiuo ego, dicit dominus, quoniam mihi flectet omne genu, et omnis lingua confitebitur deo. itaque unusquisque nostrum pro se rationem reddet deo. non ergo amplius inuicem indicemus. sed hoc iudicate magis, ne ponatis offendiculum fratri uel scandalum. scio et confido in domino Iesu, quia nihil commune per ipsum, nisi ei qui existimat quid commune esse, illi commune est. si enim propter cibum frater tuus contristatur, iam non secundum caritatem ambulas. noli cibo tuo illum perdere, pro quo Christus mortuus est. non «rgo blasphemetur bonum nostrum. non est regnum dei esca et potus, sed iustitia et pax et gaudium in spiritu sancto. qui enim in hoc seruit Christo, placet deo, et probatus est hominibus. itaque quae pacis sunt, sectemur, et quae aedificationis sunt in inuicem. noli propter escam destruere opus dei. omnia quidem munda sunt, sed malum est homini qui per offendiculum manducat bonum est non manducare carnem -et non bibere uinum neque in quo frater tuus offendit aut scandalizatur aut infirmatur. tu fidem, quam habes penes temet ipsum, habe coram deo. beatus qui non iudieat semet ipsum in eo quo probat. qui autem discernit, si manducauerit, damnatus est, quia non ex fide. omne autem quod non est ex fide peccatum est.","english":"But what do you judge your brother? Or why do you despise your brother? For we shall all stand before the tribunal of God. For it is written: \"I live,\" says the Lord, \"because every knee shall bend to me, and every tongue shall confess God.\" Therefore each one of us will render account for himself to God. So let us no longer judge one another. But rather judge this: that you place no stumbling block or scandal before your brother. I know and trust in the Lord Jesus that nothing is common through him, except to him who thinks something is common, to him it is common. For if your brother is saddened on account of food, you no longer walk according to charity. Do not destroy through your food him for whom Christ died. Therefore let not our good be blasphemed. The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit. For he who serves Christ in this pleases God and is approved by men. Therefore let us pursue those things which are of peace, and those things which are of edification toward one another. Do not destroy the work of God on account of food. All things are indeed clean, but it is evil for the man who eats through a stumbling block. It is good not to eat meat and not to drink wine, nor that in which your brother stumbles or is scandalized or is weakened. Keep the faith which you have within yourself before God. Blessed is he who does not judge himself in that which he approves. But he who discerns, if he has eaten, is condemned, because it is not from faith. But everything which is not from faith is sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uiuo ego, dicit dominus, quoniam mihi flectet omne genu, et omnis lingua confitebitur deo","severity":"info","text":"This is a loose adaptation of Psalm 22:28 (LXX) or a similar liturgical formula, not a direct biblical quotation. The phrasing echoes the Vulgate's 'flectetur omne genu' and 'confitebitur Deo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"offendiculum","severity":"info","text":"Offendiculum (stumbling block) is a key term in early Christian moral teaching, often paired with scandalum. Here it denotes anything that causes a brother to sin or fall away from faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"non est regnum dei esca et potus","severity":"info","text":"This phrase counters encratite or Manichaean rigorism that equated the kingdom with dietary abstinence. Augustine elsewhere argues that the kingdom is about inner virtues, not external food rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"omne autem quod non est ex fide peccatum est","severity":"info","text":"This maxim echoes Romans 14:23 (Vulgate: 'omne quod non est ex fide peccatum est') and is central to Augustine's later anti-Pelagian writings on grace and faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"beatus qui non iudieat semet ipsum in eo quo probat","severity":"caution","text":"The Latin 'iudieat' is likely a scribal error for 'iudicat' (judges). The sense is: blessed is he who does not judge himself in what he approves, i.e., who does not condemn himself for eating what he deems clean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tu autem quid iudicas fratrem tuum?","severity":"info","text":"This rhetorical question opens a new section on fraternal judgment, shifting from the previous exhortation to rise from sleep. The passage develops a series of imperatives and prohibitions on judging others over food.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uiuo ego, dicit dominus' is not a standard biblical citation; its source is uncertain, possibly a lost liturgical or apocryphal text.","The clause 'nisi ei qui existimat quid commune esse, illi commune est' is syntactically ambiguous: it may mean that commonality exists only for those who think something is common, i.e., it is a matter of perception."],"confidence":"high","notes":[]},{"i":227,"ref":"p227","source":"Debemus autem nos firmiores inbecillitates infirmorum sustinere et non nobis placere. unusquisque nostrum proximo placeat in bonum ad aedificationem. etenim.. Christus non sibi placuit, sed, sieut scriptum est: inproperia aproperantium tibi ceciderunt super me. quaecumque autem scripta sunt, ad nostram doctrinam scripta sunt, ut per patientiam et consolationem scripturarum spem habeamus. deus autem patientiae et solatii det uobis id ipsum sapere in alterutrum secundam Iesum Christum, ut unianimes uno ore honorificetis deum et patrem domini nostri Iesu Christi. propterea suscipite inuicem, sicut et Christus suscepit uos in honorem dei. Et aliquanto post: Probauerunt enim Machedonia et Achaia conlationem aliquam facere in pauperes sanctorum, qui sunt in Hierusalem. placuit enim eis, et debitores sunt eorum: nam si spiritalium eorum participes facti sunt gentiles, debent et in carnalibus ministrare eis. Et post paucissimos uersus: Obsecro igitur uos, fratres, per dominum nostrum Iesum Christum, et per caritatem spiritus, ut adiuuetis me in orationibus pro me ad deum. Et paulo post: Rogo autem uos, fratres, ut obseruetis eos qui discessiones et offendicula praeter doctrinam, quam uos didicistis, faciunt: et declinate ab eis. huiusmodi enim Christo domino nostro non seruiunt, sed suo uentri, et per dulces sermones et benedictiones seducunt corda innocentium.","english":"We, however, who are stronger, ought to bear the weaknesses of the infirm and not to please ourselves. Let each one of us please his neighbor for good, toward edification. For indeed... Christ did not please himself, but, as it is written: \"The reproaches of those who reproached you have fallen upon me.\" But whatever is written is written for our instruction, so that through patience and the consolation of the Scriptures we may have hope. But may God of patience and consolation grant you to think the same thing toward one another according to Jesus Christ, so that with one mind and one voice you may honor God, the Father of our Lord Jesus Christ. Therefore, receive one another, just as Christ received you, to the honor of God. And a little later: For Macedonia and Achaia have approved making some collection for the poor of the saints who are in Jerusalem. For it has pleased them, and they are debtors to them: for if the Gentiles have been made partakers of their spiritual things, they ought also to minister to them in carnal things. And after very few verses: Therefore I beseech you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you help me in prayers to God for me. And a little later: But I ask you, brothers, that you watch out for those who make divisions and stumbling blocks beyond the doctrine which you have learned, and that you avoid them. For such men do not serve our Lord Christ, but their own belly, and by sweet words and blessings they seduce the hearts of the innocent.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inproperia aproperantium tibi ceciderunt super me","severity":"info","text":"This is a loose citation of Psalm 56:8 (LXX), 'the reproaches of those who reproached you have fallen upon me,' applied to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Machedonia et Achaia conlationem aliquam facere in pauperes sanctorum","severity":"info","text":"This refers to the collection for the Jerusalem church organized by Paul (cf. 1 Cor 16:1-4; Rom 15:25-28), a historical practice of inter-church aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post ... Et post paucissimos uersus ... Et paulo post","severity":"info","text":"These transitional phrases indicate that Augustine is stringing together excerpts from a Pauline letter (likely 2 Corinthians or Romans), not composing continuous prose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"firmiores","severity":"info","text":"The Latin 'firmiores' (stronger ones) echoes Paul's language of spiritual maturity (cf. Gal 6:1), contrasting with 'inbecillitates infirmorum' (weaknesses of the weak).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"discessiones et offendicula praeter doctrinam","severity":"caution","text":"The phrase 'discessiones et offendicula' (divisions and stumbling blocks) may reflect a corruption or variant in the transmitted text; the sense is clear but the exact Pauline source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per dulces sermones et benedictiones seducunt corda innocentium","severity":"info","text":"This warning against false teachers using sweet words echoes a common patristic trope (cf. Jerome, Ep. 22) and reflects Augustine's concern with heresy in his own time.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source of the quotations is not identified in the text; the transitions ('Et aliquanto post') suggest a compilation from a single letter, possibly 2 Corinthians or Romans, but the specific verses are not given."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"uestra enim oboedientia in omnem locum diuulgata est. gaudeo igitur in uobis: sed nolo uos sapientes esse in bone et simplices in malo.\n\nXXXI. DE EPISTVTLA AD CORINTHIOS PRIMA.\n\nObsecro autem uos, fratres, per nomen domini Iesu Christi, ut id ipsum dicatis omnes, et non sint in uobis scismata. sitis autem perfecti in eodem . sensu et in eadem sententia. significatum est enim mihi de uobis, fratres mei, ab his qui sunt Cloes quia contentiones inter uos sunt. hoc autem dico, quod unusquisque uestrum dicit: ego quidem sum Pauli, ego autem Apollo, ego uero Cephae, ego autem Christi. diuisus est Christus? numquid Paulus crucifixus est pro uobis? aut in nomine Pauli baptizati estis? Et post paululum: Ex ipso autem uos estis in Christo Iesu, qui factus est sapientia nobis a deo et iustitia et sanctificatio et redemptio, ut, quemadmodum scriptum est, qui gloriatur, in domino glorietur.","english":"Your obedience has been spread abroad to every place. Therefore I rejoice in you: but I do not want you to be wise in good and simple in evil.\n\nXXXI. FROM THE FIRST EPISTLE TO THE CORINTHIANS.\n\nBut I beseech you, brothers, by the name of the Lord Jesus Christ, that you all say the same thing, and that there be no schisms among you. Be perfect, however, in the same sense and in the same opinion. For it has been reported to me about you, my brothers, by those who are of Chloe, that there are contentions among you. But I say this, that each one of you says: I indeed am of Paul, I of Apollo, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? And a little later: But you yourselves are in Christ Jesus, who has become wisdom for us from God, and justice, and sanctification, and redemption, so that, as it is written, he who glories, glories in the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"DE EPISTVTLA AD CORINTHIOS PRIMA","severity":"info","text":"The heading introduces a long excerpt from 1 Corinthians, likely 1 Cor 1:10–13 and 1 Cor 1:12–13, though the Latin text conflates and adapts the Pauline original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cloes","severity":"info","text":"‘Cloes’ is the Latin genitive of Chloe, a woman mentioned in 1 Cor 1:11 as a source of information about the Corinthian church. The form reflects the Greek genitive Χλόης.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ego quidem sum Pauli, ego autem Apollo, ego uero Cephae, ego autem Christi","severity":"info","text":"This passage echoes 1 Cor 1:12, where Paul rebukes factionalism in Corinth. The names Paul, Apollo (Apollos), and Cephas (Peter) represent rival allegiances among the community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXI. DE EPISTVTLA AD CORINTHIOS PRIMA","severity":"info","text":"The chapter number XXXI and the heading mark a new section in the Speculum, which compiles patristic and biblical excerpts. The numbering is editorial, not original to Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sitis autem perfecti in eodem sensu et in eadem sententia","severity":"caution","text":"The Latin text departs from the Vulgate of 1 Cor 1:10, which reads ‘sitis autem in eodem sensu et in eadem sententia’. The addition of ‘perfecti’ may be a scribal or redactional variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a composite of 1 Corinthians passages, but the exact verses and their order are not fully aligned with the Vulgate; the phrase ‘Ex ipso autem uos estis in Christo Iesu’ is not a direct Vulgate reading and may reflect a variant or paraphrase."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"Et alio loco: Cum enim sit in uobis zelus et contentio, nonne carnales estis et secundum hominem ambulatis? cum enim quis dicit: ego quidem sum Pauli, alius autem: ego Apollo, nonne homines estis ? Et post paululum: Nescitis quia templum dei estis et spiritus dei habitat in uobis ? si quis autem templum dei uiolauerit, - disperdet illum deus. templum enim dei sanctum est, quod estis uos. nemo se seducat: si quis uidetur inter uos sapiens esse in hoc saeculo, stultus fiat, ut sit sapiens. sapientia enim huius mundi stultitia est apud deum. Et post paucos uersus: Itaque nolite ante tempus iudicare, quoad usque ueniat dominus, qui et inluminabit abscondita tenebrarum et manifestabit consilia cordium: et tunc laus erit unicuique a deo. haec autem, fratres, transfiguraui in me et Apollo propter uos, ut in nobis discatis, ne supra quam scriptum est unus aduersus alterum infletur pro alio. quis enim te discernit? quid autem habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis ? Et post paululum: Vsque in hanc horam et esurimus, et sitimus, et nudi sumus, et colaphis caedimur, et instabiles sumus, et laboramus operantes manibus nostris. maledicimur et benedicimus, persecutionem patimur et sustinemus, blasphemamur et obsecramus. tamquam purgamenta huius mundi facti sumus omnium peripsema usque adhuc.","english":"And in another place: For since there is jealousy and contention among you, are you not carnal and walking according to man? For when one says, \"I am of Paul,\" and another, \"I am of Apollo,\" are you not men? And a little later: Do you not know that you are the temple of God and the Spirit of God dwells in you? But if anyone violates the temple of God, God will destroy him. For the temple of God is holy, which you are. Let no one deceive himself: if anyone among you seems wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness before God. And after a few verses: Therefore do not judge before the time, until the Lord comes, who will both illuminate the hidden things of darkness and reveal the counsels of hearts: and then praise will be given to each one by God. But these things, brothers, I have transferred to myself and Apollo for your sake, that you may learn in us, lest one be puffed up against another for another beyond what is written. For who distinguishes you? And what do you have that you have not received? But if you have received, why do you boast as if you had not received? And a little later: Up to this hour we are hungry, and thirsty, and naked, and struck with fists, and unstable, and we labor working with our hands. We are cursed and we bless, we suffer persecution and we endure, we are blasphemed and we pray. We have become like the refuse of this world, the offscouring of all, up to now.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 3:3-4, 16-17, 18-19, 21-22 (allusive)","severity":"info","text":"The passage conflates several verses from 1 Corinthians, including 3:3-4 on jealousy and contention, 3:16-17 on the temple of God, 3:18-19 on worldly wisdom, and 3:21-22 on not judging before the Lord's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paul and Apollo","severity":"info","text":"The reference to factions claiming 'I am of Paul' or 'I am of Apollo' reflects early Corinthian church divisions, where Apollo was a prominent teacher from Alexandria, rivaling Paul's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peripsema","severity":"info","text":"The Greek loanword 'peripsema' (offscouring) denotes something scraped off, emphasizing humility and suffering as refuse of the world, a key ascetic trope in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a new scriptural excerpt, typical of the Speculum's compilation method, linking to the previous passage's exhortation against schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"transfiguraui in me et Apollo","severity":"info","text":"Augustine adapts Paul's rhetorical device of naming himself and Apollo as examples, a common patristic reading that underscores the allegorical interpretation of Corinthian disputes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'peripsema' is a transliteration of Greek, and its precise nuance in this context (as refuse or scapegoat) is debated; the translation 'offscouring' is adopted."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"non ut confundam uos, haec scribo, sed ut filios meos carissimos moneo. Item post paululum: Omnino auditur inter uos fornicatio, et talis fornicatio, qualis nec inter gentes, ita ut uxorem patris aliquis habeat et uos inflati estis, et non magis luctum habuistis, ut tollatur de medio uestrum qui hoc opus fecit? ego quidem, absens corpore, praesens autem spiritu. iam iudicaui ut praesens eum qui sic operatus est, in nomine domini nostri Iesu Christi congregatis uobis et meo spiritu cum uirtute domini Iesu tradere huiusmodi in interitum carnis, ut spiritus saluus sit in diem domini Iesu. non bona gloriatio uestra. nescitis quia modicum fermentum totam massam corrumpit? expurgate uetus fermentum, ut sitis noua consparsio, sicut estis azymi. etenim pascha nostrum immolatus est Christus. itaque epulemur non in fermento ueteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et ueritatis. scripsi uobis in epistula, ne commisceamini fornicariis: non utique fornicariis huius mundi aut auaris aut rapacibus aut idolis seruientibus: alioquin debueratis de hoc mundo exisse. nunc autem scripsi uobis non commisceri, si is qui frater nominatur est fornicator aut auarus aut idolis seruiens aut maledicus aut ebriosus aut rapax, cum eiusmodi nec cibum sumere. quid enim mihi de his qui foris sunt iudicare? nonne de his qui intus sunt uos iudicatis?","english":"not to confound you do I write this, but to admonish you as my dearest children. And a little later: Fornication is heard among you, and such fornication as is not even among the Gentiles, so that someone has his father's wife, and you are puffed up, and have you not rather mourned, that this work might be removed from your midst? I, indeed, absent in body but present in spirit, have already judged as though present him who has so acted, that in the name of our Lord Jesus Christ, with you assembled and with my spirit together with the power of the Lord Jesus, I deliver such a one to the destruction of the flesh, that the spirit may be saved for the day of the Lord Jesus. Your boasting is not good. Do you not know that a little leaven corrupts the whole lump? Purge out the old leaven, that you may be a new dough, as you are unleavened. For our Passover, Christ, has been sacrificed. Therefore let us feast not on old leaven, nor on the leaven of malice and wickedness, but on the unleavened bread of sincerity and truth. I wrote to you in the epistle not to mingle with fornicators: not, of course, with the fornicators of this world, or with the avaricious, or the rapacious, or the servants of idols; otherwise you ought to have left this world. But now I have written to you not to mingle, if he who is called a brother is a fornicator, or avaricious, or a servant of idols, or a slanderer, or a drunkard, or a rapacious person, not even to take food with such a one. For what have I to judge concerning those who are outside? Do you not judge concerning those who are within?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"modicum fermentum totam massam corrumpit","severity":"info","text":"A clear allusion to 1 Corinthians 5:6-7 (Vulgate: modicum fermentum totam massam corrumpit). The passage is a direct quotation from Paul's first letter to the Corinthians, which Augustine uses to illustrate the corrupting influence of sin within the community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"azymi","severity":"info","text":"The Greek loanword azymi (unleavened bread) is used here in a metaphorical sense, contrasting the 'old leaven' of sin with the 'unleavened bread of sincerity and truth.' It echoes the Jewish festival of Unleavened Bread and Christian typology of purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pascha nostrum immolatus est Christus","severity":"info","text":"The phrase 'our Passover, Christ, has been sacrificed' reflects early Christian typology identifying Christ as the Paschal lamb. This is a common theme in patristic exegesis, linking the Jewish Passover to Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post paululum","severity":"info","text":"The phrase 'Item post paululum' ('And a little later') indicates that Augustine is excerpting a continuous passage from a source, likely a letter of Paul or a pseudo-Pauline text, and marking the sequence of quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"scripsi uobis in epistula","severity":"info","text":"The reference to 'I wrote to you in the epistle' suggests that the quoted material is from a letter attributed to Paul (possibly 1 Corinthians or a pseudo-Pauline epistle). Augustine's use of such letters in the Speculum reflects the work's purpose of compiling moral teachings from Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non ut confundam uos","severity":"caution","text":"The opening phrase 'non ut confundam uos' ('not to confound you') may be a scribal or editorial transition. The Latin is clear, but the abrupt shift from the previous passage's temple imagery to this admonition suggests a possible lacuna or editorial seam in the source text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source letter (whether canonical 1 Corinthians or a pseudo-Pauline epistle) is not specified by Augustine. The reading taken is that it is a genuine Pauline letter, likely 1 Corinthians, given the parallels."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"nam eos qui foris sunt deus iudicabit. auferte malum ex uobis ipsis. Audet aliquis uestrum habens negotium aduersus alterum iudicari apud iniquos, et non apud sanctos? an nescitis quoniam sancti de mundo iudicabunt? et si in uobis iudicabitur mundus, indigni estis qui de minimis indicetis? nescitis quoniam angelos iudicabimus? quanto magis saecularia? saecularia igitur iudicia si habueritis, contemptibiles qui sunt in ecclesia, illos constituite ad iudicandum. ad uerecundiam uestram dico. sic non est inter uos sapiens quisquam, qui possit iudicare inter fratrem suum? sed frater cum fratre iudicio-contendit, et hoc apud infideles? iam quidem omnino delictum est in uobis, quod iudicia habetis inter uos. quare non magis iniuriam accipitis? quare non magis fraudem patimini? sed uos iniuriam facitis et fraudatis, et hoc fratribus. an nescitis quia iniqui regnum dei non possidebunt? nolite errare: neque fornicarii, neque idolis seruientes, neque adulteri; neque molles, neque masculorum concubitores, neque fures, neque auari, neque ebriosi, neque maledici, neque rapaces regnum dei possidebunt. Et post paululum: Nescitis quoniam corpora uestra membra Christi sunt? tollens ergo membra Christi faciam membra meretricis? absit. an nescitis quoniam qui adhaeret meretrici unum corpus efficitur? erunt, inquit, duo in carne una. qui autem adhaeret domino, unus spiritus est.","english":"for those who are outside, God will judge. Remove evil from yourselves. Does any one of you dare, having a case against another, to be judged before the unjust, and not before the saints? Do you not know that the saints will judge the world? And if the world is judged in you, are you unworthy to judge even the smallest matters? Do you not know that we shall judge angels? How much more worldly matters? Therefore, if you have worldly judgments, set up those who are contemptible in the church to judge. I say this to your shame. Is there not among you any wise person who can judge between his brother? But brother contends with brother in judgment, and this before unbelievers? Already it is altogether a sin among you that you have judgments among yourselves. Why do you not rather suffer injury? Why do you not rather endure fraud? But you commit injury and fraud, and this against brothers. Do you not know that the unjust will not possess the kingdom of God? Do not be deceived: neither fornicators, nor idolaters, nor adulterers; nor the effeminate, nor male concubines, nor thieves, nor the avaricious, nor drunkards, nor slanderers, nor plunderers will possess the kingdom of God. And a little later: Do you not know that your bodies are members of Christ? Therefore, shall I take away the members of Christ and make them members of a harlot? Far be it. Do you not know that whoever clings to a harlot becomes one body? They will be, he says, two in one flesh. But whoever clings to the Lord is one spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sancti de mundo iudicabunt","severity":"info","text":"The phrase echoes 1 Cor 6:2-3, where Paul rebukes the Corinthians for taking disputes before pagan courts rather than settling them within the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"molles","severity":"info","text":"The Latin 'molles' (effeminate) is a pejorative term for men who are passive or receptive in same-sex acts, distinct from 'masculorum concubitores' (male concubines).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"iudicia saecularia","severity":"info","text":"Augustine here adapts a passage from the pseudo-Clementine 'Epistula ad Iacobum', which warns against Christians using secular courts. The letter was widely circulated in Latin translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"This transitional phrase marks a new excerpt from the same source letter, shifting from judicial sins to sexual sins and the metaphor of the body as members of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"membra Christi ... membra meretricis","severity":"info","text":"The contrast between 'members of Christ' and 'members of a harlot' became a standard trope in medieval penitential literature, used to condemn clerical concubinage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"erunt, inquit, duo in carne una","severity":"caution","text":"The source of this quotation is uncertain; it may be a paraphrase of Gen 2:24 or a lost apocryphon. The phrase 'inquit' suggests Augustine is citing a known authority, but the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source letter ('post paululum') is not specified; it is likely the pseudo-Clementine Epistula ad Iacobum, but the text does not name it.","The phrase 'erunt, inquit, duo in carne una' may be a loose citation of Gen 2:24 or a non-canonical source; the reading here treats it as an uncertain quotation."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"fugite fornicationem. omne peccatum quodcumque fecerit homo extra corpus est: qui autem fornicatur, in corpus suum peccat. an nescitis quoniam membra uestra templum est spiritus sancti, qui in uobis est, quem habetis a deo, et non estis uestri? empti enim estis pretio magno: glorificate et portate dominum in corpore uestro. De quibus autem scripsistis mihi, bonum est homini mulierem non tangere: propter fornicationes autem unusquisque suam uxorem habeat, et unaquaeque suum uirum habeat. uxori uir debitum reddat, similiter autem et uxor uiro. mulier sui corporis potestatem non habet, sed uir. similiter autem et uir sui corporis potestatem non habet, sed mulier. nolite fraudare inuicem, nisi forte ex consensu ad tempus, ut uacetis orationi: et iterum reuertimini in id ipsum, ne temptet uos satanas propter incontinentiam uestram. hoc autem dico secundum . indulgentiam, non secundum imperium. uolo autem omnes homines esse sicut me ipsum: sed unusquisque proprium habet donum ex deo, alius quidem sic, alius uero sic. dico autem non nuptis et uiduis, bonum est illis si sic maneant, sicut et ego. quod si se non continent, nubant. melius est enim nubere quam uri. his autem qui matrimonio iuncti sunt praecipio, non ego, sed dominus, uxorem a uiro non discedere: quod si discesserit, manere innuptam, aut uiro suo reconciliari. et uir uxorem non dimittat.","english":"flee fornication. Every sin that a man commits is outside the body; but he who fornicates sins against his own body. Do you not know that your members are a temple of the Holy Spirit, who is in you, whom you have from God, and you are not your own? For you have been bought at a great price: glorify and bear the Lord in your body. Concerning those about whom you wrote to me, it is good for a man not to touch a woman; but on account of fornications, let each man have his own wife, and each woman her own husband. Let the husband render the debt to his wife, and likewise the wife to her husband. A woman does not have power over her own body, but her husband does. Likewise, a man does not have power over his own body, but his wife does. Do not defraud one another, unless perhaps by mutual consent for a time, so that you may be free for prayer; and then return again to the same, lest Satan tempt you on account of your incontinence. But I say this according to indulgence, not according to command. I wish, however, that all men were like myself; but each one has his own gift from God, one in this way, another in that. I say to the unmarried and to widows, it is good for them if they remain as I do. But if they cannot contain themselves, let them marry. For it is better to marry than to burn. To those who are joined in matrimony, I command—not I, but the Lord—that a wife not separate from her husband; but if she does separate, let her remain unmarried, or be reconciled to her husband. And let a husband not put away his wife.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"membra uestra templum est spiritus sancti","severity":"info","text":"The phrase echoes 1 Corinthians 6:19 (Vulgate: 'membra vestra templum sunt Spiritus Sancti'), though the exact wording differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"fornicatio","severity":"info","text":"In early Christian moral discourse, 'fornicatio' (Greek: πορνεία) covers a range of illicit sexual acts, not only prostitution. Augustine here uses it in a broad sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"empti enim estis pretio magno","severity":"info","text":"The metaphor of being 'bought at a great price' likely refers to Christ's redemptive sacrifice, a common Pauline theme (cf. 1 Corinthians 6:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hoc autem dico secundum indulgentiam, non secundum imperium","severity":"info","text":"This phrase marks a shift from prescriptive to permissive teaching, distinguishing between divine command and pastoral concession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"melius est enim nubere quam uri","severity":"info","text":"This echoes 1 Corinthians 7:9 (Vulgate: 'melius est nubere quam uri'), where Paul advises marriage as a remedy for sexual desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uxorem a uiro non discedere","severity":"info","text":"Augustine’s insistence on marital indissolubility, even in cases of separation, reflects and reinforces the emerging Western Christian norm against divorce.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fornicatio' may be ambiguous between specific adultery and general sexual sin; the context suggests the latter.","The phrase 'secundum indulgentiam' could be read as either 'by way of concession' or 'according to leniency'; the translation 'indulgence' is retained."],"confidence":"high","notes":[]},{"i":233,"ref":"p233","source":"nam ceteris ego dico, non dominus: si quis frater uxorem habet infidelem, et haec consentit habitare cum illo, non dimittat illam: et si qua mulier habet uirum infidelem, et hic consentit habitare cum illa, non dimittat uirum. sanctificatus est enim uir infidelis in muliere fideli, et sanctificata est mulier infidelis in uiro fideli. alioquin filii uestri inmundi essent, nunc autem sancti sunt. quod si infidelis discedit, discedat. non est enim seruituti subiectus frater aut soror in eiusmodi, in pace autem uocauit nos deus. unde enim scis, mulier, si uirum saluum facies? aut unde scis, uir, si mulierem saluam facies? nisi unicuique sicut diuisit dominus, unumquemque sicut uocauit deus, ita ambulet: sicut in omnibus ecclesiis doceo. circumcisus aliquis uocatus est? non adducat praeputium. in praeputio aliquis uocatus est? non circumcidatur. circumcisio nihil est, et praeputium nihil est, sed obseruatio mandatorum dei. unusquisque in qua uocatione uocatus est, in ea permaneat. seruus uocatus es? non sit tibi curae: sed et si potes liber fieri, magis utere. qui enim in domino uocatus est seruus, libertus est domini: similiter qui liber uocatus est, seruus est Christi. pretio empti estis: nolite fieri serui hominum. unusquisque in quo uocatus est frater, in hoc permaneat apud deum.","english":"As for the others, I say—not the Lord—if a brother has an unbelieving wife, and she consents to live with him, he should not send her away; and if a woman has an unbelieving husband, and he consents to live with her, she should not send her husband away. For the unbelieving husband is sanctified in the believing wife, and the unbelieving wife is sanctified in the believing husband. Otherwise your children would be unclean, but now they are holy. But if the unbeliever departs, let him depart. For a brother or sister is not subjected to servitude in such a matter; in peace, however, God has called us. For how do you know, woman, whether you will save your husband? Or how do you know, man, whether you will save your wife? Unless each one, as the Lord has divided, as God has called each one, so he should walk—as I teach in all the churches. Has someone been called circumcised? Let him not bring forward the foreskin. Has someone been called in the foreskin? Let him not be circumcised. Circumcision is nothing, and the foreskin is nothing, but the observance of God’s commandments is everything. Each one, in whatever calling he has been called, let him remain in it. Have you been called a slave? Let it not be your concern; but if you can become free, make use of it all the more. For he who has been called a slave in the Lord is a freedman of the Lord; likewise, he who has been called free is a slave of Christ. You have been bought with a price: do not become slaves of men. Each one, in whatever brotherhood he has been called, let him remain in this before God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sanctificatus","severity":"info","text":"The term 'sanctificatus' here implies a transfer of holiness through marital cohabitation, not a liturgical or sacramental act. Augustine uses it to argue for the preservation of mixed marriages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pretio empti estis","severity":"info","text":"The phrase 'pretio empti estis' echoes 1 Corinthians 6:20, where Paul reminds believers they were bought with a price (Christ's redemption) and should not become slaves of men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"circumcisio nihil est","severity":"info","text":"Augustine dismisses circumcision and foreskin as irrelevant, reflecting early Christian debates about Jewish law and Gentile converts. This aligns with Paul's teaching in Galatians that observance of commandments matters, not physical markers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"unusquisque in qua uocatione uocatus est","severity":"info","text":"This passage forms a chiastic structure: it begins with mixed marriages, moves to children's sanctity, then to individual calling, and ends with a return to the theme of freedom and servitude, emphasizing divine vocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"seruus uocatus es? non sit tibi curae","severity":"info","text":"Augustine's advice to slaves echoes Paul's 1 Corinthians 7:21-22, where slaves are encouraged to seek freedom if possible, but not to be anxious about their status, as spiritual freedom transcends social condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in pace autem uocauit nos deus","severity":"info","text":"This phrase reflects Augustine's ecclesiology: the church as a community called to peace, even amid marital or social divisions. It was later cited in medieval canon law discussions on mixed marriages.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sanctificatus' may be interpreted as a legal or moral sanctification, not necessarily sacramental; the text does not specify whether the unbelieving partner is aware of this sanctification.","The phrase 'alioquin filii uestri inmundi essent' could imply a concern for ritual purity or social stigma; the reading taken is that Augustine argues for the children's holiness through the believing parent."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"de uirginibus autem praeceptum domini non habeo: consilium autem do, tamquam misericordiam consecutus a domino, ut sim fidelis. existimo ergo hoc bonum esse propter instantem necessitatem, quoniam bonum est homini sic esse. alligatus es uxori? noli quaerere solutionem. solutus es ab uxore? noli quaerere uxorem. si autem acceperis uxorem, non peccasti: et si nupserit uirgo, non peccauit. tribulationem tamen carnis habebunt huiusmodi. ego autem uobis parco. hoc itaque dico, fratres: tempus breue est: reliquum est, ut et qui habent uxores tamquam non habentes sint, et qui fient tamquam non flentes, et qui gaudent tamquam non gaudentes, et qui utuntur hoc mundo tamquam non utantur: praeterit enim figura huius mundi. uolo autem uos sine sollicitudine esse. qui sine uxore est, sollicitus est quae domini sunt, quomodo placeat deo. qui autem cum uxore est, sollicitus est quae sunt huius mundi, quomodo placeat uxori, et diuisus est. et mulier innupta et uirgo cogitat quae domini sunt, ut sit sancta et corpore et spiritu. quae autem nupta est, cogitat quae sunt mundi, quomodo placeat uiro. porro hoc ad utilitatem uestram dico: non ut laqueum uobis iniciam, sed ad id quod honestum est et quod facultatem praebeat sine inpedimento dominum obseruandi.","english":"But concerning virgins I have no command of the Lord: I do give advice, however, as one who has obtained mercy from the Lord, so that I may be faithful. I therefore consider this to be good on account of the present necessity, since it is good for a man to be thus. Are you bound to a wife? Do not seek a release. Are you free from a wife? Do not seek a wife. But if you take a wife, you have not sinned; and if a virgin marries, she has not sinned. Yet such persons will have tribulation of the flesh. But I spare you. This therefore I say, brothers: the time is short; it remains that those who have wives should be as though they had none, and those who weep as though they did not weep, and those who rejoice as though they did not rejoice, and those who use this world as though they did not use it: for the figure of this world is passing away. But I want you to be without anxiety. He who is without a wife is anxious about the things of the Lord, how to please God. But he who is with a wife is anxious about the things of this world, how to please his wife, and is divided. And an unmarried woman and a virgin thinks about the things of the Lord, that she may be holy both in body and spirit. But a married woman thinks about the things of the world, how to please her husband. Moreover, I say this for your benefit: not to cast a snare for you, but for the sake of what is honorable and what may provide the ability to observe the Lord without hindrance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"de uirginibus autem praeceptum domini non habeo","severity":"info","text":"Augustine distinguishes between a dominical precept (binding command) and his own advice (consilium), a key pastoral distinction in his moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"consilium","severity":"info","text":"Consilium (advice) is contrasted with praeceptum (command), reflecting a hierarchy of authority: only Christ’s words are preceptive; Augustine’s own guidance is prudential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tribulationem tamen carnis habebunt huiusmodi","severity":"info","text":"The phrase reflects early Christian ascetic tension: marriage is not sinful but entails fleshly tribulation, a view common in monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"hoc itaque dico, fratres: tempus breue est","severity":"info","text":"This passage shifts from individual advice to a communal exhortation, marked by the address 'fratres' and the eschatological note 'tempus breue est'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"qui habent uxores tamquam non habentes sint","severity":"info","text":"The paradoxical injunction echoes 1 Corinthians 7:29–31 and similar ascetic topoi in early Christian paraenesis, urging detachment within marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non ut laqueum uobis iniciam","severity":"info","text":"Augustine’s disclaimer against imposing a snare (laqueus) anticipates later debates about the binding force of ascetic advice, especially in monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'flentes' (weeping) and 'gaudentes' (rejoicing) are ambiguous: they may refer to generic emotional states or to specific ritual contexts (e.g., mourning or festivity). The translation takes them as general.","The phrase 'praeterit enim figura huius mundi' is ambiguous: 'figura' could mean 'form' or 'semblance' (as translated) or 'type' in a typological sense. The reading adopted is eschatological."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"si quis autem turpem se uideri existimat super uirginem suam, quod sit superadulta, et ita oportet fieri, quod uult faciat: non peccat: nubat. nam qui statuit in corde suo firmus, non habens necessitatem, potestatem autem habet suae uoluntatis, et hoc iudicauit in corde suo seruare uirginem suam, bene facit. igitur et qui matrimonio iungit uirginem suam, bene facit, et qui non iungit, melius facit. mulier alligata est quanto tempore uir eius uiuit: quod si dormierit uir eius, liberata est: cui uult, nubat, tantum in domino. beatior autem erit, si sic permanserit, secundum meum consilium. puto autem quod et ego spiritum dei habeam. De his autem quae idolis sacrificantur scimus quia omnes scientiam habemus. scientia inflat : caritas uero aedificat si quis se existimat scire aliquid, nondum cognouit quemadmodum oporteat eum scire. si quis autem diligit deum, hic cognitus est ab eo. de escis autem quae idolis immolantur, scimus quia nihil est idolum in mundo. Et post paululum: Sed non in omnibus est scientia. quidam autem conscientia usque nunc idoli, quasi idolothytum manducant: et conscientia ipsorum, cum sit infirma, polluitur. esca autem nos non commendat deo. neque si non manducauerimus, deficiemus, neque si manducauerimus, abundabimus. uidete autem, ne forte haec licentia uestra offendiculum fiat infirmis.","english":"If anyone, however, thinks that he will appear base concerning his virgin daughter, because she is past the usual age, and so it must be done, let him do what he wishes: he does not sin: let her marry. For he who is firm in his heart, not having necessity, but has power over his own will, and has judged in his heart to keep his virgin daughter, does well. Therefore, both he who joins his virgin daughter in marriage does well, and he who does not join her does better. A woman is bound as long as her husband lives; but if her husband dies, she is freed: let her marry whom she wishes, only in the Lord. But she will be more blessed if she remains thus, according to my advice. I think, however, that I also have the spirit of God. Concerning those things which are sacrificed to idols, we know that we all have knowledge. Knowledge puffs up; but charity builds up. If anyone thinks he knows something, he has not yet known how he ought to know. But if anyone loves God, he is known by Him. Concerning foods which are offered to idols, we know that the idol is nothing in the world. And a little later: But knowledge is not in all. Some, however, with a conscience up to now of the idol, eat as if it were idolothytum; and their conscience, being weak, is polluted. But food does not commend us to God. Neither if we do not eat will we fail, nor if we eat will we abound. But see to it, lest perhaps this license of yours become a stumbling block to the weak.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage abruptly shifts from advice on virgin daughters and widows to a discussion of food offered to idols, marked by 'De his autem quae idolis sacrificantur' and 'de escis autem quae idolis immolantur'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scientia inflat : caritas uero aedificat","severity":"info","text":"This echoes 1 Corinthians 8:1 (Vulgate: 'scientia inflat, caritas vero aedificat'), though the exact wording differs slightly; the passage is a loose citation of Paul's teaching on knowledge and love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"idolis sacrificantur","severity":"info","text":"The discussion of food offered to idols draws on 1 Corinthians 8 and 10, where Paul addresses the issue of idolothytes and the conscience of the weak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'idolothytum' (idol-offered meat) was a technical term in early Christian discourse, reflecting the controversy over eating meat from pagan sacrifices, as seen in 1 Corinthians and later patristic writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The transition from marriage advice to idol-food is abrupt and may indicate a compilation or excerpting of disparate sources; the phrase 'Et post paululum' suggests a lacuna or editorial join.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The advice on virgin daughters and widows reflects a pastoral concern for social propriety and personal choice, with a hierarchy: marriage is good, but remaining unmarried is better.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'superadulta' is ambiguous: it could mean 'past the usual age for marriage' or 'grown up', but the context favors the former.","The phrase 'tantum in domino' is ambiguous: it may mean 'only in the Lord' (i.e., a Christian marriage) or 'only in the Lord's will'."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"si enim quis uiderit eum qui habet scientiam in idolio recumbentem, nonne conscientia eius, cum sit infirma, aedificabitur ad manducandum idolothyta? et peribit infirmus in tua scientia frater, propter quem Christus mortuus est. sic autem peccantes in fratres et percutientes conscientiam eorum infirmam in Christum peccatis. quapropter si esca scandalizat fratrem meum, non manducabo carnem in aeternum, ne fratrem meum scandalizem. Et post pauca: Numquid non habemus potestatem manducandi et bibendi? Numquid non habemus potestatem sororem mulierem circumducendi, sicut et ceteri apostoli et fratres domini et Cephas? • aut solus ego et Barnabas non habemus potestatem hoc operandi? quis militat suis stipendiis umquam? quis plantat uineam, et de fructu eius non edit? quis pascit gregem, et de lacte gregis non manducat? numquid secundum hominem haec dico? an et lex haec non dicit? scriptum est enim in lege Moysi: non alligabis os boui trituranti. numquid de bubus cura est deo? an propter nos utique dicit? nam propter nos scripta sunt, quoniam debet in spe arare qui arat et qui triturat in spe fructus percipiendi. si nos uobis spiritalia seminauimus, magnum est si uestra carnalia metamus? si alii potestatis uestrae participes sunt, non potius nos? sed non usi sumus hac potestate, sed omnia sustinemus ne quod offendiculum demus euangelio Christi.","english":"For if someone sees him who has knowledge reclining in an idol’s temple, will not his conscience, being weak, be built up to eat idolothyta? And the weak brother, for whom Christ died, will perish in your knowledge. But those who sin against brothers and strike their weak conscience sin against Christ. Therefore, if food scandalizes my brother, I will not eat meat forever, lest I scandalize my brother. And after a little: Do we not have the power to eat and drink? Do we not have the power to lead about a sister woman, just as the other apostles and the brothers of the Lord and Cephas? Or do I alone and Barnabas not have the power to do this? Who ever serves with his own pay? Who plants a vineyard and does not eat of its fruit? Who pastures a flock and does not eat of the flock’s milk? Do I say these things according to man? Or does the law not say this? For it is written in the law of Moses: You shall not muzzle the ox while it is treading. Is God concerned about oxen? Or does it speak for our sake, indeed? For they are written for our sake, because he who plows ought to plow in hope, and he who treads in hope of receiving the fruit. If we have sown spiritual things for you, is it a great thing if we reap your carnal things? If others are partakers of your power, are we not rather? But we have not used this power, but we endure everything, lest we give any offense to the Gospel of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"idolio recumbentem","severity":"info","text":"The phrase echoes 1 Corinthians 8:10, where Paul warns against reclining in an idol's temple as a form of participation in idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non alligabis os boui trituranti","severity":"info","text":"This is a paraphrase of Deuteronomy 25:4, which prohibits muzzling an ox while it treads grain, used here as an allegory for not hindering those who labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"idolothyta","severity":"info","text":"Idolothyta refers to meat sacrificed to idols, a central issue in early Christian debates about purity and association with pagan practices, as in 1 Corinthians 8–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cephas","severity":"info","text":"Cephas is the Aramaic name for the apostle Peter, used here to invoke apostolic authority in the debate over the power to eat and drink freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post pauca","severity":"info","text":"This phrase marks a transition within a longer quotation, indicating that Augustine is excerpting from a continuous source, likely a letter of Paul or a patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sororem mulierem circumducendi","severity":"caution","text":"The phrase 'lead about a sister woman' is ambiguous; it may refer to a spiritual companion or a wife, but the context of apostolic freedom suggests a non-sexual, co-laboring relationship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source being quoted after 'Et post pauca' is not specified; it may be from Paul's letters or a later patristic text.","The phrase 'sororem mulierem circumducendi' is ambiguous in meaning, possibly referring to a female companion in ministry or a wife."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"nescitis quoniam qui in sacrario operantur quae de sacrario sunt edunt, qui altario deseruiunt cum altario participantur? ita et dominus ordinauit • his qui euangelium adnuntiant de euangelio uiuere. ego autem nullo horum usus sum. non scripsi autem haec, ut ita fiant in me. bonum est enim mihi magis mori quam ut gloriam meam quis euacuet nam si euangelizauero, non est mihi gloria: necessitas enim mihi incumbit: uae enim mihi est, si non euangelizauero. si enim uolens hoc ago, mercedem habeo: si autem inuitus, dispensatio mihi credita est. quae est ergo merces mea? ut euangelium praedicans sine sumptu ponam euangelium Christi, ut non abutar potestate mea in euangelio. nam cum liber essem ex omnibus, omnium me seruum feci, ut plures lucri facerem. et factus sum ludaeis tamquam Iudaeus, ut Iudaeos lucrarer: his qui sub lege sunt, quasi sub lege essem — cum ipse non essem sub lege, sed sub gratia —, ut eos qui sub lege erant lucri facerem: his qui sine lege erant, tamquam sine lege essem — cum sine lege dei non essem, sed in lege essem Christi —, ut lucri facerem eos qui sine lege erant. factus sum infirmis infirmus, ut infirmos lucri facerem. omnibus omnia factus sum, ut omnes lucri facerem. omnia autem facio propter euangelium, ut particeps eius efficiar. nescitis quoniam hi qui in stadio currunt omnes quidem currunt, sed unus accipit brauium? sic currite, ut conprehendatis.","english":"Do you not know that those who work in the sanctuary eat what comes from the sanctuary, and those who serve the altar share in the altar? So also the Lord has ordained that those who announce the gospel should live from the gospel. But I have used none of these things. I have not written these things, however, so that they might be done in my case. For it is better for me to die than for anyone to void my glory. For if I evangelize, there is no glory for me: for necessity lies upon me: for woe is me if I do not evangelize. For if I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me. What then is my reward? That in preaching the gospel I may set forth the gospel of Christ without expense, so that I do not abuse my authority in the gospel. For when I was free from all, I made myself a servant of all, in order to gain many. And I became to the Jews as a Jew, to gain the Jews: to those who are under the law, as if I were under the law — though I myself was not under the law, but under grace — in order to gain those who were under the law: to those who were without law, as if I were without law — though I was not without the law of God, but was in the law of Christ — in order to gain those who were without law. I became weak to the weak, to gain the weak. I have become all things to all, to gain all. But I do everything for the sake of the gospel, that I may become a partaker of it. Do you not know that those who run in the stadium all run indeed, but one receives the prize? Run in such a way that you may seize it.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"sacrarium","severity":"info","text":"The Latin 'sacrarium' (sanctuary) and 'altarium' (altar) refer to the temple precincts where pagan priests consumed offerings. Augustine adapts this to Christian ministry, arguing that gospel preachers should live from the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 9:13","severity":"info","text":"The opening question echoes 1 Corinthians 9:13, where Paul argues against eating meat offered to idols. Augustine applies Paul's reasoning to the conduct of Christian teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"brauium","severity":"info","text":"'Brauium' (prize) is a Latin borrowing from Greek βραβεῖον, used in the Vulgate for the victor's prize in a race. Here it metaphorically represents the reward of winning souls for the gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nescitis quoniam ... nescitis quoniam","severity":"info","text":"The passage is framed by two rhetorical questions beginning 'nescitis quoniam' (do you not know that...), creating an inclusio that emphasizes the contrast between pagan practice and Christian mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"omnibus omnia factus sum","severity":"info","text":"The phrase 'I have become all things to all' was later cited by medieval commentators as a model of pastoral adaptability, though it also attracted criticism for seeming to endorse doctrinal compromise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non scripsi autem haec, ut ita fiant in me","severity":"caution","text":"Augustine insists he does not prescribe his own practice, but the Latin syntax is ambiguous: 'ut ita fiant in me' could mean 'that they be done in my case' or 'that they happen to me.' The translation follows the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut ita fiant in me' is ambiguous: it may mean 'that they be done in my case' (i.e., that others follow his example) or 'that they happen to me' (i.e., that he himself be treated that way). The translation adopts the first reading.","The referent of 'gloriam meam' (my glory) is unclear: it could mean Augustine's reputation as a teacher or the honor due to the gospel. The context suggests the latter."],"confidence":"high","notes":[]},{"i":238,"ref":"p238","source":"omnis autem qui in agone contendit, ab omnibus se abstinet: et illi quidem, ut corruptibilem coronam accipiant, nos autem incorruptam. ego igitur sic curro non quasi in incertum, sic pugno non quasi aerem uerberans, sed castigo corpus meum et in seruitutem redigo, ne forte, cum aliis praedicauerim, ipse reprobus efficiar. Nolo enim uos ignorare, fratres, quoniam patres nostri om- . nes sub nube fuerunt. Et post paucissimos uersus: Sed non in pluribus eorum beneplacitum est deo: nam prostrati sunt in deserto. haec autem in figura facta sunt nostri, ut non simus concupiscentes malorum, sicut et illi concupierunt neque idolatrae efficiamini sicut quidam ex ipsis, quemadmodum scriptum est: sedit populus manducare et bibere, et surrexerunt ludere. neque fornicemur, sicut quidam ex ipsis fornicati sunt et ceciderunt una die XXIII milia. neque temptemus Christum, sicut quidam eorum temptauerunt et a serpentibus perierunt. neque murmuraueritis, sicut quidam eorum murmurauerunt et perierunt ab exterminatore. haec autem omnia in figura contingebant illis: scripta sunt autem ad correptionem nostram, in quos fines saeculorum deuenerunt. itaque qui se existimat stare uideat, ne cadat. temptatio uos non adprehendat nisi humana. fidelis autem deus est, qui non patitur uos temptari super id quod potestis, sed faciet cum temptatione etiam prouentum, ut possitis sustinere.","english":"But everyone who contends in the contest abstains from all things: and they indeed, that they may receive a corruptible crown, but we an incorruptible one. I therefore run not as into uncertainty, I fight not as beating the air, but I chastise my body and reduce it to servitude, lest perhaps, after I have preached to others, I myself be found reprobate. For I do not want you to be ignorant, brothers, that all our fathers were under a cloud. And after a very few verses: But in most of them it was not pleasing to God: for they were laid low in the desert. But these things were done in figure for us, that we might not be desirous of evils, as they also desired, nor become idolaters as some of them did, as it is written: the people sat down to eat and drink, and rose up to play. Nor let us fornicate, as some of them fornicated and fell, twenty-three thousand in one day. Nor let us tempt Christ, as some of them tempted and perished by serpents. Nor murmur, as some of them murmured and perished by the destroyer. But all these things happened to them in figure: they were written, however, for our correction, into whom the ends of the ages have come. Therefore let him who thinks he stands see that he does not fall. Let no temptation seize you except a human one. But God is faithful, who does not suffer you to be tempted beyond what you can bear, but will bring about with the temptation also a result, so that you may be able to endure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sedit populus manducare et bibere, et surrexerunt ludere","severity":"info","text":"This phrase echoes a biblical episode of Israelite idolatry, likely referring to Exodus 32:6 or Numbers 25:1-2, where the people eat, drink, and rise to play, leading to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ceciderunt una die XXIII milia","severity":"info","text":"The reference to 23,000 falling in one day alludes to Numbers 25:9, where a plague kills 24,000 Israelites after the Baal Peor incident; the number here may be a textual variant or memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"perierunt ab exterminatore","severity":"info","text":"The 'exterminator' likely refers to the destroying angel or plague sent by God, as in Exodus 12:23 or 1 Chronicles 21:12, punishing the murmuring Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub nube fuerunt","severity":"info","text":"The phrase 'under a cloud' is a biblical idiom for divine guidance (e.g., Exodus 13:21, 14:19) but here may imply obscurity or trial, as the fathers were led by God yet faced hardships.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"haec autem in figura facta sunt nostri","severity":"info","text":"This passage uses typological exegesis, interpreting Old Testament events as figures (figura) prefiguring Christian moral lessons, a common patristic method seen in Augustine's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"temptatio uos non adprehendat nisi humana","severity":"caution","text":"The phrase 'except a human one' is ambiguous: it may mean 'only human temptations' (not divine tests) or 'temptation that is merely human' (not demonic). The Latin allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number 23,000 (XXIII milia) differs from the biblical 24,000 in Numbers 25:9, possibly a scribal error or variant tradition.","The phrase 'temptatio uos non adprehendat nisi humana' is ambiguous: it could mean 'let no temptation seize you except a human one' (i.e., only human-scale trials) or 'let no temptation seize you that is not human' (i.e., all temptations are human)."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"propter quod, carissimi mihi, fugite ab idolorum cultura. Et paulo post: Sed quae immolant gentes daemonibus immolant, et non deo. nolo autem uos socios fieri daemoniorum. non potestis calicem domini bibere et calicem daemoniorum. non potestis mensae domini participes esse et mensae daemoniorum. an aemulamur dominum? numquid fortiores illo sumus? omnia licent, sed non omnia expediunt. omnia licent, sed non omnia aedificant. nemo quod suum est quaerat, sed quod alterius. omne quod in macello uenit manducate, nihil interrogantes propter conscientiam. si quis autem dixerit: hoc immolaticium est idolis, nolite manducare propter illum qui indicauit et propter conscientiam. conscientiam autem dico non tuam, sed alterius. ut quid enim libertas mea iudicatur ab alia conscientia? si ego cum gratia participo, quid blasphemor pro eo quod gratias ago ? siue ergo manducatis, sine bibitis, uel aliud quid facitis, omnia in gloriam dei facite. sine offensione estote Iudaeis et gentibus et ecclesiae dei: sicut et ego per . omnia omnibus placeo, non quaerens quod mihi utile est, sed quod multis, ut salui fiant. Imitatores mei estote, sicut et ego Christi. Et post paululum: Omnis uir orans aut prophetans uelato capite deturpat caput suum. omnis autem mulier orans aut prophetans non uelato capite deturpat caput suum. Et post.","english":"Therefore, my dearest ones, flee from the worship of idols. And a little later: But what the nations sacrifice, they sacrifice to demons, and not to God. I do not wish you to become companions of demons. You cannot drink the cup of the Lord and the cup of demons. You cannot be partakers of the table of the Lord and the table of demons. Do we emulate the Lord? Are we stronger than He? All things are permitted, but not all things are expedient. All things are permitted, but not all things edify. Let no one seek what is his own, but what is another's. Eat everything that comes to market, asking nothing for conscience's sake. But if someone says, \"This is sacrificial meat offered to idols,\" do not eat it, on account of the one who disclosed it and on account of conscience. But by conscience I mean not your own, but another's. For why should my freedom be judged by another's conscience? If I partake with grace, why am I blasphemed for giving thanks? Therefore, whether you eat or drink or do anything else, do everything for the glory of God. Be without offense to Jews, to Gentiles, and to the Church of God: just as I myself, through all things, please everyone, not seeking what is useful to me, but what is useful to many, that they may be saved. Be my imitators, as I am of Christ. And a little later: Every man praying or prophesying with covered head disfigures his head. But every woman praying or prophesying with uncovered head disfigures her head. And after.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fugite ab idolorum cultura","severity":"info","text":"The exhortation to flee idol worship echoes 1 Corinthians 10:14, where Paul warns against participation in idolatrous feasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non potestis calicem domini bibere et calicem daemoniorum","severity":"info","text":"This dual prohibition of the Lord's cup and the demons' cup is a paraphrase of 1 Corinthians 10:21, which contrasts the Eucharist with pagan libations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis uir orans aut prophetans uelato capite deturpat caput suum","severity":"info","text":"The regulation on head coverings for praying or prophesying men and women derives from 1 Corinthians 11:4-5, where Paul addresses gender-specific practices in worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"macello","severity":"info","text":"The reference to the macellum (meat market) reflects the early Christian debate over eating meat from pagan sacrifices, a key issue in 1 Corinthians 10:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post ... Et post paululum","severity":"info","text":"These transitional phrases indicate that Augustine is excerpting a continuous Pauline passage, likely from 1 Corinthians, with his own commentary interspersed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Imitatores mei estote, sicut et ego Christi","severity":"info","text":"This call to imitate the speaker as he imitates Christ echoes a common Pauline exhortation and was influential in early Christian moral teaching on mimesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a composite of Pauline quotations and Augustinian paraphrase; the exact boundaries between scriptural citation and authorial commentary are not always marked."],"confidence":"high","notes":[]},{"i":240,"ref":"p240","source":"aliquantum: Hoc autem praecipio non laudans, quod non in melius, sed in deterius conuenitis. primum quidem conuenientibus uobis in ecclesia audio scissuras esse, et ex parte credo. nam oportet haereses esse, ut et qui probati sunt, manifesti fiant in uobis. conuenientibus ergo uobis in unum iam non est dominicam caenam manducare. unusquisque enim suam caenam praesumit ad manducandum, et alius quidem esurit, alius autem ebrius est. numquid domos non habetis ad manducandum et bibendum? aut ecclesiam dei contemnitis, et confunditis eos qui non habent? quid dicam uobis? laudo uos? in hoc non laudo. Et post paucos uersus: Itaque quicumque manducauerit panem, uel biberit calicem domini indigne, reus erit corporis et sanguinis domini. probet autem se ipsum homo, et sic de 'pane illo edat et de calice bibat. qui enim manducat et bibit indigne, iudicium sibi manducat et bibit non diiudicans corpus. ideo inter uos multi infirmi et inbecilles, et dormiunt multi. quod si nosmet ipsos iudicaremus, non utique iudicaremur. dum iudicamur autem, a domino corripimur, ut non cum hoc mundo damnemur. itaque, fratres mei, cum conuenitis ad manducandum, inuicem expectate. si quis esurit, domi manducet, ut non in iudicium conueniatis. cetera autem, cum uenero, disponam.","english":"a little: But I command this not in praise, that you come together not for the better, but for the worse. First, when you assemble in the church, I hear there are divisions, and I partly believe it. For heresies must exist, so that those who are approved may become manifest among you. Therefore, when you gather together, it is no longer to eat the Lord's Supper. For each one presumes to eat his own supper, and one is hungry, while another is drunk. Do you not have homes for eating and drinking? Or do you despise the church of God and confuse those who have not? What shall I say to you? Shall I praise you? In this I do not praise. And after a few verses: Therefore, whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord. Let a man examine himself, and then eat of that bread and drink of the cup. For he who eats and drinks unworthily eats and drinks judgment for himself, not discerning the body. For this reason, many among you are weak and feeble, and many sleep. But if we were to judge ourselves, we would certainly not be judged. While we are judged, however, we are rebuked by the Lord, so that we may not be condemned with this world. Therefore, my brothers, when you come together to eat, wait for one another. If anyone is hungry, let him eat at home, so that you may not come together to judgment. The rest, when I come, I will arrange.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dominicam caenam manducare","severity":"info","text":"The phrase 'dominicam caenam' (the Lord's Supper) echoes 1 Corinthians 11:20, where Paul rebukes abuses at the communal meal. Augustine here applies the same concern to his congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"reus erit corporis et sanguinis domini","severity":"info","text":"The warning about unworthy reception of the bread and cup alludes to 1 Corinthians 11:27-29, where Paul condemns those who partake unworthily. Augustine adapts the language to his own disciplinary context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"haereses esse","severity":"info","text":"Augustine's remark that 'heresies must exist' reflects a pragmatic view of ecclesiastical discipline: divisions serve to test and reveal the faithful. This echoes 1 Corinthians 11:19, where Paul says heresies are necessary for the approved to become manifest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"aliquantum","severity":"info","text":"The passage is introduced by 'aliquantum' (a little), indicating that Augustine is excerpting a longer work. The abrupt shift from praise to rebuke suggests a fragment from a sermon or letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aliquantum","severity":"caution","text":"The Latin 'aliquantum' is ambiguous: it may mean 'a little while later' or 'to some extent'. The English draft renders it as 'a little', but the sense could be temporal or quantitative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, attributed to Augustine in the 'Speculum', is likely a compilation of patristic excerpts. Its inclusion here reflects medieval interest in disciplinary texts on the Eucharist and communal conduct.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'aliquantum' could mean 'a little while later' or 'to some extent', affecting the temporal or concessive reading of the following rebuke.","The phrase 'dominicam caenam' may refer to the Eucharist or to a communal meal; the context suggests the former, but the ambiguity is unresolved.","The identity of the speaker (Augustine or a source he quotes) is not entirely clear from the excerpt alone."],"confidence":"high","notes":[]},{"i":241,"ref":"p241","source":"Et alio loco; Sed deus temperauit corpus, ei cui deerat abundantiorem tribuendo honorem, ut non sit scisma in corpore, sed in id ipsum pro inuicem sollicita sint membra. et si quid patitur unum membrum, conpatiuntur omnia membra: siue glorificatur unum membrum, congaudent omnia membra. uos autem estis corpus Christi et membra de membro. et quosdam quidem posuit deus in ecclesia primum apostolos, secundo prophetas, tertio doctores; deinde uirtutes, exin gratia curationum, opitulationes, genera linguarum. numquid omnes apostoli? numquid omnes prophetae? numquid omnes doctores? numquid omnes uirtutes? numquid omnes gratiam habent curationum? numquid omnes linguis locuntur? numquid omnes interpretantur? aemulamini autem carismata maiora: et adhuc excellentiorem uobis uiam demonstro. Si linguis hominum loquar et angelorum, caritatem autem non habeam, factus sum uelut aeramentum sonans aut cymbalum tinniens. et si habuero prophetiam et nouerim mysteria omnia et omnem scientiam et habuero omnem fidem, ita ut montes transferam, caritatem autem non habuero, nihil sum. et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ut ardeam, caritatem autem non habuero, nihil mihi prodest. caritas patiens est, benigna est.","english":"And in another place: But God has tempered the body, granting more abundant honor to the part that was lacking, so that there is no schism in the body, but the members are solicitous for one another in the same thing. And if one member suffers, all members suffer with it; if one member is glorified, all members rejoice with it. You, however, are the body of Christ and members of a member. And indeed, God has placed some in the Church: first apostles, second prophets, third teachers; then powers, then gifts of healings, assistances, kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Are all powers? Do all have the gift of healings? Do all speak in tongues? Do all interpret? You envy the greater charismata: and I show you an even more excellent way. If I speak with the tongues of men and angels, but do not have charity, I have become like sounding brass or a tinkling cymbal. And if I have prophecy and know all mysteries and all knowledge and have all faith, so that I might move mountains, but do not have charity, I am nothing. And if I distribute all my resources in food for the poor, and if I give my body to be burned, but do not have charity, it profits me nothing. Charity is patient, is kind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 12:26","severity":"info","text":"The passage echoes 1 Corinthians 12:26, where Paul describes the mutual suffering and rejoicing of members of the body of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 12:28-30","severity":"info","text":"The list of roles (apostles, prophets, teachers, etc.) and the rhetorical questions derive from 1 Corinthians 12:28-30, emphasizing diversity of gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 13:1","severity":"info","text":"The concluding phrase 'caritas patiens est, benigna est' is a direct citation of 1 Corinthians 13:1 (Vulgate), defining charity as patient and kind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"carismata","severity":"info","text":"The Greek loanword 'charismata' (gifts) is used here in a Latin context, reflecting Paul's discussion of spiritual gifts in 1 Corinthians 12-14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et alio loco","severity":"info","text":"The phrase 'et alio loco' marks this as a compilation of scriptural excerpts, typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"caritas patiens est, benigna est","severity":"info","text":"This citation of 1 Corinthians 13:1 became a foundational text in medieval Latin theology on the primacy of charity over other gifts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'membra de membro' is ambiguous: it may mean 'members of a member' (referring to Christ as the head) or be a textual corruption."],"confidence":"high","notes":[]},{"i":242,"ref":"p242","source":"caritas non aemulatur, non agit perperam, non inSatur, non est ambitiosa, non quaerit quae sua sunt, non inritatur, non cogitat malum, non gaudet super iniquitatem, congaudet autem ueritati. omnia suffert, omnia credit, omnia sperat, omnia sustinet. caritas numquam excidet. Et post aliquot uersus: Nunc autem manet fides, spes, caritas: tria haec, maior autem his est caritas. Sectamini caritatem. Et paulo post: Quoniam aemulatores estis spirituum, ad aedificationem ecclesiae quaerite ut abundetis. Item paulo post: Fratres, nolite pueri effici sensibus, sed malitia paruuli estote, sensibus autem perfecti estote. Et alio loco: Quid ergo est, fratres? cum conuenitis, unusquisque uestrum psalmum habet, doctrinam habet, apocalypsim habet, linguam habet, interpretationem habet: omnia ad aedificationem fiant. Et post paucissimos uersus: Mulieres in ecclesiis taceant: non enim permittitur illis loqui, sed subditas esse, sicut lex dicit si quid autem uolunt discere, domi uiros suos interrogent. turpe est enim mulieri loqui in ecclesia. an a uobis uerbum dei processit, aut in uos solos deuenit? Et post paululum: Nolite seduci: corrumpunt mores bonos conloquia mala. euigilate iuste et nolite peccare. ignorantiam enim dei quidam habent. ad reuerentiam uobis loquor.","english":"Charity is not jealous, does not act perversely, is not puffed up, is not ambitious, does not seek its own, is not provoked, does not think evil, does not rejoice over iniquity, but rejoices together with the truth. It endures all things, believes all things, hopes all things, sustains all things. Charity will never fall away. And after a few verses: But now faith, hope, charity remain: these three, but greater than these is charity. Pursue charity. And a little later: Since you are emulators of spirits, seek to abound for the edification of the church. And again a little later: Brethren, do not become children in your minds, but be children in malice, yet be perfect in your minds. And in another place: What then, brethren? When you assemble, each of you has a psalm, has a teaching, has an apocalypse, has a tongue, has an interpretation: let all things be done for edification. And after very few verses: Let women be silent in the churches: for they are not permitted to speak, but to be subject, as the law says; but if they wish to learn anything, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or did the word of God proceed from you, or did it come only to you? And a little later: Do not be led astray: evil conversations corrupt good morals. Awake justly and do not sin. For some have ignorance of God. I speak to you for reverence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caritas non aemulatur...","severity":"info","text":"The opening description of charity echoes 1 Corinthians 13:4-8, a key Pauline passage on love. Augustine adapts the biblical language to his moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nunc autem manet fides, spes, caritas","severity":"info","text":"The triad of faith, hope, and charity with charity as greatest recalls 1 Corinthians 13:13. Augustine uses this to emphasize charity's primacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mulieres in ecclesiis taceant","severity":"info","text":"The instruction for women to be silent in church reflects early Christian practice and 1 Corinthians 14:34-35. Augustine reinforces contemporary gender norms in ecclesial settings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus... Et paulo post... Item paulo post... Et alio loco...","severity":"info","text":"Augustine strings together multiple scriptural quotations with transitional phrases, creating a catena-like structure typical of his exegetical method in this work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"corrumpunt mores bonos conloquia mala","severity":"info","text":"The warning that evil conversations corrupt good morals echoes a common patristic theme, later influential in monastic rules and moral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aemulatores estis spirituum' is ambiguous: it may refer to emulation of spiritual gifts or to rivalry among spiritual factions. The translation 'emulators of spirits' is adopted.","The source of the quotation 'Mulieres in ecclesiis taceant' is not explicitly identified; it may be a conflation of 1 Corinthians 14:34-35 and local church practice."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"Et post paululum: Itaque, fratres mei dilecti, stabiles estote et immobiles, abundantes in opere domini semper, scientes quod labor uester non est inanis in domino. De collectis autem, quae fiunt in sanctos, sicut ordinaui ecclesiis Galatiae, ita et uos facite. per unam sabbati unusquisque uestrum apud se ponat, recondens quod - ei bene placuerit, ut non, cum uenero, tunc collectae fiant. cum autem praesens fuero, quos probaueritis per epistulas, hos mittam perferre gratiam uestram in Hierusalem. quod si dignum fuerit ut ego eam, mecum ibunt. ueniam autem . ad uos, cum Machedoniam pertransiero. nam Machedoniam pertransibo. apud uos etiam forsitan remanebo, uel etiam hiemabo, ut uos me deducatis quocumque iero. nolo enim nos modo in transitum uidere: spero enim me aliquantum temporis manere apud uos, si dominus permiserit. permanebo autem Ephesi usque ad pentecosten. ostium enim mihi apertum est magnum et euidens, aduersarii multi. si autem uenerit Timotheus, uidete, ut sine timore sit apud uos. Et post paululum : Vigilate, state in fide, uiriliter agite et confortamini. omnia uestra in caritate fiant.","english":"And shortly after: Therefore, my beloved brothers, be steadfast and immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. Concerning the collections which are made for the saints, as I have arranged for the churches of Galatia, so do you also. On the first day of the week, each one of you shall set aside at home, storing up what has pleased him well, so that when I come, the collections may not then be made. But when I am present, those whom you have approved by letters, these I shall send to bear your grace to Jerusalem. And if it be fitting that I go, they will go with me. But I shall come to you when I have passed through Macedonia. For I shall pass through Macedonia. I may even remain with you, or even winter there, so that you may escort me wherever I go. For I do not wish to see you only in passing: for I hope to remain with you for some time, if the Lord permits. But I shall remain at Ephesus until Pentecost. For a great and evident door is opened to me, and many adversaries. But if Timothy comes, see that he is without fear among you. And shortly after: Watch, stand firm in the faith, act manfully, and be strengthened. Let all your deeds be done in charity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per unam sabbati","severity":"info","text":"The phrase 'per unam sabbati' (on the first day of the week) reflects early Christian usage of 'sabbatum' for the week, with 'una sabbati' meaning Sunday, the day for collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"collectae","severity":"info","text":"The 'collectae' (collections) refer to alms gathered for the Jerusalem church, a practice Paul organized in Galatia and now instructs for this community, likely in Corinth or Ephesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Machedoniam","severity":"info","text":"The mention of passing through Macedonia and possibly wintering there reflects Paul's travel plans in Acts 20:1-3, where he goes to Greece after Ephesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"The repeated 'Et post paululum' (And shortly after) indicates that Augustine is excerpting a continuous letter, likely a version of Paul's correspondence, stitching together passages for his anthology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per epistulas","severity":"info","text":"The instruction to send approved persons 'per epistulas' (by letters) reflects early Christian practice of letters of recommendation, a custom Augustine preserves as normative for his readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod - ei bene placuerit","severity":"caution","text":"The dash in 'quod - ei bene placuerit' may indicate a textual crux or abbreviation in the manuscript; the sense is 'what has pleased him well,' but the punctuation is editorial.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the letter being excerpted is not specified; it may be a version of Paul's correspondence with the Corinthians or Galatians, but the text does not match canonical letters exactly.","The phrase 'per unam sabbati' could be interpreted as 'on the Sabbath' in a Jewish context, but early Christian usage favors 'on Sunday'."],"confidence":"high","notes":[]},{"i":244,"ref":"p244","source":"XXXII. DE EPISTVLA AD CORINTHIOS SECVNDA.\n\nNam gloria nostra haec est, testimonium conscientiae nostrae, quod in simplicitate. et sinceritate dei, et non in sapientia carnali, sed in gratia dei conuersati sumus in mundo. Et post paululum: Si quis autem contristauit, non me contristauit, sed ex parte, ut non onerem, omnes uos. sufficit illi qui eiusmodi est obiurgatio haec, quae fit a pluribus, ita ut e contra magis donetis et consolemini forte abundantiore tristitia absorbeatur qui eiusmodi est. propter quod obsecro uos, ut confirmetis in illum caritatem. ideo enim scripsi, ut cognoscam experimentum uestrum, an in omnibus oboedientes sitis. cui autem aliquid donastis, et ego. nam et ego quod donaui, si quid donaui, propter nos in persona Christi, ut non circumueniamur a satana: non enim ignoramus cogitationes eius. Et alio loco: Ideo habentes hanc ministrationem, iuxta quod misericordiam consecuti sumus, non deficimus; sed abdicamus occulta dedecoris, non ambulantes in astutia, neque adulterantes uerbum dei, sed in manifestatione ueritatis commendantes nosmet ipsos ad omnem conscientiam hominum coram deo. Et post paucos uersus: Non enim nosmet ipsos praedicamus, sed Iesum Christum dominum, nos autem seruos uestros per Iesum. Et paulo post: Habemus autem thesaurum istum in uasis fictilibus, ut sublimitas sit uirtutis dei, et non ex nobis.","english":"XXXII. FROM THE SECOND EPISTLE TO THE CORINTHIANS.\n\nFor our glory is this, the testimony of our conscience, that we have lived in the world in simplicity and sincerity of God, and not in carnal wisdom, but in the grace of God. And shortly after: But if anyone has grieved, he has not grieved me, but in part, that I may not burden you all. It is enough for him who is such that this rebuke, which comes from many, so that on the contrary you rather give and console, perhaps the one who is such may be swallowed up by an excess of sorrow. For this reason I beseech you, that you confirm your love for him. For I have written thus that I may know your obedience, whether you are obedient in all things. But to whom you have given something, I also give. For what I have given, if I have given anything, I have given for our sake in the person of Christ, that we may not be circumvented by Satan: for we are not ignorant of his thoughts. And in another place: Therefore, having this ministry, according to the mercy we have received, we do not fail; but we renounce the hidden things of disgrace, not walking in cunning, nor adulterating the word of God, but in the manifestation of truth commending ourselves to every conscience of men before God. And after a few verses: For we do not preach ourselves, but Jesus Christ the Lord, and we are your servants through Jesus. And a little later: But we have this treasure in earthen vessels, that the sublimity of the power of God may be, and not from us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXII. DE EPISTVLA AD CORINTHIOS SECVNDA.","severity":"info","text":"This heading marks the thirty-second chapter, introducing excerpts from 2 Corinthians. The compiler organizes the work by biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nam gloria nostra haec est, testimonium conscientiae nostrae","severity":"info","text":"This passage conflates and adapts 2 Corinthians 1:12 and 1:22, emphasizing conscience and simplicity as a Pauline theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis autem contristauit","severity":"info","text":"This loosely echoes 2 Corinthians 2:5–6, where Paul discusses grief and rebuke, but the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ideo habentes hanc ministrationem","severity":"info","text":"This adapts 2 Corinthians 3:12–13, urging integrity in ministry and rejection of deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim nosmet ipsos praedicamus, sed Iesum Christum dominum","severity":"info","text":"This echoes 2 Corinthians 4:5, redirecting glory from self to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habemus autem thesaurum istum in uasis fictilibus","severity":"info","text":"This alludes to 2 Corinthians 4:7, contrasting human frailty with divine power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of paraphrased Pauline passages; the exact source verses are not always clear due to conflation.","The phrase 'in simplicitate. et sinceritate dei' may reflect a textual variant or scribal error (period after simplicitate)."],"confidence":"high","notes":[]},{"i":245,"ref":"p245","source":"in omnibus tribulationem patimur, sed non angustiamur: aporiamur, sed non destituimur: persecutionem patimur, sed non derelinquimur: deicimur, sed non perimus: semper mortificationem Iesu in corpore nostro circumferentes, ut et uita Iesu in corporibus nostris manifestetur. semper enim nos qui uiuimus in mortem tradimur propter Iesum; ut et uita Iesu manifestetur in carne nostra mortali. ergo mors in nobis operatur, uita autem in nobis. habentes autem eundem spiritum fidei, sicut scriptum est: credidi propter quod locutus sum, et nos credimus propter quod et loquimur. Et post VI uersus: Propter quod non deficimus: sed licet is qui foris est homo noster corrumpatur, tamen is qui intus est renouatur de die in diem. id enim quod in praesenti est momentaneum et leue tribulationis nostrae supra modum in sublimitatem aeternum gloriae pondus operatur in nobis : non contemplantibus nobis quae uidentur, sed quae non uidentur. quae enim uidentur temporalia sunt, quae autem non uidentur aeterna sunt. Et post paululum: Adiuuantes autem et exhortamur, ne in uacuum gratiam dei recipiatis. ait enim: tempore accepto exaudiui te et in die salutis adiuui te. ecce nunc tempus acceptabile, ecce nunc dies salutis:.","english":"We suffer tribulation in all things, but we are not distressed; we are in difficulty, but we are not abandoned; we suffer persecution, but we are not forsaken; we are cast down, but we do not perish; always bearing about the mortification of Jesus in our body, so that the life of Jesus may also be manifested in our bodies. For we who live are always delivered unto death for the sake of Jesus; so that the life of Jesus may be manifested in our mortal flesh. Therefore death works in us, but life works in us. And having the same spirit of faith, as it is written: I believed, because of which I spoke, and we also believe, because of which we speak. And after six verses: For which reason we do not fail: but although our outer man is corrupted, yet our inner man is renewed from day to day. For that which is present, momentary and light in our tribulation, beyond measure works in us a weight of eternal glory in sublimity: we not contemplating those things which are seen, but those which are not seen. For those things which are seen are temporal, but those which are not seen are eternal. And a little later: But we assist and exhort, that you do not receive the grace of God in vain. For he says: At an acceptable time I heard you, and on the day of salvation I helped you. Behold now the acceptable time, behold now the day of salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"semper mortificationem Iesu in corpore nostro circumferentes","severity":"info","text":"The phrase echoes Pauline language of bearing the marks of Christ's death (cf. 2 Cor 4:10, Gal 6:17). The immediate context is a catena from 2 Corinthians, as the preceding passage indicates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"credidi propter quod locutus sum","severity":"info","text":"This is a paraphrase of 2 Cor 4:13 ('credidi, propter quod locutus sum'), though the Vulgate reads 'credidi, propter quod locutus sum' in some manuscripts. The citation is loose, reflecting Augustine's memory or a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tempore accepto exaudiui te et in die salutis adiuui te","severity":"info","text":"This appears to be a citation of a lost or apocryphal source, possibly a liturgical or patristic saying, not a direct biblical verse. It is introduced as a saying of God ('ait enim').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus","severity":"info","text":"This phrase indicates that the compiler (Augustine or a later redactor) is excerpting from a longer Pauline passage, skipping six verses. The structure is typical of the catena format in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aporiamur","severity":"info","text":"The Greek loanword 'aporiamur' (from ἀπορέω) means 'we are in perplexity or difficulty'. The Latin text uses it to contrast with 'destituimur' (we are abandoned), emphasizing a state of being at a loss but not forsaken.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"habentes autem eundem spiritum fidei","severity":"caution","text":"The Latin syntax is ambiguous: 'habentes' could be nominative plural (we having) or accusative singular (having the same spirit). The English draft takes it as nominative, but the clause may be a continuation of the preceding thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'tempore accepto exaudiui te...' is unclear; it may be a non-canonical or liturgical text.","The phrase 'habentes autem eundem spiritum fidei' is syntactically ambiguous in Latin."],"confidence":"high","notes":[]},{"i":246,"ref":"p246","source":"nemini dantes ullam offensionem, ut non uituperetur ministerium nostram: sed in omnibus exhibeamus nosmet ipsos sicut dei ministros, in multa patientia, in tribulationibus, in necessitatibus, in angustiis, in plagis, in carceribus, in seditionibus, in laboribus, in uigiliis, in ieiuniis, in castitate, in scientia, in longanimitate, in suauitate, in spiritu sancto, in caritate non ficta, in uerbo ueritatis, in uirtute dei: per arma iustitiae a dextris et sinistris, per gloriam et ignobilitatem, per infamiam et bonam famam: ut seductores et ueraces, sicut qui ignoti et cogniti, quasi morientes et ecce uiuimus, ut castigati et non mortificati, quasi tristes semper autem gaudentes, sicut egentes multos autem locupletantes, tamquam nihil habentes et omnia possidentes. Et post paucos uersus: Dilatamini et uos. nolite iugum ducere cum infidelibus. quae enim participatio iustitiae cum iniquitate? aut quae societas luci ad tenebras? quae autem conuentio Christi ad Belial? aut quae pars fideli cum infideli? qui autem consensus templo dei cum idolis? uos enim estis templum dei uiui, sicut dicit dominus: quoniam inhabitabo in illis et inambulabo, et ero illorum deus, et ipsi erunt mihi populus.","english":"giving no offense to anyone, so that our ministry may not be reproached; but in all things let us show ourselves as ministers of God, in great patience, in tribulations, in necessities, in distresses, in blows, in prisons, in seditions, in labors, in vigils, in fasts, in chastity, in knowledge, in long-suffering, in gentleness, in the Holy Spirit, in unfeigned charity, in the word of truth, in the power of God: through the weapons of righteousness on the right and left, through glory and ignobility, through infamy and good fame: as deceivers and truthful, as those unknown and known, as if dying and behold we live, as chastened and not killed, as if always sad but rejoicing, as needy but enriching many, as having nothing and possessing all things. And after a few verses: Be enlarged yourselves also. Do not bear the yoke with the unfaithful. For what participation has justice with iniquity? Or what fellowship has light with darkness? What agreement has Christ with Belial? Or what part has the faithful with the unfaithful? What concord has the temple of God with idols? For you are the temple of the living God, as the Lord says: Because I will dwell in them and walk in them, and I will be their God, and they will be my people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per arma iustitiae a dextris et sinistris","severity":"info","text":"The phrase echoes 2 Corinthians 6:7, where Paul speaks of the weapons of righteousness. The imagery of right and left may derive from military or moral dualism in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Belial","severity":"info","text":"Belial is a Hebrew term meaning 'worthlessness' or 'lawlessness,' used in the Old Testament and in Jewish and Christian tradition as a name for Satan or a demonic figure. Here it contrasts with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"templum dei uiui","severity":"info","text":"The image of believers as the temple of the living God is a Pauline metaphor (cf. 1 Corinthians 3:16–17; 6:19) and reflects early Christian ecclesiology emphasizing the community as sacred space.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase indicates that the following material is a continuation from the same source, likely a Pauline epistle, and that the compiler is excerpting selectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dilatamini et uos","severity":"info","text":"The exhortation 'Be enlarged yourselves' is rare in Latin patristic literature; it may reflect a variant reading or a paraphrase of a Pauline call to spiritual growth, possibly from a lost recension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in seditionibus","severity":"caution","text":"The word 'seditionibus' (seditions) is unusual in a list of virtues or trials; it may be a scribal error for 'sedibus' (seats) or 'seditionibus' could be intended as 'strifes' or 'rebellions,' but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in seditionibus' is ambiguous: it may mean 'in seditions' (rebellions) or be a corruption of another word. The reading 'seditionibus' is retained in the Latin but its precise meaning in context is unclear."],"confidence":"medium","notes":[]},{"i":247,"ref":"p247","source":"propter quod exite de medio eorum et separamini, dicit dominus, et inmundum ne tetigeritis: et ego recipiam uos, et ero uobis in patrem, et uos eritis mihi in filios et filias, dicit dominus omnipotens. Has igitur habentes promissiones, carissimi, mundemus nos ab omni iniquinamento carnis et spiritus, perficientes sanctificationem in timore dei. Et post paululum : Quoniam et si contristaui uos in epistula, non me paenitet: et si paeniteret, uidens quod epistula illa, etsi ad horam, uos contristauit, nunc gaudeo, non quia contristati estis, sed quia contristati estis ad paenitentiam. contristati enim estis secundum deum, ut in nullo detrimentum patiamini ex uobis. quae enim secundum deum tristitia est, paenitentiam in salutem stabilem operatur: saeculi autem tristitia mortem operatur. ecce enim hoc ipsum, secundum deum contristari uos, quantam in uobis operatur sollicitudinem! Et post paucos uersus: Notam autem uobis facimus, fratres, gratiam dei, quae data est in . ecclesiis Machedoniae, quod in multo experimento tribulationis abundantia gaudii ipsorum, altissima paupertas eorum abundauit in diuitias simplicitatis eorum.","english":"Therefore, \"Come out from among them and separate yourselves,\" says the Lord, \"and do not touch anything unclean: and I will receive you, and I will be a father to you, and you will be to me sons and daughters,\" says the Lord Almighty. Having these promises, therefore, dearest ones, let us cleanse ourselves from every defilement of flesh and spirit, perfecting sanctification in the fear of God. And a little later: For even if I have saddened you in the letter, I do not repent; and if I did repent, seeing that that letter, even if for a moment, saddened you, now I rejoice, not because you were saddened, but because you were saddened to repentance. For you were saddened according to God, so that you might suffer no loss from yourselves. For sadness that is according to God works repentance into stable salvation: but worldly sadness works death. For behold, this very thing, that you are saddened according to God, what great solicitude it works in you! And after a few verses: Moreover, we make known to you, brothers, the grace of God which has been given in the churches of Macedonia, that in much experience of tribulation, their abundance of joy, their deepest poverty abounded into the riches of their simplicity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exite de medio eorum et separamini","severity":"info","text":"This command echoes Old Testament calls for separation from the unclean, e.g., Leviticus and Numbers, but is not a direct quotation. The phrase 'dicit dominus' frames it as a divine oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inmundum ne tetigeritis","severity":"info","text":"'Inmundum' (neuter) likely refers to anything ritually or morally unclean, consistent with Augustine's concern for purity of flesh and spirit. The phrase is a prohibition against contact with impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ecclesiis Machedoniae","severity":"info","text":"The reference to Macedonian churches (Philippi, Thessalonica, Beroea) recalls Paul's epistles, where these communities are praised for their generosity despite poverty. Augustine uses this as a model of spiritual wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"This phrase marks a transition within a longer quotation, indicating that Augustine is excerpting from a source (likely a letter or homily) to build his argument on repentance and divine sadness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tristitia secundum deum","severity":"info","text":"Augustine distinguishes between sadness according to God (productive of repentance) and worldly sadness (leading to death). This anticipates later medieval discussions of 'tristitia' as a spiritual emotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"contristaui uos in epistula","severity":"caution","text":"The source of this letter is unclear; it may be a lost pastoral letter from a bishop or a pseudonymous text. The passage's rhetorical structure suggests it is a composite quotation, not a single biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'letter' (epistula) that saddened the audience is not specified; it may be a lost early Christian document or a rhetorical device.","The phrase 'in multo experimento tribulationis' could be read as 'in much experience of tribulation' or 'in the great test of tribulation'; the Latin allows both."],"confidence":"medium","notes":[]},{"i":248,"ref":"p248","source":"quia secundum uirtutem, testimonium illis reddo, et supra uirtutem uoluntarii fuerunt, cum multa exhortatione obsecrantes nos gratiam et communicationem ministerii, quod fit in sanctos: et non sicut sperauimus, sed semet ipsos dederunt primum domino, deinde nobis per uoluntatem dei, ita ut rogaremus Titum, ut quemadmodum coepit ita et perficiat in uos etiam gratiam istam. sed sicut in omnibus abundatis fide et sermone et scientia et omni sollicitudine et caritate uestra in nos, ut et in hac gratia abundetis : non quasi imperans dico, sed per aliorum sollicitudinem etiam uestrae caritatis ingenium bonum conprobans. scitis enim gratiam domini nostri lesu Christi, quoniam propter uos egenus factus est, cum esset diues, ut inopia illius uos diuites essetis. et consilium in hoc do: hoc enim nobis utile est, qui non solum facere, sed et uelle coepistis ab anno priore. nunc uero et facto perficite, ut quemadmodum promtus est animus uoluntatis, ita sit et perficiendi ex eo quod habetis. si enim uoluntas promta, secundum id quod habet accepta est, non secundum quod non habet. non enim ut aliis sit remissio, uobis autem tribulatio, sed ex aequalitate: in praesenti tempore uestra abundantia illorum inopiam suppleat, et illorum abundantia uestrae inopiae sit supplementum, ut fiat aequalitas, sicut scriptum est: qui multum, non abundauit, et qui modi- . cum, non minorauit.","english":"because, according to their virtue, I bear witness to them, and they were willing beyond their virtue, beseeching us with great exhortation for the grace and communion of the ministry which is performed among the saints. And not as we had hoped, but they gave themselves first to the Lord, then to us through the will of God, so that we might ask Titus that, just as he began, so he might also complete this grace among you. But just as you abound in all things—faith, speech, knowledge, and every diligence and your love for us—so may you also abound in this grace. I do not say this as one commanding, but, through the concern of others, I am also approving the good disposition of your love. For you know the grace of our Lord Jesus Christ, that He became needy for your sake, though He was rich, so that through His poverty you might be rich. And I give counsel in this: for this is useful to us, who not only began to do, but also to will, from the previous year. But now also complete it in deed, so that just as the mind of will is ready, so also the completion may be from what you have. For if the will is ready, it is accepted according to what it has, not according to what it does not have. For it is not that there be remission for others, but tribulation for you, but rather equality: in the present time, your abundance should supply their need, and their abundance should be a supplement to your need, so that equality may come about, as it is written: he who has much has not abounded, and he who has little has not diminished.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"gratiam et communicationem ministerii","severity":"info","text":"The phrase refers to the grace and fellowship of the ministry (likely the Eucharist or a liturgical office) performed among the saints, indicating a specific ecclesiastical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui multum, non abundauit, et qui modicum, non minorauit","severity":"info","text":"This is a paraphrase of 2 Corinthians 8:14 (Vulgate: 'neque qui multum habet abundat, neque qui modicum habet minoratur'), emphasizing equality in distribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Titum","severity":"info","text":"Titus is a companion of Paul, addressed in the New Testament epistle. Here, he is asked to complete a grace among the recipients, reflecting early Christian leadership roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nunc uero et facto perficite","severity":"info","text":"This clause marks a transition from exhortation to imperative action, urging the completion of a previously begun work, consistent with the narrative's hortatory tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quia secundum uirtutem","severity":"caution","text":"The Latin 'uirtutem' may mean 'virtue' or 'power'; the English draft takes 'virtue', but the context of willingness beyond capacity suggests 'ability' or 'strength'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'saints' and the precise nature of the 'ministry' (ministerii) are not specified; it may refer to liturgical or charitable service.","The phrase 'non quasi imperans dico' could be read as a rhetorical disclaimer of authority, but the speaker's role remains ambiguous."],"confidence":"high","notes":[]},{"i":249,"ref":"p249","source":"gratias autem deo, qui dedit eandem sollicitudinem pro uobis in corde Titi: quoniam exhortationem quidem suscepit, sed cum sollicitior esset, sua uoluntate profectus est ad uos. misimus autem cum illo fratrem, cuius laus est in euangelio per omnes ecclesias — non solum autem, sed et ordinatus ab ecclesiis comes peregrinationis nostrae in hac gratia, quae ministratur a nobis ad domini gloriam et destinatam uoluntatem nostram, — deuitantes hoc, ne quis nos uituperet in hac plenitudine, quae ministratur a nobis. prouidemus enim bona non solum coram deo, sed etiam coram hominibus. Et post VIIII uersus: Nam de ministerio quod fit in sanctos, ex abundantia est mihi scribere nobis. scio enim promtum animum uestrum, pro quo de uobis glorior apud Machedonas, quoniam Achaia parata est ab anno praeterito et uestra aemulatio prouocauit plurimos. misi autem fratres, ut ne quod gloriamur de uobis euacuetur in hac parte: ut, quemadmodum dixi, parati sitis, ne, cum uenerint mecum Machedones et inuenerint uos inparatos, erubescamus nos, ut non dicam uos, in hac substantia. necessarium ergo existimaui rogare fratres, ut peruenirent ad uos et praepararent repromissam benedictionem hanc paratam esse, sic quasi benedictionem, non quasi auaritiam. hoc autem: qui parce seminat, parce et metet, et qui seminat in benedictionibus, de benedictionibus et metet.","english":"But thanks be to God, who gave the same concern for you in the heart of Titus: for he indeed undertook the exhortation, but being more diligent, he set out to you of his own will. Moreover, we sent with him a brother whose praise is in the gospel throughout all the churches — not only that, but he was also appointed by the churches as a companion of our pilgrimage in this grace, which is ministered by us to the glory of the Lord and our determined will — avoiding this, lest anyone reproach us in this fullness which is ministered by us. For we provide for good things not only before God, but also before men. And after nine verses: For concerning the ministry which is performed among the saints, it is from abundance for me to write to you. For I know your ready spirit, for which I boast of you among the Macedonians, because Achaia has been prepared from the past year and your emulation has provoked very many. Moreover, I sent brothers, so that what we boast of you may not be made void in this part: so that, as I said, you may be ready, lest, when the Macedonians come with me and find you unprepared, we blush — not to say you — in this substance. Therefore I thought it necessary to ask the brothers that they might come to you and prepare this promised blessing to be ready, as it were a blessing, not as avarice. But this: he who sows sparingly, reaps sparingly, and he who sows in blessings, reaps from blessings.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VIIII uersus","severity":"info","text":"Augustine signals a jump of nine verses within the same epistle, indicating that the passage is a composite excerpt rather than a continuous quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plenitudo","severity":"info","text":"The Latin 'plenitudo' (fullness) here likely refers to the full collection or the completed ministry, not a theological concept of plenitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui parce seminat, parce et metet","severity":"info","text":"This proverbial saying echoes 2 Corinthians 9:6 (Vulgate) but is not a direct biblical quotation; it may be a Pauline adaptation of a common agricultural maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Machedones","severity":"info","text":"The reference to Macedonians and Achaia situates the passage in the context of Paul's collection for the Jerusalem church, a key concern in 2 Corinthians 8–9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"benedictionem","severity":"caution","text":"The repeated use of 'benedictionem' (blessing) may be a euphemism for a financial collection; the text warns against confusing it with avarice, suggesting a delicate rhetorical balance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the brother sent with Titus is not specified; the phrase 'cuius laus est in euangelio per omnes ecclesias' may refer to a known figure like Luke or Timothy, but the text does not name him."],"confidence":"high","notes":[]},{"i":250,"ref":"p250","source":"unusquisque enim prout destinauit corde suo, non ex tristitia, aut ex necessitate: hilarem enim datorem diligit deus: potens est autem deus omnem gratiam abundare facere in uobis, ut in omnibus semper omnem sufficientiam habentes abundetis in omne opus bonum, sicut scriptum est: dispersit, dedit pauperibus, iustitia eius manet in aeternum. qui autem administrat semen seminanti, et panem ad manducandum praestabit et multiplicabit semen uestrum. et augebit incrementa. frugum iustitiae uestrae, ut in omnibus locupletati abundetis in omnem simplicitatem, quae operatur per nos gratiarum actionem deo — quoniam ministerium huius officii non solum supplet ea quae desunt sanctis, sed etiam abundat per multas gratiarum actiones in domino —, per probationem ministerii huius glorificantes deum in oboedientia confessionis uestrae et simplicitate communicationis in illos et in omnes, et ipsorum obsecratione pro uobis, desiderantium uos propter eminentem gratiam dei in uobis. gratias ago deo super inenarrabili dono eius. Et alio loco: Qui autem gloriatur, in domino glorietur. non enim qui se ipsum commendat, ille probatus est, sed quem deus commendat. Et post aliquantum : Ministri Christi sunt? ut minus sapiens dico, plus ego.","english":"For each one, according as he has determined in his heart, not from sadness or from necessity: for God loves a cheerful giver. But God is able to make every grace abound in you, so that, always having all sufficiency in everything, you may abound in every good work, as it is written: He scattered, he gave to the poor, his justice remains forever. But he who administers the seed to the sower will also provide bread to eat and will multiply your seed. And he will increase the yields of the fruits of your justice, so that, enriched in all things, you may abound in all simplicity, which works through us the giving of thanks to God — since the ministry of this office not only supplies what is lacking to the saints, but also abounds through many thanksgivings in the Lord —, by the proving of this ministry glorifying God in the obedience of your confession and the simplicity of sharing with them and with all, and by their entreaty for you, who desire you on account of the eminent grace of God in you. I give thanks to God for his ineffable gift. And in another place: But he who boasts, let him boast in the Lord. For not he who commends himself is approved, but he whom God commends. And after a little: Are they ministers of Christ? To speak less wisely, I am more.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dispersit, dedit pauperibus, iustitia eius manet in aeternum","severity":"info","text":"This is a loose citation of Psalm 112 (111):9, which in the Vulgate reads 'dispersit, dedit pauperibus, iustitia eius manet in aeternum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hilarem enim datorem diligit deus","severity":"info","text":"The phrase 'hilarem datorem' echoes 2 Corinthians 9:7, where Paul says 'unusquisque ... sicut destinavit corde suo, non ex tristitia aut necessitate; hilarem enim datorem diligit Deus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a new scriptural citation, indicating that the compiler is stitching together multiple Pauline passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Qui autem gloriatur, in domino glorietur","severity":"caution","text":"The source of this citation is uncertain; it may be a paraphrase of 2 Corinthians 10:17 or a lost Pauline fragment. The text is not verbatim from the canonical Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ministri Christi sunt? ut minus sapiens dico, plus ego","severity":"info","text":"This passage reflects Augustine's rhetorical style of self-correction, common in his letters and sermons, and may be a direct quotation from a lost letter of Paul or a patristic imitation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut minus sapiens dico, plus ego' is ambiguous: it may mean 'to speak less wisely, I am more' or 'as a less wise man, I say more'. The Latin allows both readings."],"confidence":"medium","notes":[]},{"i":251,"ref":"p251","source":"in laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenter: a Iudaeis quinquies quadraginta una minus accepi, ter uirgis caesus sum, semel lapidatus sum, ter naufragium feci, nocte et die in profundo maris fui: in itineribus saepe, periculis fluminum, periculis latronum, periculis ex genere, periculis gentibus, periculis in ciuitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus, in labore et aerumna, in uigiliis multis, in fame et siti, in ieiuniis multis, in frigore et nuditate: praeter illa quae extrinsecus sunt, instantia mea cotidiana, sollicitudo omnium ecclesiarum. quis infirmatur, et ego non infirmor? quis scandalizatur, et non ego uror? si gloriari oportet, quae infirmitatis meae sunt gloriabor..E t post paululum: Libenter igitur gloriabor in infirmitatibus meis, ut inhabitet in me uirtus Christi propter quod placeo mihi in infirmitatibus, in contumeliis, in necessitatibus, in persecutionibus, in angustiis pro Christo. cum enim infirmor, tunc potens sum. Et post XI uersus : Ecce tertio hoc paratus sum uenire ad uos, et non ero grauis uobis. non enim quaero quae uestra sunt, sed uos. nec enim debent filii parentibus thesaurizare, sed parentes filiis. ego autem libentissime inpendam et superinpendar ipse pro animabus uestris, licet plus uos diligens minus diligar.","english":"in many labors, in more abundant imprisonments, in beatings beyond measure, in frequent deaths: from the Jews I received five times forty lashes less one, I was beaten with rods three times, I was stoned once, I suffered shipwreck three times, I was in the deep of the sea by night and day: in journeys often, in dangers of rivers, dangers of robbers, dangers from my own kind, dangers from peoples, dangers in the city, dangers in the wilderness, dangers at sea, dangers from false brothers, in labor and hardship, in many vigils, in hunger and thirst, in many fasts, in cold and nakedness: besides those things which are external, my daily diligence, my care for all the churches. Who is sick, and I am not sick? Who is scandalized, and I do not burn? If I must boast, I will boast of those things which are of my weakness. And a little later: Gladly therefore I will boast in my infirmities, so that the virtue of Christ may dwell in me, on account of which I please myself in infirmities, in insults, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong. And after eleven verses: Behold, I am prepared to come to you a third time, and I will not be burdensome to you. For I do not seek what is yours, but you. For children ought not to amass treasures for their parents, but parents for their children. But I most willingly will spend and even spend myself for your souls, although I love you more and am loved less.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"a Iudaeis quinquies quadraginta una minus accepi","severity":"info","text":"The detail of forty lashes less one from the Jews echoes 2 Corinthians 11:24-25 (Vulgate), where Paul recounts being stoned and beaten. The numerical precision is a rhetorical amplification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ter naufragium feci","severity":"info","text":"Paul’s three shipwrecks are not recorded in Acts, which describes only one (Acts 27). This passage draws on apocryphal Acts of Paul or oral tradition, common in late antique hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"The phrase marks a transition within a longer quotation from a Pauline apocryphon. The compiler of the Speculum inserts this connective to indicate a skipped passage, typical of excerpt collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Libenter igitur gloriabor in infirmitatibus meis","severity":"info","text":"This passage, attributed to Paul, was cited by Augustine in other works (e.g., Ep. 243) to illustrate humility in suffering. The Speculum preserves it as a model of Christian endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"E t post paululum","severity":"caution","text":"The Latin text has 'E t' (likely a scribal error for 'Et'). The English draft silently corrects it. The error does not affect sense but indicates a manuscript transmission issue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline catalogue (canonical or apocryphal) is not specified; the compiler treats it as authoritative.","The phrase 'quinquies quadraginta una minus' could be read as 199 lashes (5×40−1) or as a variant of the Jewish penalty of 39 lashes; the English draft takes the latter."],"confidence":"high","notes":[]},{"i":252,"ref":"p252","source":"Et post aliquot uersus: Timeo enim, ne forte, cum uenero, non quales uolo inueniam uos et ego inueniar a uobis qualem non uultis : ne forte contentiones, aemulationes, animositates, dissensiones, detractiones, susurrationes, inflationes, seditiones sint inter uos, ne iterum cum uenero, humiliet me deus apud uos et lugeam multos ex his qui ante peccauerunt et non egerunt paenitentiam super inmunditiam et inpudicitiam, quam gesserunt. Et alio loco: Oramus autem deum, ut nihil mali faciatis: non ut nosuos probati pareamus, sed ut uos quod iustum est faciatis. Et post VI uersus : De cetero, fratres, gaudete, perficimini, exhortamini, idem sapite, pacem habete: et deus dilectionis et pacis erit uobiscum.\n\nXXXIII. DE EPISTVLA AD GALATAS.\n\nSi adhuc hominibus placerem, Christi seruus non essem. Et aliquanto post: Nam in Christo Iesu neque circumcisio aliquid ualet neque praeputiam, sed fides, quae per dilectionem operatur. Et alio loco: Vos autem in libertate uocati estis, fratres: tantum ne libertatem in occasionem carnis detis, sed per caritatem spiritus seruite inuicem. omnis enim lex in uno sermone inpletur: diliges proximum tuum sicut te ipsum. quod si inuicem mordetis et comeditis, uidete ne ab inuicem consumamini. dico autem: spiritu ambulate, et desideria carnis non perficietis. caro enim concupiscit aduersus spiritum, spiritus autem aduersus carnem.","english":"And after a few verses: For I fear that, when I come, I may not find you as I wish, and I may be found by you as you do not wish: that perhaps contentions, rivalries, animosities, dissensions, detractions, whisperings, inflations, seditions may be among you, that when I come again, God may humble me before you and I may mourn many of those who previously sinned and did not do penance for the uncleanness and unchastity which they committed. And in another place: But we pray to God that you do nothing evil: not that we may appear approved, but that you may do what is just. And after six verses: For the rest, brothers, rejoice, be perfected, be exhorted, think the same, have peace: and the God of love and peace will be with you.\n\nXXXIII. FROM THE EPISTLE TO THE GALATIANS.\n\nIf I were still pleasing men, I would not be a servant of Christ. And a little later: For in Christ Jesus neither circumcision nor foreskin has any value, but faith, which works through love. And in another place: But you, brothers, have been called in freedom: only do not give freedom as an occasion for the flesh, but serve one another through the charity of the spirit. For every law is fulfilled in one saying: love your neighbor as yourself. But if you bite and devour one another, see that you are not consumed by one another. I say: walk in the spirit, and you will not fulfill the desires of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timeo enim, ne forte, cum uenero, non quales uolo inueniam uos","severity":"info","text":"This passage echoes 2 Corinthians 12:20–21 (Vulgate), where Paul fears finding the community in discord. Augustine adapts the apostle's language to exhort moral reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diliges proximum tuum sicut te ipsum","severity":"info","text":"The phrase 'love your neighbor as yourself' is a direct citation of Leviticus 19:18 (Vulgate) and is central to Augustine's ethical teaching, here presented as the summary of all law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"neque circumcisio aliquid ualet neque praeputiam","severity":"info","text":"Augustine's rejection of circumcision and foreskin as irrelevant echoes Paul's argument in Galatians 5:6, reflecting the early Christian debate over Jewish law and Gentile converts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXIII. DE EPISTVLA AD GALATAS","severity":"info","text":"This heading marks a new section in the florilegium, transitioning from excerpts of 2 Corinthians to Galatians. The numbering (XXXIII) indicates the work's systematic arrangement of Pauline letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Si adhuc hominibus placerem, Christi seruus non essem","severity":"info","text":"This aphorism, adapted from Galatians 1:10, was widely cited in medieval monastic literature as a maxim against seeking human approval, reflecting Augustine's influence on later asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et post aliquot uersus","severity":"caution","text":"The phrase 'after a few verses' is vague; the exact source within 2 Corinthians is uncertain, as the preceding passage (p251) does not directly correspond to a known Pauline sequence. The compiler may have abridged freely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post aliquot uersus' and 'post VI uersus' are imprecise; the exact biblical verses referenced cannot be identified with certainty.","The transition from 2 Corinthians to Galatians is abrupt; the compiler's selection criteria are not stated."],"confidence":"high","notes":[]},{"i":253,"ref":"p253","source":"haec enim inuicem aduersantur, ut non quaecumque uultis. illa faciatis. quod si spiritu ducimini, non estis sub lege. manifesta autem sunt opera carnis, quae sunt inmunditia, fornicatio, luxuria, idolorum. seruitus, ueneficia, inimicitiae, contentiones, aemulationes, irae, rixae, dissensiones, sectae, inuidiae, homicidiae, ebrietates, comissationes, et his similia: quae praedico uobis, sicut praedixi, quoniam qui talia agunt regnum dei non possidebunt. fructus autem spiritus est caritas, gaudium, pax, longanimitas, bonitas, benignitas, fides, modestia, continentia. aduersus huiusmodi non est lex. qui autem sunt Christi, carnem suam crucifixerunt cum uitiis et concupiscentiis. si spiritu uiuimus, spiritu et ambulemus. non efficiamur inanis gloriae cupidi, inuicem prouocantes,. inuicem inuidentes. Fratres, etsi praeoccupatus fuerit homo in aliquo delicto, uos qui spiritales estis huiusmodi instruite in spiritu lenitatis, considerans te ipsum, ne et tu tempteris. alter alterius onera portate, et sic adimplebitis legem Christi. nam si quis existimat se aliquid esse, cum nihil sit, ipse se seducit. opus autem suum probet unusquisque, et sic in semet ipso tantum habebit gloriam et non in altero. unusquisque enim onus suum portabit. communicet autem is qui cathecizatur uerbum ei qui se cathecizat in omnibus bonis. nolite errare: deus non inridetur.","english":"For these things are mutually opposed, so that you do not do whatever you wish. But if you are led by the spirit, you are not under the law. Now the works of the flesh are manifest, which are: uncleanness, fornication, luxury, idolatry, sorcery, enmities, contentions, rivalries, angers, brawls, dissensions, sects, envies, murders, drunkennesses, revelries, and things like these; which I foretell to you, as I have foretold, because those who do such things will not possess the kingdom of God. But the fruit of the spirit is: charity, joy, peace, long-suffering, goodness, kindness, faith, modesty, continence. Against such as these there is no law. But those who are of Christ have crucified their own flesh with its vices and lusts. If we live by the spirit, let us also walk by the spirit. Let us not become desirous of vain glory, provoking one another, envying one another. Brethren, even if a man has been overtaken in some fault, you who are spiritual instruct such a one in a spirit of gentleness, considering yourself, lest you also be tempted. Bear one another's burdens, and thus you will fulfill the law of Christ. For if anyone thinks himself to be something, when he is nothing, he deceives himself. But let each one prove his own work, and thus he will have glory in himself alone and not in another. For each one will bear his own burden. Moreover, let the one who is being catechized share the word with the one who catechizes him in all good things. Do not err: God is not mocked.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haec enim inuicem aduersantur, ut non quaecumque uultis. illa faciatis. quod si spiritu ducimini, non estis sub lege.","severity":"info","text":"The phrase 'si spiritu ducimini, non estis sub lege' echoes Paul's contrast between spirit and law, cf. Gal 5:18 and Rom 6:14, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"opera carnis","severity":"info","text":"'opera carnis' (works of the flesh) is a Pauline term (cf. Gal 5:19) listing vices; the list here expands Paul's with items like 'inimicitiae, contentiones, aemulationes'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fructus autem spiritus","severity":"info","text":"'fructus autem spiritus' (fruit of the spirit) contrasts with 'opera carnis'; the list (caritas, gaudium, pax, etc.) is not biblical but reflects early Christian moral catalogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cathecizatur","severity":"info","text":"'cathecizatur' (is catechized) indicates catechetical practice; the reciprocal sharing of the word between catechist and catechumen reflects early Christian instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"homicidiae","severity":"caution","text":"'homicidiae' (murders) is a rare plural form; the standard Latin is 'homicidia'. This may be a scribal variant or a colloquialism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"manifesta autem sunt opera carnis","severity":"info","text":"The passage is structured as a vice-virtue catalogue: first 'opera carnis' (vices), then 'fructus spiritus' (virtues), followed by exhortation and catechetical instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'homicidiae' may be a scribal error for 'homicidia' or an intentional plural; the English draft renders it as 'murders'.","The phrase 'communicet autem is qui cathecizatur uerbum ei qui se cathecizat' is ambiguous: it may mean sharing the word or sharing in the word; the draft takes it as 'share the word'."],"confidence":"high","notes":[]},{"i":254,"ref":"p254","source":"quae enim seminauerit homo, haec et metet: quoniam qui seminat in carne sua de carne et metet corruptionem, qui autem seminat in spiritu de spiritu metet uitam aeternam. bonum autem facientes non deficiamus : tempore enim suo metemus non deficientes. ergo dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei.\n\nXXXIIII. DE EPISTVLA AD EPHESIOS.\n\nObsecro itaque uos, fratres, ego uinctus in domino, ut digne ambuletis uocatione qua uocati estis, cum omni humilitate animi et mansuetudine, cum patientia subportantes inuicem in caritate, sollicite seruare unitatem spiritus in uinculo pacis. Et alio loco: Hoc itaque dico et testificor in domino, ut iam non ambuletis sicut gentes ambulant in uanitate sensus sui, tenebris obscuratum habentes intellectum, alienati a uita dei per ignorantiam, quae est in illis propter caecitatem cordis ipsorum : qui desperantes semet ipsos tradiderunt inpudicitiae in operationem inmunditiae omnis et auaritiae. uos autem non ita didicistis Christum: si tamen illum audistis et in ipso docti estis, sicut est ueritas in Iesu, deponere uos secundum pristinam conuersationem ueterem hominem, qui corrumpitur secundum desideria erroris. renouamini autem spiritu mentis uestrae, et induite nonum hominem, qui secundum deum creatus est in iustitia et sanctitate ueritatis.","english":"For whatever a man sows, that also he will reap: because he who sows in his flesh reaps corruption from the flesh, but he who sows in the spirit reaps eternal life from the spirit. Let us not grow weary in doing good: for in due time we shall reap, not failing. Therefore, while we have time, let us work good toward all, but especially toward the household of the faith.\n\nXXXIV. FROM THE EPISTLE TO THE EPHESIANS.\n\nTherefore I beseech you, brothers, I who am a prisoner in the Lord, that you walk worthily in the calling by which you have been called, with all humility of mind and gentleness, with patience bearing with one another in charity, diligently preserving the unity of the spirit in the bond of peace. And in another place: This therefore I say and testify in the Lord, that you no longer walk as the Gentiles walk in the vanity of their own senses, having their intellect darkened by shadows, alienated from the life of God through ignorance, which is in them because of the blindness of their own hearts: who, despairing, have delivered themselves over to unchastity in the practice of every impurity and avarice. But you have not learned Christ in this way: if, however, you have heard him and are instructed in him, as the truth is in Jesus, to put off according to your former manner of life the old man, who is corrupted according to the desires of error. But renew yourselves in the spirit of your mind, and put on the new man, who is created according to God in justice and sanctity of truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quae enim seminauerit homo, haec et metet","severity":"info","text":"The sowing-and-reaping metaphor echoes Galatians 6:7-8 and 2 Corinthians 9:6 (Vulgate), though the phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Obsecro itaque uos, fratres, ego uinctus in domino","severity":"info","text":"The opening of the Ephesians excerpt adapts Ephesians 4:1 and 6:20, where Paul calls himself a prisoner; the wording is a free paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XXXIIII. DE EPISTVLA AD EPHESIOS","severity":"info","text":"The chapter number XXXIIII (34) is a structural marker in the Speculum, not a biblical chapter; the heading introduces a catena from Ephesians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uinculo pacis","severity":"info","text":"The phrase 'bond of peace' (vinculum pacis) is a Pauline expression (Ephesians 4:3) but here may reflect a variant reading or liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a second, non-sequential excerpt from Ephesians, likely from a different chapter (cf. Ephesians 4:17-24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nonum hominem","severity":"caution","text":"The Latin reads 'nonum hominem' (ninth man), but the context demands 'novum hominem' (new man); this is a scribal error or orthographic variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first sowing passage is unclear; it may be a composite of Galatians and 2 Corinthians.","The phrase 'nonum hominem' is ambiguous: either a scribal error for 'novum' or a rare numerical reading."],"confidence":"high","notes":[]},{"i":255,"ref":"p255","source":"propter quod deponentes - mendacium, loquimini ueritatem unusquisque cum proximo suo, quoniam sumus inuicem membra. irascimini et nolite peccare. sol non occidat super iracundiam uestram. nolite locum dare diabolo. qui furabatur, iam non furetur: magis autem laboret operando manibus quod bonum est, ut habeat unde tribuat necessitatem patienti. omnis sermo malus ex ore uestro non procedat, sed si quis bonus ad aedificationem oportunitatis, ut det gratiam audientibus. et nolite contristare spiritum sanctum dei, in quo signati estis in die redemptionis. omnis amaritudo et ira et indignatio et clamor et blasphemia tollatur a uobis 'cum omni malitia. estote autem inuicem benigni, misericordes donantes inuicem, sicut et deus in Christo donauit uobis. Estote ergo imitatores dei, sicut filii carissimi, et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit se ipsum pro nobis oblationem et hostiam deo in odorem suauitatis. fornicatio autem et omnis inmunditia aut auaritia nec nominetur in uobis, sicut decet sanctos, aut turpitudo, aut stultiloquium, aut scurrilitas, quae ad rem non pertinet, sed magis gratiarum actio. hoc enim scitote intellegentes, quod omnis fornicator, aut inmundus, aut auarus, quod est idolorum seruitus, non habent hereditatem in regno Christi et dei. nemo uos seducat inanibus uerbis: propter haec enim uenit ira dei in filios diffidentiae.","english":"Therefore, laying aside falsehood, speak truth each one with his neighbor, since we are members of one another. Be angry and do not sin. Let not the sun set upon your anger. Give no place to the devil. He who stole, let him steal no more: rather let him labor by working with his hands at what is good, so that he may have something to give to one in need. Let no evil word proceed from your mouth, but if any good word for edification at the opportune moment, that it may give grace to those hearing. And do not grieve the Holy Spirit of God, with which you were sealed on the day of redemption. Let all bitterness and anger and indignation and clamor and blasphemy be removed from you, along with all malice. But be kind to one another, merciful, forgiving one another, just as God in Christ forgave you. Therefore be imitators of God, as most dear children, and walk in love, just as Christ loved us, and gave himself for us as an offering and a sacrifice to God as a sweet fragrance. But let fornication and all uncleanness or avarice not even be named among you, as befits saints, nor ugliness, nor foolish talk, nor buffoonery, which does not pertain to the matter, but rather thanksgiving. For know this, understanding, that every fornicator, or unclean person, or avaricious person, which is the service of idols, does not have an inheritance in the kingdom of Christ and God. Let no one seduce you with empty words: for because of these things the wrath of God comes upon the sons of faithlessness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sol non occidat super iracundiam uestram","severity":"info","text":"This echoes Ephesians 4:26 (Vulgate: 'sol non occidat super iracundiam vestram'), a common patristic moral maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"signati estis in die redemptionis","severity":"info","text":"'Signati' refers to baptismal sealing with the Holy Spirit, a key concept in early Latin catechesis (cf. Augustine, De baptismo).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fornicatio autem et omnis inmunditia aut auaritia nec nominetur in uobis","severity":"info","text":"The prohibition against naming vices reflects a disciplinary practice in early Christian communities to avoid verbal contagion, common in monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Estote ergo imitatores dei, sicut filii carissimi","severity":"info","text":"This exhortation shifts from prohibitions to positive imitation of God, forming a rhetorical climax in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis fornicator, aut inmundus, aut auarus, quod est idolorum seruitus","severity":"info","text":"The equation of avarice with idolatry is a patristic topos, later influential in medieval moral theology (e.g., Gregory the Great, Moralia).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"omnis sermo malus ex ore uestro non procedat, sed si quis bonus ad aedificationem oportunitatis","severity":"caution","text":"The Latin syntax is elliptical; 'sed si quis bonus' likely implies 'sed si quis bonus est, procedat', a common ellipsis in hortatory style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in die redemptionis' could refer to baptism or to a specific liturgical day; the reading taken is baptismal sealing.","The clause 'quod est idolorum seruitus' may modify only 'auarus' or all three vices; the reading taken is that it applies to all three as forms of idolatry."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"nolite ergo effici participes eorum. eratis enim aliquando tenebrae, nunc autem lux in domino: ut filii lucis ambulate - fructus enim lucis est in omni bonitate et iustitia et ueritate — probantes quid sit beneplacitum deo. et nolite communieare operibus infructuosis tenebrarum: magis autem et redarguite. quae enim in occulto fiunt ab ipsis, turpe est et dicere. omnia autem quae arguuntur a lumine manifestantur. omne enim quod manifestatur lumen est. propter quod dicit: surge qui dormis et exurge a mortuis, et inluminabit tibi Christus. uidete itaque, fratres, quomodo caute ambuletis, non quasi insipientes, sed ut sapientes, redimentes tempus, quoniam dies mali sunt. propterea nolite fieri inprudentes, sed intellegentes quae sit uoluntas domini, et nolite inebriari uino, in quo est luxuria: sed implemini spiritu, loquentes uobismet ipsis in psalmis et hymnis et canticis spiritalibus, cantantes et psallentes in cordibus uestris domino, gratias agentes semper pro omnibus in nomine domini nostri lesu Christi deo et patri, subiecti inuicem in timore Christi. mulieres uiris suis subditae sicut domino: quoniam uir caput est mulieris, sicut Christus caput est ecclesiae, ipse saluator corporis. sed sicut ecclesia subiecta est Christo, ita et mulieres uiris suis in omnibus. uiri, diligite uxores uestras, sicut et Christus dilexit ecclesiam, et se ipsum tradidit pro ea, ut illam.","english":"Do not, therefore, become participants of them. For you were once darkness, but now you are light in the Lord: walk as children of light—for the fruit of light is in all goodness and justice and truth—testing what is pleasing to God. And do not share in the unfruitful works of darkness; rather, reprove them. For what is done in secret by them is shameful even to speak of. But all things that are reproved are made manifest by light. For everything that is made manifest is light. Wherefore it says: Arise, you who sleep, and rise from the dead, and Christ will illuminate you. See therefore, brothers, how cautiously you walk, not as foolish ones, but as wise, redeeming the time, because the days are evil. For this reason, do not become imprudent, but understand what the will of the Lord is, and do not become drunk with wine, in which there is luxury: but be filled with spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord, always giving thanks for everything in the name of our Lord Jesus Christ to God the Father, subject to one another in the fear of Christ. Wives subject to their husbands as to the Lord: because the husband is the head of the wife, as Christ is the head of the Church, the savior of the body. But as the Church is subject to Christ, so also are wives subject to their husbands in all things. Husbands, love your wives, as Christ also loved the Church, and gave himself for her, that she might.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nolite ergo effici participes eorum","severity":"info","text":"The exhortation not to share in the works of darkness echoes 2 Corinthians 6:14, where Paul warns against being 'participants' in evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"surge qui dormis et exurge a mortuis, et inluminabit tibi Christus","severity":"info","text":"This call to arise from sleep and death alludes to Ephesians 5:14, where Paul urges waking from spiritual slumber to be illuminated by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mulieres uiris suis subditae sicut domino","severity":"info","text":"The instruction for wives to be subject to husbands as to the Lord reflects early Christian household codes, drawing on 1 Corinthians 11:3 and Ephesians 5:22-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nolite ... nolite ... nolite","severity":"info","text":"The passage uses a triple negative imperative ('do not') to structure moral warnings, then shifts to positive exhortations for domestic order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luxuria","severity":"info","text":"'Luxuria' here means 'luxury' or 'debauchery,' associated with drunkenness; the term carries a moral condemnation of excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mulieres uiris suis subditae sicut domino","severity":"caution","text":"This hierarchical marital model has been critiqued in modern reception for its patriarchal assumptions, though it reflects common early Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'exurge a mortuis' could be read as 'rise from the dead' (spiritual awakening) or 'rise from dead things' (moral state); the translation takes the former.","The phrase 'in nomine domini nostri lesu Christi deo et patri' is grammatically ambiguous: 'to God the Father' or 'to God and Father'; the translation opts for 'to God the Father.'"],"confidence":"high","notes":[]},{"i":257,"ref":"p257","source":"sanctificaret, mundans lauacro aquae in uerbo: ut exhiberet ipse sibi gloriosam ecclesiam, non habentem maculam aut rugam, aut aliquid eiusmodi, sed ut sit sancta et inmaculata. ita et uiri debent diligere uxores suas ut corpora sua. qui suam uxorem diligit, se ipsum diligit. nemo . umquam carnem suam odio habuit, sed nutrit et fouet eam, sicut et Christus ecclesiam: quia membra sumus corporis eius de carne eius et de ossibus eius. propter hoc relinquet homo patrem et matrem suam et adhaerebit uxori suae, et erunt duo in carne una. sacramentum hoc magnum est: ego autem dico in Christo et in ecclesia. uerum tamen et uos singuli, unusquisque suam uxorem sicut se ipsum diligat: uxor autem ut timeat uirum. Filii, oboedite parentibus uestris in domino. hoc enim iustum est. honora patrem tuum et matrem, quod est mandatum primum in promissione, ut bene sit tibi et sis longaeuus super terram. et patres, nolite ad iracundiam prouocare filios uestros, sed educate eos in disciplina et correptione domini. serui, oboedite dominis carnalibus cum timore et tremore, in simplicitate cordis uestri, sicut Christo: non ad oculum seruientes, quasi hominibus placentes, sed ut serui Christi facientes uoluntatem dei ex animo, cum bona uoluntate seruientes ut domino et, non hominibus, . scientes quoniam unusquisque quodcumque fecerit bonum hoc recipiet a domino, siue seruus, siue liber.","english":"sanctify, cleansing with the washing of water in the word: that he might present to himself a glorious church, having no spot or wrinkle, or anything of that kind, but so that it may be holy and immaculate. Thus also men ought to love their wives as their own bodies. He who loves his wife loves himself. No one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church: because we are members of his body, of his flesh and of his bones. For this reason a man will leave his father and mother and cleave to his wife, and they will be two in one flesh. This sacrament is great: but I speak of Christ and the church. Nevertheless, each of you individually, let each love his own wife as himself: but let the wife fear her husband. Children, obey your parents in the Lord. For this is just. Honor your father and mother, which is the first commandment in the promise, that it may be well with you and you may be long-lived upon the earth. And fathers, do not provoke your children to anger, but educate them in the discipline and correction of the Lord. Servants, obey your carnal masters with fear and trembling, in the simplicity of your heart, as you would Christ: not serving for show, as if pleasing men, but as servants of Christ doing the will of God from the heart, serving with good will as to the Lord and not to men, knowing that each one, whatever good he has done, will receive this from the Lord, whether servant or free.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"membra sumus corporis eius de carne eius et de ossibus eius","severity":"info","text":"Echoes Ephesians 5:30 ('membra sumus corporis eius') and Genesis 2:23 ('de carne et de ossibus'), blending Pauline ecclesiology with the creation of Eve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"honora patrem tuum et matrem, quod est mandatum primum in promissione","severity":"info","text":"Likely refers to the Decalogue (Exodus 20:12) or a catechetical tradition; 'mandatum primum in promissione' is not a direct biblical quote but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacramentum hoc magnum est: ego autem dico in Christo et in ecclesia","severity":"info","text":"Augustine interprets marriage as a sacramentum (sacred sign) of Christ and the Church, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"serui, oboedite dominis carnalibus cum timore et tremore","severity":"info","text":"'Domini carnales' distinguishes earthly masters from Christ; 'cum timore et tremore' echoes 1 Corinthians 2:3, applied here to social hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Filii, oboedite parentibus uestris in domino","severity":"info","text":"The passage shifts from marital to filial and servile duties, forming a tripartite household code (husband-wife, parent-child, master-servant).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nemo umquam carnem suam odio habuit","severity":"info","text":"This maxim, possibly Stoic in origin, was used by Augustine to argue for natural self-love as a model for conjugal love, influential in medieval moral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mandatum primum in promissione' is unclear: it may refer to the first commandment of the Decalogue or a specific promise in a catechetical context.","The source of the household code is uncertain; it may be a composite of Pauline and Stoic paraenesis, not a single biblical passage."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"et domini, eadem facite illis remittentes minas, scientes. quia et illorum et uester dominus est in caelis et personarum acceptio non est apud eum. de cetero, fratres, confortamini in domino et in potentia uirtutis eius. induite uos armaturam dei, ut possitis stare aduersus insidias diaboli: quia non est nobis conluctatio aduersus carnem et sanguinem, sed aduersus principes et potestates, aduersus mundirectores tenebrarum harum, contra spiritalia nequitiae in caelestibus. propterea accipite armaturam dei, ut possitis resistere in die malo et in omnibus perfecti stare. state ergo succincti lumbos uestros in ueritate et induti loricam iustitiae et calciati pedes in . praeparatione euangelii pacis: in omnibus sumentes scutum fidei, in quo possitis omnia tela nequissimi ignea extinguere. et galeam salutis adsumite et gladium spiritus, quod est uerbum dei, per omnem orationem et obsecrationem orantes omni tempore in spiritu, et in ipso uigilantes in omni instantia et obsecratione pro omnibus sanctis, et pro me, ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium euangelii, propter quod legatione fungor in catena, ita ut in ipso audeam prout oportet me loqui.","english":"and lords, do the same to them, dismissing threats, knowing that both their lord and yours is in heaven and that there is no favoritism with him. For the rest, brothers, be strengthened in the Lord and in the power of his might. Put on the armor of God, so that you may be able to stand against the snares of the devil: for our struggle is not against flesh and blood, but against princes and powers, against the world-rulers of these shadows, against spiritual wickedness in the heavens. Therefore take up the armor of God, so that you may be able to resist on the evil day and stand perfect in all things. So stand, girding your loins in truth and putting on the breastplate of righteousness and shodding your feet in the preparation of the gospel of peace: in all things taking up the shield of faith, in which you can extinguish all the fiery darts of the most wicked one. And take up the helmet of salvation and the sword of the spirit, which is the word of God, praying through every prayer and supplication at all times in the spirit, and in it being vigilant in every earnestness and supplication for all the saints, and for me, that speech may be given to me in the opening of my mouth with confidence to make known the mystery of the gospel, on account of which I am discharging the office of legate in chains, so that in it I may dare to speak as I ought.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et domini, eadem facite illis remittentes minas","severity":"info","text":"The opening echoes Ephesians 6:9 (Vulgate: 'et dominis, eadem facite illis remittentes minas'), a verse from the paraenesis on slaves and masters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"induite uos armaturam dei","severity":"info","text":"The military metaphor of divine armor derives from Ephesians 6:10-17, where the author exhorts believers to put on spiritual weapons against demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mundirectores tenebrarum harum","severity":"info","text":"The compound 'mundirectores' (world-rulers) is rare; it translates Greek κοσμοκράτορες, used in Ephesians 6:12 for cosmic powers of darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"legatione fungor in catena","severity":"info","text":"The phrase 'legatione fungor in catena' (I am discharging the office of legate in chains) reflects the author's self-identification as an imprisoned apostle, likely Paul, writing from captivity (cf. Ephesians 6:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"de cetero, fratres, confortamini in domino","severity":"info","text":"This passage forms a continuous exhortation in the voice of Paul, adapting Ephesians 6:10-20 as a single hortatory unit, with imperatives and purpose clauses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et domini, eadem facite illis remittentes minas","severity":"caution","text":"The Latin 'et domini' may be a scribal error for 'et dominis' (and to masters), as in the Vulgate of Ephesians 6:9; the English draft's 'and lords' follows the transmitted text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text closely follows Ephesians 6:9-20 but with minor variations; the exact source of the citation (e.g., Old Latin or Vulgate) is uncertain.","The phrase 'mundirectores tenebrarum harum' is a hapax in this form; its precise rendering in the Coptic Vorlage is unclear."],"confidence":"high","notes":[]},{"i":259,"ref":"p259","source":"XXXV. DE EPISTVLA AD PHILIPPENSES.\n\nQuia m nullo confundar, sed in omni fiducia sicut semper, et nunc magnificabitur Christus in corpore meo, siue per uitam, siue per mortem. mihi enim uiuere Christus et mori lucrum. quod uiuere in carne hic fuctus operis est, et quid eligam ignoro. coartor e duobus: desiderium habens dissolui et cum Christo esse, multo magis melius: permanere autem in carne necessarium est propter uos. Et post VI uersus: Tantum digne euangelio Christi conuersamini, ut siue cum uenero et uidero uos, siue absens audiam de uobis, quia statis in uno spiritu unanimes, conlaborantes fide euangelii, et in nullo terreamini ab aduersariis, quae est in illis causa perditionis, uobis autem salutis: et hoc a deo. quia uobis donatum est pro Christo, non solum ut in eum credatis, sed ut etiam pro illo patiamini : idem certamen habentes, quale et uidistis in me, et nunc audistis de me. Si qua ergo consolatio in Christo, si quod solatium caritatis, si qua societas spiritus, si qua uiscera et miserationes, implete gaudium meum, ut idem sapiatis, eandem caritatem habentes, unanimes, id ipsum sentientes. nihil per contentionem, neque per inanem gloriam, sed in humilitate superiores sibi inuicem arbitrantes. non quae sua sunt singuli considerantes, sed ea quae aliorum. hoc .","english":"XXXV. From the Letter to the Philippians.\n\nBecause I am confounded in nothing, but in all confidence as always, and now Christ will be magnified in my body, whether through life or through death. For me, to live is Christ and to die is gain. That I live in the flesh here is the fruit of work, and what I should choose I do not know. I am constrained by two things: having a desire to be dissolved and to be with Christ, which is much better; but to remain in the flesh is necessary for your sake. And after six verses: Only conduct yourselves worthily of the Gospel of Christ, so that whether I come and see you, or am absent and hear about you, that you stand in one spirit, of one mind, laboring together in the faith of the Gospel, and are in no way terrified by adversaries—which in them is a cause of perdition, but for you of salvation; and this from God. Because it has been granted to you for Christ, not only to believe in him, but also to suffer for him: having the same struggle which you saw in me, and now hear about me. Therefore, if there is any consolation in Christ, any solace of charity, any fellowship of spirit, any bowels of compassion and mercies, fill my joy, that you may think the same, have the same charity, be of one mind, feeling the same thing. Nothing through contention, nor through vain glory, but in humility, each considering the other superior to himself. Not each considering his own interests, but those of others. This.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXV. DE EPISTVLA AD PHILIPPENSES.","severity":"info","text":"The heading marks the thirty-fifth chapter, introducing a series of excerpts from the Letter to the Philippians, consistent with the work's compilation structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia m nullo confundar...","severity":"info","text":"The passage echoes Philippians 1:20-24, where Paul speaks of being constrained between life and death, and his desire to be with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tantum digne euangelio Christi conuersamini...","severity":"info","text":"This section reflects Philippians 1:27-2:4, urging unity, steadfastness in faith, and humility, with echoes of Paul's exhortation to the Philippians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coartor e duobus","severity":"info","text":"The Latin 'coartor' (I am constrained) translates a sense of being pressed between two alternatives, reflecting Paul's dilemma in Philippians 1:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"idem certamen habentes","severity":"info","text":"The phrase 'the same struggle' alludes to Paul's own imprisonment and martyrdom, a common theme in early Christian exhortations to perseverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nihil per contentionem, neque per inanem gloriam","severity":"info","text":"This warning against contention and vain glory reflects a monastic or ascetic reception of Paul's call to humility, common in Augustine's milieu.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'm' in 'Quia m nullo confundar' is likely a scribal error for 'in' (in nullo confundar), as the English draft reads 'in nothing'.","The phrase 'fuctus operis' is likely a corruption of 'fructus operis' (fruit of work), as the English draft suggests."],"confidence":"high","notes":[]},{"i":260,"ref":"p260","source":"enim sentite in uobis quod et in Christo Iesu, qui cum in forma dei esset, non rapinam arbitratus est se esse aequalem deo: sed semet ipsum exinaniuit formam serui accipiens, in similitudinem hominum factus et habitu inuentus ut homo: humiliauit se ipsum, factus oboediens usque ad mortem, mortem autem crucis. propter quod et deus illum exaltauit et donauit illi nomen super omne nomen, ut in nomine Iesu omne genu flectatur caelestium, terrestrium et infernorum, et omnis lingua confiteatur quia dominus lesus Christus in gloria est dei patris. itaque, carissimi mei, sicut semper oboedistis, non ut in praesentia mei tantum, sed multo magis nunc in absentia mea, cum metu et tremore uestram salutem operamini. deus est enim qui operatur in uobis et uelle et perficere pro bona uoluntate. omnia autem facite sine murmurationibus et haesitationibus, ut sitis sine querella et simplices filii dei sine reprehensione in medio nationis prauae et peruersae, inter quos lucetis sicut luminaria in mundo, uerbum uitae continentes ad gloriam mihi in diem Christi, quia non in uacuum cucurri neque in uacuum laboraui. sed et si immolor supra sacrificium et ministerium fidei uestrae, gaudeo et congratulor omnibus uobis. id ipsum autem et uos gaudete et congratulamini mihi. spero autem in domino Iesu Timotheum cito mittere ad uos, ut et ego bono animo sim, cognoscens quae circa uos sunt.","english":"For think within yourselves what is also in Christ Jesus, who, though he was in the form of God, did not consider it a usurpation to be equal to God: but he emptied himself, taking the form of a servant, made in the likeness of men and found in habit as a man: he humbled himself, becoming obedient unto death, and death on the cross. For this reason God also exalted him and gave him a name above every name, so that in the name of Jesus every knee should bow, of the heavenly, earthly, and infernal beings, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father. Therefore, my dearest ones, as you have always obeyed, not only as in my presence, but much more now in my absence, with fear and trembling work out your salvation. For it is God who works in you both the will and the accomplishment for good will. Do everything without murmurings and hesitations, so that you may be without complaint and simple children of God without reproach in the midst of a depraved and perverse nation, among whom you shine like lights in the world, holding the word of life for my glory on the day of Christ, because I have not run in vain nor labored in vain. But even if I am sacrificed upon the sacrifice and ministry of your faith, I rejoice and congratulate all of you. And you yourselves also rejoice and congratulate me. I hope, however, in the Lord Jesus to send Timothy to you soon, so that I may also be of good cheer, knowing what is going on with you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philippians 2:6-7","severity":"info","text":"The passage echoes Philippians 2:6-7, where Paul speaks of Christ's humility and subsequent exaltation. The Latin adapts the Pauline theme of Christ's self-emptying and obedience unto death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exinaniuit","severity":"info","text":"The verb exinaniuit (from exinanio) translates the Greek κενόω (kenoō), meaning 'to empty'. This is a key Pauline term for Christ's self-emptying in Philippians 2:7, central to the passage's Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Timotheum","severity":"info","text":"Timothy is a close associate of Paul, mentioned in several epistles. The reference to sending Timothy reflects the pastoral context of the letter, likely the Philippian correspondence, and underscores the author's reliance on Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"itaque, carissimi mei","severity":"info","text":"The phrase itaque, carissimi mei marks a transition from Christological exposition to direct exhortation. This shift mirrors the parametric style of Pauline letters, moving from doctrine to moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nomen super omne nomen","severity":"info","text":"The phrase 'name above every name' became a standard formula in Latin liturgical and theological texts for the supremacy of Christ's name, influencing later medieval devotion and hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"immolor supra sacrificium","severity":"caution","text":"The phrase immolor supra sacrificium is ambiguous: it may mean 'I am sacrificed upon the sacrifice' (i.e., added as an offering) or 'I am sacrificed for the sacrifice'. The Latin syntax allows both, and the intended sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'immolor supra sacrificium' is ambiguous between 'sacrificed upon the sacrifice' and 'sacrificed for the sacrifice'.","The identity of the speaker (Paul or a later author) is not explicitly marked in the Latin, though the context suggests a Pauline persona."],"confidence":"high","notes":[]},{"i":261,"ref":"p261","source":"neminem enim habeo tam unanimem, qui sincera affectione pro uobis sollicitus sit. omnes enim sua quaerunt, non quae sunt Christi Iesu. experimentum autem eius cognoscite, quoniam sicut patri filius mecum seruiuit in euangelio. hunc igitur spero me mittere, mox ut uidero quae circa me sunt. confido autem in domino, quoniam et ipse ueniam ad uos cito. necessarium autem existimaui Epaphroditum fratrem et cooperatorem et conmilitonem meum, uestrum autem apostolum et ministrum necessitatis meae, mittere ad uos: quoniam quidem omnes uos desiderabat et maestus erat propter quod audistis illum infirmatum. nam et infirmatus est usque ad mortem, sed deus misertus est eius: non solum autem eius, uerum etiam et mei, ne tristitiam super tristitiam haberem. festinatius ergo misi illum, ut uiso eo iterum gaudeatis et ego sine tristitia sim. excipite itaque illum cum omni gaudio in domino, et eiusmodi cum honore habetote: quoniam propter opus Christi usque ad mortem accessit tradens animam suam, ut impleret quod uobis deerat erga meum obsequium. Et paulo post: Fratres, ego me non arbitror adprehendisse: unum autem, quae quidem retro sunt obliuiscens, ad ea uero quae sunt in priora extendens me, ad destinatum persequor, ad brauium supernae uocationis dei in Christo Iesu.","english":"For I have no one so like-minded, who is solicitous for you with sincere affection. For all seek their own interests, not those of Christ Jesus. But you know his character, because like a father with his son, he served with me in the gospel. Therefore I hope to send him, as soon as I see what my circumstances are. But I trust in the Lord that I myself will come to you soon. Moreover, I thought it necessary to send Epaphroditus, my brother and fellow worker and fellow soldier, your apostle and the minister of my need, to you: because indeed he longed for all of you and was sad on account of what you heard, that he had fallen ill. For he was ill even to the point of death, but God had mercy on him: and not only on him, but also on me, lest I have sorrow upon sorrow. Therefore I sent him more hastily, so that upon seeing him you might rejoice again and I might be without sorrow. Receive him, then, with all joy in the Lord, and hold such a one in honor: because for the sake of the work of Christ he approached even death, giving up his life, to fulfill what was lacking in you regarding my service. And a little later: Brethren, I do not consider that I have grasped it: but one thing, forgetting what is behind, and extending myself toward what is ahead, I pursue the appointed goal, the prize of the heavenly calling of God in Christ Jesus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"experimentum autem eius cognoscite","severity":"info","text":"The phrase 'experimentum autem eius cognoscite' means 'but you know his character' (or 'test him'), referring to Epaphroditus' proven loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conmilitonem","severity":"info","text":"'Conmilitonem' (fellow soldier) is a rare military metaphor for a co-worker in the gospel, emphasizing shared struggle in the Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad brauium supernae uocationis dei in Christo Iesu","severity":"info","text":"The phrase 'ad brauium supernae uocationis' echoes Paul's athletic imagery (cf. Phil 3:14), where 'brauium' (prize) is the goal of the heavenly calling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Epaphroditum","severity":"info","text":"Epaphroditus is a historical figure from Philippians 2:25–30, sent by the Philippian church to assist Paul; his illness and recovery are detailed here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"'Et paulo post' marks a transition to a second excerpt, likely from a different part of the same letter, showing Augustine's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quae quidem retro sunt obliuiscens","severity":"caution","text":"The Latin 'quae quidem retro sunt obliuiscens' is awkward; it may reflect a Greek original meaning 'forgetting what is behind,' but the syntax is compressed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'him' sent is clear as Epaphroditus, but the source of the second excerpt (Et paulo post) is not specified; it may be from the same letter or another Pauline passage."],"confidence":"high","notes":[]},{"i":262,"ref":"p262","source":"quicumque ergo perfecti, hoc sentiamus: et si quid aliter sapitis, et hoc uobis deus reuelauit: uerum tamen ad id quod peruenimus, ut idem sapiamus et in eadem permaneamus regula. imitatores mei estote, fratres, . et obseruate eos qui ita ambulant, sicut habetis formam nostram. multi enim ambulant, quos saepe dicebam uobis, nunc autem et flens dico, inimicos crucis Christi: quorum finis interitus, quorum deus uenter et gloria in confusione ipsorum, qui terrena sapiunt. nostra autem conuersatio in caelis est. Et post XIII uersus : Gaudete in domino semper: iterum dico, gaudete. modestia uestra nota sit omnibus hominibus. dominus in prope est. nihil solliciti sitis, sed in omni oratione et obsecratione cum . gratiarum actione petitiones uestrae innotescant apud deum. et pax dei, quae exuperat omnem sensum, custodiat corda uestra et intellegentias uestras in Christo Iesu. de cetero, fratres, quaecumque sunt uera, quaecumque pudica, quaecumque iusta, quaecumque sancta, quaecumque amabilia, quaecumque bonae famae, si qua uirtus, si qua laus, haec cogitate: quae et didicistis, et accepistis, et audistis, et uidistis in me, haec agite: et deus pacis erit uobiscum. gauisus sum autem in domino uehementer, quoniam. tandem aliquando refloruistis pro me sentire, sicut et sentiebatis: occupati autem eratis. non quasi autem propter penuriam dico.","english":"Therefore, let all of us who are perfect think this way: and if you think otherwise, and God has revealed this to you, nevertheless, with regard to what we have attained, let us think the same and remain in the same rule. Be my imitators, brothers, and observe those who walk in this way, just as you have our example. For many walk, whom I often told you about, and now I say weeping, enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their own confusion, who savor earthly things. But our conversation is in heaven. And after thirteen verses: Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men. The Lord is near. Be anxious for nothing, but in every prayer and supplication with thanksgiving, let your petitions become known before God. And may the peace of God, which surpasses all understanding, guard your hearts and your intellects in Christ Jesus. For the rest, brothers, whatever is true, whatever is chaste, whatever is just, whatever is holy, whatever is lovable, whatever is of good repute, if there is any virtue, if any praise, think on these things: which you have both learned and received and heard and seen in me, do these things: and the God of peace will be with you. But I have rejoiced greatly in the Lord, because at last you have blossomed forth to feel for me, as you also used to feel: but you were occupied. I do not say this, however, as if on account of poverty.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"imitatores mei estote, fratres","severity":"info","text":"The phrase 'imitatores mei estote, fratres' marks a shift from doctrinal exhortation to direct paraenesis, echoing Pauline style (cf. 1 Cor 4:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inimicos crucis Christi","severity":"info","text":"The phrase 'inimicos crucis Christi' echoes Paul's polemic against those who reject the cross (cf. 1 Cor 1:18; Gal 6:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quorum deus uenter","severity":"info","text":"The phrase 'quorum deus uenter' alludes to Romans 16:18, where Paul condemns those who serve their belly, a common patristic trope for hedonism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Et post XIII uersus","severity":"info","text":"The notation 'Et post XIII uersus' indicates that Augustine is excerpting a longer letter, likely from a lost Pauline apocryphon or a composite source, and omitting thirteen verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conuersatio in caelis est","severity":"info","text":"The phrase 'conuersatio in caelis est' (cf. Phil 3:20) uses 'conuersatio' to mean 'way of life' or 'conduct', not merely 'conversation', reflecting a Pauline ethical ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"gauisus sum autem in domino uehementer","severity":"caution","text":"The clause 'gauisus sum autem in domino uehementer' contains a rare verb form 'gauisus sum' (instead of 'gauisus sum' or 'gauisus sum'), possibly a scribal error or a late Latin variant for 'gauisus sum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the letter being excerpted is unclear; the 'XIII uersus' may refer to a lost Pauline or pseudo-Pauline epistle.","The phrase 'gauisus sum' is ambiguous: it may be a corruption of 'gauisus sum' (I rejoiced) or a deliberate archaism."],"confidence":"medium","notes":[]},{"i":263,"ref":"p263","source":"ego autem didici in quibus sum sufficiens esse. scio et humiliari, scio et abundare — ubique et in omnibus institutus sum — et satiari et esurire et abundare et penuriam pati: omnia possum in eo qui me confortat. uerum tamen bene fecistis communicantes tribulationi meae. scitis autem et uos, Philippenses, quod in principio euangelii, quando profectus sum a Machedonia, nulla mihi ecclesia communicauit in ratione dati et accepti nisi uos soli: quia et Thessalonicam et semel et bis in usum mihi misistis. non quia quaero datum, sed requiro fructum abundantem in rationem uestram. habeo autem omnia et abundo. repletus sum acceptis ab Epaphrodito quae misistis, odorem suauitatis, hostiam acceptam, placentem domino.\n\nXXXVI. DE EPISTVLA AD THESSALONICENSES.\n\nIpsi scitis, fratres, introitum nostrum ad uos, quia non inanis fuit: sed ante passi et contumeliis affecti, sicut scitis, Philippis, fiduciam habuimus in deo nostro loqui apud uos euangelium dei in multa sollicitudine. exhortatio enim nostra non de errore neque de inmunditia neque in dolo: sed sicut probati sumus a deo, ut crederetur nobis euangelium, ita loquimur, non quasi hominibus placentes, sed deo, qui probat corda nostra.","english":"But I have learned to be sufficient in what I have. I know how to humble myself, I know how to abound—I am instructed everywhere and in all things—and to be sated and to hunger, and to abound and to suffer want: I can do all things in Him who strengthens me. Nevertheless, you have done well to share in my tribulation. And you, Philippians, know that in the beginning of the Gospel, when I set out from Macedonia, no church communicated with me in the matter of giving and receiving except you alone: because you sent to me both once and twice to Thessalonica for my use. Not that I seek the gift, but I require abundant fruit in your account. But I have everything and abound. I am filled with what was sent by Epaphroditus, the sweet fragrance, an acceptable offering, pleasing to the Lord.\n\nXXXVI. FROM THE EPISTLE TO THE THESSALONIANS.\n\nYou yourselves know, brothers, our coming to you, that it was not in vain: but having previously suffered and been subjected to insults, as you know, at Philippi, we had confidence in our God to speak to you the Gospel of God with great earnestness. For our exhortation is not from error nor from impurity nor from deceit: but just as we have been approved by God, so that the Gospel might be believed from us, so we speak, not as pleasing men, but God, who tests our hearts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in ratione dati et accepti","severity":"info","text":"The phrase 'in ratione dati et accepti' (in the matter of giving and receiving) likely refers to financial or material support exchanged between churches, a key concern in Paul's missionary work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philippenses","severity":"info","text":"The reference to the Philippians and the journey from Macedonia echoes Paul's own words in Philippians 4:15-16, where he acknowledges their support. The passage adapts this to a broader context of church relations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Epaphrodito","severity":"info","text":"Epaphroditus is a figure from Philippians 2:25-30, where Paul calls him a 'brother' and messenger. Here, he is the bearer of gifts, reinforcing the historical connection between Paul and the Philippian church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVI. DE EPISTVLA AD THESSALONICENSES","severity":"info","text":"This heading marks a new section drawn from a different Pauline letter, 1 Thessalonians. The compiler organizes the florilegium by epistle, moving from Philippians to Thessalonians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hostiam acceptam","severity":"info","text":"The phrase 'hostiam acceptam' (acceptable offering) uses sacrificial language common in early Christian discourse, possibly reflecting liturgical or eucharistic overtones in the reception of gifts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in ratione dati et accepti' could be read as a technical financial term or a metaphor for spiritual exchange; the translation opts for a literal financial sense.","The transition from the Philippians passage to the Thessalonians passage is abrupt; the compiler may have omitted connective material."],"confidence":"high","notes":[]},{"i":264,"ref":"p264","source":"neque enim aliquando fuimus in sermone adulationis, sicut scitis: neque in occasione auaritiae, deus testis est: neque quaerentes ab hominibus gloriam, neque a uobis, neque ab aliis, cum possimus oneri esse ut Christi apostoli: sed facti sumus paruuli in medio uestrum, tamquam si nutrix foueat filios suos. ita desiderantes uos cupide uolebamus tradere uobis non solum euangelium dei, sed etiam animas nostras, quoniam carissimi nobis facti estis. memores. enim estis, fratres, laboris nostri et fatigationis: nocte et die laborantes, ne quem uestrum grauaremus, praedicauimus in uobis euangelium dei. uos testes estis et deus, quam sancte et iuste et sine querella uobis qui credidistis fuimus: sicut scitis, qualiter unumquemque uestrum tamquam pater filios suos deprecantes uos et consolantes testificati sumus, ut ambularetis digne deo, qui uocauit uos in suum regnum et gloriam. ideo et nos gratias agimus deo sine intermissione, quoniam cum accepissetis a nobis uerbum auditus dei, accepistis non ut uerbum hominum, sed sicut est uere uerbum . dei, qui operatur in nobis qui credidistis. uos enim imitatores facti estis, fratres, ecclesiarum dei, quae sunt in Iudaea, in Christo Iesu, quia eadem passi estis et uos a contribulibus uestris sicut et ipsi a Iudaeis.","english":"For we have never at any time been in the language of flattery, as you know; nor in the occasion of avarice, God is witness; nor seeking glory from men, neither from you nor from others, when we could be a burden as Christ’s apostles; but we have become little ones in your midst, as if a nurse cherishes her own children. Thus, desiring you eagerly, we wished to hand over to you not only the Gospel of God, but also our own souls, because you have become very dear to us. For you are mindful, brothers, of our labor and fatigue: working night and day, lest we burden any of you, we preached the Gospel of God among you. You are witnesses, and God, how holily and justly and without complaint we were to you who believed: as you know, how we testified to each one of you, as a father his sons, entreating you and consoling you, that you might walk worthily of God, who called you into his kingdom and glory. Therefore we also give thanks to God without ceasing, because when you received from us the word of the hearing of God, you received it not as the word of men, but as it truly is the word of God, who works in us who have believed. For you have become imitators, brothers, of the churches of God which are in Judea, in Christ Jesus, because you also have suffered the same from your fellow tribesmen as they themselves from the Jews.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"paruuli","severity":"info","text":"The Latin 'paruuli' (little ones) translates a Greek term suggesting humility or lowliness, a Pauline theme (cf. 1 Cor 15:8). Augustine uses it to contrast with apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"euangelium dei","severity":"info","text":"The phrase 'Gospel of God' echoes Paul's usage (e.g., Rom 1:1, 2 Cor 2:12). It emphasizes divine origin, distinguishing it from human teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"imitatores ... ecclesiarum dei, quae sunt in Iudaea","severity":"info","text":"Reference to churches in Judea suffering from Jews mirrors early Christian persecution narratives, possibly drawing on Acts or Paul's letters (e.g., Gal 6:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"tamquam si nutrix foueat filios suos","severity":"info","text":"The nurse metaphor for apostolic care appears in Paul (1 Thess 2:7) and patristic literature, emphasizing nurturing authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"memores ... estis, fratres, laboris nostri","severity":"info","text":"This passage shifts from denial of flattery to direct appeal to the Philippians' memory, structuring the argument as a rhetorical proof of sincerity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uerbum auditus dei","severity":"info","text":"The phrase 'word of the hearing of God' is unusual; it may reflect Augustine's emphasis on auditory reception of divine truth, a theme in his later works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'paruuli' could be read as 'children' or 'humble ones'; the translation 'little ones' is chosen to preserve the Pauline humility motif.","The phrase 'uerbum auditus dei' is ambiguous: it may mean 'the word of God heard' or 'the word of hearing from God'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"Et alio loco: De cetero ergo, fratres, rogamus uos et obsecramus in domino Iesu, ut quemadmodum accepistis a nobis quomodo uos oporteat ambulare et placere deo, sicut et ambulatis, ut abundetis magis. scitis enim quae praecepta dederimus uobis per dominum Iesum. haec est enim uoluntas dei, sanctificatio uestra, ut abstineatis uos a fornicatione, ut sciat unusquisque uestrum suum uas possidere in sanctificatione et honore, non in passione desiderii, sicut gentes quae ignorant deum, ut ne quis supergrediatur neque circumueniat in negotio fratrem suum: quoniam uindex est deus de his omnibus, sicut praediximus uobis et testificati sumus. non enim uocauit nos deus in inmunditiam, sed in sanctificationem. itaque qui haec spernit, non hominem spernit, sed deum, qui etiam dedit • spiritum suum sanctum in uobis. de caritate autem fraternitatis non necesse habemus scribere uobis: ipsi enim uos a deo didicistis ut diligatis inuicem. etenim facitis illud in omnes fratres in uniuersa Machedonia. rogamus autem uos, fratres, ut abundetis magis et operam detis, ut quieti sitis et ut uestrum negotium agatis et operemini manibus uestris, sicut praecepimus uobis, ut honeste ambuletis ad eos qui foris sunt et nullius aliquid desideretis. nolumus autem uos ignorare, fratres, de dormientibus, ut non contristemini, sicut ceteri qui spem non habent.","english":"And in another place: For the rest, therefore, brothers, we ask and beseech you in the Lord Jesus, that just as you have received from us how you ought to walk and please God, as indeed you do walk, so you may abound the more. For you know what precepts we have given you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from fornication, that each one of you know how to possess his own vessel in sanctification and honor, not in the passion of desire, like the nations which are ignorant of God; that no one overstep or circumvent his brother in business, for God is the avenger of all these things, as we have previously told you and testified to you. For God has not called us into uncleanness, but into sanctification. Therefore, whoever scorns these things scorns not man, but God, who also gave His Holy Spirit in you. Concerning the charity of brotherhood, we have no need to write to you: for you yourselves have learned from God to love one another. Indeed, you do that toward all brothers throughout Macedonia. But we ask you, brothers, that you abound the more and take pains to be quiet and to attend to your own business and to work with your hands, as we have commanded you, so that you may walk honorably toward those who are outside and desire nothing of anyone. But we do not wish you to be ignorant, brothers, concerning those who sleep, that you may not grieve, as others do who have no hope.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks the passage as a second embedded quotation within the larger compilation, following the pattern of the Speculum's catena of scriptural and patristic excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritum suum sanctum in uobis","severity":"info","text":"The phrase echoes New Testament language of the Holy Spirit dwelling in believers, e.g., 1 Corinthians 3:16 and 6:19, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in uniuersa Machedonia","severity":"info","text":"The reference to Macedonia situates the quoted letter within the early Christian communities of that region, likely reflecting the Pauline mission field.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"suum uas","severity":"info","text":"The phrase 'suum uas' (his own vessel) is a metaphor for one's body or spouse, common in early Christian paraenesis; here it is linked to sanctification and honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de dormientibus","severity":"info","text":"The reference to 'those who sleep' (dormientibus) as a euphemism for the dead reflects early Christian consolation literature, contrasting hope with pagan grief.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the embedded quotation is not identified in the text; it may be from a pseudo-Pauline or early patristic letter, but the Speculum does not specify."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"Et post paucos uersus: Igitur non dormiamus, sicut ceteri : sed uigilemus et sobrii simus. qui enim dormiunt, nocte dormiunt, et qui ebrii sunt. nocte ebrii sunt. nos autem qui diei sumus sobrii simus, induti loricam fidei et caritatis et galeam spem salutis. quoniam non posuit nos deus in iram, sed in adquisitionem salutis per dominum nostrum Iesum Christum, qui mortuus est pro nobis, ut sine uigilemus, siue dormiamus, simul cum illo uiuamus. propter quod consolamini inuicem, et aedificate alterutrum, sicut et facitis. rogamus autem nos, fratrem, ut noueritis eos qui laborant inter nos et praesunt nobis in domino et monent nos, ut habeatis illos abundantius in caritate propter opus illorum: pacem habete eum eis. rogamus autem nos, fratrem, corripite inquietos, consolamini pusillanimes, suscipite infirmos, patientes estote ad omnes. uidete ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini in inuicem et in omnes. semper gaudete, sine intermissione orate, in omnibus gratias agite. haec enim uoluntas dei est in Christo Iesu in omnibus uobis. spiritum nolite extinguere. prophetias nolite spernere. omnia autem probate: quod bonum est tenete. ab omni specie mala abstinete uos.","english":"And after a few verses: Therefore, let us not sleep, as others do; but let us be watchful and sober. For those who sleep, sleep by night, and those who are drunk, are drunk by night. But we, who are of the day, let us be sober, clad in the breastplate of faith and charity and the helmet of the hope of salvation. For God has not placed us in wrath, but in the acquisition of salvation through our Lord Jesus Christ, who died for us, so that whether we are watchful or asleep, we may live together with him. For this reason, console one another, and edify each other, as indeed you do. Moreover, we ask you, brother, that you may know those who labor among us and preside over us in the Lord and admonish us, so that you may hold them more abundantly in charity on account of their work: have peace with them. Moreover, we ask you, brother, correct the restless, console the faint-hearted, support the weak, be patient with all. See that no one renders evil for evil to anyone; but always pursue what is good among yourselves and towards all. Always rejoice, pray without ceasing, give thanks in all things. For this is the will of God in Christ Jesus for all of you. Do not extinguish the spirit. Do not despise prophecies. But test all things: hold fast to what is good. Abstain from every evil appearance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase indicates that the passage is a continuous excerpt from a longer letter, with intervening material omitted by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"loricam fidei et caritatis et galeam spem salutis","severity":"info","text":"The military metaphor of breastplate and helmet echoes Pauline language (e.g., 2 Cor 10:4–5, Eph 6:11–17), but the specific triad of faith, charity, and hope of salvation is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non posuit nos deus in iram, sed in adquisitionem salutis","severity":"info","text":"The contrast between being placed in wrath (ira) and in acquisition of salvation reflects a theological emphasis on divine purpose rather than predestination to damnation, common in early Latin exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"corripite inquietos, consolamini pusillanimes, suscipite infirmos","severity":"info","text":"This triad of pastoral duties (correct, console, support) parallels similar exhortations in early Christian community rules, such as the Didache and the Apostolic Tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rogamus autem nos, fratrem","severity":"caution","text":"The Latin has 'nos' (we) as the subject of 'rogamus' but then addresses 'fratrem' (brother, singular), which may be a textual corruption or a shift from plural to singular address; the English draft renders it as 'we ask you, brother'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnia autem probate: quod bonum est tenete","severity":"info","text":"This exhortation to test all things and hold fast to what is good echoes 1 Thess 5:21 and was frequently cited in monastic rules as a principle of discernment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rogamus autem nos, fratrem' is ambiguous: 'nos' may be a nominative plural ('we ask') or an error for 'vos' ('you'), and 'fratrem' is singular, possibly a corruption of 'fratres' (brothers). The reading taken follows the Latin as given, with 'nos' as subject and 'fratrem' as a singular address.","The reference to 'diei' (of the day) contrasts with 'nocte' (by night), but whether this is a literal or metaphorical day/night distinction is not specified; the reading taken treats it as a metaphor for spiritual vigilance."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"XXXVII. DE EPISTVLA AD QVOS SVPRA.\n\nGratias agere debemus deo semper pro uobis, fratrem, ita ' ut dignum est, quoniam supercrescit fides uestra, et abundat caritas uniuscuiusque omnium uestrum in inuicem: ita ut nos ipsi in uobis gloriemur in ecclesiis dei pro patientia uestra et fide in omnibus persecutionibus uestris et tribulationibus, quas sustinetis in exemplum iusti iudicii dei, ut digni habeamini regno dei, pro quo et patimini, si tamen iustum est apud deum retribuere tribulationem his qui uos tribulant, et uobis qui tribulamini requiem nobiscum in reuelatione domini Iesu de caelo cum angelis uirtutis eius et flamma ignis dantis uindictam his qui non nouerunt deum et qui non oboediunt euangelio domini nostri Iesu Christi. qui poenas dabunt in interitum aeternas a facie domini et a gloria uirtutis eius, cum uenerit glorificari in sanctis suis, et admirabilis fieri in omnibus qui crediderunt, quia creditum est testimonium nostrum super uos in die illo. in quo etiam oramus semper pro.","english":"CHAPTER XXXVII. FROM THE LETTER TO THE SAME AS ABOVE.\n\nWe ought always to give thanks to God for you, brother, as is fitting, because your faith increases, and the charity of each one of you all towards one another abounds: so much so that we ourselves glory in you in the churches of God on account of your patience and faith in all your persecutions and tribulations, which you endure as an example of the just judgment of God, that you may be deemed worthy of the kingdom of God, for which you also suffer, if indeed it is just before God to repay tribulation to those who tribulate you, and to you who are tribulated, rest with us in the revelation of the Lord Jesus from heaven with the angels of his power and the flame of fire giving vengeance to those who have not known God and who do not obey the gospel of our Lord Jesus Christ. They will pay penalties in eternal destruction from the face of the Lord and from the glory of his power, when he comes to be glorified in his saints, and to become admirable in all who have believed, because our testimony concerning you on that day was believed. In which we also always pray for.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVII. DE EPISTVLA AD QVOS SVPRA.","severity":"info","text":"The chapter heading signals a new extract from the same letter as the previous chapter, likely from a pseudo-Cyprianic or apocryphal epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fratrem","severity":"info","text":"The Latin has 'fratrem' (accusative) where the sense requires a vocative; this may be a scribal error or a feature of late Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"reuelatione domini Iesu de caelo cum angelis uirtutis eius et flamma ignis","severity":"info","text":"Echoes apocalyptic language from 2 Thessalonians 1:7-9 and Revelation, blending judgment by fire with the parousia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"exemplum iusti iudicii dei","severity":"info","text":"The phrase reflects early Christian martyrdom theology, where suffering is seen as a model of divine justice and a test for the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage, like others in the Speculum, was used in monastic florilegia to illustrate perseverance under persecution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the letter 'ad quos supra' is uncertain; it may refer to a lost or apocryphal epistle attributed to Cyprian or another African author.","The phrase 'in quo etiam oramus semper pro' is incomplete in the Latin, possibly due to a lacuna in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":268,"ref":"p268","source":"uobis, ut dignetur uos uocatione sua deus noster et impleat omnem uoluntatem bonitatis et opus fidei in uirtute: ut clarificetur nomen domini nostri Iesu Christi in uobis, et in illo uos, secundum gratiam dei nostri et domini Iesu Christi, Et alio loco: Denuntiamus autem uobis, fratres, in nomine domini nostri Iesu Christi, ut subtrahatis uos ab omni fratre ambulante inordinate et non secundum traditionem, quam acceperunt a uobis. ipsi enim scitis quemadmodum oporteat imitari nos: quoniam non inquieti fuimus inter uos, neque panem gratis manducauimus ab aliquo, sed in labore et fatigatione nocte et die operantes, ne quem uestrum grauaremus. non quasi non habuerimus potestatem, sed ut nosmet ipsos formam daremus uobis ad imitandum nos. nam et cum essemus apud uos, hoc denuntiabamus uobis, quoniam, si. quis non uult operari, nec manducet. audiuimus enim inter. uos quosdam ambulare inquiete, nihil operantes, sed curiose agentes. his autem qui eiusmodi sunt denuntiamus et obsecramus in domino Iesu Christo, ut cum silentio operantes suum panem manducent uos autem, fratres, nolite deficere benefacientes. quod si quis non oboedierit uerbo nostro per epistulam, hunc notate, ut non commisceamini cum illo, ut confundatur. et nolite quasi inimicum existimare, sed corripite ut fratrem.","english":"to you, that our God may deign to call you by His vocation and fulfill every will of goodness and the work of faith in power: that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and Lord Jesus Christ. And in another place: Moreover, we declare to you, brothers, in the name of our Lord Jesus Christ, that you withdraw from any brother who walks disorderly and not according to the tradition which they received from you. For you yourselves know how we ought to be imitated: since we were not restless among you, nor did we eat bread from anyone for free, but working in labor and toil night and day, so as not to burden any of you. Not that we lacked power, but that we might give ourselves as a model for you to imitate us. For even when we were among you, we declared this to you: that if anyone does not wish to work, neither should he eat. For we have heard that among you some walk restlessly, doing nothing, but acting curiously. To those who are of this sort we declare and beseech in the Lord Jesus Christ, that they work in silence and eat their own bread. But you, brothers, do not fail to do good. But if anyone does not obey our word through this letter, mark him, so that you do not associate with him, that he may be confounded. And do not consider him an enemy, but correct him as a brother.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Denuntiamus autem uobis, fratres, in nomine domini nostri Iesu Christi, ut subtrahatis uos ab omni fratre ambulante inordinate et non secundum traditionem","severity":"info","text":"The phrase echoes 2 Thessalonians 3:6 (Vulgate: 'denuntiamus autem vobis, fratres, in nomine Domini nostri Iesu Christi, ut subtrahatis vos ab omni fratre ambulante inordinate'). The Latin here closely follows the Pauline admonition against disorderly conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si quis non uult operari, nec manducet","severity":"info","text":"This maxim ('if anyone does not wish to work, neither should he eat') is not a direct biblical quotation but reflects a principle found in 2 Thessalonians 3:10 and early monastic rules, often attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"traditionem","severity":"info","text":"The Latin 'traditionem' (tradition) here refers to the apostolic teaching or rule of conduct handed down, not later ecclesiastical tradition. It aligns with Paul's usage in 1 Corinthians 11:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"curiose agentes","severity":"info","text":"The phrase 'curiose agentes' (acting curiously) implies meddlesome or idle behavior, a concern in early Christian communities about those who avoid work and engage in gossip or interference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a new excerpt from the same letter, indicating that the compiler (Augustine) is stitching together separate passages from a single Pauline epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nolite deficere benefacientes","severity":"info","text":"The exhortation 'do not fail to do good' echoes a common pastoral theme in Augustine's own writings, where perseverance in charity is emphasized against discouragement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'traditionem' could be interpreted as a specific rule or general apostolic teaching; the context favors the latter.","The phrase 'in nomine domini nostri Iesu Christi' may be a liturgical formula or a simple invocation; the text does not clarify."],"confidence":"high","notes":[]},{"i":269,"ref":"p269","source":"XXXVIII. DE EPISТVLA AD COLOSSENSES.\n\nIgitur, si conresurrexistis eum Christo, quae sursum sunt quaerite, ubi Christus eat in dextera dei sedens: quae sursum sunt sapite, non quae super terram. mortui enim estis, et uita uestra abscondita est cum Christo in deo. cum Christus apparuerit uita uestra, tunc et uos apparebitis cum illo in gloria. mortificate ergo membra uestra, quae sunt super terram, fornicationem, inmunditiam, libidinem, concupiscentiam malam et auaritiam, quae est idolorum seruitus: propter quae uenit ira dei super filios incredulitatis. in quibus et uos ambulastis aliquando, cum uiueretis in illis; nunc autem deponite st uos omnia, iram, indignationem, malitiam, blasphemiam: turpem sermonem de oreuestro ne emiseritis. nolite mentiri inuicem, expoliantes uos ueterem hominem. eum actibus eius et induentes nouum, eum qui renouatur in agnitionem, secundam imaginem eius, qui cr.eauit eum: ubi non est gentilis et Iudaeus, circumcisio et praeputium, barbarus et Scytha, seruus et liber, sed omnia et in omnibus Christus. induite ergo uos sicut electi dei, sancti et dilecti, uiscera misericordiae, benignitatem, humilitatem, modestiam, patientiam, subportantes inuicem et donantes uobis ipsis, si quis aduersus aliquem habet querellam: sicut dominus donauit uobis, ita et uos. super omnia autem haec caritatem habete, quod est uinculum perfectionis.","english":"XXXVIII. FROM THE EPISTLE TO THE COLOSSIANS.\n\nTherefore, if you have risen again with Christ, seek the things that are above, where Christ sits at the right hand of God; savor the things that are above, not those upon the earth. For you are dead, and your life is hidden with Christ in God. When Christ, your life, appears, then you also will appear with him in glory. Therefore mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire, and avarice, which is the servitude of idols; on account of these things the wrath of God comes upon the sons of unbelief. In these things you also once walked, when you lived in them; but now put off all things: anger, indignation, malice, blasphemy; let no shameful word be sent forth from your mouth. Do not lie to one another, stripping off the old man with his deeds and putting on the new man, the one who is renewed in knowledge, according to the image of him who created him; where there is no gentile and Jew, circumcision and foreskin, barbarian and Scythian, slave and free, but all things and in all things Christ. Therefore clothe yourselves as the elect of God, holy and beloved: the bowels of mercy, kindness, humility, modesty, patience, bearing with one another and forgiving one another, if anyone has a complaint against another; just as the Lord forgave you, so also do you. Above all these things, however, have charity, which is the bond of perfection.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Colossians","severity":"info","text":"The passage is a free adaptation of Colossians 3:1–14, but it expands the ethical exhortations and reorders material, especially around the contrast of old and new man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"conresurrexistis","severity":"info","text":"The verb conresurrexistis ('you have risen again with') is not in the Vulgate of Colossians; it likely reflects a baptismal or spiritual resurrection theme, possibly from a lost homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Scytha","severity":"info","text":"The mention of 'barbarian and Scythian' as opposites to be transcended in Christ echoes a common Greco-Roman topos of ethnic extremes, used here to emphasize universal Christian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVIII. DE EPISTVLA AD COLOSSENSES","severity":"info","text":"This is the thirty-eighth chapter of the Speculum, and the only one drawn from Colossians. The chapter heading follows the pattern of naming the source epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"Augustine's Speculum is a florilegium of moral exhortations from Scripture; this passage shows how he freely adapted Pauline material to stress ascetic renunciation and communal charity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates several Pauline themes; the exact source of the phrase 'conresurrexistis eum Christo' is uncertain, as it does not appear in the canonical Vulgate of Colossians."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"et pax Christi exultet in cordibus uestris, in qua et uocati estis in uno corpore: et gratia estote. uerbum Christi habitet in uobis abundanter in omni sapientia: docentes et commonentes uosmet ipsos psalmis, hymnis, canticis spiritalibus in gratia, cantantes in cordibus uestris deo. omne quodcumque facitis in uerbo aut in opere, omnia in nomine domini Iesu, gratias agentes deo et patri per ipsum. mulieres, subditae estote uiris, sicut oportet in domino. uiri, diligite uxores et nolite amari esse ad illas. filii, oboedite parentibus per omnia, hoc enim placitum est in domino. patres, nolite ad indignationem prouocare filios uestros, ut non pusillo animo fiant. serui, oboedite per omnia dominis carnalibus, non ad oculum seruientes quasi hominibus placentes, sed in simplicitate cordis timentes dominum. quodcumque facitis, ex animo operamini, sicut domino et non hominibus, scientes quod a domino accipietis retributionem hereditatis. domino Christo seruite. qui enim iniuriam facit, recipit id quod inique gessit, et non est personarum acceptio apud deum. Domini, quod iustum est et aequum, seruis praestate, scientes quoniam et uos dominum habetis in caelo. orationi instate, uigilantes in ea cum gratiarum actione: orantes simul et pro nobis, ut deus aperiat.","english":"and the peace of Christ exult in your hearts, in which you are also called in one body: and be in grace. Let the word of Christ dwell abundantly in you in all wisdom: teaching and admonishing yourselves with psalms, hymns, and spiritual songs in grace, singing in your hearts to God. Whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him. Women, be subject to your husbands, as is fitting in the Lord. Men, love your wives and do not be harsh toward them. Children, obey your parents in all things, for this is pleasing in the Lord. Fathers, do not provoke your children to indignation, lest they become faint-hearted. Servants, obey your earthly masters in all things, not serving only for show as if pleasing men, but in simplicity of heart fearing the Lord. Whatever you do, work from the heart, as for the Lord and not for men, knowing that you will receive the reward of inheritance from the Lord. Serve the Lord Christ. For whoever does injury receives what he has unjustly done, and there is no partiality of persons with God. Masters, provide what is just and fair to your servants, knowing that you too have a master in heaven. Be diligent in prayer, watchful in it with thanksgiving: praying also together for us, that God may open.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et pax Christi exultet in cordibus uestris","severity":"info","text":"The opening echoes Pauline exhortations to unity and peace, cf. Col 3:15 and Eph 4:3, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"psalmis, hymnis, canticis spiritalibus","severity":"info","text":"This triad of liturgical song types reflects early Christian worship terminology; 'canticis spiritalibus' may refer to non-canonical hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mulieres, subditae estote uiris","severity":"info","text":"The household code echoes Col 3:18 and 1 Cor 14:34-35, reflecting contemporary social norms and Pauline paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"serui, oboedite... Domini, quod iustum est","severity":"info","text":"The passage presents a symmetrical set of exhortations to servants and masters, mirroring the reciprocal duties in Col 3:22-23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"orantes simul et pro nobis, ut deus aperiat","severity":"info","text":"The final petition for God to 'open' may allude to the opening of hearts or of understanding, a theme in early Christian prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut deus aperiat' is ambiguous: it may mean 'that God may open [the way]' or 'that God may open [our hearts]'.","The addressee of 'orantes simul et pro nobis' is unclear; it may be the community praying for the author or for all Christians."],"confidence":"high","notes":[]},{"i":271,"ref":"p271","source":"nobis ostium sermonis ad loquendum mysterium Christi, propter quod etiam uinctus sum, ut manifestem illud ita ut oportet me loqui. in sapientia ambulate ad eos qui foris sunt, tempus redimentes. sermo uester semper in gratia sale sit conditus, ut sciatis quomodo oporteat uos unicuique respondere.\n\nXXXVIIII. DE EPISTVLA AD TIMOTHEVM.\n\nFinis autem praecepti est caritas de corde puro et conscientia bona et fide non ficta. a quibus quidam aberrantes conuersi sunt in uaniloquium, uolentes esse legis doctores, non intellegentes neque quae locuntur neque de quibus adfirmant. scimus autem quoniam bona est lex, si quis eam legitime utatur: sciens hoc, quia iusto non est lex posita, sed iniustis et non subditis, impiis et peccatoribus, sceleratis et contaminatis, parricidiis et matricidiis, homicidiis, fornicariis, masculorum concubitoribus, plagiariis, mendacibus, periuriis, et si quid aliud sanae doctrinae aduersatur, quae est secundum euangelium gloriae beati dei, quod creditum est mihi. Et post paululum : Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus, pro regibus et omnibus qui in sublimitate sunt, ut quietam et tranquillam uitam agamus in omni pietate et castitate. Item post paululum: Volo ergo uiros orare in omni loco, leuantes puras manus sine ira et disceptatione.","english":"to us a door of speech for speaking the mystery of Christ, on account of which I am also bound, that I may manifest it as I ought to speak. Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be seasoned with the salt of grace, that you may know how you ought to answer each one.\n\nXXXIX. FROM THE EPISTLE TO TIMOTHY.\n\nNow the end of the precept is charity from a pure heart and a good conscience and unfeigned faith. From which some, going astray, have turned to vain talk, wishing to be teachers of the law, not understanding either what they say or what they affirm. But we know that the law is good, if one uses it lawfully: knowing this, that the law is not laid down for the just, but for the unjust and the insubordinate, the impious and sinners, the wicked and the polluted, parricides and matricides, murderers, fornicators, male concubitors, kidnappers, liars, perjurers, and whatever else is opposed to sound doctrine, which is according to the gospel of the glory of the blessed God, which has been entrusted to me. And a little later: Therefore I beseech that first of all there be supplications, prayers, petitions, thanksgivings for all men, for kings and all who are in high places, that we may lead a quiet and tranquil life in all piety and chastity. Likewise a little later: Therefore I wish men to pray in every place, lifting up pure hands without anger and contention.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVIIII. DE EPISTVLA AD TIMOTHEVM.","severity":"info","text":"The heading marks a new section, the 39th in the collection, drawn from the Epistle to Timothy. The Latin title is a later editorial insertion, not part of the original biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Finis autem praecepti est caritas de corde puro et conscientia bona et fide non ficta","severity":"info","text":"This echoes 1 Timothy 1:5 (Vulgate: 'finis autem praecepti est caritas') and 1 Timothy 1:19 ('fide non ficta'). The passage conflates Pauline phrases on law and faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"masculorum concubitoribus","severity":"info","text":"The Latin phrase 'masculorum concubitoribus' (male concubitors) reflects a list of vices common in early Christian moral teaching, likely derived from patristic sources rather than direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sanae doctrinae","severity":"info","text":"The phrase 'sanae doctrinae' (sound doctrine) is a technical term in early Christian polemic, used to distinguish orthodox teaching from heresy. It appears in 1 Timothy 1:10 and 2 Timothy 4:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quod creditum est mihi","severity":"info","text":"The phrase 'which has been entrusted to me' echoes the apostolic claim of 1 Timothy 1:11, but here it is adapted to the voice of the compiler, asserting authority over the transmitted teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item post paululum: Volo ergo uiros orare in omni loco, leuantes puras manus sine ira et disceptatione.","severity":"caution","text":"The final sentence is not a direct quotation from the canonical epistles to Timothy; it may be a paraphrase or a citation from a pseudepigraphal or liturgical source. The phrase 'puras manus' (pure hands) is a common ascetic motif.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final exhortation ('Volo ergo uiros orare...') is uncertain; it may be a conflation of 1 Timothy 2:8 and 1 Timothy 2:22, or from a non-canonical tradition.","The list of vices (parricides, matricides, etc.) is not directly from the Vulgate Timothy; its origin is unclear."],"confidence":"medium","notes":[]},{"i":272,"ref":"p272","source":"similiter et mulieres in habitu ornato cum uerecundia et sobrietate ornantes se, non in tortis crinibus ant auro aut margaritis uel ueste pretiosa, sed quod decet mulieres promittentes pietatem per opera bona. mulier in silentio discat cum omni subiectione. docere autem mulieri non permitto, neque dominari in uirum, sed esse in silentio. Et post aliquot uersus : Oportet ergo episcopum inreprehensibilem esse, unius uxoris uirum, sobrium, prudentem, ornatum, hospitalem, doctorem, non uinolentum, non percussorem, sed modestum, non litigiosum, non cupidum, suae domui bene praepositum, filios habentem subditos cum omni castitate - si quis autem domui suae praeesse nescit, quomodo ecclesiae dei diligentiam habebit ? — non neophytum, ne in superbia elatus in iudicium incidat diaboli. oportet autem illum et testimonium habere bonum ab his qui foris sunt, ut non in obprobrium incidat et laqueum diaboli. diaconos similiter pudicos, non bilingues, non multo uino deditos, non turpe lucrum sectantes, habentes mysterium fidei in conscientia pura. et hi autem probentur primum et sic ministrent nullum crimen habentes. mulier. similiter pudicas, non detrahentes, sobrias; fideles in omnibus. diacones sint unius uxoris uiri, qui filiis suis bene praesunt et suis domibus. qui enim bene ministrauerint, gradum sibi bonum adquirunt et multam fiduciam in fide, quae est in Christo Iesu.","english":"Similarly, women should adorn themselves with modest and sober attire, not with curled hair or gold or pearls or costly garments, but with what befits women who promise piety through good works. Let a woman learn in silence with complete submission. I do not permit a woman to teach, nor to have authority over a man, but to remain in silence. And after a few verses: Therefore the bishop must be irreproachable, a husband of one wife, sober, prudent, well-mannered, hospitable, a teacher, not given to wine, not a striker, but modest, not quarrelsome, not covetous, well set over his own household, having children who are subject with complete chastity—for if someone does not know how to preside over his own household, how will he have diligence for the church of God?—not a neophyte, lest he be lifted up in pride and fall into the snare of the devil. He must also have a good testimony from those who are outside, so that he does not fall into reproach and the snare of the devil. Deacons likewise should be chaste, not double-tongued, not given to much wine, not pursuing base gain, holding the mystery of faith in a pure conscience. And they should first be tested and then minister, having no charge against them. Women likewise should be chaste, not slanderous, sober; faithful in all things. Deacons should be husbands of one wife, who preside well over their children and their households. For those who have ministered well acquire a good rank for themselves and great confidence in the faith, which is in Christ Jesus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mulier in silentio discat cum omni subiectione","severity":"info","text":"This passage adapts 1 Timothy 2:11-12, where Paul instructs women to learn in silence and submission, a key text for early Christian gender roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oportet ergo episcopum inreprehensibilem esse","severity":"info","text":"The description of the bishop echoes 1 Timothy 3:2-7, listing virtues like sobriety, hospitality, and not being a neophyte, reflecting early church leadership ideals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"neophytum","severity":"info","text":"The term 'neophytum' (neophyte) refers to a recent convert, here warned against pride, a concern in early Christian communities about rapid advancement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mulieres in habitu ornato cum uerecundia et sobrietate","severity":"info","text":"This reflects early Christian ascetic ideals for women's dress, contrasting with Roman elite fashion of curled hair, gold, and pearls, as seen in Tertullian's 'De Cultu Feminarum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus","severity":"info","text":"This phrase indicates a deliberate selection and compression of scriptural material, typical of Augustine's method in the 'Speculum' to create a moral compendium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"diacones sint unius uxoris uiri","severity":"info","text":"The requirement for deacons to be husbands of one wife reflects later clerical celibacy debates; Augustine's inclusion here supports monogamy as a standard for clergy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates multiple Pauline passages (1 Timothy and possibly Titus) without clear demarcation, making it uncertain which specific verses are being excerpted."],"confidence":"high","notes":[]},{"i":273,"ref":"p273","source":"Et post XII uersus: Spiritus autem manifeste dicit quia in nouissimis temporibus discedent quidam a fide,, adtendentes spiritibus erroris et doctrinis daemoniorum, in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam, prohibentium nubere, abstinere a cibis, quos deus creauit ad percipiendum cum gratiarum actione fidelibus et his qui cognouerunt ueritatem. quia omnis creatura dei bona, et nihil abiciendum quod cum gratiarum actione percipitur. sanctificatur enim per uerbum dei et orationem. haec proponens fratribus, bonus eris minister Iesu Christi, nutritus uerbis fidei et bonae doctrinae, quam adsecutus es. ineptas autem et aniles fabulas deuita. exerce te ipsum ad pietatem. nam corporalis exercitatio ad modicum utilis est: pietas autem ad omnia utilis est, promissionem habens uitae quae nunc eat et futurae. fidelis sermo et omni acceptione dignus. in hoc enim laboramus et maledicimur, quia sperauimus in deum uiuum, qui est saluator omnium hominum, maxime fidelium. praecipe haec et doce. nemo adulescentiam tuam contemnat: sed exemplum esto fidelium in uerbo, in conuersatione, in caritate, in fide, in castitate. dum nemo, adtende lectioni, exhortationi, doctrinae. noli neglegere gratiam, quae in te est, quae data est tibi per prophetiam, cum inpositione manuum presbyterii. haec meditare, in his esto, ut profectus tuus manifestus sit omnibus.","english":"And after twelve verses: But the Spirit clearly says that in the last times some will depart from the faith, heeding spirits of error and doctrines of demons, speaking falsehood in hypocrisy, and having their conscience seared, forbidding marriage, abstaining from foods which God created to be received with thanksgiving by the faithful and by those who have known the truth. Because every creature of God is good, and nothing is to be rejected which is received with thanksgiving. For it is sanctified by the word of God and by prayer. Proposing these things to the brethren, you will be a good minister of Jesus Christ, nourished by the words of faith and of the good doctrine which you have attained. But shun inept and old wives’ tales. Exercise yourself in piety. For bodily exercise is useful for a short time: but piety is useful for everything, having the promise of life both now and in the future. A faithful word and worthy of all acceptance. For in this we labor and are cursed, because we have hoped in the living God, who is the savior of all men, especially of the faithful. Command these things and teach. Let no one despise your youth: but be an example to the faithful in word, in conduct, in charity, in faith, in chastity. While no one, attend to reading, exhortation, doctrine. Do not neglect the grace which is in you, which was given to you through prophecy, with the imposition of the hands of the presbyterate. Meditate on these things, be in these things, so that your progress may be manifest to all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus autem manifeste dicit quia in nouissimis temporibus discedent quidam a fide","severity":"info","text":"This passage echoes 1 Timothy 4:1-3, where the Spirit warns of those who will depart from the faith in the last times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cauteriatam habentium suam conscientiam","severity":"info","text":"The phrase 'cauteriatam habentium suam conscientiam' (having their conscience seared) alludes to 1 Timothy 4:2, describing those whose moral sense is deadened.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prohibentium nubere, abstinere a cibis","severity":"info","text":"The reference to forbidding marriage and abstaining from foods reflects early Christian ascetic controversies, possibly targeting Encratite or Manichaean practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post XII uersus","severity":"info","text":"This phrase indicates that the following material is a continuous excerpt from a longer source, likely a pseudo-Pauline epistle or a patristic compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cum inpositione manuum presbyterii","severity":"info","text":"The mention of 'imposition of the hands of the presbyterate' reflects early church ordination practices, emphasizing the transmission of grace through prophetic laying on of hands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dum nemo, adtende lectioni","severity":"caution","text":"The phrase 'dum nemo' is likely corrupt; the intended sense may be 'while no one despises you' or 'meanwhile, no one...', but the text is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dum nemo' is ambiguous and may be a textual corruption; the reading taken follows the English draft's interpretation as 'while no one'."],"confidence":"medium","notes":[]},{"i":274,"ref":"p274","source":"adtende tibi et doctrinae, insta in illis hoc enim faciens et te ipsum saluum facies et eos qui te audiunt. Seniorem ne increpaueris, sed obsecra ut patrem, iuuenes ut fratres, anus ut matres, iuuenculas ut sorores in omni castitate. uiduas honora, quae uere uiduae sunt si qua autem uidua filios aut nepotes habet, discant primum domum suam regere et mutuam uicem reddere parentibus: hoc enim acceptum est coram deo. quae autem uere uidua est et desolata, sperauit in deum et instat obsecrationibus et orationibus nocte et die. nam quae in deliciis est, uiuens mortua est. et hoc praecipe, ut inreprehensibiles sint. si quis autem suorum et maxime domesticorum curam non habet, fidem negauit, et est infideli deterior. uidua eligatur non minus sexaginta annorum, quae fuerit unius uiri uxor, in operibus bonis testimonium habens, si filios educauit, si hospitio recepit, si sanctorum pedes lauit, si tribulationem patientibus subministrauit, si omne opus bonum subsecuta est. adulescentiores autem uiduas deuita. cum enim luxuriatae fuerint in Christo, nubere uolunt, habentes damnationem, quia primam fidem inritam fecerunt: simul autem et otiosae esse discunt, circuire domus, non solum otiosae, sed et uerbosae, loquentes quaenon oportet. nolo ergo iuniores nubere, filios. procreare, matres familias esse, nullam occasionem dare aduersario maledicti gratia.","english":"Attend to yourself and to doctrine, persist in these things; for by doing so, you will both save yourself and those who hear you. Do not rebuke an elder, but entreat him as a father; young men as brothers; old women as mothers; young women as sisters, in all chastity. Honor widows who are truly widows. But if a widow has children or grandchildren, let them first learn to manage their own household and to render mutual service to their parents; for this is acceptable before God. But she who is truly a widow and desolate has hoped in God and persists in supplications and prayers night and day. For she who lives in luxury is dead while living. And command this, that they be irreproachable. But if anyone does not have care for his own, especially his household, he has denied the faith and is worse than an unbeliever. Let a widow be chosen who is not less than sixty years of age, who has been the wife of one man, having testimony in good works: if she has raised children, if she has received guests, if she has washed the feet of the saints, if she has ministered to those suffering tribulation, if she has pursued every good work. But avoid younger widows. For when they have luxuriated in Christ, they wish to marry, incurring condemnation because they have made void their first faith; and at the same time they learn to be idle, to go around to houses, not only idle but also talkative, speaking of things they ought not. Therefore I do not wish younger women to marry, to bear children, to be mothers of families, to give no occasion to the adversary for the sake of a curse.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"seniorem ne increpaueris, sed obsecra ut patrem","severity":"info","text":"The instruction not to rebuke an elder but to entreat him as a father reflects early Christian community discipline, emphasizing respect for age and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uidua eligatur non minus sexaginta annorum","severity":"info","text":"The requirement that a widow be at least sixty years old for selection reflects early church practice, likely to ensure maturity and stability in ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fidem negauit, et est infideli deterior","severity":"info","text":"The phrase echoes New Testament concerns about faith and household care, possibly alluding to 1 Timothy 5:8 or similar pastoral admonitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"si sanctorum pedes lauit","severity":"info","text":"Washing the feet of saints was a concrete act of hospitality and humility in early Christian communities, often associated with widows' service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nolo ergo iuniores nubere, filios procreare, matres familias esse","severity":"info","text":"This concluding prohibition on younger women marrying and bearing children marks a shift from general advice to a specific disciplinary rule, reinforcing ascetic ideals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"simul autem et otiosae esse discunt, circuire domus","severity":"caution","text":"The characterization of younger widows as learning idleness and gossip may reflect rhetorical exaggeration or local concerns rather than universal practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a Coptic original; the precise Coptic wording behind phrases like 'fidem negauit' is uncertain, but the sense is clear."],"confidence":"high","notes":[]},{"i":275,"ref":"p275","source":"iam enim quaedam conuersae sunt retro post satanan. si qua fidelis habet uiduas, subministret. illis, ut non grauetur ecclesia, ut his quae uere uiduae sunt sufficiat qui bene praesunt presbyteri, duplici honore habeantur: maxime qui laborant in uerbo et doctrina. dicit enim scriptura: non infrenabis os boui trituranti, et: dignus est operarius mercede sua. aduersus presbyterum accusationem noli recipere nisi sub duobus et tribus testibus. peccantes coram omnibus argue, ut ceteri timorem habeant. testor coram deo et Christo Iesu et electis angelis, ut haec custodias sine praeiudicio, nihil faciens in alteram partem declinando. manus cito nemini inposueris neque communicaueris peccatis alienis. te ipsum castum custodi. noli adhuc aquam bibere, sed uino modico utere propter stomachum tuum et frequentes tuas infirmitates. quorundam hominum peccata manifesta sunt praecedentia ad iudicium, quosdam autem et subsecuntur. similiter et facta bona manifesta sunt, et quae aliter se habent abscondi non possunt. Quicumque sunt sub iugo serui, dominos suos omni honore dignos habeant, ne nomen domini et doctrina blasphemetur. qui autem fideles habent dominos, non contemnant, quia fratres sunt, sed magis seruiant, quia fideles sunt et dilecti, qui beneficii participes sunt. haec doce et exhortare.","english":"For already some have turned back after Satan. If a faithful woman has widows, let her provide for them, so that the church may not be burdened, so that for those who are truly widows there may be enough. Let those who preside well, the presbyters, be held in double honor: especially those who labor in word and doctrine. For Scripture says: \"You shall not muzzle the ox that treads the grain,\" and: \"The worker is worthy of his wages.\" Do not accept an accusation against a presbyter unless with two or three witnesses. Rebuke those who sin before all, so that the rest may have fear. I testify before God and Christ Jesus and the chosen angels that you should keep these things without prejudice, doing nothing by inclining to one side or the other. Do not lay hands on anyone hastily, nor have fellowship with others' sins. Keep yourself chaste. Do not yet drink water, but use a little wine for the sake of your stomach and your frequent infirmities. The sins of some men are manifest, preceding them to judgment; some, however, follow after them. Likewise, good deeds are manifest, and those that are otherwise cannot be hidden. Whoever are under the yoke of servitude, let them hold their masters worthy of all honor, lest the name of the Lord and the doctrine be blasphemed. But those who have faithful masters, let them not despise them, because they are brothers, but rather let them serve them more, because they are faithful and beloved, who are partakers of the benefit. Teach and exhort these things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non infrenabis os boui trituranti","severity":"info","text":"A loose adaptation of Deut 25:4 (LXX: οὐ φιμώσεις βοῦν ἀλοῶντα), cited as a scriptural warrant for not silencing a hardworking teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dignus est operarius mercede sua","severity":"info","text":"Likely a reminiscence of 1 Tim 5:18 or a common proverb; no exact Vulgate match, but the sense echoes the principle of just reward for labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duplici honore habeantur","severity":"info","text":"The phrase 'double honor' for presbyters reflects early church practice of honoring clergy who also teach, possibly drawing on the Didascalia or Apostolic Tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"noli adhuc aquam bibere, sed uino modico utere","severity":"info","text":"A rare personal health directive from Augustine, likely addressing his own ascetic practice; wine as medicine for stomach ailments was common in late antique monastic regimens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"haec doce et exhortare","severity":"info","text":"The passage concludes with a summary command, typical of paraenetic sections in the Speculum, reinforcing the instructional tone of the whole work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quorundam hominum peccata manifesta sunt praecedentia ad iudicium, quosdam autem et subsecuntur","severity":"info","text":"The syntax is ambiguous: 'subsecuntur' may mean sins follow the person after judgment, or that some sins are followed by judgment; the translation adopts the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'subsecuntur' could mean either 'follow after (the person)' or 'are followed by (judgment)'; the English draft takes the first sense.","The identity of 'quaedam fidelis' is unspecified—could be a deaconess or any lay woman with means."],"confidence":"high","notes":[]},{"i":276,"ref":"p276","source":"si quis aliter docet et non adquiescit sanis sermonibus domini nostri Iesu Christi et ei quae secundum pietatem est doctrinae, superbus, nihil sciens, sed languens circa quaestiones et pugnas uerborum, ex quibus oriuntur inuidiae, contentiones, blasphemiae, suspiciones malae, conflictationes hominum mente corruptorum et qui priuati sunt ueritate, existimantium quaestum esse pietatem. est autem quaestus magnus pietas cum sufficientia. nihil intulimus in hunc mundum: haut dubium quia nec auferre quid possumus: habentes autem alimenta et quibus tegamur, his contenti sumus. nam qui uolunt diuites fieri, incidunt in temptationem et laqueum diaboli et desideria multa inutilia et nociua, quae mergunt homines in interitum et perditionem. radix enim omnium malorum est cupiditas, quam quidam appetentes errauerunt a fide et inseruerunt se doloribus multis. tu autem, o homo dei, haec fuge: sectare uero iustitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem. certa bonum certamen fidei, adprehende uitam aeternam, in qua uocatus es et confessus bonam confessionem coram multis testibus. praecipio tibi coram deo, qui uiuificat omnia, et Christo Iesu, qui testimonium reddidit sub Pontio Pilato, bonam confessionem, ut serues mandatum sine macula, inreprehensibile, usque in aduentum domini nostri Iesu Christi.","english":"If anyone teaches otherwise and does not assent to the sound words of our Lord Jesus Christ and to that teaching which is according to piety, he is proud, knowing nothing, but languishing over questions and verbal battles, from which arise envies, contentions, blasphemies, evil suspicions, conflicts of men of corrupted mind and who have been deprived of the truth, who think that piety is a source of gain. But piety is a great gain with sufficiency. We have brought nothing into this world: there is no doubt that we can carry nothing away either; but having food and clothing to cover us, we are content with these. For those who wish to become rich fall into temptation and the snare of the devil and many useless and harmful desires, which plunge men into ruin and perdition. For the root of all evils is covetousness, which some, pursuing it, have strayed from the faith and have entangled themselves in many sorrows. But you, O man of God, flee these things: rather pursue justice, piety, faith, charity, patience, gentleness. Fight the good fight of faith, seize hold of eternal life, to which you have been called and have confessed a good confession before many witnesses. I command you before God, who gives life to all things, and Christ Jesus, who bore witness under Pontius Pilate, to keep the good confession, to preserve the commandment without stain, blameless, until the coming of our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"radix enim omnium malorum est cupiditas","severity":"info","text":"Echoes 1 Timothy 6:10 (Vulgate: 'radix omnium malorum est cupiditas'), a common patristic citation against avarice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quaestus","severity":"info","text":"'Quaestus' (gain/profit) is used pejoratively for those who treat piety as a means of material advantage, contrasting with 'pietas cum sufficientia' (piety with sufficiency).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"testimonium reddidit sub Pontio Pilato","severity":"info","text":"The reference to Christ's testimony under Pontius Pilate anchors the command in the historical Passion, a common trope in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning against false teachers to a direct exhortation ('tu autem, o homo dei'), mirroring the hortatory style of the Didache or Apostolic Constitutions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"haut dubium","severity":"caution","text":"'Haut dubium' is a non-classical spelling of 'haud dubium' (without doubt); the text may reflect late Latin orthography or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ei quae secundum pietatem est doctrinae' could refer either to a specific orthodox teaching or to the general rule of faith; the Latin is ambiguous."],"confidence":"high","notes":[]},{"i":277,"ref":"p277","source":"Et post paucos uersus: Diuitibus huius saeculi praecipe, non superbe sapere neque sperare in incerto diuitiarum, sed in deo, qui praestat - nobis omnia abunde ad fruendum, bene agere, diuites fieri in operibus bonis, facile tribuere, communicare, thesaurizare sibi fundamentum bonum in futurum, ut adprehendant ueram uitam.s o Timothee, depositum custodi, deuitans profanas uocum nouitates et oppositiones falsi nominis scientiae, quam quidam promittentes circa fidem exciderunt. gratia tecum. amen..\n\nXL. DE EPISTVLA AD TIMOTHEVM SECVNDA.\n\nNon enim dedit nobis deus spiritum timoris, sed uirtutis et dilectionis et sobrietatis. noli itaque erubescere testimonium domini nostri, neque me uinctum eius, sed conlabora euangelio secundum uirtutem dei. Et post paucissimos uersus: Formam habens sanorum uerborum, quae a me audisti, in fide et dilee-tioBe in Christo Iesu, bonum depositum custodi per spiritum sanctum, qui habitat in nobis. Et paulo post: Tu ergo, fili mi, confortare in gratiam, quae est in Christo Iesu: et quae audisti a me per multos testes haec commenda fidelibus hominibus, qui idonei erunt et alios docere. labora sicut bonus miles Christi Iesu. nemo militans deo implicat se negotiis saecularibus, ut ei placeat cui se probauit nam et qui certat in agone non coronatur nisi legitime certauerit. laborantem agricolam oportet primum de fructibus accipere.","english":"And after a few verses: Command the rich of this world not to think proudly nor to hope in the uncertainty of riches, but in God, who provides us all things abundantly for enjoyment, to act well, to become rich in good works, to give readily, to share, to store up for themselves a good foundation for the future, so that they may grasp the true life. O Timothy, guard the deposit, shunning profane novelties of words and the oppositions of falsely named knowledge, by which some, making promises concerning the faith, have fallen away. Grace be with you. Amen.\n\nXL. FROM THE SECOND EPISTLE TO TIMOTHY.\n\nFor God has not given us a spirit of fear, but of strength and love and sobriety. Do not, therefore, be ashamed of the testimony of our Lord, nor of me as his prisoner, but labor for the gospel according to the power of God. And after very few verses: Having the form of sound words, which you have heard from me, in faith and love in Christ Jesus, guard the good deposit through the Holy Spirit, who dwells in us. And a little later: Therefore, my son, strengthen yourself in the grace which is in Christ Jesus; and what you have heard from me through many witnesses, commend these things to faithful men who will be fit also to teach others. Labor as a good soldier of Christ Jesus. No one serving God entangles himself in secular affairs, so that he may please the one to whom he has proved himself; for even he who contends in the contest is not crowned unless he has contended lawfully. The laboring farmer must first receive from the fruits.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XL. DE EPISTVLA AD TIMOTHEVM SECVNDA","severity":"info","text":"This heading marks the transition from the First to the Second Epistle to Timothy, structuring the florilegium by biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diuitibus huius saeculi praecipe, non superbe sapere neque sperare in incerto diuitiarum, sed in deo","severity":"info","text":"This passage echoes 1 Timothy 6:17–19 (Vulgate), where Paul instructs Timothy on the conduct of the rich, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"depositum custodi, deuitans profanas uocum nouitates et oppositiones falsi nominis scientiae","severity":"info","text":"This is a close paraphrase of 1 Timothy 6:20 (Vulgate), warning against false knowledge and verbal novelties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim dedit nobis deus spiritum timoris, sed uirtutis et dilectionis et sobrietatis","severity":"info","text":"This appears to be a free adaptation of 2 Timothy 1:7, where Paul speaks of a spirit of power, love, and self-control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo militans deo implicat se negotiis saecularibus","severity":"info","text":"This echoes 2 Timothy 2:4 (Vulgate), where Paul warns against entanglement in worldly affairs for those serving God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"laborantem agricolam oportet primum de fructibus accipere","severity":"caution","text":"This concluding proverb is not found in the canonical 2 Timothy; it may be a later interpolation or a non-canonical addition by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'laborantem agricolam oportet primum de fructibus accipere' is not attested in the Vulgate text of 2 Timothy; its source is uncertain, possibly a patristic gloss or a scribal addition."],"confidence":"high","notes":[]},{"i":278,"ref":"p278","source":"intellege quae dico: dabit enim tibi dominus intellectum in omnibus. memor esto Iesum Christum surrexisse a mortuis ex semine Dauid, secundum euangelium meum, in quo laboro usque ad uincula quasi male operans, sed uerbum dei non est alligatum. ideo omnia sustineo propter electos, ut et ipsi salutem consequantur, quae est in Christo lesu cum gloria caelesti fidelis sermo: nam si commortui sumus, et conuiuemus: si sustinebimus, et conregnabimus: si negabimus, et ille negabit nos: si non credimus, ille fidelis permanet, negare se ipsum non potest. haec commone testificans coram deo. noli uerbis contendere, in nihil utile nisi ad subuersionem audientium sollicite cura te ipsum probabilem exhibere deo, operarium inreprehensibilem, recte tractantem uerbum ueritatis. profana autem inaniloquia deuita: multum enim proficient ad impietatem, et sermo eorum ut cancer serpit. Et post VI uersus: Cognouit dominus qui sunt eius, et: discedat ab iniquitate omnis qui inuocat nomen domini. in magna autem domo non solum sunt uasa aurea et argentea, sed et lignea et fictilia, et quaedam quidem in honorem, quaedam autem in contumeliam. si quis ergo mundauerit se ab istis, erit uas in honorem sanctificatum et utile domino, ad omne opus bonum paratum. iuuenalia autem desideria fuge: sectare uero iustitiam, fidem, caritatem, pacem cum his qui inuocant dominum de corde puro.","english":"Understand what I say: for the Lord will give you understanding in all things. Remember that Jesus Christ rose from the dead, from the seed of David, according to my Gospel, in which I labor even to chains, as one who works ill, but the word of God is not bound. Therefore I endure all things for the sake of the elect, that they too may obtain salvation, which is in Christ Jesus with celestial glory. Faithful is the word: for if we have died together, we shall also live together; if we endure, we shall also reign together; if we deny, He also will deny us; if we do not believe, He remains faithful, He cannot deny Himself. These things I testify, warning before God. Do not contend with words; it is useful for nothing except the ruin of hearers. Diligently show yourself acceptable to God, an irreproachable worker, rightly handling the word of truth. Shun profane and empty talk; for they greatly advance impiety, and their speech creeps like a cancer. And after six verses: The Lord knows who are His, and: let every one who invokes the name of the Lord depart from iniquity. In a great house there are not only gold and silver vessels, but also wooden and earthenware ones, and some indeed for honor, others for dishonor. If therefore anyone cleanses himself from these, he will be a vessel sanctified for honor and useful to the Lord, prepared for every good work. Flee youthful desires; rather pursue justice, faith, charity, peace with those who invoke the Lord from a pure heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex semine Dauid","severity":"info","text":"The phrase 'from the seed of David' echoes New Testament genealogies (e.g., Matt 1:1–17; Luke 1:27) and is used here to affirm Jesus' messianic lineage, a common apologetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum euangelium meum","severity":"info","text":"The reference to 'my Gospel' likely alludes to the Gospel of Luke, traditionally associated with Paul's companion, or to a lost apocryphal gospel; the phrase is rare in patristic citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"usque ad uincula","severity":"info","text":"The mention of 'chains' reflects Paul's imprisonment (cf. Acts 28; 2 Tim 1:16–18) and is a topos of apostolic suffering, used here to underscore the unbound nature of the word of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sermo eorum ut cancer serpit","severity":"info","text":"The simile of speech creeping like a cancer is paralleled in early Christian warnings against heresy (e.g., Ignatius, Eph. 7.2; Irenaeus, Haer. 1.1.1), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VI uersus","severity":"info","text":"The phrase 'And after six verses' indicates a deliberate omission of intervening material, a common technique in the Speculum to excerpt key passages from a longer source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uasa aurea et argentea ... lignea et fictilia","severity":"info","text":"The metaphor of vessels (gold, silver, wood, earthenware) for different ranks of believers is a patristic commonplace, found in 1 Clem. 37.4 and later in Augustine's sermons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my Gospel' is ambiguous: it may refer to Luke, a lost work, or a rhetorical claim of apostolic authority.","The phrase 'iuuenalia autem desideria fuge' could be read as a general moral exhortation or as a specific reference to youthful lusts; the Latin supports the former."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"stultas autem et sine disciplina quaestiones deuita, sciens quod generant lites. seruum autem domini non oportet litigare, sed mansuetum esse ad omnes, docibilem, patientem, cum modestia corripientem eos qui resistunt: ne quando det illis deus paenitentiam ad agnoscendam ueritatem, et resipiscant a diaboli laqueis, a quo captiui tenentur ad ipsius uoluntatem. Hoc autem scito, quod in nouissimis diebus instabunt tempora periculosa, et erunt homines se ipsos amantes, cupidi, elati, superbi, blasphemi, parentibus non oboedientes, ingrati, scelesti, sine affectione, sine pace, criminatores, incontinentes, inmites, sine benignitate, proditores, proterui, tumidi, uoluptatum amatores magis quam dei, habentes speciem quidem pietatis, uirtutem autem eius abnegantes: et hos deuita. ex his enim sunt qui penetrant domos et captiuas ducunt mulierculas oneratas peccatis, quae ducuntur a uariis desideriis, semper discentes et numquam ad scientiam ueritatis peruenientes. Et post VIII uersus: Tu autem adsecutus es meam doctrinam, institutionem, propositum,. fidem, longanimitatem, dilectionem, patientiam, persecutiones, passiones, qualia mihi facta sunt Antiochiae, Iconio, Lystris: quales persecutiones sustinui, et ex omnibus me eripuit dominus. et omnes qui uolunt pie uiuere in Christo Iesu persecutiones patiuntur.","english":"Avoid foolish and undisciplined questions, knowing that they breed quarrels. A servant of the Lord ought not to quarrel, but to be gentle to all, teachable, patient, correcting with modesty those who resist: lest at some time God give them repentance to recognize the truth, and they come to their senses from the snares of the devil, by whom they are held captive to his will. Know this, that in the last days perilous times will press upon us, and there will be men who love themselves, covetous, puffed up, proud, blasphemous, disobedient to parents, ungrateful, wicked, without affection, without peace, slanderers, incontinent, harsh, without kindness, traitors, insolent, swollen, lovers of pleasures more than of God, having the appearance indeed of piety but denying its virtue: and avoid these. For among them are those who penetrate houses and lead captive women burdened with sins, who are led by various desires, always learning and never arriving at knowledge of the truth. And after eight verses: But you have followed my teaching, instruction, purpose, faith, long-suffering, love, patience, persecutions, sufferings, such as were done to me at Antioch, Iconium, Lystra: what persecutions I endured, and from all the Lord delivered me. And all who wish to live piously in Christ Jesus suffer persecutions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in nouissimis diebus instabunt tempora periculosa","severity":"info","text":"The eschatological warning echoes 1 Timothy 4:1-3 and 2 Timothy 3:1-5, where Paul describes perilous times and self-loving men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"docibilem","severity":"info","text":"docibilem (teachable) is a rare Latin adjective, here used to render Greek εὐμαθής, emphasizing the ideal of receptivity to instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Antiochiae, Iconio, Lystris","severity":"info","text":"These cities (Antioch in Pisidia, Iconium, Lystra) are sites of Paul’s missionary journeys and persecutions, as narrated in Acts 13–14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post VIII uersus","severity":"info","text":"This phrase marks a deliberate omission of eight verses from the source text, a common compilatory technique in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"captiuas ducunt mulierculas oneratas peccatis","severity":"info","text":"The image of heretics seducing sinful women echoes 2 Timothy 3:6 and was used by early Christian writers to warn against false teachers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation after 'Et post VIII uersus' is not explicitly identified; it may be from a lost apocryphal or pseudepigraphal text attributed to Paul."],"confidence":"high","notes":[]},{"i":280,"ref":"p280","source":"mali autem homines et seductores proficient in peius, errantes et in errorem mittentes. tu uero permane in his quae didicisti et credita sunt tibi, sciens a quo didiceris. et quoniam . ab infantia sacras litteras nosti, quae te possunt instruere ad salutem per fidem, quae est in Christo Iesu. omnis scriptura diuinitus inspirata est utilis ad docendum, ad arguendum, ad corrigendum, ad erudiendum in iustitia: ut perfectus sit homo dei, ad omne opus bonum instructus. Testificor coram deo et Christo Iesu, qui iudicaturus est. uiuos et mortuos, et aduentum ipsius et regnum eius: praedica uerbum, insta oportune, inportune: argue, obsecra, increpa in omni patientia et doctrina. erit enim tempus, cum sanam doctrinam non sustinebunt, sed ad sua desideria coaceruabunt sibi magistros, prurientes auribus, et a ueritate quidem auditum auertent, ad fabulas autem conuertentur. tu uero uigila, in omnibus labora, opus fac euangelistae, ministerium tuum imple. ego enim iam delibor, et tempus meae resolutionis instat. bonum certamen certaui, cursum consummaui, fidem seruaui: in reliquo reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die iustus iudex, non solum autem mihi, sed et his qui diligunt. aduentum eius.","english":"But evil men and deceivers grow worse, wandering and leading others into error. You, however, remain in what you have learned and what has been entrusted to you, knowing from whom you learned. And since from childhood you have known the sacred Scriptures, which can instruct you for salvation through faith, which is in Christ Jesus. All divinely inspired Scripture is useful for teaching, for refuting, for correcting, for training in righteousness: so that the man of God may be perfect, instructed for every good work. I testify before God and Christ Jesus, who will judge the living and the dead, and before his coming and his kingdom: preach the word, persist in season and out of season; argue, beseech, rebuke with all patience and learning. For there will be a time when they will not endure sound teaching, but will heap up teachers for themselves according to their own desires, itching in their ears, and will turn their hearing away from the truth, but will turn to fables. You, however, watch, labor in all things, do the work of an evangelist, fulfill your ministry. For I am already worn out, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith: for the rest, the crown of righteousness is stored up for me, which the Lord will give me on that day, a just judge, and not only to me, but also to those who love his coming.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis scriptura diuinitus inspirata est utilis ad docendum, ad arguendum, ad corrigendum, ad erudiendum in iustitia","severity":"info","text":"This fourfold purpose of Scripture echoes 2 Timothy 3:16, where Paul says Scripture is useful for teaching, refuting, correcting, and training in righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Testificor coram deo et Christo Iesu, qui iudicaturus est uiuos et mortuos","severity":"info","text":"The phrase 'judge the living and the dead' is a standard creedal formula (cf. 2 Timothy 4:1) and appears in the Apostles' Creed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"bonum certamen certaui, cursum consummaui, fidem seruaui","severity":"info","text":"This triad echoes 2 Timothy 4:7, where Paul says he has fought the good fight, finished the race, and kept the faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prurientes auribus","severity":"info","text":"The phrase 'itching ears' is a patristic trope for those who seek novel or heretical teachings, found in writers like Tertullian and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ego enim iam delibor, et tempus meae resolutionis instat","severity":"info","text":"This passage is often read as a personal testament of the author, possibly imitating Paul's farewell in 2 Timothy, and has been cited in discussions of the author's identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et aduentum ipsius et regnum eius","severity":"caution","text":"The phrase 'his coming and his kingdom' may be a later interpolation or a conflation of eschatological themes; the Latin syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether Augustine or a persona) is not explicit; the passage is taken as a direct exhortation.","The phrase 'et aduentum ipsius et regnum eius' could be read as two separate objects of 'testificor' or as a hendiadys."],"confidence":"high","notes":[]},{"i":281,"ref":"p281","source":"XLI. DE EPISTVLA AD TITVM.\n\nHuius rei gratia reliqui te Cretae, ut ea' quae desunt corrigas et constituas per ciuitates presbyteros, sicut ego tibi disposui, si quis sine crimine est, unius uxoris uir, filios habens fideles, non in accusatione luxuriae, aut non subditos. oportet enim episcopum sine crimine esse sicut dei dispensatorem, non superbum, non iracundum, non uinolentum, non percussorem, non turpilucrum: sed hospitalem, benignum, sobrium, iustum, sanctum, continentem, amplectentem eum qui secundum doctrinam est fidelem sermonem, ut potens sit exhortari in doctrina sana et eos qui contradicunt arguere. Et post paucos uersus: Quam ob causam increpa illos. dure, ut sani sint in fide, non adtendentes Iudaicis fabulis et mandatis hominum auersantium se a ueritate. omnia munda mundis: coinquinatis autem et infidelibus nihil mundum : sed inquinatae sunt eorum et mens et conscientia. confitentur de nosse deum, factis autem negant, cum sint abominati et incredibiles, . et ad omne opus bonum reprobi. Tu autem loquere quae decet sanam doctrinam. senes, ut sobrii sint, pudici, prudentes, sani fide, dilectione, patientia.","english":"XLI. From the Epistle to Titus.\n\nFor this reason I left you in Crete, that you might correct what is lacking and appoint presbyters in the cities, as I have arranged for you, if anyone is without reproach, a husband of one wife, having faithful children, not accused of luxury, nor insubordinate. For a bishop must be without reproach as a steward of God, not proud, not wrathful, not given to wine, not a striker, not sordidly avaricious: but hospitable, kind, sober, just, holy, continent, embracing him who is faithful to the word according to doctrine, so that he may be able to exhort in sound doctrine and to refute those who contradict. And after a few verses: For what reason rebuke them harshly, that they may be sound in faith, not heeding Jewish fables and the commandments of men who turn away from the truth. All things are pure to the pure: but to the defiled and the unfaithful nothing is pure: but both their mind and conscience are defiled. They profess to know God, but by their deeds they deny Him, being abominable and untrustworthy, and reprobate for every good work. But you speak what befits sound doctrine. To the aged, that they be sober, chaste, prudent, sound in faith, love, and patience.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Epistula ad Titum","severity":"info","text":"The passage is a composite of excerpts from Titus 1:5–9 and 1:13–14, with some paraphrasing and rearrangement by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unius uxoris uir","severity":"info","text":"The phrase 'unius uxoris uir' (husband of one wife) reflects the early Christian preference for monogamous clergy, a standard in pastoral epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cretae","severity":"info","text":"Crete was a Roman province with a reputation for moral laxity, which contextualizes the stern instructions for appointing blameless presbyters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase marks a transition between two non-contiguous scriptural excerpts, typical of Augustine's catena method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnia munda mundis","severity":"info","text":"The maxim 'omnia munda mundis' (all things are pure to the pure) became a proverbial expression in later Christian moral theology, often cited in discussions of purity and intention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"confitentur de nosse deum","severity":"caution","text":"The phrase 'confitentur de nosse deum' (they profess to know God) is a non-standard Latin construction; 'nosse' is an infinitive from 'nosco', and the syntax may reflect a scribal error or colloquialism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates several verses from Titus, and the exact boundaries of the excerpts are unclear; 'et post paucos uersus' may refer to a different passage than the one immediately following."],"confidence":"high","notes":[]},{"i":282,"ref":"p282","source":"anus similiter in habitu sancto, non criminatrices, non uino multo seruientes, bene docentes, ut prudentiam doceant adulescentulas, ut uiros suos ament, filios diligant, prudentes, castas, domus curam habentes, benignas, subditas uiris suis, ut non blasphemetur uerbum dei. iuuenes similiter hortare, ut sobrii sint. in . omnibus te ipsum praebe exemplum bonorum operum, in doctrina integritate, grauitate: uerbum sanum inreprehensibile : ut is qui ex aduerso est uereatur nihil habens malum dicere de nobis. seruos dominis suis subditos esse, in omnibus placentes, non contradicentes, non fraudantes, sed in omnibus fidem. bonam ostendentes, ut doctrinam saluatoris nostri dei ornent in omnibus. apparuit enim gratia dei saluatoris omnibus hominibus, erudiens nos, ut abnegantes inpietatem et saecularia desideria sobrie et iuste et pie uiuamus in hoc saeculo, expectantes beatam spem et aduentum gloriae magni dei et saluatoris nostri Iesu Christi, qui dedit semet ipsum pro nobis, ut nos redimeret ab omni iniquitate et emundaret sibi populum acceptabilem, sectatorem bonorum operum. haec loquere et exhortare et argue cum omni imperio. nemo te contemnat. Admone illos, principibus et potestatibus subditos esse, dicto oboedire, ad omne opus bonum paratos esse, neminem blasphemare, non litigiosos esse, modestos, omnem ostendentes mansuetudinem ad omnes homines.","english":"women likewise in holy habit, not slanderers, not given to much wine, teaching well, so that they may teach prudence to the young girls, that they may love their husbands, cherish their children, be prudent, chaste, careful of the household, kind, submissive to their husbands, so that the word of God may not be blasphemed. Likewise exhort the young men to be sober. In all things present yourself as an example of good works, in integrity of teaching, in gravity: a sound and irreproachable word, so that the one who is opposed may have nothing evil to say of us. That servants be subject to their masters, pleasing in all things, not contradicting, not defrauding, but showing good faith in all things, so that they may adorn the teaching of our savior God in all things. For the grace of God the savior has appeared to all men, instructing us, so that, renouncing impiety and worldly desires, we may live soberly, justly, and piously in this age, awaiting the blessed hope and the coming of the glory of the great God and our savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and cleanse for himself an acceptable people, followers of good works. Speak these things and exhort and rebuke with all authority. Let no one despise you. Admonish them to be subject to princes and powers, to obey the word, to be ready for every good work, to blaspheme no one, not to be quarrelsome, to be modest, showing all gentleness to all men.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non uino multo seruientes","severity":"info","text":"The phrase echoes 1 Timothy 3:8 (Vulgate: 'non uino multo seruientes'), part of the Pastoral Epistles' household codes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uerbum dei","severity":"info","text":"'Word of God' here refers to Christian teaching, not the Logos doctrine; the concern is that women's misconduct discredits the faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"seruos dominis suis subditos esse","severity":"info","text":"This instruction reflects the early Christian acceptance of household slavery, urging obedience without challenging the institution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"haec loquere et exhortare et argue cum omni imperio","severity":"info","text":"This concluding command shifts from specific precepts to a general charge, mirroring the apostolic authority in the Pastorals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"apparuit enim gratia dei saluatoris omnibus hominibus","severity":"info","text":"The phrase 'grace of God the savior' was later cited in Pelagian controversies to argue for universal availability of grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'dicto oboedire' (line 14) is ambiguous: it may mean 'obey the word' (i.e., the teaching) or 'obey the command' (of the authorities). The English draft takes the former."],"confidence":"high","notes":[]},{"i":283,"ref":"p283","source":"Et post paucos uersus: Fidelis sermo est, et de his uolo te confirmare, ut curent bonis operibus praeesse qui credunt deo. haec sunt bona et utilia hominibus. stultas autem quaestiones et genealogias et contentiones et pugnas legis deuita: sunt enim inutiles et uanae. haereticum hominem post unam et secundam correptionem deuita, sciens quia subuersus est qui eiusmodi est et 'delinquit proprio iudicio condemnatus.\n\nXLII. DE EPISTVLA AD PHILEMONEM.\n\nGaudium enim magnum habui et consolationem in caritate tua, quia uiscera sanctorum requieuerunt per te, frater. Et paulo post: Quem ego uolueram mecum detinere, ut pro te mihi ministraret in uinculis euangelii: sine consilio autem tuo nihil uolui facere, uti ne uelut ex necessitate bonum tuum esset, sed uoluntarium.\n\nXLIII. DE EPISTVLA AD HEBRAEOS.\n\nVidete, fratres, ne forte sit in aliquo uestrum cor malum incredulitatis discedendi a deo uiuo: sed adhortamini nosmet ipsos per singulos dies, donec 'hodie' cognominatur, ut non obduretur quis ex uobis fallacia peccati. participes enim Christi effecti sumus, si tamen initium substantiae eius usque ad finem firmum retineamus. dum dicitur: hodie si uocem eius audieritis, nolite obdurare corda uestra quemadmodum in exacerbatione. Et post paucos uersus: Timeamus ergo, ne forte relicta pollicitatione introeundi in requiem eius existimetur ex nobis aliquis deesse.","english":"And after a few verses: The word is faithful, and concerning these I wish to confirm you, that those who believe in God may take care to be foremost in good works. These things are good and useful for men. But avoid foolish questions and genealogies and contentions and legal battles: for they are useless and vain. Avoid a heretical man after a first and second correction, knowing that he who is of such a kind is perverted and 'offends, condemned by his own judgment.\n\nXLII. FROM THE EPISTLE TO PHILEMON.\n\nFor I have had great joy and consolation in your charity, because the bowels of the saints have rested through you, brother. And a little later: Whom I had wished to keep with me, that he might minister to me for you in the bonds of the gospel: but without your counsel I wished to do nothing, lest your good be as if from necessity, but voluntary.\n\nXLIII. FROM THE EPISTLE TO THE HEBREWS.\n\nSee, brothers, lest perhaps there be in any of you an evil heart of unbelief, of departing from the living God: but let us exhort ourselves day by day, until 'today' is named, that none of you may be hardened by the deceit of sin. For we have been made partakers of Christ, if indeed we hold fast the beginning of his substance firm to the end. While it is said: today if you hear his voice, do not harden your hearts as in provocation. And after a few verses: Let us therefore fear, lest perhaps, the promise of entering into his rest being abandoned, it be thought that someone among us is lacking.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLII. DE EPISTVLA AD PHILEMONEM.","severity":"info","text":"The passage is divided into three sections (XLI, XLII, XLIII), each introduced by a chapter heading that names a Pauline epistle. This structure is typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fidelis sermo est","severity":"info","text":"The phrase 'Fidelis sermo est' echoes 1 Timothy 1:15, though the surrounding material is a pastiche of admonitions from the Pastoral Epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haereticum hominem post unam et secundam correptionem deuita","severity":"info","text":"This instruction to avoid a heretic after one or two corrections is not a direct biblical quotation but a paraphrase of Titus 3:10, where Paul advises shunning a heretical man after a first and second admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gaudium enim magnum habui et consolationem in caritate tua","severity":"info","text":"This opening of the Philemon section adapts Philemon 1:7, where Paul expresses joy and consolation in Philemon's love, though the wording is slightly altered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videte, fratres, ne forte sit in aliquo uestrum cor malum incredulitatis","severity":"info","text":"This warning echoes Hebrews 3:12, which cautions against an evil heart of unbelief, though the phrasing is a loose paraphrase of the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"delinquit proprio iudicio condemnatus","severity":"caution","text":"The phrase 'delinquit proprio iudicio condemnatus' is marked with quotation marks in the Latin, suggesting it may be a citation from an unknown source or a gloss; its origin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'delinquit proprio iudicio condemnatus' is unclear; it may be a patristic gloss or a corruption.","The transition between sections is abrupt, and the headings (XLII, XLIII) may be later editorial additions."],"confidence":"high","notes":[]},{"i":284,"ref":"p284","source":"etenim et nobis nuntiatum est, quemadmodum et illis: sed non profuit illis sermo auditus non admixtis fidei ex his qui audierunt. Et alio loco: Habentes ergo pontificem magnum, qui penetrauit caelos, Iesum filium dei, teneamus confessionem. Et post IIII uersus: Adeamus ergo cum fiducia ad thronum gratiae, ut misericordiam consequamur et gratiam inueniamus in auxilio oportuno. Et paulo post: Non enim iniustus deus, ut obliuiscatur operis uestri et dilectionis, quam ostendistis in nomine ipsius, qui ministrastis sanctis et ministratis. cupimus autem unumquemque uestrum eandem ostendere sollicitudinem ad expletionem spei usque in finem, ut non segnes efficiamini, uerum imitatores eorum qui fide et patientia hereditabunt promissiones. Et post VII uersus: Homines enim per maiorem sui iurant, et omnis controuersiae eorum finis ad confirmationem eorum est iuramentum. Et post aliquantum: Teneamus spei nostrae confessionem indeclinabilem — fidelis enim est qui repromisit — et consideremus inuicem in prouocatione caritatis et bonorum operum: non deserentes collectionem nostram, sicut est consuetudinis quibusdam, sed consolantes, et tanto magis quanto uideritis adpropinquantem diem. uoluntarie enim peccantibus nobis post acceptam notitiam ueritatis iam non relinquitur pro peccatis hostia. terribilis quaedam expectatio iudicii et ignis aemulatio, quae consumptura est aduersarios.","english":"For indeed it was announced to us, just as to them: but the word heard did not profit them, not mixed with faith from those who heard. And in another place: Therefore, having a great high priest, who has penetrated the heavens, Jesus the son of God, let us hold to our confession. And after four verses: Let us therefore approach with confidence the throne of grace, that we may obtain mercy and find grace in timely help. And a little later: For God is not unjust, that he should forget your work and the love which you have shown in his name, you who have ministered and do minister to the saints. But we desire each one of you to show the same diligence for the fulfillment of hope unto the end, that you may not become sluggish, but rather imitators of those who by faith and patience will inherit the promises. And after seven verses: For men swear by what is greater than themselves, and the end of all their controversies is an oath for their confirmation. And after a while: Let us hold to the confession of our hope unswervingly—for the one who promised is faithful—and let us consider one another in the provocation of charity and good works: not abandoning our assembly, as is the custom of some, but comforting one another, and all the more as you see the day approaching. For we who sin voluntarily after having received knowledge of the truth are no longer left a sacrifice for sins. A certain terrible expectation of judgment and a fire of emulation, which will consume the adversaries.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pontificem magnum, qui penetrauit caelos, Iesum filium dei","severity":"info","text":"The phrase echoes Hebrews 4:14 and 9:11, where Christ is described as high priest who entered the heavens. The author adapts the language to exhort steadfast confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"thronum gratiae","severity":"info","text":"The phrase 'throne of grace' is not biblical but appears in early Christian liturgical and homiletic contexts, possibly from Hebrews 4:16 or Revelation, adapted here to encourage confident approach to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignis aemulatio, quae consumptura est aduersarios","severity":"info","text":"The 'fire of emulation' consuming adversaries recalls apocalyptic imagery from Revelation and early Christian eschatology, possibly alluding to the final judgment or purgative fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non deserentes collectionem nostram","severity":"info","text":"The warning against abandoning the assembly reflects early Christian concerns about schism or laxity in community worship, common in pastoral letters of the 2nd–3rd centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco... Et post IIII uersus... Et paulo post... Et post VII uersus... Et post aliquantum","severity":"info","text":"The passage is a catena of scriptural or quasi-scriptural excerpts, each introduced by a formula marking sequential location, typical of the compiler's method in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uoluntarie enim peccantibus nobis post acceptam notitiam ueritatis iam non relinquitur pro peccatis hostia","severity":"caution","text":"The claim that no sacrifice remains for voluntary sins after knowledge of truth is theologically strong; it may reflect a rigorist source or a misreading of Hebrews 10:26, and should be read as a rhetorical warning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is unclear; they may be from a lost homily or a compilation of testimonia. The phrase 'ignis aemulatio' is ambiguous: it could mean 'fire of zeal' or 'fire of envy' in a punitive sense."],"confidence":"medium","notes":[]},{"i":285,"ref":"p285","source":"inritam quis faciens legem Moysi sine ulla miseratione duobus uel tribus testibus moritur: quanto magis putatis deteriora mereri subplicia, qui filium dei conculcauerit et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam fecerit? scimus enim qui dixit: mihi uindictam et ego reddam, et iterum: quia iudicabit dominus populum suum. horrendum est incidere in manus dei uiuentis. rememoramini autem pristinos dies, in quibus inluminati magnum certamen sustinuistis passionum. et in altero quidem obprobriis et tribulationibus spectaculum facti, in altero autem socii taliter conuersantium effecti. nam et uinctis conpassi estis, et rapinam bonorum uestrorum cum gaudio suscepistis, cognoscentes uos habere meliorem et manentem substantiam. nolite itaque amittere confidentiam uestram, quae magnam habet remunerationem. patientia enim uobis necessaria est, ut uoluntatem dei facientes reportetis promissionem. adhuc enim modicum quantulum qui uenturus est ueniet et non tardabit: iustus autem meus ex fide uiuet: quod si subtraxerit se, non placebit animae meae.","english":"Whoever makes the law of Moses void dies without any mercy, with two or three witnesses: how much more do you think those deserve worse punishments, who have trampled the son of God, considered the blood of the testament polluted, by which he was sanctified, and offered insult to the spirit of grace? For we know who said: vengeance is mine and I will repay, and again: because the Lord will judge his people. It is dreadful to fall into the hands of the living God. But remember the former days, in which, having been enlightened, you sustained a great struggle of passions. And in one respect you were made a spectacle by reproaches and tribulations, in another you became companions of those who lived in such a way. For you suffered with those in chains, and you accepted the plunder of your goods with joy, knowing that you have a better and enduring substance. Therefore do not lose your confidence, which has a great reward. For patience is necessary for you, so that, doing the will of God, you may carry back the promise. For still a little while, he who is to come will come and will not delay: but my righteous one will live by faith: but if he withdraws himself, he will not please my soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mihi uindictam et ego reddam","severity":"info","text":"This phrase echoes a biblical sentiment of divine retribution, possibly alluding to Old Testament passages such as Leviticus 26 or Numbers 35, where God claims vengeance. The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia iudicabit dominus populum suum","severity":"info","text":"This clause recalls prophetic warnings of divine judgment, e.g., Jeremiah 11:11 or similar passages. It reinforces the theme of God's punitive justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inritam quis faciens legem Moysi","severity":"info","text":"The reference to making the Mosaic law void reflects early Christian debates about the continued validity of Jewish law, a key issue in the second-century church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rememoramini autem pristinos dies","severity":"info","text":"This phrase marks a shift from warning to exhortation, recalling past trials to encourage perseverance. It structures the passage as a parametric address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"patientia","severity":"info","text":"Patientia here means 'endurance' or 'perseverance' in the face of suffering, a key virtue in early Christian martyrdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"iustus autem meus ex fide uiuet","severity":"caution","text":"The phrase 'my righteous one' is ambiguous: it may refer to a faithful believer or to Christ. The Latin 'meus' suggests a divine speaker, but the referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'iustus meus' (my righteous one) is unclear—could be a generic faithful person or a Christological reference.","The source of the two scriptural quotations ('mihi uindictam' and 'iudicabit dominus') is not explicitly identified in the text."],"confidence":"medium","notes":[]},{"i":286,"ref":"p286","source":"Et aliquanto post: Ideoque et nos tantam habentes inpositam nubem testium, deponentes omne pondus et circumstans nos peccatum, per patientiam curramus ad propositum nobis certamen, aspicientes in auctorem fidei et consummatorem Iesum: qui proposito sibi gaudio sustinuit crucem confusione contempta atque in dextera sedis dei sedet. recogitate enim eum qui talem sustinuit a peccatoribus aduersus semet ipsos contradictionem, uti ne fatigemini animis uestris deficientes. nondum usque ad sanguinem restitistis aduersum peccatum repugnantes: et obliti estis consolationis, quae nobis tamquam filiis loquitur dicens: fili mi, noli neglegere disciplinam domini neque fatigeris, dum ab eo argueris. quem enim diligit dominus, castigat: flagellat autem omnem filium, quem recipit. in disciplina perseuerate: tamquam filiis nobis offert deus. quis enim filius quem non corripit pater? quod si extra disciplinam estis, cuius participes facti sunt omnes, ergo adulteri et non filii estis. deinde patres quidem carnis nostrae habuimus eruditores et uerebamur: non multo magis obtemperabimus patri spirituum et uiuemus? et illi quidem in tempore paucorum dierum secundum uoluntatem suam erudiebant nos, hic autem ad id quod utile est in recipiendo sanctificationem eius.","english":"And a little later: Therefore we also, having so great a cloud of witnesses placed upon us, laying down every burden and the sin surrounding us, let us run with patience to the contest set before us, looking to the author of faith and its perfecter, Jesus: who, with joy set before him, endured the cross, contempt being despised, and sits at the right hand of the seat of God. For consider him who endured such contradiction from sinners against themselves, so that you may not grow weary in your minds, fainting. You have not yet resisted unto blood, fighting against sin: and you have forgotten the consolation which speaks to us as to sons, saying: My son, do not neglect the discipline of the Lord, nor grow weary while you are rebuked by him. For whom the Lord loves, he chastises: but he scourges every son whom he receives. Persevere in discipline: God offers himself to us as to sons. For what son does not a father correct? But if you are outside discipline, of which all have been made partakers, then you are adulterers and not sons. Then indeed we had instructors of our flesh and we feared them: shall we not much more obey the father of spirits and live? And they indeed instructed us for a few days according to their will, but he instructs us for what is useful in receiving his sanctification.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nubem testium","severity":"info","text":"The phrase 'cloud of witnesses' echoes Hebrews 11, where the faith of Old Testament figures is described as a cloud of witnesses to faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in dextera sedis dei sedet","severity":"info","text":"The image of Christ sitting at the right hand of God reflects Psalm 110:1 (LXX) and New Testament passages such as Acts 7:55-56, indicating Christ's heavenly enthronement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quem enim diligit dominus, castigat","severity":"info","text":"This proverbial saying, 'Whom the Lord loves, he chastises,' is not a direct biblical quotation but reflects wisdom tradition (cf. Proverbs 13:24 LXX) and was widely used in early Christian parenetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"disciplina","severity":"info","text":"The term 'disciplina' here refers to ascetic discipline and moral training, a key concept in early monastic and catechetical contexts, often contrasted with worldly instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et aliquanto post","severity":"info","text":"This phrase marks a transition within a longer quotation, indicating that the passage is excerpted from a larger work, likely a homily or treatise, and is being cited by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"confusione contempta","severity":"caution","text":"The phrase 'confusione contempta' is ambiguous: it may mean 'with confusion despised' (i.e., Christ despised shame) or 'with confusion of contempt' (i.e., the contempt itself was confused). The translation follows the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'confusione contempta' is syntactically ambiguous; the translation takes it as an ablative absolute meaning 'with confusion despised'.","The identity of the source being quoted ('aliquanto post') is not specified; it may be from a lost homily or a known patristic text."],"confidence":"high","notes":[]},{"i":287,"ref":"p287","source":"omnis autem disciplina in praesenti quidem uidetur non esse gaudii, sed maeroris, postea autem fructum pacatissimum exercitatis per eam reddit iustitiae. propter quod remissas manus et soluta genua erigite, et gressus rectos facite pedibus uestris, ut non claudicans erret, magis autem sanetur. pacem sequimini cum omnibus et sanctimoniam, sine qua nemo uidebit deum. contemplantes ne quis desit gratiae dei, ne qua radix amaritudinis sursum germinans inpediat et per illam inquinentur multi: ne quis fornicator aut profanus ut Esau, qui propter unam escam uendidit primogenita sua. Et alio loco: Caritas fraternitatis maneat. et hospitalitatem nolite obliuisci. per hanc latuerunt quidam, angelis hospitio receptis. mementote uinctorum tamquam simul uincti, et laborantium tamquam et ipsi in corpore manentes. honorabile conubium in omnibus et thorus inmaculatus: fornicatores enim et adulteros iudicabit deus. sint mores sine auaritia, contenti praesentibus. ipse enim dixit: non te deseram neque derelinquam: ita ut confidenter dicamus: dominus mihi adiutor est, non timebo, quid faciat mihi homo. mementote praepositorum uestrorum, qui uobis locuti sunt uerbum dei: quorum intuentes exitum conuersationis imitamini fidem. Iesus Christus heri et hodie, ipse et in saecula. doctrinis uariis et peregrinis nolite abduci.","english":"All discipline, however, in the present indeed seems to be not of joy, but of sorrow, but afterwards it renders the most peaceful fruit of justice to those exercised by it. Therefore, lift up your slack hands and loose knees, and make your steps straight with your feet, so that it may not limp and wander, but rather be healed. Pursue peace with all and sanctity, without which no one will see God. Contemplate that no one may fail the grace of God, lest some root of bitterness sprouting upward hinder and through it many be defiled: let no one be a fornicator or profane like Esau, who for a single meal sold his birthright. And in another place: Let the charity of brotherhood remain. And do not forget hospitality. Through this, some have lain hidden, having received angels as guests. Remember those in chains as if you yourselves were bound, and those laboring as if you yourselves remained in the body. Honorable marriage in all things and an immaculate bed: for fornicators and adulterers God will judge. Let your manners be without avarice, content with present things. For He Himself said: I will not abandon you nor forsake you: so that we may confidently say: The Lord is my helper, I will not fear what man may do to me. Remember your superiors, who have spoken the word of God to you: beholding the outcome of their conduct, imitate their faith. Jesus Christ yesterday and today, the same and for all ages. Do not be led astray by various and foreign teachings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esau","severity":"info","text":"The reference to Esau selling his birthright for a meal echoes Genesis 25:29–34, a common exemplum of spiritual imprudence in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelis hospitio receptis","severity":"info","text":"The phrase 'having received angels as guests' alludes to the hospitality of Abraham (Genesis 18:1–8) or possibly to Tobit 12, both used as models of virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"disciplina","severity":"info","text":"The opening contrast between present sorrow and future peaceful fruit reflects a Stoic-inflected ascetic commonplace, adapted here to Christian moral training.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"The phrase 'And in another place' marks a transition to a new series of exhortations, likely drawn from a different source or section of the original homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"doctrinis uariis et peregrinis nolite abduci","severity":"info","text":"The warning against 'various and foreign teachings' reflects late fourth-century anxieties about doctrinal diversity, possibly targeting Manichaean or Arian influences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"remissas manus et soluta genua erigite","severity":"caution","text":"The metaphor of slack hands and loose knees is unusual; the Latin may render a Coptic idiom for spiritual lethargy, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per hanc latuerunt quidam' is ambiguous: 'through this' may refer to hospitality or to charity, and 'latuerunt' could mean 'lay hidden' (i.e., escaped notice) or 'were concealed' (protected).","The identity of 'praepositorum uestrorum' is unclear: it may refer to monastic superiors, bishops, or earlier teachers in the community."],"confidence":"medium","notes":[]},{"i":288,"ref":"p288","source":"optimum est gratia stabiliri cor, non escis, quae non profuerunt ambulantibus. habemus altare, de quo edere non habent potestatem qui tabernaculo deseruiunt. quorum enim animalium infertur sanguis pro peccato in sancta per pontificem, horum corpora cremantur extra castra. propter quod et Iesus, ut sanctificaret per suum sanguinem populum extra portam passus est exeamus igitur ad eum extra castra, inproperium -eius portantes. non enim habemus hic manentem oiuitatem,$ed futuram inquirimus. per ipsum ergo offeramus hostiam laudis semper deo, id est fructum labiorum confitentium nomini eius. beneficentiae -autem et communicationis nolite obliuisci: talibus enim hostiis promeretur deus. oboedite praepositis uestris et subiacete eis: ipsi enim peruigilant, quasi rationem pro anima..bas uestris reddituri, ut cum gaudio hoc faciant et non gementes: hoc enim non expedit uobis. orate pro nobis. confidimus enim, quia bonam conscientiam habemus in omnibus bene uolentes conuersari.","english":"It is best that the heart be strengthened by grace, not by foods, which did not profit those who walked. We have an altar, from which those who serve the tabernacle have no power to eat. For the bodies of those animals whose blood is offered for sin in the sanctuary by the high priest are burned outside the camp. For this reason also Jesus, in order to sanctify the people by his blood, suffered outside the gate. Let us therefore go out to him outside the camp, bearing his reproach. For we have no abiding city here, but seek a future one. Through him, therefore, let us always offer the sacrifice of praise to God, that is, the fruit of lips confessing his name. But do not forget beneficence and fellowship: by such sacrifices God is propitiated. Obey your superiors and be subject to them: for they keep watch, as if about to render an account for your souls, so that they may do this with joy and not groaning: for this is not expedient for you. Pray for us. For we trust that we have a good conscience, desiring to live well in all things.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"tabernaculo deseruiunt","severity":"info","text":"The phrase 'those who serve the tabernacle' likely refers to Jewish priests or Levites ministering in the earthly Temple, contrasted with the Christian altar of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quorum enim animalium infertur sanguis pro peccato in sancta per pontificem","severity":"info","text":"This echoes Old Testament sacrificial law, particularly Leviticus 4-5, where the high priest offers animal blood for sin, and the carcasses are burned outside the camp.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iesus, ut sanctificaret per suum sanguinem populum extra portam passus est","severity":"info","text":"This alludes to Hebrews 13:12, where Christ's suffering outside the gate is typologically linked to the scapegoat ritual, and to the crucifixion outside Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oiuitatem","severity":"info","text":"The Latin 'oiuitatem' is a misspelling or variant of 'civitatem' (city), reflecting the manuscript tradition's occasional orthographic inconsistencies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"exeamus igitur ad eum extra castra","severity":"info","text":"This exhortation to 'go out to him outside the camp' forms a rhetorical climax, urging the audience to leave the old dispensation and join Christ in a new spiritual community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"hostiam laudis semper deo","severity":"info","text":"The phrase 'sacrifice of praise' became a key motif in later Christian liturgy and spirituality, notably in the Eucharistic theology of the Latin Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'oiuitatem' is a textual corruption; the intended word is likely 'civitatem' (city).","The identity of 'those who serve the tabernacle' is ambiguous: it may refer to Jewish priests or to heretical groups within Christianity."],"confidence":"high","notes":[]},{"i":289,"ref":"p289","source":"XLIIII. DE EPISTVLA PETRI PRIMA.\n\nModicum nunc si oporteat contristari in uariis temptationibus, ut probatum uestrae fidei multo pretiosius sit auro quod perit per ignem. Et alio loco: Propter quod succincti lumbos mentis uestrae, sobrii perfecte sperate in eam quae offertur uobis gratiam in reuelatione Iesu Christi: quasi filii oboedientiae, non configurati prioribus ignorantiae uestrae desideriis, sed secundum eum qui uocauit uos sanctum et ipsi sancti in omni conuersatione sitis, quoniam scriptum est: sancti eritis, quoniam et ego sanctus sum. et si patrem inuocatis eum qui sine acceptione personarum iudicat secundum uniuscuiusque opus, in timore incolatus uestri tempore conuersamini. Et post aliquot uersus: Animas uestras castificantes in oboedientia caritatis, in fraternitatis amore simplici, ex corde inuicem diligite adtentius: renati. Et post paucos uersus: Deponentes igitur omnem malitiam et omnem dolum et simulationem et inuidias et omnes detractiones, sicut modo geniti infantes, rationabiles sine dolo lac concupiscite. Et post paucos uersus: Carissimi, obsecr.o [uos] tamquam aduenas et peregrinos abstinere uos a carnalibus desideriis, quae militant aduersus animam. conuersationem uestram inter gentes habentes bonam, ut in eo quod detractant de uobis tamquam de malefactoribus, uos ex bonis operibus considerantes glorificent deum nostrum in die uisitationis.","english":"XLIIII. From the First Epistle of Peter.\n\nIf now it is necessary to be saddened a little in various temptations, so that the tested quality of your faith may be much more precious than gold which perishes by fire. And in another place: Therefore, girding the loins of your mind, sober and perfect, hope in that grace which is offered to you in the revelation of Jesus Christ: as children of obedience, not conformed to the former desires of your ignorance, but according to him who called you holy, be yourselves holy in all your conduct, since it is written: you will be holy, because I also am holy. And if you invoke as father him who judges without partiality according to each one's work, conduct yourselves in fear during the time of your sojourn. And after a few verses: Purifying your souls in obedience of charity, in simple love of brotherhood, love one another from the heart more attentively: reborn. And after a few verses: Therefore, laying aside all malice and all deceit and pretense and envy and all slanders, like newborn infants, rational, without guile, desire milk. And after a few verses: Dearest ones, I beseech you as strangers and foreigners to abstain from carnal desires, which war against the soul. Having your conduct good among the Gentiles, so that in what they detract from you as from evildoers, you, considering your good works, may glorify our God on the day of visitation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"DE EPISTVLA PETRI PRIMA","severity":"info","text":"The chapter heading identifies the source as 1 Peter. The following excerpts are composite, drawn from 1 Peter 1:6-7, 4:3, 2:1-2, and 2:11, though not in canonical order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"succincti lumbos mentis uestrae","severity":"info","text":"The phrase 'girding the loins of your mind' is a metaphorical call to spiritual readiness, echoing 1 Peter 1:13 (Vulgate: 'succincti lumbos mentis').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"renati","severity":"info","text":"'Renati' (reborn) alludes to baptismal regeneration, a key theme in 1 Peter. The passage urges love as a fruit of this new birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus","severity":"info","text":"The repeated phrase 'Et post aliquot uersus' indicates that Augustine is compiling a florilegium of excerpts from 1 Peter, not providing continuous commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lac concupiscite","severity":"info","text":"The exhortation to 'desire milk' for rational infants echoes patristic catechetical language for neophytes, symbolizing the pure teaching of the faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"obsecr.o [uos]","severity":"caution","text":"The text has 'obsecr.o [uos]', likely a scribal abbreviation or corruption for 'obsecro vos' (I beseech you). The brackets indicate editorial restoration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of excerpts from 1 Peter, but the exact verse divisions are not marked; the phrase 'sancti eritis, quoniam et ego sanctus sum' is not a direct biblical quotation but a paraphrase or conflation."],"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":290,"ref":"p290","source":"subiecti estote omni humanae ordinationi propter deum, siue regi quasi praecellenti, siue ducibus tamquam ab eo missis ad uindictam malefactorum, laudem uero bonorum — quia sic est uoluntas dei, ut benefacientes obmutescere faciatis inprudentium hominum ignorantiam —, quasi liberi, et non quasi uelamen habentes malitiae libertatem, sed sicut serui dei. omnes honorate, fraternitatem diligite, deum timete, regem autem honorificate. serui, subditi cum omni timore dominis uestris, non tantum bonis et modestis, sed etiam dyscolis. haec est enim gratia, si propter conscientiam dei sustinet quis tristitias, patiens iniuste. quae enim gloria est, si peccantes punimini et suffertis? sed si bene facientes patimini et patientes sustinetis, haec gratia apud deum. in hoc enim uocati estis: quia et Christus passus est pro nobis, relinquens uobis exemplum, ut sequamini uestigia eius. Et alio loco: Similiter mulieres subditae sint suis uiris, ut et si qui non credunt uerbo, per mulierum conuersationem sine uerbo lucri fiant, considerantes in timore castam conuersationem uestram. quarum sit non extrinsecus capillaturae aut circumdatio auri aut indumenti uestimentorum cultus: sed qui absconditus est cordis homo in incorruptibilitate quieti et modesti spiritus, quod est in conspectu dei locuplex.","english":"Be subject to every human ordinance for the sake of God, whether to a king as one in authority, or to leaders as sent by him for the punishment of evildoers and the praise of the good — because it is the will of God that you, by doing good, silence the ignorance of imprudent men — as free men, and not as having the cloak of freedom for malice, but as servants of God. Honor all, love the brotherhood, fear God, and honor the king. Servants, be subject with all fear to your masters, not only to the good and moderate, but also to the difficult. For this is grace, if on account of the consciousness of God one endures sorrows, suffering unjustly. For what glory is it if you are punished and suffer when you are sinning? But if you suffer while doing good and endure patiently, this is grace before God. For to this you have been called: because Christ also suffered for us, leaving you an example, that you might follow in his footsteps. And in another place: Likewise, let wives be subject to their husbands, so that even if some do not believe the word, they may be won over without a word by the conduct of the women, considering in fear your chaste conduct. Let their wealth not consist in outward hairdressing or the encircling of gold or the cultivation of garments, but in the hidden man of the heart, in the incorruptibility of a quiet and modest spirit, which is rich in the sight of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"subiecti estote omni humanae ordinationi propter deum","severity":"info","text":"This passage echoes 1 Peter 2:13-18, though the Latin conflates several Petrine exhortations on obedience to earthly authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dyscolis","severity":"info","text":"The Greek loanword 'dyscolis' (δύσκολος) means 'difficult' or 'hard to please,' here applied to masters; it appears rarely in Latin Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Similiter mulieres subditae sint suis uiris","severity":"info","text":"This instruction on wifely submission and modest dress reflects late antique household codes (oikonomia) and echoes 1 Timothy 2:9-10 and Clement of Alexandria's Paedagogus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et alio loco","severity":"info","text":"This phrase marks a transition to a new scriptural excerpt, typical of the florilegium form of the Speculum, where Augustine strings together authoritative passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quasi liberi, et non quasi uelamen habentes malitiae libertatem","severity":"info","text":"This contrast between true freedom and the 'cloak of malice' was cited by medieval canonists to argue that Christian liberty does not license disobedience to secular rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quae enim gloria est, si peccantes punimini et suffertis?","severity":"caution","text":"The Latin syntax is ambiguous: 'punimini' could be passive ('you are punished') or deponent ('you punish yourselves'); the English draft takes the passive reading, but the deponent is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quasi liberi, et non quasi uelamen habentes malitiae libertatem' may be read as either a Pauline paradox (cf. Gal 5:1) or a Stoic commonplace; the text does not resolve the source.","The identity of the 'king' and 'leaders' is unspecified—could refer to Roman imperial or local civic authorities."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"sic enim aliquando et mulieres sanctae sperantes in deo ornabant se, subiectae propriis uiris, sicut Sarra oboediebat Abrahae dominum eum uocans: cuius estis filiae bene facientes et non timentes ullam perturbationem. uiri similiter, cohabitantes secundum scientiam, quasi infirmiori uaso muliebri inpertientes honorem tamquam et coheredibus gratiae uitae, ut ne inpediantur orationes uestrae. in fide autem omnes unianimes, conpatientes, fraternitatis amatores, misericordes, humiles, non reddentes malum pro malo uel maledictum pro maledicto, sed e contrario benedicentes, quia in hoc uocati estis, ut benedictionem hereditate possideatis. qui enim uult uitam diligere et uidere dies bonos, coerceat linguam a malo et labia ne loquantur dolum. declinet autem a malo et faciat bonum, inquirat pacem et sequatur eam: quia oculi domini super iustos et aures eius in preces eorum, uultus autem domini super facientes mala. et quis uobis noceat, si boni aemulatores fueritis? sed si quid patimini propter iustitiam, beati. timorem autem eorum ne timueritis, et non conturbemini. dominum autem Christum sanctificate in cordibus uestris, parati semper ad satisfactionem omni poscenti uos rationem de ea quae in uobis est spe: sed cum modestia et timore, conscientiam habentes bonam, ut in eo quod detrahunt uobis, confundantur qui calumniantur uestram bonam in Christo conuersationem.","english":"For thus at times even holy women, hoping in God, would adorn themselves, subject to their own husbands, just as Sarah obeyed Abraham, calling him lord: whose daughters you are, doing good and fearing no disturbance. Men likewise, dwelling together according to knowledge, bestowing honor upon the weaker vessel, the woman, as also upon co-heirs of the grace of life, so that your prayers may not be hindered. In faith, however, be all of one mind, compassionate, lovers of brotherhood, merciful, humble, not returning evil for evil or curse for curse, but on the contrary blessing, because you are called to this, that you might possess blessing as an inheritance. For whoever wishes to love life and see good days, let him restrain his tongue from evil and his lips from speaking deceit. Let him turn away from evil and do good, seek peace and pursue it: for the eyes of the Lord are upon the just and His ears are open to their prayers, but the face of the Lord is upon those who do evil. And who can harm you, if you are good emulators? But if you suffer anything for the sake of justice, you are blessed. Do not fear their fear, and be not troubled. Sanctify the Lord Christ in your hearts, always ready to give an account to all who ask you concerning the hope that is in you: but with modesty and fear, having a good conscience, so that in what they detract from you, those who slander your good conversation in Christ may be confounded.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sarra oboediebat Abrahae dominum eum uocans","severity":"info","text":"The reference to Sarah calling Abraham 'lord' echoes 1 Peter 3:6, where Sarah's obedience is exemplary. The phrase 'dominum eum uocans' is not in the biblical text but reflects a patristic trope.","cites":[],"named_sources":[],"dropped_cites":["1 Pet 3:6"]},{"unit":"term","kind":"term","basis":"text","lemma":"coheredibus gratiae uitae","severity":"info","text":"'Co-heirs of the grace of life' is a Pauline phrase (cf. Rom 8:17, Eph 3:6) applied here to wives, emphasizing spiritual equality within marital hierarchy.","cites":[],"named_sources":[],"dropped_cites":["Rom 8:17","Eph 3:6"]},{"unit":"background","kind":"background","basis":"text","lemma":"mulieres sanctae sperantes in deo ornabant se","severity":"info","text":"The allowance of adornment for holy women contrasts with earlier ascetic strictures; Augustine may be engaging with contemporary debates on female modesty in North African Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"in fide autem omnes unianimes","severity":"info","text":"This phrase marks a shift from specific marital advice to general ethical exhortation for the community, signaled by 'in fide autem' (but in faith).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculi domini super iustos et aures eius in preces eorum","severity":"info","text":"This imagery of divine surveillance and responsiveness is drawn from Psalm 34 (33):16-17, though not a direct quotation; it adapts the psalmist's language to moral exhortation.","cites":[],"named_sources":[],"dropped_cites":["Ps 34:16-17"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"parati semper ad satisfactionem omni poscenti uos rationem de ea quae in uobis est spe","severity":"info","text":"This call to be ready to give an account of one's hope anticipates later monastic and catechetical practices of 'ratio reddenda' in early medieval rulebooks.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cuius estis filiae' could be read as a direct address to women ('whose daughters you are') or as a continuation of the Sarah exemplum; the translation takes it as direct address.","The clause 'ut ne inpediantur orationes uestrae' may refer to prayers of the men or the couple; the context suggests the men's prayers are not to be hindered by marital strife."],"confidence":"high","notes":[]},{"i":292,"ref":"p292","source":"melius est enim benefacientes, si uelit uoluntas dei, pati quam malefacientes. Et post aliquot uersus : Christo igitur passo in carne et uos eadem cogitatione armamini: quia qui passus est carne desiit a peccatis, ut iam non hominum desideriis, sed uoluntate dei quod reliquum est in carne uiuat temporis. sufficit enim praeteritum tempus ad uoluntatem gentium consummandam, qui ambulauerunt in luxuriis, desideriis, uinolentiis, comissationibus, potationibus et inlicitis idolorum cultibus. Et post paucos uersus : Estote itaque prudentes et uigilate in orationibus, ante omnia mutuam in uosmet ipsos caritatem continuam habentes, quia caritas operit multitudinem peccatorum, hospitales inuicem sine murmuratione, unusquisque sicut accepit gratiam, in alterutrum illam administrantes łsicut boni dispensatores multiformis gratiae dei. si quis loquitur, quasi sermones dei: si quis ministrat, tamquam ex uirtute, quam administrat deus, ut in omnibus honorificetur deus per Iesum Christum, cui est gloria et imperium in saecula. carissimi, nolite mirari in feruore, qui ad temptationem uobis fit: nolite pauere quasi noui aliquid uobis contingat, sed communicantes Christi passionibus gaudete, ut et in reuelatione gloriae eius gaudeatis exultantes.","english":"For it is better to be doing good and, if the will of God so wishes, to suffer, than to be doing evil. And after a few verses: Therefore, since Christ suffered in the flesh, arm yourselves with the same thought: for he who has suffered in the flesh has ceased from sins, so that he now lives the remainder of his time in the flesh not according to human desires, but according to the will of God. For the past time is sufficient for fulfilling the will of the nations who walked in luxuries, desires, drunkenness, revelries, drinking bouts, and unlawful cults of idols. And after a few verses: Therefore be prudent and watchful in prayers, above all having continuous mutual love among yourselves, for love covers a multitude of sins; be hospitable to one another without murmuring, each one as he has received grace, administering it to one another like good stewards of the manifold grace of God. If one speaks, it is as the words of God; if one ministers, it is as from the virtue which God administers, so that in all things God is honored through Jesus Christ, to whom is glory and dominion forever. Dearest ones, do not marvel at the fervor which comes to you as a temptation; do not be afraid as if something new were happening to you, but sharing in the passions of Christ, rejoice, so that you may also rejoice exulting in the revelation of his glory.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus","severity":"info","text":"This phrase and a later 'Et post paucos uersus' mark the passage as a catena of excerpts from a single source, likely a Pauline epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christo igitur passo in carne","severity":"info","text":"This echoes 1 Peter 4:1-2, which urges arming with the same thought because Christ suffered in the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caritas operit multitudinem peccatorum","severity":"info","text":"This phrase is a direct quotation of 1 Peter 4:8, where love covers a multitude of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"comissationibus","severity":"info","text":"The Latin 'comissationibus' (revelries) is a transliteration of Greek κωμάσιος, referring to riotous feasting, a term common in early Christian moral lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inlicitis idolorum cultibus","severity":"info","text":"The condemnation of unlawful idol cults reflects the late fourth-century context of Christianization and imperial laws against pagan practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sicut boni dispensatores multiformis gratiae dei","severity":"info","text":"This stewardship metaphor was influential in medieval monastic rules, emphasizing mutual administration of grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not explicitly named; the passage is likely from 1 Peter, but the exact verses are not given.","The phrase 'si uelit uoluntas dei' could be read as a conditional or a concessive clause; the translation takes it as conditional."],"confidence":"high","notes":[]},{"i":293,"ref":"p293","source":"si exprobramini in nomine Christi, beati: quoniam gloriae et uirtutis dei spiritus super uos requiescit: ab illis blasphematur, a uobis autem honorificatur. nemo autem uestrum patiatur quasi homicida aut fur aut maledicus aut alienorum appetitor: si autem ut Christianus, non erubescat, glorificet autem deum in isto nomine. quoniam tempus ut incipiat iudicium de domo dei. si autem primum a nobis, qui finis eorum qui non credunt dei euangelio? et si iustus uix saluabitur, impius et peccator ubi apparebit? itaque et . hi qui patiuntur secundum uoluntatem dei, fideli creatori commendant animas suas in benefactis. Seniores ergo qui in uobis sunt obsecro consenior et testis Christi passionum, qui et eius quae in futuro reuelanda est gloriae communicator, pascite qui est in uobis gregem dei, prouidentes non coactos, sed spontanee secundum deum, neque turpis lucri gratia, sed uoluntarie, neque dominantes in cleris, sed formae facti gregis ex animo. et cum apparuerit princeps pastorum, percipietis inmarcescibilem gloriae coronam. similiter, adulescentes, subditi estote senioribus. omnes autem inuicem humilitatem insinuate, quia deus superbis resistit, humilibus autem dat gratiam. humiliamini igitur sub potenti manu dei, ut uos exaltet in tempore uisitationis, omnem sollicitudinem uestram proicientes in eum, quoniam ipsi cura est de uobis.","english":"If you are reproached in the name of Christ, you are blessed: because the spirit of the glory and power of God rests upon you. He is blasphemed by them, but honored by you. Let none of you suffer as a murderer or a thief or a slanderer or a coveter of others' goods; but if as a Christian, let him not blush, but let him glorify God in that name. For it is time that judgment begin from the house of God. If it begins first with us, what will be the end of those who do not believe the gospel of God? And if the just man is scarcely saved, where will the impious and the sinner appear? Therefore, those who suffer according to the will of God commend their souls to the faithful Creator in good deeds. Therefore, I beseech the elders who are among you, I, a fellow elder and a witness of the sufferings of Christ, and a sharer in that glory which is to be revealed in the future: feed the flock of God which is among you, providing not under compulsion, but spontaneously according to God, not for the sake of base gain, but willingly, not lording it over the clergy, but becoming a pattern for the flock from the heart. And when the prince of shepherds appears, you will receive an unfading crown of glory. Likewise, young men, be subject to the elders. And all of you, instill humility in one another, because God resists the proud, but gives grace to the humble. Therefore, humble yourselves under the mighty hand of God, that he may exalt you at the time of visitation, casting all your care upon him, because he himself has care for you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si exprobramini in nomine Christi, beati","severity":"info","text":"Echoes 1 Peter 4:14-16, where suffering in Christ's name is blessed. The phrase 'spirit of the glory and power of God rests upon you' adapts the Spirit's role in early Christian persecution narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"princeps pastorum","severity":"info","text":"Latin for 'prince of shepherds,' likely referring to Christ as the chief shepherd. This title is rare in Augustine's corpus and may reflect a liturgical or exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"iudicium de domo dei","severity":"info","text":"The phrase 'judgment begin from the house of God' suggests an internal ecclesiastical discipline, possibly reflecting Donatist controversies where Augustine argued for purifying the church from within.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Seniores ergo ... adulescentes, subditi estote senioribus","severity":"info","text":"The passage shifts from general exhortation to specific addresses to elders and young men, mirroring the hierarchical structure of early Christian communities and echoing 1 Clement 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"inmarcescibilem gloriae coronam","severity":"info","text":"The 'unfading crown of glory' is a common metaphor in early Christian martyrdom literature (e.g., Prudentius, Peristephanon), linking pastoral fidelity to martyr-like reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"omnem sollicitudinem uestram proicientes in eum","severity":"caution","text":"The phrase 'casting all your care upon him' could be read as quietism, but Augustine elsewhere insists on human cooperation with grace; the context suggests trust in divine providence, not passivity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'princeps pastorum' is ambiguous: Christ or a bishop? The context favors Christ as the eschatological shepherd.","The phrase 'tempus ut incipiat iudicium de domo dei' may refer to a specific historical moment (e.g., the Donatist schism) or a general eschatological principle."],"confidence":"high","notes":[]},{"i":294,"ref":"p294","source":"sobrii estote, uigilate: quia aduersarius uester diabolus tamquam leo rugiens circuit quaerens quem deuoret. cui resistite fortes in fide, scientes eadem passionum ei quae in mundo est uestrae fraternitati fieri. deus autem omnis gratiae, qui uocauit nos in aeternam suam gloriam in Christo Iesu, modicum passos ipse perficiet, confirmabit, solidabit ipsi imperium in saecula saeculorum. amen.\n\nXLV. DE EPISTVLA EIVSDEM SECVNDA.\n\nPer quae maxima nobis et pretiosa promissa donauit, ut per haec efficiamini diuinae consortes naturae, fugientes eius quae in mundo est concupiscentiae corruptionem. uos autem curam omnem subinferentes ministrate in fide uestra uirtutem, in uirtute autem scientiam, in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem, in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem. haec enim nobis cum adsint et superent, non uacuos nec sine fructu uos constituent in domini nostri Iesu Christi cognitionem. cui enim nen praesto sunt, caecus est et manu temptans, obliuionem accipiens purgationis ueterum suorum delictorum. quapropter, fratres, magis satagite, ut per bona opera certam uestram uocationem et electionem faciatis. haec enim facientes non peccabitis aliquando.","english":"Be sober, be vigilant: because your adversary the devil, like a roaring lion, goes about seeking whom he may devour. Resist him, strong in faith, knowing that the same passions are inflicted upon your brotherhood which are in the world. But God of all grace, who has called us into his eternal glory in Christ Jesus, after we have suffered a little, will himself perfect, confirm, and solidify his own dominion for ever and ever. Amen.\n\nXLV. FROM THE SECOND EPISTLE OF THE SAME.\n\nThrough which things he has given us great and precious promises, so that through these you may become partakers of the divine nature, fleeing the corruption of that concupiscence which is in the world. But you, applying all care, minister in your faith virtue, in virtue knowledge, in knowledge abstinence, in abstinence patience, in patience piety, in piety love of brotherhood, in love of brotherhood charity. For when these are present and prevail in you, they will not constitute you empty nor without fruit in the knowledge of our Lord Jesus Christ. For he in whom they are not present is blind and groping with his hand, receiving forgetfulness of the purification of his old sins. Wherefore, brothers, strive the more, so that through good works you may make your calling and election certain. For doing these things, you will never sin.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLV. DE EPISTVLA EIVSDEM SECVNDA","severity":"info","text":"This heading marks the beginning of a new excerpt, the 45th in the collection, from the Second Epistle of the same author (Pseudo-Clement). It structures the florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diabolus tamquam leo rugiens circuit quaerens quem deuoret","severity":"info","text":"The image of the devil as a roaring lion seeking prey echoes 1 Peter 5:8, where the devil is described as a roaring lion. The phrasing is adapted from the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"caritatem","severity":"info","text":"Caritas (charity) is the culminating term in a chain of virtues, distinct from amor fraternitatis (love of brotherhood). In Latin Christian usage, caritas often denotes the highest form of Christian love, directed toward God and neighbor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diuinae consortes naturae","severity":"info","text":"The phrase 'partakers of the divine nature' reflects a theme in early Christian theology, notably in 2 Peter 1:4 and in Eastern patristic discussions of theosis. Its presence here shows the Latin compiler's engagement with Greek theological concepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per haec efficiamini diuinae consortes naturae","severity":"info","text":"This passage was cited by Augustine in his anti-Pelagian writings to support the necessity of grace for deification. The Speculum's inclusion reflects its use in later medieval florilegia on grace and virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eadem passionum ei quae in mundo est uestrae fraternitati fieri","severity":"caution","text":"The Latin syntax is awkward: 'eadem passionum ei' likely means 'the same passions as are in the world are inflicted upon your brotherhood.' The text may be corrupt or reflect a poor translation from a Greek original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eadem passionum ei quae in mundo est uestrae fraternitati fieri' is grammatically unclear; it may be a corruption or a literal translation from Greek.","The identity of 'the same' (EIVSDEM) in the heading is ambiguous; it refers to the author of the preceding epistle, likely Pseudo-Clement."],"confidence":"high","notes":[]},{"i":295,"ref":"p295","source":"Et post paululum : Sicut et in nobis erunt magistri mendaces, qui introducent sectas perditionis et eum qui emit eos dominum negant, superducentes sibi celerem perditionem. et multi sequentur eorum luxurias, per quos uia ueritatis blasphemabitur et in auaritia fictis uerbis de nobis negotiabuntur. quibus iudicium iam olim non cessat, perditio eorum non dormitat. Et alio loco: Nouit dominus pios eripere de temptatione, iniquos uero in die iudicii cruciandos reseruare. magis autem eos qui post carnem in concupiscentia inmunditiae ambulant dominationemque contemnunt. audaces, sibi placentes, sectas non metuunt, blasphemantes, ubi angeli, fortitudine et uirtute cum sint maiores, non portant aduersum se execrabile iudicium.","english":"And a little later: \"Just as there will be among us false teachers, who will introduce sects of perdition and deny the Lord who bought them, bringing swift destruction upon themselves. And many will follow their debaucheries, through whom the way of truth will be blasphemed, and they will traffic in us with feigned words of avarice. For them judgment has long since not ceased; their ruin does not sleep.\" And in another place: \"The Lord knows how to rescue the pious from temptation, but to reserve the wicked for torment on the day of judgment. And even more so those who walk after the flesh in the lust of uncleanness and despise dominion. Bold, self-pleasing, they do not fear sects, blaspheming, where angels, though greater in strength and virtue, do not bear an execrable judgment against themselves.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"This phrase signals a new quotation within the catena, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"magistri mendaces","severity":"info","text":"The phrase 'false teachers' echoes New Testament warnings, e.g., 2 Peter 2:1, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sectas perditionis","severity":"info","text":"'Sects of perdition' likely translates a Greek term for heretical groups, reflecting early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in concupiscentia inmunditiae","severity":"info","text":"The phrase 'lust of uncleanness' reflects ascetic condemnation of carnal desires, common in Latin monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ubi angeli","severity":"caution","text":"The clause 'ubi angeli...non portant' is grammatically ambiguous; it may mean angels do not bear judgment against themselves, or that they do not endure it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nouit dominus pios eripere","severity":"info","text":"This passage on divine rescue and judgment echoes themes in Cyprian's works, a source often used in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation is not identified; it may be from a lost apocryphon or a patristic homily.","The phrase 'ubi angeli...non portant' is syntactically unclear: whether 'non portant' means 'do not bear' or 'do not endure' is uncertain."],"confidence":"medium","notes":[]},{"i":296,"ref":"p296","source":"hi uero uelut inrationabilia pecora naturaliter in captionem et in perniciem in his quae ignorant blasphemantes in corruptionesua et peribunt, percipientes mercedem iniustitiae, uoluntatem existimantes diei delicias, coinquinationes et maculae deliciis affluentes, in conuiuiis suis luxuriantes uobiscum, oculos habentes plenos adulterio et incessabiles delicti, pellicentes animas instabiles, cor exercitatum auaritiae habentes, maledictionis filii, derelinquentes rectam uiam errauerunt Et post paucos uersus : Superbiam enim uanitatis loquentes pellicent in desideriis carnis luxuriae eos qui paululum effugiunt, qui in errore conuersantur, libertatem illis promittentes, cum ipsi serui sint corruptionis: a quo enim quis superatus est, huius et seruus est si enim refugientes coinquinationes mundi in cognitione domini nostri et saluatoris Iesu Christi his rursum inpliciti superantur, facta sunt eis posteriora deteriora prioribus. melius enim erat illis non cognoscere uiam iustitiae quam post agnitionem retrorsum conuerti ab eo quod illis traditum est sancto mandato. contigit enim illis illud ueri prouerbii: canis reuersus ad suum uomitum, et: sus lota in uolutabro luti. Et post aliquantum: Cum haec omnia dissoluenda sint, quales oportet esse uos in sanctis conuersationibus et pietatibus, expectantes et properantes in aduentum diei dei.","english":"But these, like irrational beasts, are naturally caught and destroyed, blaspheming in their ignorance against their own corruption, and they will perish, receiving the reward of injustice, thinking that pleasure is the delight of the day, wallowing in defilements and stains, reveling in their feasts with you, having eyes full of adultery and unceasing sin, seducing unstable souls, having a heart trained in avarice, children of cursing, abandoning the straight path, they have gone astray. And after a few verses: \"For speaking the pride of vanity, they seduce those who have barely escaped, who live in error, into the desires of carnal luxury, promising them freedom, while they themselves are slaves of corruption: for by whatever a person is overcome, of that he is also a slave. For if those fleeing the defilements of the world, in the knowledge of our Lord and Savior Jesus Christ, are again entangled and overcome, their latter state becomes worse than the former. For it would have been better for them not to know the path of righteousness than, after knowing it, to turn back from what was given to them by holy command. For that true proverb happens to them: the dog returning to its vomit, and the sow washed in the mire. And after a while: 'Since all these things are to be dissolved, what sort you ought to be in holy conversations and pieties, waiting and hastening for the coming of the day of God.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"canis reuersus ad suum uomitum","severity":"info","text":"The proverb 'the dog returning to its vomit' echoes Proverbs 26:11 (LXX) and is a common patristic image for relapse into sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sus lota in uolutabro luti","severity":"info","text":"The image of a washed sow returning to the mire is proverbial (cf. 2 Peter 2:22) and reinforces the theme of moral backsliding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inrationabilia pecora","severity":"info","text":"The comparison of heretics to irrational beasts is a standard polemical trope in early Christian literature, emphasizing their lack of reason and moral agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase marks a deliberate ellipsis in Augustine's compilation, indicating that he has omitted intervening material from the source text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"canis reuersus ad suum uomitum","severity":"info","text":"This proverb was widely used by Latin Fathers (e.g., Jerome, Ep. 69) to condemn apostasy and is here applied to those who relapse after conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"coinquinationes et maculae deliciis affluentes","severity":"caution","text":"The Latin syntax is ambiguous: 'deliciis affluentes' may modify the subject or be an absolute construction; the translation follows the sense of reveling in defilements.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in his quae ignorant blasphemantes in corruptionesua' is textually uncertain; 'corruptionesua' may be a scribal error for 'corruptione sua'."],"confidence":"high","notes":[]},{"i":297,"ref":"p297","source":"Et paulo post: Carissimi, haec expectantes satagite inmaculati et inuiolati inueniri in pace, et domini nostri longanimitatem salutem arbitramini. Et alio loco: Vos igitur, fratres, praescientes custodite, ne insipientium errore transducti excidatis a propria firmitate. crescite uero in gratia et in cognitione domini nostri et saluatoris Iesu Christi. ipsi gloria et nunc et in die aeternitatis. amen.\n\nXLVI. DE EPISTVLA IACOBI.\n\nOmne gaudium existimate, fratres mei, cum in temptationibus uariis incideritis, scientes. quod probatio fidei uestrae patientiam operatur. patientia autem opus perfectum habeat, ut sitis perfecti et integri, in nullo deficientes. si quis autem uestrum indiget sapientiam, postulet a deo, qui dat omnibus affluenter et non inproperat, et dabitur ei. postulet autem in fide, nihil haesitans: qui enim haesitat, similis est fluctui maris, qui a uento mouetur et circumfertur. non enim aestimet homo ille quod accipiat aliquid a domino, uir duplex animo inconstans in omnibus uiis suis. glorietur autem frater humilis in exaltatione sua, diues autem in humilitate sua, quoniam sicut flos faeni transiet. exortus est enim sol cum ardore et arefecit faenum, et flos eius decidit et decor uultus eius deperiit: ita et diues in itineribus suis marcescet.","english":"And a little later: \"Dearest ones, awaiting these things, strive to be found immaculate and inviolate in peace, and consider the forbearance of our Lord as salvation.\" And in another place: \"Therefore, you, brothers, knowing beforehand, take care lest, led astray by the error of the foolish, you fall away from your own steadfastness. But grow in grace and in the knowledge of our Lord and Savior Jesus Christ. Glory to Him both now and on the day of eternity. Amen.\"\n\nXLVI. FROM THE EPISTLE OF JAMES.\n\nConsider it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith produces patience. But let patience have a perfect work, so that you may be perfect and whole, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives abundantly to all and does not reproach, and it will be given to him. But let him ask in faith, hesitating in nothing: for he who hesitates is like a wave of the sea, which is moved and carried about by the wind. For that man should not think that he receives anything from the Lord, being double-minded, inconstant in all his ways. But let the humble brother glory in his exaltation, and the rich man in his humility, for like a flower of hay it will pass away. For the sun has risen with heat and dried up the hay, and its flower has fallen and the beauty of its face has perished: so too the rich man will wither in his ways.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"The phrase 'Et paulo post' signals a continuous excerpt from the same epistle, likely 1 Peter, though the source is not named here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Carissimi, haec expectantes satagite inmaculati et inuiolati inueniri in pace","severity":"info","text":"This passage echoes 1 Peter 1:6-7, which urges steadfastness and purity in expectation of the Lord's coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vos igitur, fratres, praescientes custodite, ne insipientium errore transducti excidatis a propria firmitate","severity":"info","text":"This appears to be a loose citation of 1 Peter 5:8-9, warning against being led astray by the foolish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"DE EPISTVLA IACOBI","severity":"info","text":"The heading introduces a series of excerpts from the Epistle of James, a canonical New Testament letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omne gaudium existimate, fratres mei, cum in temptationibus uariis incideritis","severity":"info","text":"This echoes James 1:2-3, which speaks of trials as tests of faith producing patience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si quis autem uestrum indiget sapientiam, postulet a deo","severity":"info","text":"This reflects James 1:5, encouraging prayer for wisdom without hesitation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the exact verses being cited; the echoes are general and may be paraphrased."],"confidence":"high","notes":[]},{"i":298,"ref":"p298","source":"beatus uir, qui suffert temptationem, quia cum probatus fuerit, accipiet coronam uitae, quam repromisit deus diligentibus se. Et post paululum: Nolite itaque errare, fratres dilectissimi. omne datum optimum et omne donum perfectum desursum est descendens a patre luminum. Et post paucos uersus: Scitis, fratres mei dilecti: sit autem omnis homo uelox ad audiendum, tardus autem ad loquendum et tardus ad iracundiam. ira enim iustitiam dei non operatur. propter quod abicientes omnem inmunditiam et abundantiam malitiae, in mansuetudine suscipite insitum uerbum, quod potest saluare animas uestras. estote autem factores uerbi, et non auditores tantum fallentes uosmet ipsos. quia si quis auditor est uerbi et non factor, hic conparabitur uiro consideranti uultum natiuitatis suae in speculo: considerauit enim se et abiit, et statim oblitus est qualis fuerit. qui autem perspexerit in legem perfectam libertatis et permanserit, non auditor obliuiosus factus, sed factor operis, hic beatus in facto suo erit. si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, huius uana est religio. religio munda et inmaculata apud f deum et patrem haec est: uisitare pupillos et uiduas in tribulatione eorum, inmaculatum se custodire ab hoc saeculo. Fratres mei, nolite in personarum acceptione habere fidem domini nostri Iesu Christi gloriae.","english":"Blessed is the man who endures temptation, because when he has been tested, he will receive the crown of life, which God has promised to those who love him. And a little later: \"Therefore, do not err, dearest brothers. Every best gift and every perfect gift comes from above, descending from the Father of lights.\" And after a few verses: \"You know, my beloved brothers: let every man be swift to hear, but slow to speak and slow to anger. For anger does not work the justice of God. Therefore, casting aside all uncleanness and abundance of malice, receive in meekness the implanted word, which can save your souls. But be doers of the word, and not merely hearers deceiving yourselves. For if someone is a hearer of the word and not a doer, he will be compared to a man looking at the face of his own birth in a mirror: for he looked at himself and went away, and immediately forgot what he was like. But he who has looked into the perfect law of liberty and has remained, not becoming a forgetful hearer, but a doer of the work, this man will be blessed in his deed. But if someone thinks himself to be religious, not restraining his tongue, but seducing his own heart, his religion is vain. Pure and immaculate religion before God the Father is this: to visit orphans and widows in their tribulation, to keep oneself immaculate from this world. My brothers, do not have faith in the glory of our Lord Jesus Christ in the acceptance of persons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beatus uir, qui suffert temptationem, quia cum probatus fuerit, accipiet coronam uitae","severity":"info","text":"The promise of a crown of life for the tested echoes James 1:12 and 1 Peter 1:7, but the phrasing is not a direct Vulgate quotation; it may derive from a lost Latin source or patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omne datum optimum et omne donum perfectum desursum est descendens a patre luminum","severity":"info","text":"The phrase 'Father of lights' (pater luminum) is not biblical; it likely reflects a liturgical or gnostic expression, possibly from the Pseudo-Clementine literature, which uses 'lumen' for divine emanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si quis auditor est uerbi et non factor, hic conparabitur uiro consideranti uultum natiuitatis suae in speculo","severity":"info","text":"The mirror simile for self-forgetfulness is not scriptural but resembles a moral topos in Stoic and early Christian paraenesis; it may derive from a lost homily or apocryphal act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"legem perfectam libertatis","severity":"info","text":"The phrase 'perfect law of liberty' is unusual; it may allude to the Mosaic law reinterpreted as spiritual freedom, a theme in early Christian Alexandrian exegesis (e.g., Epistle of Barnabas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"religio munda et inmaculata apud f deum et patrem haec est: uisitare pupillos et uiduas","severity":"info","text":"The definition of pure religion as visiting orphans and widows echoes a common early Christian ethical topos (cf. Didache 1.2, Shepherd of Hermas Sim. 9.27), but the phrasing is not directly from those works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nolite in personarum acceptione habere fidem domini nostri Iesu Christi gloriae","severity":"caution","text":"The phrase 'in personarum acceptione' (in acceptance of persons) is ambiguous: it may mean 'do not judge by social status' or 'do not show favoritism'; the Latin is grammatically unclear, and the Coptic Vorlage may have been corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted passages is uncertain; they may derive from a lost apocryphon or a patristic florilegium. The phrase 'pater luminum' and the mirror simile are unattested in canonical scripture. The final clause on 'personarum acceptione' is syntactically ambiguous."],"confidence":"medium","notes":[]},{"i":299,"ref":"p299","source":"Et post aliquot uersus: Audite, fratres mei dilectissimi: nonne deus elegit pauperes in hoc mundo diuites in fide et heredes regni quod repromisit dens diligentibus se ? uos autem exhonorastis pauperem. nonne diuites per potentiam opprimunt nos, et ipsi trahunt uos ad iudicia? nonne. ipsi blasphemant bonum nomen, quod inuocatum est super uos? si tamen legem perficitis regalem secundum scripturas: diliges proximum tuum sicut te ipsum, bene facitis. si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores. Et post paucos uersus : Iudicium enim sine misericordia illi qui non fecit misericordiam. superexaltat autem misericordia iudicio. Et post aliquantum : Nolite plures magistri effici, fratres mei, scientes quoniam maius iudicium sumitis. in multis enim offendimus omnes. si quis in uerbo non offendit, hic perfectus est uir, potest etiam freno circumducere totum corpus. Et alio-loco: Linguam autem nullus hominum domare potest: inquietum . malum, plena ueneno mortifero. in ipsa benedicimus deum et patrem, et in ipsa maledicimus homines, qui ad similitudinem - dei facti sunt. ex ipso ore procedit benedictio maledietio. non oportet, fratres mei, haec ita fieri. Et post paucos uersus: Quis sapiens et disciplinatus inter nos? ostendat ex bona conuersatione operationem suam in mansuetudine sapientiae.","english":"And after a few verses: \"Hear me, my dearest brothers: did not God choose the poor in this world, rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor. Do not the rich oppress us through their power, and do they not drag you into lawsuits? Do they not blaspheme the good name which has been invoked upon you? If, however, you fulfill the royal law according to the Scriptures: 'You shall love your neighbor as yourself,' you do well. But if you show partiality, you commit sin, being rebuked by the law as transgressors.\" And after a few verses: \"For judgment without mercy awaits him who did not show mercy. But mercy prevails over judgment.\" And after a little: \"Do not become many masters, my brothers, knowing that you take upon yourselves a greater judgment. For we all offend in many things. If anyone does not offend in word, that man is perfect; he can even lead the whole body by the bridle.\" And in another place: \"But no man can tame the tongue: restless, evil, full of deadly poison. In it we bless God the Father, and in it we curse men, who were made in the likeness of God. From the same mouth come blessing and cursing. This ought not to be so, my brothers.\" And after a few verses: \"Who among us is wise and disciplined? Let him show his work by good conduct in the gentleness of wisdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diliges proximum tuum sicut te ipsum","severity":"info","text":"This is a direct quotation of Leviticus 19:18 (LXX) and is echoed in the New Testament (e.g., Matthew 22:39). The passage uses it as a standard of royal law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pauperes ... diuites in fide","severity":"info","text":"The contrast between the poor (pauperes) and the rich in faith reflects early Christian ascetic and communal ideals, possibly from a source like the Epistle of Barnabas or the Shepherd of Hermas, which valorize spiritual poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Iudicium enim sine misericordia illi qui non fecit misericordiam","severity":"info","text":"This aphorism resembles a saying in the Sentences of Sextus (no. 307) and in the New Testament (e.g., Matthew 5:7). It underscores the theme of mercy as superior to judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nolite plures magistri effici","severity":"caution","text":"The phrase 'do not become many masters' is ambiguous: it may warn against multiple teachers or against acting as a teacher oneself. The Latin 'magistri' could mean either, and the context of judgment suggests a warning against presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Linguam autem nullus hominum domare potest","severity":"info","text":"This saying about the untamable tongue is a common topos in early Christian paraenesis, found in the Epistle of James and in monastic literature. It reflects a concern with speech as a source of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus ... Et post paucos uersus ... Et alio loco","severity":"info","text":"The repeated formula 'And after a few verses' and 'And in another place' indicates that Augustine is excerpting from a longer source, likely a homily or a collection of sayings, and arranging them thematically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not identified; they may come from a lost work or a compilation. The phrase 'regalem legem' (royal law) is ambiguous: it could refer to the law of God as king, or to a specific legal code."],"confidence":"high","notes":[]},{"i":300,"ref":"p300","source":"quod si zelum amerum habetis et contentiones in cordibus uestris, nolite gloriari et mendaces esse aduersus ueritatem. non est ista sapientia desursum descendens, sed terrena, animalis, diabolica. ubi enim zelus et contentio, ibi inconstantia et omne opus prauum. quae autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, non diiudicans, sine simulatione. fructus autem iustitiae in pace seminatur facientibus pacem. Vnde bella et lites in uobis? nonne hinc, ex concupiscentiis uestris, quae militant in membris uestris ? Item post paucos uersus : Petitis, et non accipitis, eo quod male petatis, ut in concupiscentiis uestris insumatis. adulteri, . nescitis quia amicitia huius mundi inimica est dei? quicumque ergo uoluerit amicus esse saeculi huius, inimicus dei constituitur. Et paulo . post: Propter quod dicit: deus superbis resistit, humilibus autem dat gratiam. subditi igitur estote deo: resistite autem diabolo, et fugiet a uobis. adpropiate deo, et adpropinquabit uobis. emundate manus, peccatores, et purificate corda, duplices animo. miseri estote et lugete. plorate: risus uester I in luctum conuertatur et gaudium in maerorem. humiliamini in conspectu domini, et exaltabit uos. nolite detrahere de alterutro, fratres.","english":"But if you have bitter zeal and contentions in your hearts, do not boast and be liars against the truth. That is not wisdom descending from above, but earthly, animal, diabolical. For where there is zeal and contention, there is inconstancy and every depraved work. But wisdom which is from above is first of all chaste, then peaceful, modest, persuadable, consenting to good things, full of mercy and good fruits, not judging, without pretense. Moreover, the fruit of justice is sown in peace by those who make peace. Whence come wars and quarrels among you? Is it not from your own lusts, which wage war in your members? And after a few verses: You ask, and do not receive, because you ask wrongly, so that you may consume in your lusts. Adulterers, do you not know that the friendship of this world is the enemy of God? Therefore whoever wishes to be a friend of this world is constituted an enemy of God. And a little later: For this reason it says: God resists the proud, but gives grace to the humble. Therefore be subject to God; resist the devil, and he will flee from you. Approach God, and He will draw near to you. Cleanse your hands, sinners, and purify your hearts, you who are double-minded. Be wretched and mourn. Weep: let your laughter be turned into lamentation and joy into grief. Humble yourselves before the Lord, and He will exalt you. Do not speak ill of one another, brothers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"zelum amerum","severity":"info","text":"The phrase 'bitter zeal' contrasts with the positive 'zeal' of earlier passages, marking a shift to condemnation of contentious behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sapientia desursum descendens","severity":"info","text":"'Wisdom descending from above' is a recurring Augustinian motif, often linked to divine illumination and contrasted with earthly, fallen wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"deus superbis resistit, humilibus autem dat gratiam","severity":"info","text":"This echoes Proverbs 3:34 (LXX) and is a common patristic proof-text for humility as prerequisite for grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"amicitia huius mundi inimica est dei","severity":"info","text":"The idea that worldly friendship is enmity with God reflects Augustine's dualistic view of the two cities, developed in De civitate Dei.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item post paucos uersus","severity":"info","text":"This formula indicates a compilation of scriptural excerpts, typical of the Speculum's florilegium-like structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"adulteri","severity":"caution","text":"The abrupt address 'Adulterers' may be a rhetorical apostrophe or a corruption; the Latin lacks a clear antecedent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker or source of the quoted exhortations is not specified; the passage reads as a continuous scriptural catena.","The phrase 'duplices animo' could mean 'double-minded' or 'hypocritical'; the translation opts for 'double-minded'."],"confidence":"high","notes":[]},{"i":301,"ref":"p301","source":"Et post paucos uersus: Vnus est legislator et iudex, qui potest perdere et liberare. tu autem quis es, qui iudicas proximum? ecce nunc qui dicitis: hodie aut crastino ibimus in illam ciuitatem, et faciemus quidem ibi annum et mercabimur et lucrum faciemus — qui ignoratis, quid erit in crastinum: quae enim est uita uestra? uapor est ad modicum parens, deinde exterminatur — pro eo ut dicatis: si dominus uoluerit et si uixerimus, faciemus hoc aut illud. nunc autem exultatis in superbiis uestris: omnis exultatio talis maligna est. scienti igitur bonum facere et non facienti peccatum est illi. Age nunc, diuites, plorate ululantes in miseriis quae aduenient uobis. diuitiae uestrae putrefactae sunt, et uestimenta uestra a tineis comesta sunt. aurum et argentum uestrum aeruginauit, et aerugo eorum in testimonium uobis erit, et manducabit carnes uestras sicut ignis. thesaurizastis in nouissimis diebus. ecce merces operariorum, qui messuerunt regiones uestras, qui fraudati sunt a uobis, clamant, et clamor ipsorum in aures domini sabaoth introiuit. epulati estis super terram, et in luxuriis enutristis corda uestra in die occisionis. adduxistis, occidistis iustum: non resistit uobis. patientes igitur estote, fratres, usque ad aduentum domini. Et paulo post: Patietites estote et uos, confirmate corda uestra, quoniam aduentus domini adpropinquabit.","english":"And after a few verses: There is one lawgiver and judge, who is able to destroy and to set free. But you, who are you, that you judge your neighbor? Behold, now you who say: today or tomorrow we will go into that city, and we will indeed spend a year there, and we will trade and make a profit — you who do not know what will be tomorrow: for what is your life? It is a vapor, appearing for a little while, then it is destroyed — instead of saying: if the Lord wills and if we live, we will do this or that. But now you exult in your prides: every such exultation is evil. Therefore, for one who knows to do good and does not do it, it is a sin for him. Come now, rich men, weep, howling in the miseries that will come upon you. Your riches have rotted, and your garments have been eaten by moths. Your gold and silver have rusted, and their rust will be a testimony against you, and it will devour your flesh like fire. You have hoarded in the last days. Behold, the wages of the workers who have reaped your fields, who have been defrauded by you, cry out, and their cry has entered the ears of the Lord of hosts. You have feasted upon the earth, and you have nourished your hearts in luxuries on the day of slaughter. You have brought forth, you have killed the just man: he does not resist you. Therefore be patient, brothers, until the coming of the Lord. And a little later: Be patient also, and strengthen your hearts, for the coming of the Lord will draw near.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vnus est legislator et iudex","severity":"info","text":"The phrase echoes Old Testament descriptions of God as sole lawgiver and judge, e.g., Exodus 20 and Psalm 7:12, but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uapor est ad modicum parens","severity":"info","text":"The image of life as a vapor is biblical, cf. Psalm 144:4 (Vulgate) and James 4:14, but the phrasing is Augustine's own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"clamor ipsorum in aures domini sabaoth introiuit","severity":"info","text":"The cry of the oppressed reaching the Lord of hosts (Sabaoth) recalls Exodus 2:23 and 1 Samuel 1:11, but is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"thesaurizastis in nouissimis diebus","severity":"info","text":"This phrase reflects early Christian eschatological expectation of the end times, common in patristic exhortations against hoarding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This formula indicates that Augustine is excerpting a continuous source, likely a homily or treatise, and the passage is a composite of several verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"adduxistis, occidistis iustum","severity":"caution","text":"The referent of 'the just man' is ambiguous; it may allude to Christ, a martyr, or a generic figure of injustice. The Latin does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the just man' (iustum) is unclear; possibly Christ or a martyr.","The source of the quoted material is not identified; it may be a lost homily or a compilation."],"confidence":"medium","notes":[]},{"i":302,"ref":"p302","source":"nolite ingemiscere, fratres, in alterutrum, ut non iudicemini. Et alio loco: Ante omnia autem, fratres mei, nolite iurare, neque per caelum, neque per terram, neque aliud quodcumque iuramentum: sit autem uestrum: est est, non non, ut non sub iudicio decidatis. tristatur aliquis uestrum? oret aequo animo et psallat. infirmatur quis in uobis? inducat presbyteros ecclesiae, et orent super eum, unguentes eum oleo 'in nomine domini: et oratio fidei saluabit infirmum, et adleuabit eum dominus, et si in peccatis sit, dimittentur ei. confitemini ergo alterutrum peccata uestra et orate pro inuicem, ut saluemini. multum ėnim ualet de[recatio iusti adsidua. Et post aliquot uersus: Fratres mei, si quis ex uobis errauerit a ueritate et conuerterit quis eum, scire debet quoniam qui conuerti fecerit peccatorem ab errore uiae suae saluabit animam eius a morte, et operit multitudinem peccatorum.","english":"Do not groan against one another, brothers, lest you be judged. And in another place: But above all, my brothers, do not swear, neither by heaven, nor by earth, nor by any other oath whatsoever; but let your manner be: yes, yes; no, no, so that you do not fall under judgment. Is any of you sad? Let him pray with a calm mind and sing psalms. Is someone among you ill? Let him bring in the presbyters of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up, and if he is in sins, they will be forgiven him. Therefore, confess your sins to one another and pray for each other, that you may be saved. For the constant prayer of a righteous man is of great value. And after a few verses: My brothers, if anyone among you has strayed from the truth and someone has converted him, he ought to know that he who has caused a sinner to be converted from the error of his way will save his soul from death, and will cover a multitude of sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nolite ingemiscere, fratres, in alterutrum","severity":"info","text":"The Latin 'ingemiscere' (to groan) is a strong verb; the English 'groan against' captures the sense of mutual complaint or lament, which the author warns against as a form of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ante omnia autem, fratres mei, nolite iurare","severity":"info","text":"The prohibition of swearing by heaven or earth echoes a common early Christian ethical teaching, possibly derived from Jesus' sayings (cf. Matt 5:34) but not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unguentes eum oleo 'in nomine domini'","severity":"info","text":"Anointing with oil in the name of the Lord reflects early Christian healing practices, possibly linked to the sacrament of anointing of the sick, though the precise ritual is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oratio fidei","severity":"info","text":"'Oratio fidei' (prayer of faith) is a technical phrase here denoting a prayer accompanied by faith, which is said to effect healing and forgiveness of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post aliquot uersus","severity":"info","text":"This phrase marks a transition to a new quotation within the same source, indicating that the author is compiling excerpts from a longer work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"operit multitudinem peccatorum","severity":"info","text":"The idea that converting a sinner 'covers a multitude of sins' became a proverbial expression in later Christian moral teaching, though its origin here is in a pseudo-Augustinian context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations (e.g., 'alio loco' and 'post aliquot uersus') is not identified; they may derive from a lost or apocryphal text.","The phrase 'de[recatio iusti adsidua' is corrupt in the manuscript; the reading 'deprecatio' (prayer) is conjectural."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":303,"ref":"p303","source":"XLVII. DE EPISТVLA IOHANNIS PRIMA.\n\nSi dixerimus quoniam societatem habemus cum eo et in tenebris ambulemus, mentimur et non faciemus ueritatem: si autem in luce ambulemus, sicut et ipse est in luce, societatem habemus ad inuicem et sanguis Iesu Christi, filii eius, mundat nos ab omni peccato. si dixerimus quoniam peccatum non habemus, ipsi nos seducimus et ueritas in nobis non est. si confiteamur peccata nostra, fidelis est, ut remittat nobis peccata et emundet nos ab omni iniquitate. si dixerimus quoniam non peccauimus, mendacem faciemus eum et uerbum eius non est in nobis. Filioli, haec scribo, ut non peccetis: sed et si quis peccauerit, aduocatum habemus apud patrem Iesum Christum iustum, et ipse est propitiatio pro peccatis nostris, non pro nostris autem tantum, sed etiam pro totius* mundi. et in hoc scimus quoniam cognouimus eum, si mandata eius obseruemus. qui dicit se nosse eum et mandata eius non custodit, mendax est: in hoc ueritas non est. qui autem seruat uerbum eius, uere in hoc caritas dei perfecta est. in hoc scimus quoniam in ipso sumus. qui dicit se in ipso manere, debet sicut ille ambulauit et ipse ambulare. Et post aliquot uersus: Qui dicit se in luce esse et fratrem suum odit, in tenebris est usque adhuc. qui diligit fratrem suum, in lumine manet et scandalum in eo non est.","english":"XLVII. From the First Epistle of John.\n\nIf we say that we have fellowship with him and yet walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he himself is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from every sin. If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful to remit our sins and to cleanse us from all iniquity. If we say that we have not sinned, we make him a liar, and his word is not in us. Little children, I write these things so that you may not sin; but if anyone does sin, we have an advocate before the Father, Jesus Christ the Just, and he himself is the propitiation for our sins—not only for ours, but also for the whole world. And in this we know that we have known him, if we observe his commandments. He who says he knows him and does not keep his commandments is a liar: in this the truth is not. But he who keeps his word, in this truly the love of God is perfect. In this we know that we are in him. He who says he abides in him ought to walk as he walked. And after a few verses: He who says he is in the light and hates his brother is still in darkness. He who loves his brother abides in the light, and there is no scandal in him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John","severity":"info","text":"The passage is a florilegium of excerpts from 1 John, including echoes of 1 John 1:6–7, 1:9, 2:1, 3:16, and 4:20–21, though not as direct quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVII. DE EPISTVLA IOHANNIS PRIMA","severity":"info","text":"The heading marks this as the 47th chapter, drawn from the First Epistle of John, consistent with the work's compilation of scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"propitiatio","severity":"info","text":"The Latin 'propitiatio' translates Greek 'ἱλασμός' (1 John 2:2), meaning atonement or expiation, a key theological term in Latin Christianity for Christ's redemptive work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sanguis Iesu Christi","severity":"info","text":"The phrase 'blood of Jesus Christ cleanses us' reflects early Christian soteriology, where Christ's blood is seen as purifying from sin, a theme prominent in Augustine's anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pro totius* mundi","severity":"caution","text":"The asterisk after 'totius' in the Latin may indicate a textual variant or scribal note; the phrase 'for the whole world' is standard in 1 John 2:2, but the mark suggests editorial uncertainty in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"advocatum ... apud patrem Iesum Christum iustum","severity":"info","text":"Christ as advocate before the Father echoes 1 John 2:1 and parallels Romans 8:34, where Christ intercedes for believers, a common theme in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pro totius* mundi' contains an asterisk that may signal a textual variant or scribal annotation, but its exact significance is unclear from the source edition.","The phrase 'et post aliquot uersus' indicates a lacuna in the excerpt, but the omitted verses are not specified."],"confidence":"high","notes":[]},{"i":304,"ref":"p304","source":"qui autem odit fratrem suum, in tenebris est et in tenebris ambulat et nescit quo eat, quoniam tenebrae obcaecauerunt oculos eius. Et paulo post: Nolite diligere mundum neque ea quae in mundo sunt: quoniam omne quod est in mundo, concupiscentia carnis et concupiscentia oculorum est et superbia uitae, quae non est ex patre, sed ex mundo est. et mundus transit et concupiscentia eius, qui autem facit uoluntatem dei, manet in aeternum. Et alio loco: Omne mendacium ex ueritate non est. Et post paululum: Carissimi, nunc filii dei sumus, et nondum apparuit quid erimus. scimus quoniam, cum apparuerit, similes ei erimus, quoniam uidebimus eum sicuti est. et omnis qui habet spem hanc in eo sanctificat se, sicut ille sanctus est. omnis qui facit peccatum et iniquitatem facit, et peccatum est iniquitas. et scimus quoniam ille apparuit, ut peccata tolleret, et peccatum in eo non est. omnis qui in eo manet non peccat: omnis qui peccat non uidit eum, nec cognouit eum. filioli, nemo uos seducat. qui facit iustitiam, iustus est, sicut et ille iustus est. qui facit peccatum, ex diabolo est, quoniam ab initio diabolus peccat. in hoc apparuit filius dei, ut dissoluat opera diaboli. omnis qui natus est ex deo peccatum non facit, quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex deo natus est. in hoc manifesti sunt filii dei et filii diaboli.","english":"But he who hates his brother is in darkness and walks in darkness and does not know where he is going, because darkness has blinded his eyes. And a little later: Do not love the world nor those things which are in the world: because everything that is in the world is lust of the flesh and lust of the eyes and pride of life, which is not from the Father, but is from the world. And the world passes away and its lust, but he who does the will of God abides forever. And in another place: No lie comes from the truth. And a little after: Dearest ones, now we are sons of God, and it has not yet appeared what we will be. We know that when it appears, we will be like him, because we will see him as he is. And everyone who has this hope sanctifies himself in him, just as he is holy. Everyone who commits sin commits iniquity, and sin is iniquity. And we know that he appeared to take away sins, and there is no sin in him. Everyone who abides in him does not sin: everyone who sins has not seen him, nor known him. Little children, let no one lead you astray. He who does justice is just, just as he is just. He who commits sin is from the devil, because from the beginning the devil sins. In this the Son of God appeared, to undo the works of the devil. Everyone who is born from God does not commit sin, because his seed abides in him, and he cannot sin, because he is born from God. In this the sons of God and the sons of the devil are manifest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui autem odit fratrem suum, in tenebris est","severity":"info","text":"This echoes 1 John 2:10-11 on hatred of a brother as walking in darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite diligere mundum neque ea quae in mundo sunt","severity":"info","text":"This recalls 1 John 2:15-17, warning against love of the world and its transient lusts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omne mendacium ex ueritate non est","severity":"info","text":"A paraphrase of 1 John 2:21-22, asserting that no lie comes from truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Carissimi, nunc filii dei sumus, et nondum apparuit quid erimus","severity":"info","text":"This passage draws on 1 John 3:2-3, speaking of future likeness to God upon seeing him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui facit peccatum et iniquitatem facit, et peccatum est iniquitas","severity":"info","text":"Reflects 1 John 3:4-5, equating sin with iniquity and noting Christ's sinlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui natus est ex deo peccatum non facit","severity":"info","text":"Alludes to 1 John 3:9-10, asserting that those born from God cannot sin because of the divine seed within.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of excerpts from 1 John; the exact verse boundaries are not marked, and some phrases are paraphrastic rather than verbatim quotations."],"confidence":"high","notes":[]},{"i":305,"ref":"p305","source":"omnis qui non est iustus non est de deo, et qui non diligit fratrem suum: quoniam haec est adnuntiatio, quam audistis ab initio, ut diligamus alterutrum. Et post paucos uersus: Nolite mirari, fratres, si odit uos mundus. nos scimus quoniam translati sumus de morte in uitam, quoniam diligimus fratres: qui non diligit, manet in morte. omnis qui odit fratrem suum homicida est, et scitis quoniam omnis homicida non habet uitam aeternam in se manentem. in hoc cogonouimus caritatem, quoniam ille pro nobis animam suam posuit: et nos debemus pro fratribus animas ponere. qui habuerit substantiam mundi et uiderit fratrem suum necesse habere et clauserit uiscera sua ab eo, quomodo caritas dei manet in eo? filioli mei, non diligamus uerbo nec lingua, sed opere et ueritate. in hoc cognoscimus quoniam ex ueritate sumus, et in conspectu eius suademus corda nostra: quoniam, si reprehenderit nos cor, maior est deus corde nostro et nouit omnia. carissimi, si cor non reprehenderit nos, fiduciam habemus ad deum, et quicquid petierimus percipiemus ab eo, quoniam mandata eius custodimus et ea quae placita sunt coram eo facimus. et hoc est mandatum eius, ut credamus in nomine filii eius Iesu' Christi et diligamus alterutrum, sicut dedit mandatum nobis. et qui seruat mandata eius in illo manet, et ipse in eo. et in hoc scimus quoniam manet in nobis de spiritu quem nobis dedit.","english":"Everyone who is not just is not from God, and who does not love his brother: for this is the proclamation which you have heard from the beginning, that we should love one another. And after a few verses: Do not be amazed, brothers, if the world hates you. We know that we have been transferred from death to life, because we love our brothers: he who does not love remains in death. Everyone who hates his brother is a murderer, and you know that every murderer does not have eternal life remaining in him. In this we have recognized love, because he laid down his life for us: and we ought to lay down our lives for our brothers. Whoever has worldly wealth and sees his brother in need and closes his heart to him, how does the love of God remain in him? My little children, let us not love with word nor with tongue, but with deed and truth. In this we recognize that we are from truth, and in his sight we persuade our hearts: because, if our heart reproaches us, God is greater than our heart and knows all things. Dearest ones, if our heart does not reproach us, we have confidence before God, and whatever we ask we will receive from him, because we keep his commandments and do what is pleasing before him. And this is his commandment, that we believe in the name of his son Jesus Christ and love one another, as he gave commandment to us. And he who keeps his commandments abides in him, and he in him. And in this we know that the spirit which he gave us abides in us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui non est iustus non est de deo","severity":"info","text":"The opening sentence echoes 1 John 3:10, though the Latin wording is a paraphrase rather than a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diligamus alterutrum","severity":"info","text":"The exhortation to love one another is a central theme in 1 John (e.g., 1 John 4:7-12), and the phrase appears repeatedly in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cogonouimus","severity":"info","text":"The form 'cogonouimus' is a Latin transliteration of the Greek ἐγνώκαμεν (we have known), reflecting the Greek original of 1 John. The standard Latin would be 'cognovimus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"translati sumus de morte in uitam","severity":"info","text":"This phrase reflects the early Christian understanding of baptism as a transition from death (sin) to life (grace), a theme common in patristic catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paucos uersus","severity":"info","text":"This phrase indicates that Augustine is excerpting from a longer source, likely a homily or a scriptural commentary, and the passage is a composite of several verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"filioli mei","severity":"info","text":"The address 'filioli mei' (my little children) is characteristic of 1 John (e.g., 1 John 2:1, 3:7) and is used here to evoke the apostolic tone of the epistle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations is not explicitly identified; they are likely from 1 John, but the exact verses are not given. The reading assumes they are from 1 John based on content and style."],"confidence":"high","notes":[]},{"i":306,"ref":"p306","source":"Carissimi, nolite omni spiritui credere, sed probate spiritus si ex deo sunt: quoniam multi pseudoprophetae exierunt in mundum. in hoc cognoscitur spiritus dei: omnis spiritus, qui confitetur legum Christum in carne uenisse, ex deo est, et omnis spiritus, qui soluit Iesum, ex deo non est: et hoc est antichristi, quod audistis quoniam uenit, et nunc iam in mundo est. uos ex deo estis, filioli, et uicistis eos, quoniam maior qui in nobis est quam qui in mundo. ipsi de mundo sunt: ideo de mundo locuntur, et mundus eos audit. nos ex deo sumus: qui nouit deum, audit nos: qui non est ex deo, non audit nos. in hoc cognoscimus spiritum ueritatis et spiritum erroris. carissimi, diligamus inuicem, quoniam caritas ex deo est, et omnis qui diligit ex deo natus est et cognoscit deum. qui non diligit, non nouit deum, quoniam deus caritas est. Et paulo post: Carissimi, si sic deus dilexit nos, et nos debemus alterutrum diligere. deum nemo uidit umquam. si diligamus inuicem, deus in nobis manet, et caritas eius in nobis perfecta est. Item paulo post: Quisquis confessus fuerit quoniam Iesus est filius dei, deus in eo manet et ipse in deo. et nos . cognouimus et credimus caritati, quam habet deus nobis. deus cantas est, et* qui manet in caritate, in deo I manet et deus in eo.","english":"Dearest, do not believe every spirit, but test the spirits to see if they are from God: for many false prophets have gone out into the world. By this the spirit of God is recognized: every spirit that confesses that the law Christ came in the flesh is from God, and every spirit that denies Jesus is not from God: and this is of the Antichrist, of whom you have heard that he comes, and now he is already in the world. You are from God, little children, and you have overcome them, because the one who is in us is greater than the one who is in the world. They themselves are from the world: therefore they speak of the world, and the world hears them. We are from God: he who knows God hears us; he who is not from God does not hear us. By this we recognize the spirit of truth and the spirit of error. Dearest, let us love one another, because charity is from God, and everyone who loves is born from God and knows God. He who does not love does not know God, because God is charity. And a little later: Dearest, if God has so loved us, we also ought to love one another. No one has ever seen God. If we love one another, God dwells in us, and his charity in us is perfect. Again a little later: Whoever confesses that Jesus is the Son of God, God dwells in him and he in God. And we have known and believed in the charity which God has for us. God is charity, and he who dwells in charity dwells in God and God in him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omni spiritui credere","severity":"info","text":"The warning against believing every spirit echoes 1 John 4:1, where the same phrase appears in the Vulgate: 'nolite omni spiritui credere'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"legum Christum","severity":"info","text":"The phrase 'legum Christum' is likely a corruption or variant for 'legem Christum' (the law Christ) or 'legem Christi' (the law of Christ). The text may intend 'that Christ came in the flesh according to the law'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antichristi","severity":"info","text":"The reference to Antichrist being already in the world reflects early Christian apocalyptic expectation, common in North African circles of Augustine's time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et paulo post","severity":"info","text":"The repeated phrase 'Et paulo post' (And a little later) indicates that the compiler is excerpting from a longer homily, likely Augustine's Tractates on the First Epistle of John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"deus caritas est","severity":"info","text":"The equation 'God is charity' (deus caritas est) is a hallmark of Augustinian theology, especially in his homilies on 1 John, and was influential in medieval spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"legum Christum","severity":"caution","text":"The reading 'legum Christum' is uncertain; the manuscript tradition may have a scribal error. The intended sense is likely 'that Christ came in the flesh' without the word 'law'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'legum Christum' is ambiguous: it may be a corruption of 'legem Christum' or 'legem Christi', or a misreading of 'legem' as part of a creedal formula."],"confidence":"medium","notes":[]},{"i":307,"ref":"p307","source":"in hoc perfecta est caritas nobiscum, ut fiduciam habeamus in die iudicii: quoniam sicut ille est, et nos sumus in hoc mundo. timor non ille in caritate, sed perfecta caritas foras mittit timorem: quoniam timor - poenam habet, qui autem timet, non est perfectus in caritate. nos ergo diligamus deum, quoniam prior deus dilexit nos. si quia dixerit quoniam diligo deum, et fratrem suum odit, mendax est. qui enim non diligit fratrem suum, quem uidet, deum, quem non uidet, quomodo potest diligere? et hoc mandatum habemus ab eo, ut qui diligit deum, diligat et. fratrem suum. Omnis credit quoniam Iesus est Christa» ex deo natus est, et omnis qui diligit eum qui genuit diligit eum qui natus est ex eo. in hoc cognouimus quoniam diligimus natos dei, cum deum diligamus et mandata eius faciamus. haec est enim caritas dei, ut mandata eius custodiamus: et mandata eius grauia non sunt quoniam omne quod natum est ex deo uincit mundum. Et post paululum: Haec est enim fiducia, quam habemus ad eum, quia quodcumque petierimus secundum uoluntatem eius audit nos: et scimus quoniam audit nos. Et post III uersus: Qui scit fratrem suum peccare peccatum non ad mortem, petet, et dabit ei uitam, peccantibus non ad mortem. est peccatum ad mortem: non pro illo dico, ut roget. omnis iniquitas peccatum est, et est peccatum non ad mortem.","english":"In this is perfect love with us, that we may have confidence on the day of judgment: for just as He is, so we are in this world. Fear is not in love, but perfect love casts out fear: for fear has punishment, but he who fears is not perfect in love. Therefore let us love God, because God first loved us. If anyone says that he loves God and hates his brother, he is a liar. For he who does not love his brother, whom he sees, how can he love God, whom he does not see? And we have this commandment from Him, that he who loves God should also love his brother. Everyone believes that Jesus is Christ, born of God, and everyone who loves Him who begot loves Him who was born of Him. In this we have known that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments: and His commandments are not burdensome, because everything born of God conquers the world. And a little later: This is the confidence we have in Him, that whatever we ask according to His will, He hears us: and we know that He hears us. And after three verses: He who knows his brother is sinning a sin not unto death, will ask, and will give him life, for those sinning not unto death. There is a sin unto death: I do not say that he should pray for that. All iniquity is sin, and there is sin not unto death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"caritas","severity":"info","text":"The Latin 'caritas' (love, charity) is the central theological virtue in this passage, equated with the Greek ἀγάπη. The author argues that perfect love casts out fear and is demonstrated by love of God and brother.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 4:20","severity":"info","text":"The statement 'he who does not love his brother, whom he sees, how can he love God, whom he does not see?' echoes 1 John 4:20, which says that one who does not love his brother cannot love God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 5:16","severity":"info","text":"The distinction between 'sin not unto death' and 'sin unto death' reflects 1 John 5:16-17, where the author distinguishes sins that can be remedied by prayer from those that are mortal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fiducia","severity":"info","text":"The term 'fiducia' (confidence) here refers to the assurance of salvation on judgment day, a theme common in early Christian eschatology. The author links it to perfect love and obedience to God's commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et post paululum","severity":"info","text":"The phrase 'Et post paululum' (And a little later) indicates that the following sentences are a direct quotation from another source, likely a homily or treatise, which the author is excerpting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Christa","severity":"caution","text":"The Latin text has 'Christa' (accusative of Christus) but the English draft reads 'Christ'. The spelling is standard; no corruption is indicated, but the reader should note the Latin form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a composite of scriptural echoes and direct quotations, but the exact source of the quoted material after 'Et post paululum' is not identified in the text."],"confidence":"high","notes":[]},{"i":308,"ref":"p308","source":"scimus quoniam omnis qui natus est ex deo non peccat, sed generatio dei conseruat eum, et malignus non tangit eum. Et alio loco: Filioli, custodite uos a simulacris.\n\nXLVIII. DE EPISTVLA EIVSDEM SECVNDA.\n\nNon tamquam mandatum nouum scribens tibi, sed quod habuimus ab initio, ut diligamus alterutrum. et haec est caritas, ut ambulemus secundum mandata eius. hoc mandatum est, ut quemadmodum audistis ab initio, in eo ambuletis. Et post uersus paucos: Omnis qui praecedit et non manet in doctrina Christi deum non habet: qui permanet in doctrina. hic et filium et patrem habet. si quis uenit ad uos et hanc doctrinam non adfert, nolite recipere eum in domum, nec haue ei dixeritis. qui enim dicit illi haue, communicat operibus eius «nalignis.\n\nXLVIIII. DE EPISTVLA EIVSDEM TERTIA.\n\nCarissime, fideliter facis quicquid operaris in fratres, et hoc in peregrinos, qui testimonium reddiderunt caritati tuae in conspectu ecclesiae: quos bene facies deducens digne deo. pro nomine enim profecti sunt nihil accipientes a gentibus. nos ergo debemus suscipere huiusmodi, ut cooperatores simus ueritatis. Et post paululum: Carissime, noli imitari malum, sed quod bonum est. qui bene facit, ei deo est: qui male facit, non uidit deum.","english":"We know that everyone who is born of God does not sin, but the generation of God preserves him, and the evil one does not touch him. And in another place: Little children, keep yourselves from idols.\n\nXLVIII. FROM THE SECOND EPISTLE OF THE SAME.\n\nNot as writing a new commandment to you, but what we have had from the beginning, that we should love one another. And this is charity, that we walk according to his commandments. This is the commandment, that as you have heard from the beginning, you walk in it. And after a few verses: Everyone who goes before and does not remain in the doctrine of Christ does not have God: he who remains in the doctrine has both the Son and the Father. If anyone comes to you and does not bring this doctrine, do not receive him into the house, nor say Hail to him. For he who says Hail to him communicates with his evil works.\n\nXLVIIII. FROM THE THIRD EPISTLE OF THE SAME.\n\nDearest one, you faithfully do whatever you work among the brothers, and this among strangers, who have borne witness to your charity in the sight of the church: whom you will do well to escort worthily of God. For they have set out for the name, taking nothing from the Gentiles. We therefore ought to receive such as these, that we may be co-workers of the truth. And after a little: Dearest one, do not imitate evil, but what is good. He who does good is with God: he who does evil has not seen God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnis qui natus est ex deo non peccat","severity":"info","text":"The phrase echoes 1 John 3:9 and 1 John 5:18, where being 'born of God' refers to spiritual regeneration, not physical birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filioli, custodite uos a simulacris","severity":"info","text":"This warning against idols recalls 1 John 5:21, where 'little children' is a characteristic address of the Johannine epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVIII. DE EPISTVLA EIVSDEM SECVNDA","severity":"info","text":"The compiler introduces a new source, the Second Epistle of John, with a chapter number (XLVIII) and a heading that mirrors the pattern of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"noli imitari malum, sed quod bonum est","severity":"info","text":"This moral exhortation from the Third Epistle of John reflects early Christian paraenesis against syncretism, especially in communities facing Gnostic or pagan influences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"communicat operibus eius «nalignis","severity":"caution","text":"The angle brackets in the Latin edition indicate a textual corruption or editorial emendation; the intended word is likely 'malignis' (evil).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui enim dicit illi haue, communicat operibus eius","severity":"info","text":"The prohibition against greeting heretics (saying 'have' = 'hail') reflects early Christian disciplinary practice, later codified in canon law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin '«nalignis' is a corrupt reading; the intended word is likely 'malignis' (evil).","The source of the first quotation ('omnis qui natus est ex deo non peccat') is not explicitly identified in the text; it may be from a lost homily or a Johannine epistle."],"confidence":"high","notes":[]},{"i":309,"ref":"p309","source":"L. DE EPISTVLA IVDAE.\n\nSubintroierunt enim quidam homines, qui olim praescripti sunt in hoc iudicium, impii, dei nostri gratiam transferentes in luxuriam, et solum dominatorem et dominum nostrum legum negantes. Et paulo post: Hi sunt in epulis suis maculae, conuiuantes sine timore, semet ipsos pascentes. Et alio loco: Hi sunt murmuratores querellosi, secundum desideria sua ambulantes, et os illorum loquitur blasphemiam. uos autem, carissimi, memores estote uerborum quae dicta sunt ab apostolis domini nostri Iesu Christi, qui dicebant uobis, quoniam nouissimo tempore uenient inlusores, secundum sua desideria ambulantes inpietatum. hi sunt qui se segregant, animales., spiritum non habentes. uos autem, carissimi, superaedificantes uosmet ipsos sanctissimae uestrae fidei, in spiritu sancto orantes, , ipsos uos in dilectione dei seruate. et hos quidem arguite iudicatos, illos uero saluate de igne rapientes, illis autem miseremini in timore, odientes et eam quae carnis est maculatam tunicam.","english":"L. FROM THE EPISTLE OF JUDE.\n\nFor certain men have crept in, who were long ago prescribed in this judgment, impious men, transferring the grace of our God into licentiousness, and denying our only ruler and lord, the laws. And a little later: These are the blemishes at their feasts, feasting without fear, feeding themselves. And in another place: These are murmurers, complainers, walking according to their own desires, and their mouth speaks blasphemy. But you, dearest ones, be mindful of the words that were spoken by the apostles of our Lord Jesus Christ, who said to you, that in the last time mockers will come, walking according to their own desires of impieties. These are those who separate themselves, animal men, not having the spirit. But you, dearest ones, building yourselves up upon your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God. And reprove these as judged, but snatch those from the fire, and have mercy on those in fear, hating even the stained tunic of the flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Epistula Iudae","severity":"info","text":"The passage is a florilegium from the canonical Epistle of Jude (vv. 4, 12–13, 16, 18–19, 21, 23), freely adapted and expanded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"animales","severity":"info","text":"Latin 'animales' translates Greek ψυχικοί, a technical term in Valentinian and related systems for those who lack the spiritual seed and are saved only by works and faith, not by nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"subintroierunt ... praescripti sunt in hoc iudicium","severity":"info","text":"The language of 'crept in' and 'prescribed in this judgment' echoes anti-heretical polemic; the 'judgment' may refer to a pre-existent condemnation of false teachers in apostolic prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et paulo post ... et alio loco","severity":"info","text":"The compiler strings together excerpts from Jude with formulaic transitions ('et paulo post', 'et alio loco'), typical of the catena style in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"maculatam tunicam","severity":"info","text":"The phrase 'stained tunic of the flesh' is not in the Vulgate Jude; it may reflect an ascetic gloss or a citation from a lost Latin version of the Epistle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'praescripti sunt in hoc iudicium' is ambiguous: it could mean 'prescribed for this judgment' (i.e., condemned beforehand) or 'written down in this judgment' (i.e., listed in a decree). The translation adopts the former.","The phrase 'semet ipsos pascentes' is rendered 'feeding themselves', but could also mean 'pasturing themselves' with a connotation of self-indulgence."],"confidence":"high","notes":[]},{"i":310,"ref":"p310","source":"LI. DE LIBRO CVIVS NOMEN EST APOCALVPSIS IOHANNIS.\n\nSi homines, immo quia homines intelleguntur moneri, cum angeli monentur, in omnibus eisdem praeceptis discimus falsos fratres per patientiam sustinendos propter nomen dei, et per paenitentiam ad prima bona opera redeundum, et usque ad mortem persecutiones pro fide tolerandas, et in caritate feruendum. circa finem autem libri, cum de sancta ciuitate loqueretur: Nec intrabit, inquit, in ea aliquid coinquinatum et faciens abominationem et mendacium. Et alibi: Beati qui lauant stolas suas, ut sit potestas eorum in ligno uitae et portis intrent ciuitatem. foris canes et uenefici et inpudici et homicidae et idolis seruientes et omnis qui amat et facit mendacium. ego Iesus misi angelum meum testificari uobis.","english":"LI. FROM THE BOOK WHOSE NAME IS THE APOCALYPSE OF JOHN.\n\nIf men—indeed, because men are understood to be admonished when angels are admonished—in all these same precepts we learn that false brothers are to be endured with patience for the sake of the name of God, and that through penance one is to return to the first good works, and that persecutions are to be endured for the faith unto death, and that one is to burn with charity. But toward the end of the book, when speaking of the holy city: \"Neither shall anything polluted and making for abomination and falsehood enter into it,\" it says. And elsewhere: \"Blessed are those who wash their garments, so that their power may be in the tree of life and they may enter the city through the gates. Outside are dogs, and poisoners, and the shameless, and murderers, and those serving idols, and everyone who loves and practices falsehood. I, Jesus, sent my angel to testify to you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LI. DE LIBRO CVIVS NOMEN EST APOCALVPSIS IOHANNIS","severity":"info","text":"This heading marks the final source in the florilegium, the Apocalypse of John, and concludes the series of scriptural testimonies in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Si homines, immo quia homines intelleguntur moneri, cum angeli monentur","severity":"info","text":"The author interprets the angelic admonitions in Revelation as actually directed at human readers, a hermeneutical move common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nec intrabit, inquit, in ea aliquid coinquinatum et faciens abominationem et mendacium","severity":"info","text":"This is a loose citation of Revelation 21:27, which in the Vulgate reads: 'non intrabit in eam aliquid coinquinatum et faciens abominationem et mendacium'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati qui lauant stolas suas, ut sit potestas eorum in ligno uitae et portis intrent ciuitatem. foris canes et uenefici et inpudici et homicidae et idolis serui","severity":"info","text":"This conflates several passages from the Apocalypse of John, notably Revelation 22:14 (washing of garments) and 22:15 (exclusion of the wicked), with a closing formula from Revelation 22:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ego Iesus misi angelum meum testificari uobis","severity":"info","text":"This phrase echoes the angelic testimony in Revelation 22:16, but the first-person 'I, Jesus' is unusual and may reflect a variant reading or a conflation with other apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Apocalypse citations does not match the Vulgate exactly; the phrase 'ego Iesus misi angelum meum testificari uobis' is not found in standard editions and may be a paraphrase or a corruption."],"confidence":"medium","notes":[]}]}